A Christian Library, Part 1 · Chapter 23
CHAP. XXIII. Because our enemies are ignorant.
2. Reasons in regard of our enemies are three.
1 Because They are ignorant.
2 Because They are rather to be pitied, than maligned or reckoned of.
3 Because Their expectation may not be answered.
1. HE well considers the ignorance of his enemies, who being carnall, fleshly, unregenerate, cannot discern the spirituall Objects at which they are offended. Father forgive them (saith our Saviour of his enemies,) for they know not what they do, Luk. 23.34. Alas poor ignorant souls, they did but imitate Oedipus, who kild his Father Laius King of Thebes, and thought he had killed his enemy. Socrates being perswaded to revenge himself of a fellow that kicked him, answered, If an Asse-had kickt me, should I have set my wit to his, and kicke him again? or if a Mastiff had bitten me, would you have me go to Law with him? And when it was told him another time, that such an one spake evill of him, he replied; Alas the man hath not as yet learned to speak well, but I have learned to contemn what he speaks. Diogenes being told that many despised him, answered; It is the wise mans portion to suffer of fools. Aristotle, being told that a simple fellow railed on him, was not once moved, but said, Let him beat me also being absent, I care not: we may well suffer their words, while God doth deliver us out of their hands: for if we go on in a silent consta… …y, say our ears be beaten, yet our hearts shall be free. And this heroical resolution had St Paul, that chosen vessell; I passe very little to be judged of you (meaning blind sensualists:) or of mans judgement, he that judgeth me is the Lord, 1 Cor. 4.3, 4. and indeed, an ounce of credit with God is more worth than a talent of mens praises. I regard not (quoth Plato) what every one saith; but what he saith that seeth all things: he knew well enough, that the fame which is derived from fools and knaves is infamy. Cato was much ashamed if at any time he had committed any thing dishonest; but else, what was reproved by opinion only, never troubled him: Yea, when a fool struck him in the Bath; and after being sorry for it, cried him mercy; he would not come so neer revenge, as to acknowledge he had been wronged. Light injuries are made none by a not regarding. The ignorant multitude among the Iews said, that St Iohn had a Devill; and that Christ was a Glutton, and a Wine-bibber: But what saith he by way of answer? Wisedom is justified of her children, Matth. 11.18, 19.
Let none object the Scribes and Pharisees joyning with them, who were great Scholers; for no man knows so much, but it is through ignorance that he doth so ill. Neither doth our Saviour enquire, what the Pharisees or Priests reputed him; but whom say men (meaning those who minded his Doctrine) that I the sonne of man am? Mat. 16.13. But this point I have handled at large in another place, therefore to avoid a coincidence of discourse, I passe it.
If men shall hate and revile thee for thy goodnesse, it must needs follow, that they are as foolish as they be ungodly: Now ye suffer fools and Idiots to jest and play upon you; yea, you take pleasure in it: so should ye suffer these fools gladly because ye are wise, as the Apostle speaks, 2 Cor. 11.19. And certainly if the whole world do contemn a generous Christian, he will even contemn that contempt, and not think it worthy a room in his very thoughts, that common receptacle or place of entertainment. Much more if a single person, none of the wisest, will he hear with patience, and say with Tacitus, You are able to curse, and I to contemn: Tu linguae ego aurium sum Dominus, you are master of your tongue, and I of mine ears. What saith one advisedly? When we are provoked to fight with women, the best way is to run away. And indeed, he that lets loose his anger upon every occasion, is like him that lets go his Hawk upon every bayt.
True, our Gallants that have more heart than brain, and more pride than either, think they play the men, when they dare one another to fight: like boyes, who shall go farthest into the durt; or vie to see who can drop most Oathes, whereof the deepest is a winning Card in this their game of glory. But what saith Salomon? If a wise man contend with a foolish man, whether he be angry or laugh, there is no rest, Prov. 29.9. Besides, we may apprehend it a wro…g, when it is none, if we take not heed: for those things passe many times for wro…gs in our thoughts, which were never meant so by the heart of him that speaketh. Words do sometimes fly from the tongue, that tho heart did never hatch nor harbour; wherefore, unlesse we have proofs that carry weight and conviction with them, let not our apprehension grow into a suspicion of evil; else while we think to revenge an injury, we may begin one; and after that, repent our misconceptions: And it is alwayes seen, that a good mans constructions are ever full of charity and favour; either this wrong was not done, or not with intent of wrong; or if that, upon misinformation; or if none of these, rashnesse the fault, or ignorance shall serve for an excuse. Whence those Noblt Emperours, Theodosius and Honorius; would not have any punished that spake evil of them: for (said they;) if it comes from lightnesse of spirit, it is to be contemned; if from madnesse, it is worthy of pity; if from intended injury, it is to be pardoned; for wrongs are to be forgiven. And indeed, in things that may have a double sense, it is good to think the better was intended; for so shall we both keep our friends and quietnesse.