Ekdikēsis or A discourse of vengeance Delivered in a sermon preached at Dorchester, at the assizes holden there for the county of Dorset, March. 4. 1663. By Henry Glover rector of Shroton.
MAn is a middle Creature betwixt an Angel and a Beast. In respect of his soul, and those Noble Intellectual Endowments, which make him capable of Grace and vertue here,
MAn is a middle Creature betwixt an Angel and a Beast. In respect of his soul, and those Noble Intellectual Endowments, which make him capable of Grace and virtue Here,
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and of Glory and Immortality hereafter, he comes near to the nature of Angels. But then in respect of his Body, he partakes as much of the nature of Beasts; The matter the same, the Concupiscible and Irascible Faculties common to both, which (if not regulated by better Principles then the School of Nature affordeth) make him as greedily to hunt after sensual satisfaction, and as eagerly oppose what ever stands in the way of that pursuit, as any Beast whatsoever.
and of Glory and Immortality hereafter, he comes near to the nature of Angels. But then in respect of his Body, he partakes as much of the nature of Beasts; The matter the same, the Concupiscible and Irascible Faculties Common to both, which (if not regulated by better Principles then the School of Nature affords) make him as greedily to hunt After sensual satisfaction, and as eagerly oppose what ever Stands in the Way of that pursuit, as any Beast whatsoever.
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Hence Clemens Alexandrinus calls mankind NONLATINALPHABET, the wildest of all Beasts, which the Divine voice of the Heavenly Charmer is onely able to make Tame.
Hence Clemens Alexandrian calls mankind, the Wildest of all Beasts, which the Divine voice of the Heavenly Charmer is only able to make Tame.
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The Apostle pursues the same Metaphor when he calls it Biting and Devouring one another, Gal. 5. 15. If ye bite and devour one another, take heed yee be not consumed one of another.
The Apostle pursues the same Metaphor when he calls it Biting and Devouring one Another, Gal. 5. 15. If you bite and devour one Another, take heed ye be not consumed one of Another.
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And this gave occasion to that Fancy of the Poet, that when Prometheus made man (having spent all his skill before in the framing of other Creatures) he was fain to patch him up, by taking a Piece of one,
And this gave occasion to that Fancy of the Poet, that when Prometheus made man (having spent all his skill before in the framing of other Creatures) he was fain to patch him up, by taking a Piece of one,
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and a Piece of another, and among the Rest, he gave him a Lions Heart. Hence that proneness to Anger, which is nothing else but Ʋlciscendi Libido, saith St. Austine, a Desire to be revenged;
and a Piece of Another, and among the Rest, he gave him a Lions Heart. Hence that proneness to Anger, which is nothing Else but Ʋlciscendi Libido, Says Saint Augustine, a Desire to be revenged;
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and a sin that gives such a kind of Pleasure and satisfaction to malice, as scratching doth to one that hath the Itch; it affords a present Delight though he be the sorer for it afterward.
and a since that gives such a kind of Pleasure and satisfaction to malice, as scratching does to one that hath the Itch; it affords a present Delight though he be the Sorer for it afterwards.
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Thus is Revenge in Mankind a sin of that Impetuosity and violence, that it hath employed the wisest Men in all ages (and all too little) to set bounds to it.
Thus is Revenge in Mankind a since of that Impetuosity and violence, that it hath employed the Wisest Men in all ages (and all too little) to Set bounds to it.
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And he gives this solid Reason for it, Because to do wrong is an Effect of Improbity, but to suffer it patiently the Fruit of Vertue. Plato goes farther (as Origen cites him against Celsus ) and forbids not onely to do an injury,
And he gives this solid Reason for it, Because to do wrong is an Effect of Improbity, but to suffer it patiently the Fruit of Virtue. Plato Goes farther (as Origen cites him against Celsus) and forbids not only to do an injury,
But these Philosophers differing sometimes from themselves, and being contradicted by each other, some making Revenge the Lawfull Issue of fortitude, as others did patient suffering the Product of meekness, their Doctrine took no more effect,
But these Philosophers differing sometime from themselves, and being contradicted by each other, Some making Revenge the Lawful Issue of fortitude, as Others did patient suffering the Product of meekness, their Doctrine took no more Effect,
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2. Moses the mouth of God to the Israelites and therefore the Ablest, the meekest man upon Earth ( Num. 12. 3.) and therefore the Fittest to supresse, the sin of Revenge, layes down more punctuall Precepts to this purpose, Levit. 19. 17, 18. Thou shalt not hate thy Brother in thine Heart;
2. Moses the Mouth of God to the Israelites and Therefore the Ablest, the Meekest man upon Earth (Num. 12. 3.) and Therefore the Fittest to supresse, the since of Revenge, lays down more punctual Precepts to this purpose, Levit. 19. 17, 18. Thou shalt not hate thy Brother in thine Heart;
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then what was onely the Product of Naturall Light, and had nothing but the bare word of a Philosopher to support it against the unruly Passions of men.
