Common Places, Part 2 · Chapter 9 · Section 10
How far it may be lawfull to reioiſe in our enimies ouerthrowe.
25 Wherefore, if it be demanded, In 2. Sam. 8, verſe. 10.whether it be lawfull for a man to delite in the miſerable ſtate of an enimie: firſt I anſwer this in generall, that for his ruine into ſinne, Whether it be lawfull to reioiſe at the deſtruction of enimies. verſe. 17.not onelie we ſhould not reioiſe, but alſo we ought earneſtlie to lament. As touching aduerſitie ſome doubt there may be. Salomon ſaith in the Prouerbes, the 24. chapter; Reioiſe not thou at the fall of thine enimie, and let not thy hart be glad when he ſtumbleth, leaſt the Lord ſee it, and it diſpleaſe him, and he take awaie his wrath from him. How then (wilt thou ſaie) did Moſes (when Pharao was deſtroied and dead) ſing that triumphant ſong; Sing we vntounto the Lord: Exod. 15.and not onelie reioiſed in mind, but alſo appointed timbrels and danſes? Some men doo thus diſtinguiſh this queſtion; That ſo long as the enimie is afflicted, we ſhould not reioiſe, bicauſe we are vncerteine of the will of God: for that euerie man ought to remember, that he alſo is a man, and that the ſelfe-ſame may happen vntounto him [that happeneth to another;] for that no humane thing is ſtrange frō him. But when God, by the ſlaughter and deſtruction of his enimie, hath declared his will and purpoſe, then wée ought to reioiſe. Thus hauehave they ſaid.
But I ſaie, that when thou dooſt thus reioiſe, we muſt ſée whether thou ſéeke thine owne, or not thine owne. For there be ſome, which onelie hauehave conſideration to their owne: and when the enimie is afflicted, they thinke that their iniuries be reuenged of God. But if thou withdrawe thy mind from theſe cogitations, vntounto the glorie of God; and conſidereſt, that GOD dooth therefore reuenge his owne cauſe; that thine enimie may be bettered, that ſinne may be hindered, that the Goſpell be no more diſturbed, or the word of God repreſſed: then are we to reioiſe earneſtlie, and from the hart. And in verie déed, we muſt not in this matter take examples from holie men, but from the lawe of God. For Dauid wept at the death of Abſolom, 2. Sam. 1, 11 2. Sa. 18, 33. 2. Sam. 3, 32 1. Sa. 25, 39. 1. Sa. 15, 35.of Abner, and of Saule: but at the death of Nabal he reioiſed. Samuel moorned for Saule, but not for Agag. For ſo doo ſundrie affections followe in godlie men, according as they be diuerſlie ſtirred vp by the ſpirit of God. In theſe affections we muſt altogither ſéeke, not what is for owne profit, but what furthereth the ſaluation of our neighbour, and the glorie of God. Yea and theſe two affections are oftentimes ioined in one man. For ſo farre foorth, as we ſée our enimie is a man, humanitie it ſelfe cauſeth, that we bewaile his calamitie: but if, on the other part, we caſt our eies vponupon the will of GOD, godlineſſe requireth that we ſhould reioiſe in his iudgements.
In Rom. 11.26 But there is none to be found of ſo euill and lewd a nature, but a man hauing due conſideration, may ſée ſome gifts of God in him, for he is either actiue, or ſtrong, or learned, or noble, In Rom. 12 verſe. 14.or eloquent, or wittie. Theſe things, though we be prouoked by iniuries, we ought not to deface, or kéepe in ſilence; if anie oportunitie be offered to ſpeake well of our enimies. Aeſchines an Ethnike neither diſſembled, nor diminiſhed before the Rhodians, the eloquence of Demoſthenes his moſt profeſſed enimie; but rather amplified it, as much as he could, and recited vntounto them that moſt venemous oration, which Demoſthenes had written againſt him: and he added, that it was nothing without the action and pronuntiation of that Orator. 1. Sam. 26, 9.Dauid both in words and déeds reuerenced Saule being his enimie, for that he was the annointed of the Lord. And the apoſtle therefore commandeth the ſame, bicauſe the world iudgeth that man ſhould deale farre otherwiſe. For either it delighteth in curſſed ſpeakers, and enimies of the truth; or it thinketh it an honeſtie to requite iniuries. Veſpaſianus.Wherfore Veſpaſian (when as there aroſe a contention betwéene a certeine Senator and a knight of Rome) did with this ſentence appeaſe the ſtrife; Doubtleſſe, to reuile a Senator, it is not lawfull; but to reuile againe when a man is reuiled, that is both lawfull and ciuill: for that he, which firſt prouoked, did depriue himſelfe of the prerogatiue of his honour. But Paule commandeth vsus farre otherwiſe: for we muſt not conſider what our aduerſarie deſerueth, but what becommeth our owne ſelues.
