A Counterpoison, Religious treatise · 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 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 wee suffer injuries, without righting of our selves, or being angry.
No: he that makes himselfe▪ 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, heare 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 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-braine fellow be subdued with words. Wherefore mercy hath need to be guided with wisedome, least 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 wee 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 Julian the Emperour, desiring justice; he answered them, as some of our s…offers 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: Hee 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 moat 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. 7. saith also, that a foole beleeveth all things, Prov. 14. 15. and charity is no foole, as it is not easily suspitious, so neither lightly credulous. It is neither simple, nor subtill, as Bi…s spake wisely of her: or rather not onelyonly simple as a Dove, to thinke no evill; but also wise as a Serpent, to discerne 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 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, or the Church, may safely bee repayed. If wee be meale-mouthed in Christ, and the Gospels cause, wee are not patient, but zeale-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? joyne with patience, godlinesse, 2 Pet. 1. 6. for else patience without godlinesse, while it receives injury of man, may doe 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, then of our owne dangers. And certainly no ingenuous 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 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 murmure against their Maker, hee spares neither Aaron, nor the people, but in a godly …it of zeale takes on at them; yea, breakes the Tables in peeces, Exod. 32. A meeke Lambe in his owne cause, a fierce Lyon in Gods. Yea, it was alwayes his manner to plead the peoples cause to God, with prayers, and teares; but Gods cause against the people, with sword, and revenge. And thus it fared with David, who was a man deafe and dumb, and wholly senselesse at Shemei… private reproach; when he cursed him, cast stones at him, called him murtherer, and wicked man, … Sam. 16. But not so at Goliahs publick 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? And our Saviour Christ, who suffered himselfe to bee spit upon, buffe…ed, crowned with Thornes, &c. without giveing an angry word s but when hee saw the Temple abused, hee burned in a zealous anger against them; tooke a s…rge, and whipt the buyers and sellers ou…, saying, Yee have made my Fathers house a den of theeves: Matth. 21. 12, 13.
3. Touching our actions; whether it be in thine owne cause, or in the cause of God, and Religion, thou m…ist not be a revenger. All that private persons can doe, 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, Phin…as in the case of Zimry, and Cozby, lift up his hand, and thrust them both through with a Speare: And when Moses saw the Aegyptian smiting the Hebrew, hee smoate the Aegyptian: but they had peculiar warrants signed from Heaven, either by instinct, or speciall command; which we shall expect in vaine.
Well may we flee from danger, as Jacob fled from Esau, Moses from Pharoah, David from King Saul, Elias from Jesabel, Paul from the Damascens, and Christ himselfe from the Jewes: And expect to finde comfort in our flight, even a City of refuge; as Jacob found favour in Labans house, Moses a rich Fatherin-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 onelyonly to be patience, and prayer; f…r as Theodoret saith, if Muentius, and Maximinian in the heat of zeale, shall rayle on wicked Julian at a Feast; justly may their deaths be cast upon their petulancy, but not upon their Religion. Yea, the Counsell of Eleberis decreed, that if any man did take upon him to breake downe the Heathens Idolls, and were slaine in the place: that hee should not bee reckoned among the Martyrs.
Indeed, God so loves this heat of zeale in all the carriages of his servants, that if it transport us too farre, hee pardoneth the errours of our fervency, rather than the indifferences of lukewarmenesse: as may be seene in that act of Moses, when being wroth with the people about the malten Calfe, hee brake the Tables in peeces: Exod. 32. Neverthelesse, if we shall either out of superstition, or presumption, doe that we have neither calling, nor warrant for, out of the word; such our workes (be our intention what it will) are but the blinde whelpes of an ignorant zeale, and an unadvized zeale (when knowledge is not made the Pilot of devotion) may bee more prejudiciall, than a cold r…misnesse, Swift horses without a skilfull waggon…, and full sayles without a good Pilot, endanger more.
Objection. Every base nature will be ready to offer injuries, where they thinke 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 hee clap his tayle 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 counter-snarle, there's not a Dog dares meddle with him.
Answer. Neverthelesse, avenge not thy selfe, 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 yee 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 hee beare the sword for nought, Rom. 13. 4, 5, 6. 1 Peter 2. 14. Now in this case, he that hath endammaged 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 see…ing his Restitution: and because patience without discretion wrongs a good cause, I will so mit 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 be bold with; that Crow durst not doe 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 harmelesnesse, let me goe for a Sheep; but whosoever will be tearing my fleece, let him looke to himselfe.
Diogenes the Stoicke, 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 goe 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 choller doth sometime serve as a whetstone to vertue, is made good Divinity by Saint Paul, Be angry, but sinne not, Ephes. 4. 26. that is, be angry with sin onelyonly.
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.
True, thou canst not be more forward to cast away thy money, then some Lawyers are to catch it: but the Physition, 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 beare with patience an hayleshower of injuries, than seeke shelter at such a thicket; where the brambles shall pluck off my fleece, and doe me more hurt by scratching, than the storme would have done by hayling. I care not for that Physicke, where the remedy is worse than the disease.
2. Secondly, let it be in case of necessity; after we have assayed all good meanes of peace and agreement: using Law, as a Father doth the Rod, full sore against his will. As whatever our wrongs be, true wisedome of the spirit will send the Apostle lenity, as admonitions harbinger, with offers of peace, before she takes out prosses: 2 Tim. 2. 25.
3. Thirdly, let not our ayme 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 warre to avoid warre: yea, in case we see a storme 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 Speares on each others breasts; yet without wrath or imention of hurt; or as Charles the French King made warre against Henry the seventh, 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 owne right. Fifthly, 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 meeknesse 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, farre more severely: or for that he meanes to deale farre better with us, if wee commit our cause to him, than either our selves, or any Magistrate could ha…e done.
To conclude this argument in a word. If thou goe to Law,
Make Conscience thy Chauncery.
Make Charity thy Judge.
Make Patience thy Councellor.
Make Truth thy At…urn…y.
Make Peace thy Soliciton.
And so doing, thou shalt be sure to finde two friends in thy suit, that will more bestead thee, than any … Judges; namely, God and thy Conscience. God, who being Chiefe Justice 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 Juries, a thousand Clarkes 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.