The Rules of a Holy Life, Chapter 24
CHAP. XXIIII.
Rules that shew vsus how to carry our selues towards wicked men.
HItherto of the rules that concerne al men: Now the particular rules direct our carriage either toward wicked men, or toward godly men.
Our conuersation toward wicked men may be ordered by these rules:
First,Needlesse societie with them must be auoided. we must auoide all needlesse societie with them, and shunne their infectious fellowship, especially wee must take heed of any speciall familiaritie vvith them, or vnequall yoaking our selues with them, by marriage, friendship, or leagues of amitie, Psal. 1. 1. 1. Cor. 6. 17. Eph. 5. 7, 11. Prou. 23. 20. & 4. 14, &c.
Secondly,Great wisdome required in cōuersing with them. when wee hauehave occasion to conuerse with them, wee must study how to walke wisely towards them, so as we may bee so farre from giuing scandall, as if it bee possible, we may winne them to glorifie God and his truth in our profession. It requires much skill to order our selues aright in those things that are to be done in the presence of wicked men, or in such things, as must come by report vntounto them, and their scanning. Now there are diuers things of admirable vse in our carriage to put them to silence,Diuers things that affect the hearts euen of the worst men, are and to make them in their consciences at least to thinke well of vsus: Such as are:
1. Mortification. 1. A mortified life.A sound care to reforme our waies, and true hatred and griefe for our owne sinnes, will cause many times wicked wretches to say of vsus, that wee are the people of the Lord, Esay 61. 3, 8. I say, a sound care of reformation for to professe a mortified life, and yet in any thing to shew, that we can liue in any fault vvithout repentance, this prouokes them exceedingly to speak euill of the good way of God. Therefore the first care of a Christian, that would be rightly ordered toward wicked men, must be to liue without offence, and to discouer a true mortified minde, and a heart broken for sinne.
Secondly,2. Reuerend speech of Religion. to speake with all reuerence, and feare, when wee intreat of matters of Religion, much amazeth the prophane conscience of a wicked man. Whereas cursorie discourses of such grand mysteries, and empty and vaine ianglings doe exceedingly occasion a confirmed wilfulnesse, and prophanenesse in such men, 1. Pet. 3. 16. & Prou. 24. 26.
Thirdly,3. Meekenesse of wisedome. it is a most winning quality in all our carriage, to shew meekenesse of wisedome to expresse a minde well gouerned, free from passions, and also from conceitednesse, frowardnesse, affectation, and the vaine shew of what we hauehave not in vsus in substance. For each of these hauehave in them singular matter of irritation, and prouoke wicked men to scorne, and hatred, and reuiling.
Fourthly,4. Reseruednesse in foure things. there is a holy kinde of Reseruednesse, which may adorne the life of a Christian in his carriage among wicked men: And this Reseruednesse is to be shewed:
1. In not trusting our selues too farre with them, not beleeuing eueryevery word, not bearing our selues vponupon eueryevery shew of fauour from them. For as too much suspition of them breeds extreame alienation, if they perceiue it: so credulitie is no way safe: Pro. 14. 15. Iohn 2. 24.
2. By abstaining from iudging of them that are without. It is a most intemperate zeale, that spends it selfe in the vaine and bootelesse censure of the estate of those that are without. Those censures hauehave in them matter of prouocation, and nothing of edification. It were happie for some Christians, if they could with the Apostle say often to their owne soules, What hauehave I to doe to iudge them, that are without? 1. Cor. 5. 12, 13.
3. By studying to be quiet, and meddle vvith our owne businesse, casting about, how to cut off all occasions, by wch we might be intangled with any discord, or contentions, or much businesse with them. It is a godly ambition to thirst after this quietnesse of life, 1. Thes. 4. 12.
4. By our silence in euill times, alwaies auoiding all such discourses, as might bring vsus into danger, without any calling for our owne edification, or the edification of others. Many a man hath smarted sorely for want of this bridle for his tongue, when his words could doe no good to others, and much hurt to himselfe, Amos 5. 13. Dauid held his peace while the wicked were present, Psal. 39. 1.
5. In forbearing to reproue scorners, Prou. 9. 7, 8. & 23. 9.
6. In seasoning the words with salt, so as they discouer not vanity, lightnesse, vaine-glory, malice, or desire of reuenge, or the like faultes in their speeches.
7. In answering the foole, but not according to his folly, that is, not in such pride, passion, or reuiling fashion, as the foole obiects in, Prou. 26. 4, 5.
8. In getting out of their company, when we perceiue not in them the words of wisedome: If wee see they grow once to bee peruerse, outragious, or wilfull in any notorious offence of words or works, we must get from amongst them.
Thus of the eight waies wherein wee should shew reseruednesse: they are of excellent vse, if men would study them, and practise them.
5. Mercy5. Mercy. is amiable euen in the eies of wicked men: and mercifull Christians, that are full of good workes, doe bring a great deale of honour to Religion: It is true Religion, and vndefiled, to visite the fatherlesse, and widowes, and to be vnspotted of the world: A conuersation, that is vnrebukeable, and full of mercy also, cannot but be very honorable: whereas Religion it selfe, when it is seated in the brests of such Christians, as hauehave forgotten to shew mercy, and do not study how to be doing good to others, is exceedingly darkened in the glory of it, and many times extremely ill spoken of: A true Christian should hold it a great disparagement, that any Papist, or carnall man in the world (in equall comparison) should put them downe, for either the tendernesse, or the aboundance of workes of mercy, 1. Pet. 2. 12. Math. 15. Iam. 3. 25.
6. When wee hauehave cause,6. Vndauntednesse in a good cause. & a calling to speak for the truth, or to reproue sinne, it is an excellent grace to bee vndaunted, & free from seruile feares, flatterie: To giuegive place to wicked men in Gods cause, or to feare their faces in the quarrell of Religion, or to shew a minde that would repent of wel-doing, or that basely would stoupe some way to honour vngodly persons for our owne ends, is so farre from gaining true fauour with euill minded men, that it makes them to scorne and hate vsus, and Religion so much the more: whereas a godly man, that is vnmoueable, & refuseth to praise the wicked, or iustifie the vngodly, and when hee hath cause, will contend with them, as Salomons phrase is, and not be like a troubled fountain, or a corrupt spring: hee may for the time receiue ill words from the wicked, but his heart is afraid of him, and his conscience doth admire him, Pro. 24. 25. & 28. 4. & 25. 26. 1. Cor. 16. 22.
7. The like aduantage is brought to the conuersatiō 7. Patience in affliction.of a godly man, when hee can shew like patience, and firmenesse of minde, in bearing all sorts of afflictions, and crosses. Patience in affliction makes a great shew before a wicked man, that well knowes how vnable he is so to carrie himselfe, 1. Pet. 3. 14.
8. Lastly, to louelove our enemies, and shew it by our fruits in forgiuing them, or being ready heartily to pleasure them, and ouercome their euill with goodnesse: To pray for them, when they reuile and persecute vsus, is a transcendent vertue; euill men themselues being Iudges, Luke 6. 27. to 31. Prou. 20. 22.