Neither dooth the apoſtle require onelie, that we ſhould ſpeake well of our enimies, but alſo wiſh well vntounto them: for ſo thinke I, that foreign, (Bleſſe ye) is to be taken in the ſecond place, as an Antitheſis to that which followeth; (And curſſe not.) Some thinke it is onelie a repetition for the greater vehemencie. But I thinke it better agréeth, that we are firſt commanded to ſpeake well of our enimies, and then to wiſh them good, and in no wiſe to curſſe them as men commonlie vſe to doo. And if this ſéeme a hard matter to be doone, let vsus remember, that We are the children of him, Matt. 5, 45.who maketh his ſunne to ſhine vponupon the good and vponupon the euill: and that we are his diſciples, who anſwered his apoſtles, when they required fire from heauen to burne the Samaritans; Luke. 9, 54Ye knowe not of whoſe ſpirit ye be; namelie his, which came not to deſtroie, but to ſaue; his, Luke. 22, 51who healed them that railed vponupon him; his, who reſtored vntounto Malchus his eare, Matt. 26. 50,who came with the other ſoldiers of the chéefe rulers, to take Chriſt; his, which both ſaluted the traitor Iudas as a friend, Luke. 23, 43and receiued him with a kiſſe; finallie, his, Luke. 23, 34which forgaue the wicked théefe, and promiſed him eternall felicitie, which praied for them that crucified him, Rom. 5, 8.and which of his owne accord died for his enimies. It ſhall nothing profit thée, to recompenſe iniuries with iniuries, and taunts with taunts. Thou oughteſt rather to commit the matter vntounto God, who will be a moſt iuſt iudge, and by no perturbation can be led awaie from iuſtice.
27 Furthermore, thou ſhouldeſt héereby gather, that it is not lawfull to ſpeake ill of anie man; nor yet to curſſe anie man. For if it be forbidden to doo theſe things againſt our enimies, (which otherwiſe might ſéeme tollerable in mans iudgement) much leſſe may we ſuffer our ſelues to doo it vntounto others. Chryſoſtome, How manie waies our aduerſaries miſreports doo benefit vsus.to the intent he might perſuade vsus to followe theſe words of Paule, reckoneth vp the commodities which the curſſings and perſecutions of aduerſaries commonlie bring to the godlie. Firſt (ſaith he) they verie well helpe vsus to the obteinment of the kingdome of heauen: for Chriſt ſaith; Matt. 5. 10.Bleſſed are they, which ſuffer perſecution for righteouſneſſe ſake, for theirs is the kingdome of heauen. And he addeth; Bleſſed are ye, verſe. 11.when they reuile you, and perſecute you, ſpeaking all manner of euill, and lieng againſt you for my ſake. Be glad and reioiſe, for your reward is great in heauen, &c. Beſides this, they are an occaſion or matter of moſt excellent vertues: for as Paule teacheth; Tribulation, worketh patience; patience, experience: and experience, hope. Rom. 5, 3.But where is the patience of the ſaints, where is their experience, where is their hope; if thou take awaie the wicked enterpriſes of our enimies againſt vsus?
