The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

CHAP. IV. Of cursing and imprecations. Whether it be lawfull to pray for vengeance on the wicked, and on persecuters?

Rom. 12.14. Bless them which persecute you, bless and curse not.

THere be(a) 1.1 here several particulars that need not be brought under debate; as that we may pray against, 1. the sins of men, and say, with him, Ps. 7.9. Oh! let the wickedness of the wicked come to an end. 2. Against the plots, counsels, machinations and interprises of the wicked against the Saints and people of God, his Truth and Ordinan∣ces, and say, with him, 2 Sam. 15.31. O Lord, I pray thee, de∣feat the counsel of Ahithophel and turn it into foolishness. And, Ps. 9.19. Arise, O Lord, let not man prevail. 3. Nei∣ther will it be denied, that we may complain to God of all the wrongs and injuries, of the cruelty, persecution, threatnings and blasphemies of the wicked, with Hezekiah, Isa. 37. Da∣vid, Ps. 10. the Apostles, Act. 4.29. &c. And this com∣plaint will be found to have something of an imprecation in it; hence, while Eliah is thus complaining to God, and la∣menting Israels apostasie, the Apostle saith, that he maketh

intercession against Israel, Rom. 11.2, 3. Neither, 4. will it be denied, that we may pray the Lord to break the snare of prosperity and success in any evil course, whereby as with chains Sathan holds them at his work; nay, and upon sup∣position that otherwise they would prove incorrigible, and if there be no other mean to reclaim them, we may not only pray, that the Lord would not further their wicked device, Psa. 140.8. but also, 5. that they might not prevail, and meet with success in the ordinary works of their hands; yea, and that the Lord would fill their faces with shame, that they may know themselves to be but men, and might seek his name, Psa. 83.16. And, 6. we may pray that justice may be impartially executed upon malefactors, that King and Rulers would resolve, with David, early to cut off all wicked doers from the city of the Lord, Psa. 101.8. We must so love the life of wicked men, as not to prefer that to Gods law, and the laudable laws of the kingdom, appoint∣ing capital punishment for gross crimes and hainous trans∣gressors, that others may be afraid to follow their foot∣steps.

On the other hand its certain, that we may not curse, 1. without a cause, Prov. 26.2. Nor, 2. for our own cause, and because of private and personal wrongs done to us; we should thus forgive our brethren, and not give way to the spirit of malice and revenge, Mat. 6.15. and 18.35. &c. And. 3. we must not curse our relations, nor cast off these bonds, whether natural, civil, or spiritual, under which we stand towards others; children must not upon any terms curse their parents, nor parents their children; people must not curse their rulers and magistrates, nor one Saint another, notwithstanding personal wrongs and injuries mutually recei∣ved, Exod. 31.17. Mat. 15.4. Exod. 22.28. 1 Cor. 13.7. 1 Cor. 6.7. &c. And therefore, that cursed crue of passionat creatures, who for a trifle will give their children, servants, or neighbours to the devil, must have their tongues set on fire of hell, Jam. 3.6. and they must be acted by the devil, who is the father of envy, malice, virulency, and of all such cursing, Jam. 3.14, 15.

These things being premised, that which may here fall under debate, is whether we may pray against, though not as they are our enemies, yet as they are Gods enemies, and the Churches enemies, and though not for their eternal ruine (as may appear from Part 1. Chap. 7. Sect. 3.) yet for their temporal destruction and overthrow, and that either indefi∣nitly, not pitching upon any particular incorporation, or persons, with Deborah, 5.31. So let all thine enemies perish, O Lord; and with the Apostle, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be anathema mara∣natha. Or particularly directing our prayers against such and such enemies, as Judg. 5.23. and when there is thus an applica∣tion to such and such persons, whether we might curse them conditionally though not absolutly, especially if with the con∣dition a blessing be annexed thus [Lord if these thine enemies be incorrigible, destroy them in thy justice, and if not, reclaim them in thy mercy.] Here, I grant, there are far different cases, and that there is less hazard in praying against Gods enemies, then against our own enemies; and in the general, chen condescending upon such or such a faction; and by way of supposition, If they be incorrigible, then absolutely, and upon any terms: Neither would I rashly condemn those learned and judicious Divines, who plead for the lawfulness of such maledictions, yet I should think it a more Gospel∣like frame of spirit, to bless and pray for persecutors, then to curse them, Mat. 5.44. Rom. 12.14. 1 Pet. 3.9. This wants not that example that Christ left us to follow when he suffered, 1 Pet. 2.21. But on the contrary, he left us this pattern, When we are reviled, not to revile again, and when we suffer, not to threaten, but to commit our selves and our cause to him that judgeth righteously, ver. 23. What? are not all men our brethren and(b) 1.2 neighbours? and should we not then love them, and wish their good? how shall we then curse them, and desire their ruine? and if we will not forgive them their injuries done to us, how can we say, for give us our sins, as we forgive them that sin against us? But if we would bless them, and pray for them, that would be an evidence of our sincerity, and that we had over∣come

