Commentary on Romans, Biblical exegesis 1 · Chapter 11 · Section 3 · Subsection 12
Quest. 12. Whether it be lawfull to vse any imprecation, as Dauid doth here.
1. Origen seemeth to be of opinion, that it is not lawfull: and therefore he hath here a strange interpretation: he thinketh the Prophet prayeth not against the Israelites, but for them, that their eyes might be darkened, ne videant perversa, that they see not peruerse things: as it had beene happie for Marcion, Basilides, and Valentinus, and other heretikes, that they had not seene those perverse errors, which they held: But seeing both that which goeth before, let their table be made a snare, &c. and that which followeth, bowe downe their backe, are imprecations made against them, how can this comming between be taken to be a praier for them?
2. Augustine agreeing in the same opinion, that no imprecation is lawfull, yet followeth an other imprecation: he thinketh that the Prophet spake this, non optantis voto, sed spiritu providentis, not as with a desire of one that wisheth, but with the spirit of one foreseeing and foretelling what should happen, lib. 1. de serm. Dom. in monte: so Haymo, haec verba non optantis voto, sed praedicentis officio dicuntur, these words are not vttered with a wishing desire, but by way of prediction, &c. so also the ordinar. gloss. and these reasons may be alleadged against imprecations.
1. Our Blessed Sauiour biddeth vsus to pray for our enemies, Matth. 5.46. S. Paul also saith, Rom. 12.14. Blesse them which persecute you, blesse I say and curse not, &c.
2. The example of our Sauiour is against imprecations, who prayed for his enemies: he cursed them not.
3. Yet we hauehave some forren examples of such as refused to make imprecations, as Ba… would not curse the people of Israel: and a certaine woman Priest of Athens could not be hired to curse Alcibiades, making this answer, that it was her office to pray for other, not to curse them: much more should Christians abstaine from cursing.
3. Wherefore for the solution of this question, these distinctions must be premised. 1. the cause must be considered: whether it be priuate, which concerneth ones person onelyonly, in which cause it is vnlawful to curse: or whether it be publik concerning the glory of God: wherein imprecations are vsed: as S. Peter sentenced Ananias to death, Act. 5. & laid a curse vpō S. Magus, Act. 8. S. Paul cursed Elymas the sorcerer, Act. 13. or it may be a priuate cause, yet ioined with the glory of God: as Elisha cursed the children which called him bald head, 1. King. 2. 2. The condition & calling of them, which vse imprecations must be considered, whether they do it of a priuate affection, which is vnlawfull: or of a propheticall spirit, as the Prophets & Apostles did; as it is said of Paul, that whē he cursed Elymas, he was ful of the H. Ghost, Act. 13.9. herein they as Prophets doe by their imprecation inflict that punishment, which is appointed of God. 3. The things must be considered, which are wished vntounto any by these imprecations: they are either temporall, which may tend vntounto their amendment: as Ps. 89.16. fil their faces with shame, that they may seek thy name: these imprecations are more tollerable, which a man sometime wisheth against himselfe, that he may be afflicted with some crosse, or other, rather then to fall into sinne: or they are eternall: but euerlasting destruction cannot be denounced against any without Gods speciall warrant.
4. The persons are to be distinguished, which are cursed: they are such of whom there is hope of amendment: or such as are in a desperate state, and professed enemies to God and godlines, against whom such imprecations doe lie: as S. Iohn will not hauehave vsus to pray for those whom we see to sinne vntounto death, 1. epist. c. 5.
5. The manner and kind of imprecations must also be looked into, some are extraordinarie, whereunto men were directed by a propheticall and extraordinarie spirit: of the lawfulnesse of such imprecations, there is no question: or ordinarie, wherein these circumstances must be considered. 1. the persons that curse, they must thereunto be called as the publike Magistrate or minister, and parents in their families. 2. the persons that are cursed must be intractable and incorrigible, and refuse all wholesome admonition. 3. the manner must be this, they must not curse absolutely, but with a condition, that such may be converted, or confounded. 4. with what affection, not hating their persons, but detesting their vices, against the which, they open their mouthes to curse.
Now in Dauids imprecation all the things before requited concurred, it was Gods cause, he had a propheticall spirit, they were professed enemies to God: the reasons before alleadged doe conclude only against priuate curses; in our owne cause, against persons not desperately euill, and without any speciall direction.