A Christian Library, Part 1 · Chapter 32
CHAP. XXXII. Rules to be observed touching Thoughts, Words and Deeds, when we are wronged.
I Must needs confesse (may some say) you have shewn sixteen 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 himself a Sheep, 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; bear 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 Shimei? Evill natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered growes weary of it self, and dies in a voluntary remorse; but in those dogged stomacks, which are only capable of the restraints of fear; the silent digestion of a former wrong, provokes a second. Neither will a Beef braind follow be subdued with words. Wherefore mercy hath need to be guided with wisdome, lest it prove cruell to it self.
Neither doth Religion call us to a week 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 defendi…g 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 stroak. Indeed, when the persecuted Christians complained against their adversaries, to Iulian the Emperour, desiring justice; he answered them, as some of our scoffers may do in the like case, It is your Masters commandment that you should bear all kinde of injuries with patience. But what did they answer? It is true, he commands us to bear all kindes of injuries patiently, but not in all cases; besides, said they, we may bear them patiently, yet crave the Magistrates ayd 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.
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 suspicion, yet it doth not thrust out discretion; it judgeth not rashly, but it judgeth justly: it is not so sharp sighted, as to see a moat where none is, nor so purblinde, but it can discerne a beam where it is: the same spirit that saith, Charity beleeveth all things, 1 Cor. 13.7. saith also, that a fool beleeveth all things, Prov. 14.15. and Charity is no fool: as it is not easily suspicious, so neither lightly credulous: It is neither simple, nor subtill, as Bias spake wisely of her; or rather not only simple as a Dove, to think no evill, but also wise as a Serpent, to discern all things, and see what is evill.
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 own private and personall reproaches, the best answer is silence; but the wrongs and indignities offer…d to God, or contumelies that are cast upon us in the causes of Religion, or the Church, may safely be repayed. If we be meal-mouthed in Christs, and the Gospels cause, we are n…t patient but zeal-lesse. Yea, to hold a mans peace when Gods Honour is in question, is to mistake the end of our Redemption, 1 Cor. 6.20. What saith the Apostle? Ioyn with patience godlinesse, 2 Pet. 1.6. for else, patience without godlinesse, while it receives injury of man, may do more injury to God. Neither is there a better argument of an upright heart, than to be more sensible of the indignities offered to God, than of our own dangers. And certainly no ingenuous disposition can be so tender of his own disgrace as the tru… Christian is at the reproach of his God ▪ as we see in Moses, who when Aaron and Miriam offered him a private injury, it is said his meeknesse was such, that he gave them not a word, Numb. 12. But when the people had fallen to idolatry, and he heard them murmur against their Maker; he spares neither Aaron, nor the people, but in a godly fit of zeal, takes on at them; yea, breaks the Tables in pieces, Exod. 32. A meek Lamb in his own cause, a fierce Lyon in Gods. Yea, it was alwayes his manner, to plead the peoples cause to God, with prayers and tears; but Gods cause against the people, with sword and revenge. And thus it fared with David, who was a man deaf and dumb, and wholly senselesse at Shemei's private reproach; when he cursed him, cast stones at him, called him murtherer and wicked man, 2 Sam. 16. But not so, at Goliahs publick revilings of God, and his Church; no, not at Michols despising his holy zeal in the publick service of God, 2 Sam. 6. In these cases, how full of life, and spirit, and holy impatiencie did he shew himself to be! And our Saviour Christ, who suffered himself to be spit upon, buffeted, crowned with Thornes, &c. without giving an angry word; but when he saw the Tempple abused, he burned in a zealous anger against them; took a scourge, and whipt the buyers and sellers out, saying, Ye have made my Fathers house a den of thieves, Matth. 21.12.13.
3. Touching our actions; whether it be in thine own cause, or in the cause of God and Religion, thou maist not be a revenger. All that private persons can do, is either to lift up their hands to Heaven for redresse of sinne, or to lift up their tongues against the sinne, not their hands against the person. Who made thee a judge? is a lawfull question, if it meet with a person unwarranted. True, Phineas in the case of Zimry and Cozby, lift up his hand, and thrust them both through with a spear: And when Moses saw the Aegyptian smiting the Hebrew, he smote the Aegyptian: but they had peculiar warrants signed from Heaven, either by instinct, or speciall command, which we shall expect in vain.
Well may we flee from danger, as Iacob fled from Esau, Moses from Pharaoh, David from King Saul, Elias from Iezabel, Paul from the Damascens, and Christ himself from the Iews: And expect to finde comfort in our flight, even a City of refuge; as Iacob found favour in Labans house, Moses, a rich Father-in-Law, Elias, an Angel to feed him, Paul, spirituall brethren to comfort him; besides the holy Ghost, the true Comforter. But the weapons of a Christian in adversity, ought only to be patience and prayer; for as Theodoret saith, If Muentius, and Maximinian, in the heat of zeal, shall rayl on wicked Iulian at a Feast; justly may their deaths be cast upon their petulancy, but not upon their Religion. Yea, the Councell of Eleberis decreed, that if any man did take upon him to break down the Heathens Idols, and were slain in the place, that he should not be reckoned among the Martyrs.