then what was only the Product of Natural Light, and had nothing but the bore word of a Philosopher to support it against the unruly Passion of men.
But there were two things especially which hindered the desired successe of that Law. First the Jews looking upon none as their Brother or neighbour, but onely a Jew.
But there were two things especially which hindered the desired success of that Law. First the jews looking upon none as their Brother or neighbour, but only a Jew.
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And secondly the Pharises corrupt Gloss upon that Text of the Law, Thou shalt love thy Neighbour as thy self, which they Expounded, Thou shall love thy neighbour, and hate thine Enemy.
And secondly the Pharisees corrupt Gloss upon that Text of the Law, Thou shalt love thy Neighbour as thy self, which they Expounded, Thou shall love thy neighbour, and hate thine Enemy.
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and by the second, the Jews themselves (too prone to Revenge) were taught so to interpret it as their Duty, to performe any such civilites to an Enemy, although a Jew.
and by the second, the jews themselves (too prove to Revenge) were taught so to interpret it as their Duty, to perform any such civilites to an Enemy, although a Jew.
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whose businesse into the world was to pull down the partition Wall, to make the whole world one great Fraternity, one common sheepfold, began this great work in his Sermon upon the Mount ( Mat 5.) which laying down more pressing, more particular and more extensive Precepts,
whose business into the world was to pull down the partition Wall, to make the Whole world one great Fraternity, one Common sheepfold, began this great work in his Sermon upon the Mount (Mathew 5.) which laying down more pressing, more particular and more extensive Precepts,
And the Apostles who followed after, treading in their Masters steps; pressed nothing more frequently, then an holy Amnesty of injuries, and forgiving of Enemies;
And the Apostles who followed After, treading in their Masters steps; pressed nothing more frequently, then an holy Amnesty of injuries, and forgiving of Enemies;
looking upon no vice so universally opposite to Christianity as Anger and Revenge. Among the many Precepts and Exhortations to this purpose, this is one that I have now read unto you, Dearly Beloved, avenge not your selves,
looking upon no vice so universally opposite to Christianity as Anger and Revenge. Among the many Precepts and Exhortations to this purpose, this is one that I have now read unto you, Dearly beloved, avenge not your selves,
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In which words you may observe two general parts, viz. A Prohibition, and A Proof. The Prohibition in the former part of the Text, Dearly Beloved, Avenge not your selves, but rather &c:
In which words you may observe two general parts, viz. A Prohibition, and A Proof. The Prohibition in the former part of the Text, Dearly beloved, Avenge not your selves, but rather etc.:
1. A Compellation by way of Preface, Dearly Beloved, significans Vindictam dilectione repugnare, saith Aretius. The Apostle being with this Compellation, to insinuate into them, that the great duty of Christians is to love one another, as Christ loved them, with which the sin of Revenge is utterly inconsistent.
1. A Compellation by Way of Preface, Dearly beloved, significans Vindictam dilectione repugnare, Says Aretius. The Apostle being with this Compellation, to insinuate into them, that the great duty of Christians is to love one Another, as christ loved them, with which the since of Revenge is utterly inconsistent.
and then, Mihi permisiss•e debnerat, si ipse non praestat, (as Tertullian heightens the objection) God should suffer me to do that, which he never intends to do himself.
and then, Mihi permisiss•e debnerat, si ipse non praestat, (as Tertullian heightens the objection) God should suffer me to do that, which he never intends to do himself.