that devil of malice and revenge that rageth in carnal hearts, Mat. 5.45, 48. Rom. 12.19, 20. Did not Christ at his death pray for his persecutors? Luk. 23.34. and Stephen for those who stoned him? Act. 7.60. And did not David fast and pray for his enemies (though at other times, upon some special account he prayed against them?) Psa. 35.13. Nay, we may here alledge the example of Pagans, when the Athenians commanded their priest to curse Alcibiades after he was condemned; nay, saith she, for I (c) 1.3 was not consecrated a priest to (d) 1.4 curse, but to bless?

But you will say, may we not pray that temporal judg∣ments may be inflicted on persecutors; yea, and that they may fall and never rise again to molest and vex the Saints? Ans. There would be a difference put between private per∣sons, and a faction or multitude; for though we may desire that a malefactor may suffer according to the law, yet we may not desire the ruine of a multitude; for though it be an act of justice in the magistrate whom the Lord commissionat∣eth and sends against such a party, to fight against them, yet that sentence cannot be so orderly and deliberately executed against them, as when a process is legally led against a male∣factor; and such a dispensation may prove a mean, through the Lords blessing to prevent eternal ruine; but when a wick∣ed faction are killed in battel, death eternal usually followeth their bodily death and overthrow. Yet I deny not, that we should pray for success to the magistrate in such an expe∣dition, and that his enemies may not stand before him; but thus we do it only comparatively, that since matters stand thus, that either they or the magistrate must fall, we are warranted to pray, that rather they meet with the stroke of justice, then that the magistrate and those who are with him should be overthrown in the discharge of their duty; yet abstracting from such an alternative, we should not desire the suddain death and ruin of enemies, but rather that they may be scattered and taken captives, and have time to repent; the rejoycing of the Saints is not their ruine, but in the deliverance of the people of God, and the manifesta∣tion of the glory of God in helping his servants, and making

the (e) 1.5 rage of man to praise him, &c. And there is no question, but that comparatively, and rather we may desire and pray that enemies may fall and be ruined, then that they should prevail and oppress the Church, and blaspheme the holy name of God.

Again,* 1.6 it may be objected, ½ that there be many in∣stances recorded in the word of curses and maledictions utter∣ed by the Saints against their enemies, and on the wicked, as Deut. 27.14. &c, 2 Sam. 3.29. Psa. 59.12, 13, 14, 15. Psa. 69.22. &c. Psa. 83.11. &c. Psa. 109.6. &c. Psa. 143.12. Jerem. 17.18. Lam. 3.64. Hos. 9.14. Act. 8.20. &c. Ans. We will not say, with(f) 1.7 Austine, that these were verba sive praedicantium, sive praedicentium, non vota imprecantium. And that these holy men did speak so either by way of prophesie & prediction, or by way of commination and denounciation of Gods righteous judgments against im∣placable enemies; for the words are so clear, that they will admit no such gloss: But we answer, that all that is recor∣ded in the Scriptures concerning the Saints, is not for our imitation; 1. not their sins and infirmities, which are set down rather to be our warning and copy; and as to the pre∣sent case, who will justifie(g) 1.8 Moses, Iob, Eliah, Ieremi∣ah and Ionah, their praying against themselves, and cursing the day wherein they were born, and the man who brought tidings of their birth, &c. 2. Neither what they did upon some special occasion or warrant, as in the present case they might not only, 1. know who were implacable enemies and devoted to destruction; but also, 2. have some particular command, or some special impression and impulse upon their spirit, moving and warranting them to pray for such and such judgments to be poured out upon such and such enemies, and then we may suppose, that such prayers poured out by such eminent Saints and Prophets upon such grounds and motives, did flow from a pure zeal to the glory of God, without any mixture of carnal passion, malice and revenge. O! but its hard for us to pray against Gods enemies, especially if they be our enemies, and have wronged us, unless our hearts burn with wrath, envy and rage: and therefore it would appear