Moreouer, the glorie of God can by no other meanes be highlie aduanced, than if we valiantlie and couragiouſlie behaue our ſelues in thoſe things, which are to be ſuffred for his name ſake. For it is no hard matter, to cleaue vntounto God, ſo long as all things go proſperouſlie and quietlie with vsus, and as we would deſire. But when all maner of aduerſities happen, and yet we conſtantlie abide in his obedience; this doubtleſſe commeth of a manlie and ſtout faith. And therefore I thinke Iames ſaid, that Patience hath a perfect worke. Iam. 1, 4.Vnleſſe peraduenture a man will thus vnderſtand it, that perfection is not in anie worke, vnleſſe we perſeuere in the ſame. For when we leaue off, we accompliſh not the worke, and ſo without patience it is left vnperfect. Adde moreouer, that by this meanes chéeflie our enimies are terrified, that they procéed not to perſecute vsus. For when they ſée, that we are not mooued by their iniuries, they thinke, that they looſe their labour: and therfore they take not ſo great pleaſure of the reproches, wherewith they hauehave exerciſed vsus. But if they ſhall perceiue vsus to be vexed, and to take it in ill part; they will thinke, that their iniuries hauehave taken good ſucceſſe, and will be afterward more bold in their wicked indeuour. By this we may ſée, Matth. 5, 11why the Lord ſaid; Bleſſed are ye, when men reuile you, & perſecute you, and ſpeake all maner of euill againſt you falſelie for my ſake: reioiſe and be glad, for your reward is great in heauen. This commandement of Chriſt the apoſtles executed; for they returned from the preſence of the Councell, reioiſing that they were counted woorthie to be reuiled for his names ſake. And Paule, in the firſt to the Corinthians, ſaith; 1. Cor. 4, 12We are euill ſpoken of, and we bleſſe. In Gréeke it is foreign.
28 But this perſuaſion Paule did not alwaies obſerue: for to the Galathians he ſaith; I would to God they were cut off, Gal. 5, 12.which trouble you! Pſal. 69, 12.And Dauid ſaith; Let their table be made a ſnare before them, let their eies be made dim, that they may not ſee, and bow downe their backs alwaies. All other bookes of the prophets are euerie-where full of curſſes and imprecations, wherewith they curſſe the enimies of the people of God. Whether it be lawfull alwaies to curſſe enimies.Here doubtleſſe (in my iudgement) it muſt be ſaid, that we ought ſo to deale, as Paule now admoniſheth, ſo long as we hauehave a reſpect vntounto our owne iniuries; and that wée walke the ordinarie waie, and common courſe, whereby we are bound by louelove to wiſh well vntounto our neighbours. But if ſo be God open vntounto vsus his ſecret will, and declare what ſhall without doubt come to paſſe, concerning our enimies, and thoſe which perſecute vsus; then, if we ſincerelie and truelie louelove him, we ought vndoubtedlie to ſtaie our ſelues vponupon his will and counſell. Howbeit, this caution is added: firſt, to be fullie aſſured, whether thoſe things, which God hath opened vntounto vsus, perteine onelie to a threatening; or elſe wholie to declare his determinate and aſſured will. For where we ſuſpect, that God onelie threateneth, to bring vsus to repentance, we ought not to ceaſe praieng euen for the wicked. Exod. 32, 11 Gen. 18.So did Moſes, when he made ſupplication to God for his nation: ſo did Abraham for the Sodomites, 1. Sa. 15, 11. Iere. 10, 24.ſo did Samuel for Saule, and ſo did Ieremie for the people.
But when they be out of doubt, that it is the certeine and fixed will of God, they doo not onelie praie againſt the wicked by propheſieng as thinketh Auguſtine againſt Fauſtus, in his 16. booke, and 22. chapter (where he thus writeth; But curſſes, when they are vttered by the waie of propheſie, procéed not of an ill deſire of him that curſſeth, but of the foreknowing ſpirit of him that denounceth them:) but alſo from the hart, God now conſenting therevnto, and wiſhing the ſame with it. Dauid, when as otherwiſe he was ſo mercifull to Semei, to Abſolom, and to Saule, and to other enimies; yet ſometimes he ſo curſſeth and banneth the wicked, as he driueth a horror into them that read them. Chriſt alſo firſt bewailed the infelicitie of the citie of Ieruſalem, Luke. 19, 41for that ſhe knew not the time of hir viſitation: and he ſaith; How often would I hauehave gathered togither thy children, as a hen dooth hir chickens vnderunder hir wings, and thou wouldeſt not? Howbeit, euen he, knowing the aſſured and vnmooueable will of GOD, burſt foorth into theſe words; I giuegive thanks vntounto thee, Matt. 11, 25ô father of heauen and of earth, for that thou haſt hidden theſe things from the wiſe and prudent, and haſt reuealed them to the little ones: euen ſo Lord, for that it hath ſo pleaſed in thy ſight.