The words being thus opened, that you may see the Inside of them, I must now crave leave in the handling of them, to tread in a Method a little unusual to my self, viz:
The words being thus opened, that you may see the Inside of them, I must now crave leave in the handling of them, to tread in a Method a little unusual to my self, videlicet:
nor doth it appear that ever the sword of Justice was drawn, or any Capitall punishment inflicted till after the Floud, which was above 1600 years at least after the Creation.
nor does it appear that ever the sword of justice was drawn, or any Capital punishment inflicted till After the Flood, which was above 1600 Years At least After the Creation.
Adhuc enim videbatur Nefas, quamvis malos, tamen Homines, supplicio capitis afficere, saith Lactantius; For as yet it seemed an Heinous thing to put any man to Death,
Adhoc enim Videbatur Nefas, Quamvis Malos, tamen Homines, Supplicio capitis afficere, Says Lactantius; For as yet it seemed an Heinous thing to put any man to Death,
as the onely Revenger of Bloud. Nor was that the sentence of Death, but he was condemned to be a Vagabond and Runagate upon the Earth, pursued by the Furies of his own guilty Conscience;
as the only Revenger of Blood. Nor was that the sentence of Death, but he was condemned to be a Vagabond and Runagate upon the Earth, pursued by the Furies of his own guilty Conscience;
the greatest punishment that we find inflicted on the greatest Malefactor, being only Banishment and Excomunication from the Church, which (in the defect of a more severe Punishment) was accompanied with the Terors of God upon the soul.
the greatest punishment that we find inflicted on the greatest Malefactor, being only Banishment and Excommunication from the Church, which (in the defect of a more severe Punishment) was accompanied with the Terors of God upon the soul.
So that though the Poets Fiction of the Golden Age was but a Fiction in this, that he thought there were no Injuries nor Outrages that deserved Death commited during that time;
So that though the Poets Fiction of the Golden Age was but a Fiction in this, that he Thought there were no Injuries nor Outrages that deserved Death committed during that time;
2. Yet now, it is become the Magistrates Duty, and that by vertue of a Delegation or Deputation from God himself, Gen. 9. 6. Who so shedeth mans bloud, by man shall his Bloud be shed,
2. Yet now, it is become the Magistrates Duty, and that by virtue of a Delegation or Deputation from God himself, Gen. 9. 6. Who so sheddeth men blood, by man shall his Blood be shed,
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not by every man not by any man that will, not by a private man, but by the Magistrate. The word Man is here put by way of Eminency, to signify Egregium prae Caeteris atque eximium Virum, an extraordinary Man. And for the manner of executin• Justice in the sheding of such guilty Bloud, the Chaldee Paraphrase gives us a light, which reads that Text thus, Cum Testibus ex sententia Judicis fundetur sanguis ejus, His Bloud shall be shed by the sentence of a Judge, upon the Deposition of witnesses.
not by every man not by any man that will, not by a private man, but by the Magistrate. The word Man is Here put by Way of Eminency, to signify Egregium Prae Caeteris atque eximium Virum, an extraordinary Man. And for the manner of executin• justice in the shedding of such guilty Blood, the Chaldee paraphrase gives us a Light, which reads that Text thus, Cum Testibus ex sententia Judges fundetur sanguis His, His Blood shall be shed by the sentence of a Judge, upon the Deposition of Witnesses.
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It being not to be questioned, but God hath put the power of smaller Controversies into their Hands, into whose hands he hath put the power of life and Death;
It being not to be questioned, but God hath put the power of smaller Controversies into their Hands, into whose hands he hath put the power of life and Death;
then the Bloud that's let out of a vein by the hand of a skilful Phisician, for the preservation of the Body Natural. And thus you see how the Magistrate comes to be a Revenger; God hath put him into his own seat,
then the Blood that's let out of a vein by the hand of a skilful physician, for the preservation of the Body Natural. And thus you see how the Magistrate comes to be a Revenger; God hath put him into his own seat,
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yet within six or seven verses after ( Rom. 13. 4.) he tells us, that the Magistrate is the Minister of God, a REVENGER to execute wrath upon him that doth evil.
yet within six or seven Verses After (Rom. 13. 4.) he tells us, that the Magistrate is the Minister of God, a REVENGER to execute wrath upon him that does evil.
Now certainly (as Grotius observes) the holy Ghost would not speak Contradictions; and therefore the Text must be necessarily understood of Private Revenge, executed by private Persons •plendi doloris causa to gratify their own malice, not of Vindictive Justice, which the Magistrate, who is Gods deputy, doth in his Name, and by his Authority execute.
