The Victory of Patience, Chapter 32
CHAP. 32. Rules to bee observed touching thoughts, words, and deeds, when we are wronged.
I must needs confesse (may some say) you have shewed sixteene solid and substantiall reasons of patience, sufficient to perswade any reasonable creature to imbrace it, at least in affection; but is it therefore in all cases necessary we suffer injuries, without righting of our selves, or being angry.
No: he that makes himselfe a Sheepe, shall be eaten of the Wolfe. In some cases tolerations are more than unexpedient, they inspire the party with boldnesse, and are as it were pullies to draw on more injuries; beare one wrong, and invite more; put up this abuse, and you shall have your belly full of them. Yea, he that suffers a lesser wrong, many times invites a greater, which he shall not be long without. As how doth Davids patience draw on the insolence of Shemei? Evill natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered growes weary of it selfe, and dyes in a voluntary remorse; but in those dogged stomacks, which are onelyonly capable of the restraints of feare; the silent digestion of a former wrong, provokes a second; neither will a Beefe brain fellow be subdued with words. Wherefore mercy hath need to be guided with wisdome, lest it prove cruell to it selfe.
Neither doth Religion call us to a weake simplicity, but allowes us as much of the Serpent as of the Dove. It is our duty indeed to be simple as Doves, in offending them; but we are no lesse charged to be wise as Serpents, in defending our selves: lawfull remedies have from God both liberty in the use, and blessing in the successe; no man is bound to tender his throat to an unjust stroake. Indeed, when the persecuted Christians complained against their adversaries to Iulian the Emperour, desiring justice, he answered them as some of our scoffers may doe in the like case, It is your Masters commandement that you should beare all kinde of injuries with patience. But what did they answer? It is true, he commands us to beare all kindes of injuries patiently, but not in all cases; besides, said they, we may beare them patiently, yet crave the Magistrates ayde for the repairing of our wrongs past, our present rescue, or for the preventing of what is like to ensue. But to make a full answer to the Question propounded;
There are Rules to be observed,
1 touching our Thoughts.
2 touching our Words.
3 touching our Actions.
1 First, touching our Thoughts: He that deceiveth me oft, though I must forgive him, yet Charity bindes me not, not to censure him for untrusty; and though Love doth not allow suspition, yet it doth not thrust out discretion; it judgeth not rashly, but it judgeth justly; it is not so sharpe sighted, as to see a moate where none is, nor so purblinde, but it can discerne a beame where it is; the same spirit that saith, Charity beleeveth all things, 1 Cor. 13. saith also, that a foole beleeveth all things, and charity is no foole, as it is not easily suspitious, so neither lightly credulous.
2 For our tallying of words, as it argues little discretion in him that doth it, so it is of as little use, except the standers by want information of thy innocency, and his guiltinesse which gives the occasion. Wherefore in hearing thy owne private and personall reproaches, the best answer is silence, but the wrongs and indignities offered to God, or contumelies that are cast upon us in the causes of Religion, may safely be repaired. If we be meale mouthed in Christ and the Gospels cause, we are not patient, but zealelesse. Yea, to hold a mans peace when Gods honour is in question, is to mistake the end of our Redemption▪ 1 Cor. 6.20. Neither is there a better argument of an upright heart, than to be more sensible of the indignities offered to God, then of our owne dangers. And certainly no ingenious disposition can be so tender of his owne disgrace, as the true Christian is at the reproach of his God; as we see in Moses, who, when Aaron and Miriam offered him a private injurie, it is said, his meeknesse was such, that he gave them not a word, Num. 12. But when the people had fallen to idolatry, and he heard them murmure against their Maker, he spares neither Aaron, nor the people, but in a godly fit of zeale takes on at them, yea breakes the Tables in peeces, Exo. 32. A meek Lambe in his owne …ause, a fierce Lion in Gods. And in David, who was a man deafe & dumbe and wholly senselesse at Shemeis private reproaches, when he cursed him, cast stones at him, called him murtherer, & wicked man, 2 Sam. 16. But not so at Goliahs publike revilings of God, and his Church, no, not at Michols despising his holy zeale in the publike service of God, 2 Sam. 6. In these cases how full of life and spirit, and holy impatiency did he shew himselfe to be?
3 Touching our actions; whether it be in thine owne cause, or in the cause of God and Religion, thou mayest not be a revenger. All that private persons can do, is either to lift up their hands to Heaven for redresse of sin, or to lift up their tongues against the sinne, not their hands against the person. Who made thee a Iudge; is a lawfull question, if it meet with a person unwarranted. Object. Every base nature will bee ready to offer injuries, where they think they will not be repaid: he will many-times beate a coward, that would not dare to strike him, if he thought him valiant: as a Cur that goes through a Village, if he clap his taile betweene the legs, and runne away, every Cur will insult over him; but if he bristell up himselfe, and stand to it, give but a countersnarle, there's not a Dog dares meddle with him.