to be safest for us not to follow such extraordinary practices, but to walk by the rule commanding us to bless, and not to curse; especially since, 1. we can expect no revelation con∣cerning the final state of any, and so may be ready to curse some elect ones whom the Lord purposeth to bless; and, 2. we cannot expect any extraordinary motion and impulse upon our spirits, unless it come from hell, or from our lusts; ye know not (saith our blessed Lord to some of his disciples, who out of a preposterous zeal to imitate Elias, would have cal∣led for fire from heaven to consume the Samaritans, for not receiving their Master) what manner of spirit ye are of, Luk. 9.55. Let such then as will take upon them to imitat the Pro∣phets in their extraordinary actings, be sure that they are led by the same spirit, and that they can produce the like war∣rant: But as for humble Christians, who dare not(h) 1.9 exercise themselves in things too high for them, they would consi∣der, that the wrath of man worketh not the righteousness of God, Jam. 1.20. Our wrath and malice against men, may provoke the Lord to become as an enemy to us, and may hinder the execution of his righteous judgments against them, but it can do us no good and them no hurt; O! but if we render good for evil, and blessing for cursing, then will the Lord bless us, and do us good, 1 Pet. 3.9. and it may be no small comfort to us when we are suffering by them, if, with the Prophet, we can say, remember, O Lord, that I stood before thee to speak good for them, and to turn away thy wrath from them who had digged a pit for my soul, Jerem. 18.20. Nay, according to the son of(i) 1.10 Sirack, we must not curse Sathan, and who curseth him curseth his own soul; and the Scriptures of truth tells us, that Michael the Archangel durst not bring against him a railing accusa∣tion; and shall we then dare to bring any railing accusation against our brethren and neighbours? When (saith(k) 1.11 Au∣stin

thou prayest for evil to thine enemy, thou thy self be∣comest evil, as he was evil by doing wrong, So thou now by praying wrong; and now thou takest to thee Gods office, and becomest a judge pronouncing the sentence, and wouldst have him to be the executioner and lictor; but if the Lord had thus dealt with thee when thou wronged him and became his enemy, thou had not now been to complain of thy brother, ah! why dost thou desire the Lord to do that to others, which he hath not done to thee? were it not better to imitate our Saviour on the cross, pitying and praying for his ene∣mies, &c.

Notes

• (a) 1.1

  Having in the preceeding Chapter en∣quired, Whe∣ther we may desire any evil to our selves or to the people of God, we come now to ask, Whether we may wish and pray for any evil to the wicked and to our enemies?
• (b) 1.2

  Proxim us est omnis ho∣mo. vid. Ames. loc. cit. part. 1. cap. 7. qui fratrem suum oderit homi∣cida est hoc loco fratrem omnem homi∣nem oportet intelligi, &c. August. de sancti, &c.
• (c) 1.3

  Precibus non imprecati∣onihus consti∣tuta sum sacer∣dos, apud Wendelin Philos. mor. lib. 1. cap. 10.
• (d) 1.4

  Or by cursing but by prayer.
• (e) 1.5

  Ps. 76.10.
• * 1.6

  2 Obj.
• (f) 1.7

  August. contra Fau∣stum & lib 1. deserm. Do∣mini in morte, cap. 42. optati∣vo (inquit) modo usi sunt pro indicati∣ro.
• (g) 1.8

  Numb, 11.15. Job, 6.9. 1 King, 19.4. Jer. 20.15, 17. Jon. 4.3.
• (h) 1.9

  Ps. 131 ••••
• (i) 1.10

  Eccles. 21.27.
• (k) 1.11

  Tu quis es qui non di∣ligis? uti{que} tu qui oras ut homo moria∣tur, malus or as contra malum, & facti est is duo mali, ille male agendo, tu, male oran∣do; tu malus orando incipis esse quando dicis, Deus occide malum—te facis judicem & Deum quaeris esse tortorem, re∣spondet tibi Deus, nonue me in tuis malis operibus irritasti, &c. quare si voluntatem tuam haberem, te prius occiderem antequam venires, si tunc te occidissem inimicum, quià ergo male orande deces me quod non feci in te? &c. August. de sanctis serm. 4. tom. 10. fol. 256.