Now Certainly (as Grotius observes) the holy Ghost would not speak Contradictions; and Therefore the Text must be necessarily understood of Private Revenge, executed by private Persons •plendi doloris causa to gratify their own malice, not of Vindictive justice, which the Magistrate, who is God's deputy, does in his Name, and by his authority execute.
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And then so sacred is the Name, so uncontrolable the Mouth of Justice, that after the sentence prounounced, No private hand must meddle, no other punishment must be inflicted;
And then so sacred is the Name, so uncontrollable the Mouth of justice, that After the sentence prounounced, No private hand must meddle, no other punishment must be inflicted;
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I have said ye are Gods &c. and, Thou shalt not revile the Gods, nor curse the Ruler of the people, Exod. 22 28. It is the observation of Justin Martyr, or whoever was the Author of those Questions and Answers to the Orthodox, which go under his Name, That when ever God appointed an Angel to transact any business in his Name with Mankind, that Angel was, during the time of that Transaction, called by the Name of God himself whom he represented;
I have said you Are God's etc. and, Thou shalt not revile the God's, nor curse the Ruler of the people, Exod 22 28. It is the observation of Justin Martyr, or whoever was the Author of those Questions and Answers to the Orthodox, which go under his Name, That when ever God appointed an Angel to transact any business in his Name with Mankind, that Angel was, during the time of that Transaction, called by the Name of God himself whom he represented;
He instanceth in Gen. 18. 22. where the Angel that talked with Abraham is called Jehovah; and Gen. 32. 30. I have seen God face to face, saith Jacob, when he wrestled with the Angel;
He Instanceth in Gen. 18. 22. where the Angel that talked with Abraham is called Jehovah; and Gen. 32. 30. I have seen God face to face, Says Jacob, when he wrestled with the Angel;
and Exodus 23. 20, 21. My name is in him, saith God, of the Angel that he sent before the People of Israel. If any body will contend that those Angels were Christ, let him remember he must contend with the Author of those Questions, not with me.
and Exodus 23. 20, 21. My name is in him, Says God, of the Angel that he sent before the People of Israel. If any body will contend that those Angels were christ, let him Remember he must contend with the Author of those Questions, not with me.
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And then, he must contend with Grotius too, who justifies that Authors Opinion, and from Heb. 1. 2. where it is said, that God hath in these last days spoken to us by his Son, censures the other opinion with an Errant gaviter &c. They do greatly erre who think that God did so frequently speak to the world in those first days by his Son, before the Incarnation.
And then, he must contend with Grotius too, who Justifies that Authors Opinion, and from Hebrew 1. 2. where it is said, that God hath in these last days spoken to us by his Son, censures the other opinion with an Errant gaviter etc. They do greatly err who think that God did so frequently speak to the world in those First days by his Son, before the Incarnation.
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But (I say) as in these Authors Opinion, God put his own name upon those Angels, whom he employed in some speciall Embassies: So ('tis more clear, that) when God makes choice of a Man to supply his own Room in Judging the People,
But (I say) as in these Authors Opinion, God put his own name upon those Angels, whom he employed in Some special Embassies: So (it's more clear, that) when God makes choice of a Man to supply his own Room in Judging the People,
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and executing Vengeance, he cloaths him with his own Titles, puts his own name upon him, during the Time of his Magistracy. So that when God saith, Ye are Gods, the meaning is (saith the same Father) NONLATINALPHABET, I have conferred mine own Honour, Dignity, Order, and Name upon you;
and executing Vengeance, he clothes him with his own Titles, puts his own name upon him, during the Time of his Magistracy. So that when God Says, You Are God's, the meaning is (Says the same Father), I have conferred mine own Honour, Dignity, Order, and Name upon you;
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The Magistrate is NONLATINALPHABET, to use St. Chrysostomes words, stamped with Gods own Image, and therefore ought to exercise Gods own Power. Now this stamp or Image of God upon the Magistrate, is not barely that which is yet left of his Image stampt upon Man at the Creation, whereby he is enabled to Rule over the Fish of the Sea,
The Magistrate is, to use Saint Chrysostomes words, stamped with God's own Image, and Therefore ought to exercise God's own Power. Now this stamp or Image of God upon the Magistrate, is not barely that which is yet left of his Image stamped upon Man At the Creation, whereby he is enabled to Rule over the Fish of the Sea,
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and the Foul of the Aire, and the Beasts of the Field, Gen. 1. 28; nor barely that part of it which sin defaced, and is new stamped again in the Regeneration which is the Image of his holiness, Ephes. 4. 24; but it is more then all this:
and the Foul of the Air, and the Beasts of the Field, Gen. 1. 28; nor barely that part of it which sin defaced, and is new stamped again in the Regeneration which is the Image of his holiness, Ephesians 4. 24; but it is more then all this:
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It is the Image of Gods own Authority and superiority, and Government, not onely over Beasts (as the first;) or over the Bestial part (as the second) but over Men. So that whereas every Rational man hath so far the Image of God upon him,
It is the Image of God's own authority and superiority, and Government, not only over Beasts (as the First;) or over the Bestial part (as the second) but over Men. So that whereas every Rational man hath so Far the Image of God upon him,
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and every Regenerate Man so far, as to rule over himself, and bring into subjection the carnal part, the Magistrate hath a more express image of God upon him, to rule over his Fellow Creature, man himself.