Indeed, God so loves this heat of zeal, in all the carriages of his servants, that if it transports us too far, he pardoneth the errour of our fervency, rather than the indifferency of lukewarmnesse: as may be seen in that act of Moses, when being wroth with the people about the molten Calf, he brake the Tables in pieces, Exod. 32. Neverthelesse, if we shall either out of superstition or presumption, do that we have neither calling nor warrant for out of the Word: such our works (be our intention what it will) are but the blinde whelps of an ignorant zeal: and an unadvised zeal (when knowledge is not made the Pilot of devotion) may be more prejudiciall, than a cold remissenesse. Swift horses without a skilfull waggoner, and full sayls without a good Pilot, endanger more.
Object. Every base nature will be ready to offer injuries, where they think they will not be repaid: he will many times beat 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 tayl between the legs, and run away, every Cur will insult over him; but if he bristle up himself, and stand to it, give but a counter-snarle, there's not a Dog dares meddle with him.
Answ. Neverthelesse, avenge not thy self, but give place unto wrath, and that for conscience sake, Rom. 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 do well: neither doth he bear the sword for nought, Rom. 13.4, 5, 6. 1 Pet. 2.14. Now in this case, he that hath endamaged me much (as you have some that will deprive men of their possessions, and then perswade them to be content,) cannot plead breach of charity in my seeking …s Restitution; and because patience without discretion wrongs a good cause, I will so remit wrongs, as I may not encourage others to offer them; and so retain them, that I may not induce God to retain mine to him. Have you not seen a Crow stand upon a Sheeps back, pulling off wool from her side? even creatures reasonlesse, know well whom they may be bold with, that Crow durst not do this to a Wolfe or a Mastiffe: the known simplicity of this innocent beast, gives advantage to this presumption. Meeknesse of spirit commonly drawes on injuries, and the cruelty of ill natures usually seeks out …hose, not who deserve worst, but who will bear 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 harmelesnesse, let me go for a Sheep; but whosoever will be tearing my fleece, let him look to himself.
Diogenes the Stoick, teaching his auditors how they should refrain 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 fear I shall commit a greater fault, in letting this boy go unpunished, than 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 affirmed in Philosophy, viz. That choler doth sometime serve as a whetstone to vertue, is made good Divinity by St. Paul, Be angry, but sinne not, Ephes. 4.26. that is, be angry with sinne only.
For Cautions and Rules to be observed, when we appeal to the Magistrate: First, Let it be in a matter of weight, and not for trifles.
True, thou canst not be more forward to cast away thy money, than some Lawyers are to catch it: but the Physician and Lawyer, are for necessity, not for wantonnesse. What said one to a Lawyer, offering to right his wrongs, and revenge him of his adversary, by Law? I am resolved rather to bear with patience an hail shower of injuries, than seek shelter at such a thicket; where the brambles shall pluck off my fleece, and do me more hurt by scratching, than the storm would have done by hailing. I care not for that Physick, where the remedy is worse than the disease.
Secondly, Let it be in case of necessity, after we have assayed all good means of peace and agreement; using Law, as a Father doth the Rod, ful sore against his will. As whatsoever our wrongs be, true wisdome of the spirit will send the Apostle le…ity, as admonitions harbinger, with offers o… peace, before she takes out process, 2 Tim. 2.25.
Thirdly, Let not our aym and end be the hurt of our enemy; but, first, the glory of God; secondly, the reformation of the party himself, 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 warre to avoid warre: yea, in case we see a storm inevitably falling, 'tis good to meet it, and break the force.
Fourthly, 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 Spears on each others breasts, yet without wrath or intention of hurt; or as Charles the French King made warre against Henry the seaventh 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 means to corrupt or hinder justice, but to seek our own right.
Fifthly and lastly, Having used this ordinary means that the Lord hath given us for the righting of our selves, in case we finde no redresse; let us rest with quietnesse and meeknesse therein, without fretting, or desiring 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 own hand, and revenge our cause of such an enemy, far more severely: or for that he means to deal 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 go to Law,
Make Conscience thy Chancery,
Make Charity thy Iudge,
Make Patience thy Counsellor,
Make Truth thy Attorney,
Make Peace thy Solicitor;
And so doing, thou shalt be sure to finde two friends in thy suit, that will more bestead thee, than any ten Iudges; namely, God and thy Conscie…. God, who being Chief Iustice of the whole world, can do for thee whatsoever he will, and will do 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 Clerks 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 fear I have incited your impatiency by standing so long upon patience.
An End of the Second Part, the Third follows. Together with
London, Printed by A. M. for Iames Crump in Little Bartholomews Well-yard. 1654.