Answ. Neverthelesse, avenge not thy selfe, but give place unto wrath, and that for conscience sake, Romans 12.19. If thou receivest wrong in thy person, goods, or good name, it is the Magistrates office to see thee righted, and For this cause ye pay also tribute. He is the Minister of God for thy wealth, to take vengeance on him that doth evill, and for the praise of them that doe well: neither doth he beare the sword for nought, Rom. 13.4, 5, 6. 1 Peter 2.14. Now in this case, he that hath endammaged me much, cannot plead breach of charity in my seeking his Restitution: I will so remit wrongs, as I may not encourage others to offer them; and so retaine them, that I may not induce God to retaine mine to him. Have you not seene a Crow stand upon a Sheepes backe, pulling off wooll from her side: even creatures reasonlesse know well whom they may bee bold with; that Crow durst not do this to a Wolfe or a Mastiffe; the knowne simplicity of this innocent beast gives advantage to this presumption; meeknesse of spirit commonly drawes on injuries, and the cruelty of ill natures usually seekes out those, not who deserve worst, but who will beare most. Wherefore patience and mildnesse of spirit is ill bestowed, where it exposes a man to wrong and insultation: Sheepish dispositions are best to others, worst to themselves. I could be willing to take injuries, but I will not be guilty of provoking them by lenity; for harmlessenesse let mee goe for a Sheepe; but whosoever will be tearing my fleece, let him looke to himselfe.
Diogenes the Stoick teaching his auditors how they should refraine anger, and being earnest in pressing them to patience, a waggish boy spit in his face, to see whether he would practise that which he taught others: but Diogenes was not a whit moved at it, yet said withall, I feare I shall commit a greater fault in letting this boy go unpunished, then in being angry. In some cases, for reason to take the rod out of the hands of wrath, and chastise, may be both lawfull and expedient. The same which Aristotle affi…med in Philosophy, viz. That choller doth sometime serve as a whetstone to vertue, is made good Divinity by S. Paul, Be angry, but sin not, Ephes. 4.21.
For Cautions and Rules to be observed, when we appeale to the Magistrate. 1. First, let it be in a matter of weight, and not for trifles. 2. Secondly, in case of necessity, after we have assaied all good meanes of peace and agreement. 3. Thirdly, let not our aime and end be the hurt of our enemy; but, first, the glory of God, secondly, the reformation of the party himselfe, that so he which is overcome, may also overcome, and (if it may be) others by his example, whereby more than one Devill shall be subdued. And thirdly, to procure a further peace and quiet afterwards, as Princes make war to avoid war; yea, in case we see a storme inevitably falling, 'tis good to meet it, and break the force. 4. Let us not be transported either with heat or hate, but begin and follow our suits without anger, or using the least bitternesse or extremity against the person of our adversary: as Tilters break their Speares on each others breasts, yet without wrath or intention of hurt; or as Charles the French King made war against Henry the 7th King of England, rather with an Olive branch, than a Lawrell branch in his hand, more desiring peace than victory; not using bribery, or any other meanes to corrupt or hinder justice, but to seeke our own right. 5. And lastly, having used this ordinary meanes that the Lord hath given us for the righting of our selves, in case we finde no redresse, let us rest with quietnesse and meekenesse therein, without fretting or desire to right our selves by private revenge, knowing assuredly, that the Lord hath thus ordered the whole matter, either for our correction, or for the exercise of our patience and charity; or that he will take the matter into his owne hand, and revenge our cause of such an enemy, far more severely; or for that he meanes to deale far better with us, if we commit our cause to him, than either our selves, or any Magistrate could have done.
To conclude this argument in a word. If thou goe to Law.
Maker Conscience thy Chauncery.
Maker Charity thy Iudge.
Maker Patience thy Councellor.
Maker Truth thy Atturney.
Maker Peace thy Solicitor.
And so doing thou shalt be sure to finde two friends in thy suit, that will more bestead thee, then any tenne Iudges, namely, God and thy Conscience. God, who being Chiefe Iustice of the whole world, can doe for thee whatsoever he will, and will doe for thee whatsoever is best: thy Conscience which is instead of a thousand good witnesses, a thousand good Advocates, a thousand good Iuries, a thousand Clerkes of the Peace, and Guardians of the Peace to plead, procure, pronounce, record, and assure to thee that peace which passeth all understanding.
But I feare I have incited your impatiency, by standing so long upon patience.