and every Regenerate Man so Far, as to Rule over himself, and bring into subjection the carnal part, the Magistrate hath a more express image of God upon him, to Rule over his Fellow Creature, man himself.
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However, Bad men may sometimes get up into it, yet the place is Gods place, and the Person that lawfully sits there, sits in Gods Room, and the Judgement is Gods Judgement, and the Vengeance he executeth is Gods Vengeance. As Jehosephat said to his Judges, Take heed what you do,
However, Bad men may sometime get up into it, yet the place is God's place, and the Person that lawfully sits there, sits in God's Room, and the Judgement is God's Judgement, and the Vengeance he Executeth is God's Vengeance. As Jehoshaphat said to his Judges, Take heed what you do,
1. As we have seen the Lawful power of Vengeance issuing down in an orderly way from the Throne of God; the supreme Magistrate receiving his Commission from Heaven, the Inferiour Magistrates from the supreme,
1. As we have seen the Lawful power of Vengeance issuing down in an orderly Way from the Throne of God; the supreme Magistrate receiving his Commission from Heaven, the Inferior Magistrates from the supreme,
viz. That the subordinate Magistrate should be accountable onely to the superior, the superior to the supreme, the supreme Magistrate on Earth onely to God,
viz. That the subordinate Magistrate should be accountable only to the superior, the superior to the supreme, the supreme Magistrate on Earth only to God,
They that would set up a Plebeian Tribunal, to call their Betters to account, and Execute Vengeance upon their superiours, do endeavour (once again to set the Kingdom upon its Head, with its heels upward and then the next News you hear, 'tis fallen all along upon its Back.
They that would Set up a Plebeian Tribunal, to call their Betters to account, and Execute Vengeance upon their superiors, do endeavour (once again to Set the Kingdom upon its Head, with its heels upward and then the next News you hear, it's fallen all along upon its Back.
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Anger is not in me saith God, Esai. 27. 4. and when God is said in Scripture to be angry, 'tis but by an Anthropopathy, signifying onely Ʋlciscendi voluntatem, his will to punish.
Anger is not in me Says God, Isaiah. 27. 4. and when God is said in Scripture to be angry, it's but by an Anthropopathy, signifying only Ʋlciscendi voluntatem, his will to Punish.
Asentence proceeding upon any partial or passionate account, is a Species of private Revenge, though it proceed from the Mouth of a publick person. My Lords;
Asentence proceeding upon any partial or passionate account, is a Species of private Revenge, though it proceed from the Mouth of a public person. My lords;
But now, if we go lower, we shall find it presently nothing but puddle and Filth; and that which was the Magistrates Duty, as soon as it falls into private hands is the Peoples sin; which was my third particular,
But now, if we go lower, we shall find it presently nothing but puddle and Filth; and that which was the Magistrates Duty, as soon as it falls into private hands is the Peoples since; which was my third particular,
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When the Disciples had taken offence against the Samaritans, for an Incivility offered to their Master and them, they would fain have interested God in their own passionate Quarrel, and called for fire from Heaven to destroy them.
When the Disciples had taken offence against the Samaritans, for an Incivility offered to their Master and them, they would fain have interested God in their own passionate Quarrel, and called for fire from Heaven to destroy them.