Moreouer, men of God, when they come to this point, they hauehave not a reſpect to their owne cauſe, neither doo regard their owne iniuries; but conſider, that by the wicked works of the vngodlie, the church of God is harmed, the ſpirituall procéedings thereof are hindered, and the courſe of the Goſpell is letted. And they moſt ardentlie deſire, that the name of God might be ſanctified, and his kingdome moſt amplie ſpred abroad. And hereof it commeth, that when the godlie praie againſt wicked men, they perſecute not their owne enimies, but the enimies of God, whom they wiſh to be moſt purelie worſhipped. Dauid ſawe that he was called by God to the kingdome; and vnderſtood that the enterpriſes of the wicked were not ſo much repugnant to his owne dignitie, as to the will of God. Wherefore, woorthilie in his praiers, he wiſheth rather, that they ſhould periſh, and that moſt vilie; than that anie iot of the moſt iuſt will of God ſhould be hindered. So that both in this place, and in ſuch other like, we are forbidden, not onelie to curſſe, but alſo to ſpeake euill when we be ouercome with the ſpites and iniuries of the wicked; by whom it is not méet that wée ſhould ſuffer our courage to be quailed, or to be led from the rule of charitie. Wherein conſiſteth the magnanimitie of chriſtians.Herein doubtleſſe conſiſteth the magnanimitie of chriſtians, and their incredible valiantnes of courage; not onlie not to curſſe them that perſecute them, but alſo to ſpeake well of them, and to praie vntounto God for them.
29 Howbeit, I cannot woonder enough, that Thomas Aquinas ſhould ſaie, that by the words of Paule, The error of Aquinaschriſtians are not compelled; by force of the precept to ſhew particularlie vntounto their enimies the affect of charitie, or (as they vſe to ſpeake) to ſhew ſignes of beneuolence vntounto them, except it be in caſe of neceſſitie. For it is enough, if they exclude them not from the generall bond of louelove, wherewith we ought to louelove our neighbours. Neither (ſaith he) is it of neceſſitie, that we ſhould pray peculiarlie for them. But this is ſufficient, if we exclude them not from the common praiers, which we make for all men. And if anie man (ſaith he) beſides the caſe of neceſſitie, doo ſhew vntounto an enimie tokens of ſpeciall louelove, or doo ſpeciallie make interceſſion for him; that man followeth counſell, but obeieth not the commandement. Matt. 5, 44. Rom. 12, 14Yet Chriſt & Paule, when they ſpake of theſe things, taught not this diſtinction. This doctrine doubtleſſe cutteth in ſunder the ſinewes of chriſtian religion, it preſſeth downe the vehemence of Gods ſpirit, and taketh awaie the force and ſharpeneſſe of the lawe of God. Let theſe men go now and crie out, that we be they, which diſſolue the indeuour of good works, and open a windowe to licentious life; when as they cannot denie, but that themſelues are thoſe, which at their owne pleaſure change the certeine and ſeuere commandements of God into counſels. Doubtleſſe Chriſt and Paule commanded thoſe things, and doo not giuegive them onelie as counſels. But this is excéedinglie to be lamented, that theſe commandements in this iron age of ours, are made like the lawes of Athens. For they, although they were wiſelie inuented and publiſhed abroad; yet notwithſtanding laie neglected, and were euerie where of all men violated. And we muſt thinke, that this came of no other cauſe, but that the whole iuice & bloud of chriſtian religion is in a maner dried vp.