Luke 9. 54. But our Saviour sharply rebukes them, Animadvertens eos non amore correctionem, sed odio desiderare vindictam, saith St. Augustine perceiving that they did not out of Love desire their amendment,
Lycia 9. 54. But our Saviour sharply rebukes them, Animadvertens eos non amore correctionem, sed odio desiderare vindictam, Says Saint Augustine perceiving that they did not out of Love desire their amendment,
The truth is, by that time God hath had his Portion of Vengeance, and the Magistrate his, here is nothing at all left for any Private Christian in matters of Revenge; and therefore Dearly beloved Avenge not your selves;
The truth is, by that time God hath had his Portion of Vengeance, and the Magistrate his, Here is nothing At all left for any Private Christian in matters of Revenge; and Therefore Dearly Beloved Avenge not your selves;
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And this Foundation of Doctrine being thus laid, it will be easie to discover the Principall Vices; which fight directly against the Text, and the Text against them.
And this Foundation of Doctrine being thus laid, it will be easy to discover the Principal Vices; which fight directly against the Text, and the Text against them.
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Our Master Plato (saith he) doth derive their Pedigree from the Race of the Ancient Giants, who resist the Magistrates, as they did the Gods. St. Chrysostome affirmeth the same in like words;
Our Master Plato (Says he) does derive their Pedigree from the Raze of the Ancient Giants, who resist the Magistrates, as they did the God's Saint Chrysostom Affirmeth the same in like words;
He that obeyes not the Magistrate NONLATINALPHABET, Wars with God. And St. Paul, a greater Authority then both, in words to the very same effect, Rom. 13. Whosoever resisteth the power, resisteth the Ordinance of God.
He that obeys not the Magistrate, Wars with God. And Saint Paul, a greater authority then both, in words to the very same Effect, Rom. 13. Whosoever Resisteth the power, Resisteth the Ordinance of God.
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Nor is it a slight observation of the late most Learned primate of Armagh, That the Greeks, though they spake the most copious Language under Heaven, wherein a skillful man shall never want words to expresse himself,
Nor is it a slight observation of the late most Learned primate of Armagh, That the Greeks, though they spoke the most copious Language under Heaven, wherein a skilful man shall never want words to express himself,
yet as if they were defective here, do usually call Treason against Princes by the Name of NONLATINALPHABET, Impiety. The Jews go a step higher and call it Blasphemy; both sins against the first Table. 1 King. 21. 13. Naboth did blaspheme God and the King.
yet as if they were defective Here, do usually call Treason against Princes by the Name of, Impiety. The jews go a step higher and call it Blasphemy; both Sins against the First Table. 1 King. 21. 13. Naboth did Blaspheme God and the King.
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Take heed then of any such Private Revenge, which may carry you up to such a high Degree of Impiety and Blasphemy as to resist or speak evil of the powers ordained by God; Dearly beloved, Avenge not your selves.
Take heed then of any such Private Revenge, which may carry you up to such a high Degree of Impiety and Blasphemy as to resist or speak evil of the Powers ordained by God; Dearly Beloved, Avenge not your selves.
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A way of Revenge as injurious to common Equity, as to Christian Religion. For beside the injury it doth the Magistrate, in attempting to make him bear the sword in vain, (and in vain he would bear it,
A Way of Revenge as injurious to Common Equity, as to Christian Religion. For beside the injury it does the Magistrate, in attempting to make him bear the sword in vain, (and in vain he would bear it,
if every man might so revenge his own Quarrels; ) besides the violence it offers to Justice, in making the punishment no way commensurate to the offence; for every petty affront, and inconsiderable Reproach (which Seneca calls Injuriarum Ʋmbrae, the shadows of Injuries ) is no lesse then Death, by the Duellers Law; I say, beside all this, this is the Danger that both the Combatants are involved in, that he that kills is an Actual, and he that is killed an Intentionall Murtherer. And much Fear there is,
if every man might so revenge his own Quarrels;) beside the violence it offers to justice, in making the punishment no Way commensurate to the offence; for every Petty affront, and inconsiderable Reproach (which Senecca calls Injuriarum Ʋmbrae, the shadows of Injuries) is no less then Death, by the Duellers Law; I say, beside all this, this is the Danger that both the Combatants Are involved in, that he that kills is an Actual, and he that is killed an Intentional Murderer. And much fear there is,
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least St. Bernards words should prove too true Occisor bethaliter peccat, occisus aeternaliter perit, He that kills, sins mortally, and he that is killed perisheth eternally. I know the great Objection is the Gentlemans Reputation. But certainly if they are Christians as well as Gentlemen, the Christians Conscience would do well to be looked after,
lest Saint Bernards words should prove too true Occisor bethaliter peccat, Occisus aeternaliter perit, He that kills, Sins mortally, and he that is killed Perishes eternally. I know the great Objection is the Gentleman's Reputation. But Certainly if they Are Christians as well as Gentlemen, the Christians Conscience would do well to be looked After,
as well as the Gentlemans Credit; Or if they are too high-spirited to be Christians, that is, to forgive Injuries, and love Enemies, they were better renounce Christianity before they draw their swords, that our Religion may no longer be blemished with such bloudy sins. The truth is, I take every such challenge to be a kind of Defiance to Jesus Christ and his Doctrine;
as well as the Gentleman's Credit; Or if they Are too high-spirited to be Christians, that is, to forgive Injuries, and love Enemies, they were better renounce Christianity before they draw their swords, that our Religion may no longer be blemished with such bloody Sins. The truth is, I take every such challenge to be a kind of Defiance to jesus christ and his Doctrine;
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I cannot do it, I am a Christian, and it is contrary to the Laws and commands of my Master Jesus Christ. It would be far a more noble conquest for men inclinable to this way of Revenge, to conquer their own unruly and unchristian passions, NONLATINALPHABET, said Plato; and Solomon a wiser then he, will give you the English of it, Proverbs 16. 32. He that is slow to Anger is better then the Mighty,
I cannot do it, I am a Christian, and it is contrary to the Laws and commands of my Master jesus christ. It would be Far a more noble conquest for men inclinable to this Way of Revenge, to conquer their own unruly and unchristian passion,, said Plato; and Solomon a Wiser then he, will give you the English of it, Proverbs 16. 32. He that is slow to Anger is better then the Mighty,
Consider, whether it be fit to forsake Christ, to serve unreasonable mens Opinions; whether a man cannot be a Gentleman, unlesse he be a Murderer; and whether there be no way to maintain a Mans Reputation, but by going to Hell. Dearly Beloved Avenge not your selves.
Consider, whither it be fit to forsake christ, to serve unreasonable men's Opinions; whither a man cannot be a Gentleman, unless he be a Murderer; and whither there be no Way to maintain a men Reputation, but by going to Hell. Dearly beloved Avenge not your selves.
This ugly sin many times creeps into the Church, and sometimes it crawles up into the pulpit. For a Man that calls himself the Messenger of Jesus Christ, to take sanctuary in this place, where he may be sure not to meet with an Answer, to vent, his private passions against particuler persons, and make every petty Difference, betwixt his neighbour and Him his Text, is indeed a most unworthy peice of Revenge, and so altogether unbeseeming a Minister, that it is beneath a Man. And the provoked Person may justly reply in St. Jeroms words, Hoc non est me emendare, sed vitio tuo satisfacere;
This ugly since many times creeps into the Church, and sometime it crawls up into the pulpit. For a Man that calls himself the Messenger of jesus christ, to take sanctuary in this place, where he may be sure not to meet with an Answer, to vent, his private passion against particular Persons, and make every Petty Difference, betwixt his neighbour and Him his Text, is indeed a most unworthy piece of Revenge, and so altogether unbeseeming a Minister, that it is beneath a Man. And the provoked Person may justly reply in Saint Jeroms words, Hoc non est me emendare, sed vitio tuo satisfacere;
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And much more if he should endeavour ob•iquely to insinuate into the People a dislike of their Governours, or to possesse them with prejudices against the Government. When men are perswaded that they cannot render to God the things that are Gods, without taking from Caesar the things that are Caesars, and that there is no way to pay the Corban, but by robbing the Exchequer, they are in Danger to mingle private Revenge with their very prayers and Sermons. And when their Admirers are ready to cry out in the words of the Apostle, Yea what Zeal! perhaps it may more truly be replyed in the following words, Yea what Revenge! 2 Cor. 7. 11. I say not that any do thus, I hope they do not;
And much more if he should endeavour ob•iquely to insinuate into the People a dislike of their Governors, or to possess them with prejudices against the Government. When men Are persuaded that they cannot render to God the things that Are God's, without taking from Caesar the things that Are Caesars, and that there is no Way to pay the Corban, but by robbing the Exchequer, they Are in Danger to mingle private Revenge with their very Prayers and Sermons. And when their Admirers Are ready to cry out in the words of the Apostle, Yea what Zeal! perhaps it may more truly be replied in the following words, Yea what Revenge! 2 Cor. 7. 11. I say not that any do thus, I hope they do not;
If I should now detain you longer, in prosecuting the more Brutish Revenge of Vulgar Tongues, and Fists, and clubs, with such like Lapithean encounters, I should but abuse your Patience.
If I should now detain you longer, in prosecuting the more Brutish Revenge of vulgar Tongues, and Fists, and Clubs, with such like Lapithean encounters, I should but abuse your Patience.
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and come in the last place to the wary countrymen, whose Vengeance lies under the shelter of the Law: and who will not stick to give a Fee to be taught a handsome way how to be revenged safely.
and come in the last place to the wary countrymen, whose Vengeance lies under the shelter of the Law: and who will not stick to give a Fee to be taught a handsome Way how to be revenged safely.
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That Christians may with a good Conscience implead each other before a Christian Magistrate, may be sufficiently proved by a Reason drawn from the Text it self.
That Christians may with a good Conscience implead each other before a Christian Magistrate, may be sufficiently proved by a Reason drawn from the Text it self.
Because this is not the Avenging of our selves, but a Referring of Vengeance to him to whom it belongs, viz: to God, in the Person of his Vicegerent. There are two things in every considerable and just occasion of Law-suits, that is, the Injury, and to do good for evil;
Because this is not the Avenging of our selves, but a Referring of Vengeance to him to whom it belongs, videlicet: to God, in the Person of his Vicegerent. There Are two things in every considerable and just occasion of Lawsuits, that is, the Injury, and to do good for evil;
When therefore the Apostle blames the Corinthians for going to Law, the Reason is apparent in the very Reproof; because they impleaded one another for every Triflle, before Heathen Tribunalls, to the Reproach of Christianity. And for that of our Saviour, Resist not evil, Bellarmine saith well, (I wish he had never said worse,) Non Defensio, sed vindicta prohibetur;
When Therefore the Apostle blames the Corinthians for going to Law, the Reason is apparent in the very Reproof; Because they impleaded one Another for every Trifle, before Heathen Tribunals, to the Reproach of Christianity. And for that of our Saviour, Resist not evil, Bellarmine Says well, (I wish he had never said Worse,) Non Defense, sed Vindictae prohibetur;
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and that not all Revenge neither but that Quam privati Homines per se Exercere volunt, which private men would exercise upon their own, account, without the Magistrate.
and that not all Revenge neither but that Quam Private Homines per se Exercere volunt, which private men would exercise upon their own, account, without the Magistrate.
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And this (in a word) answers that old Heathenish cavil against the Doctrine of Christ, which St. Aug. con• … s at large in his 5. Epistle• to Marcelinus. The Objection was this Quod praedicatio atque Doctrina Christi Reipublicae moribus nullâ ex parte conveniat;
And this (in a word) answers that old Heathenish cavil against the Doctrine of christ, which Saint Aug. con• … s At large in his 5. Epistle• to Marcelinus. The Objection was this Quod Predication atque Doctrina Christ Reipublicae moribus nullâ ex parte Conveniat;
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because it allowes nothing of self-defence, but bids turn the other cheek, and give the Cloak after the Coat, &c. All amounts but to this, That we must bear an injury,
Because it allows nothing of self-defence, but bids turn the other cheek, and give the Cloak After the Coat, etc. All amounts but to this, That we must bear an injury,
when thine own Conscience will tell thee without a Fee, that thy cause is naught and cannot be maintained but by Lying, perjury, and such like unrighteous Proceedings.
when thine own Conscience will tell thee without a Fee, that thy cause is nought and cannot be maintained but by Lying, perjury, and such like unrighteous Proceedings.
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for thee to do that thy self, which thou pretendest to punish in another? This is nothing else but NONLATINALPHABET a contending who shall outdoe the other in Mischief. To avoid which, you must manifest all manner of Civility, Courtesy, and a Readiness to do good to him with whom the suit is, that it may appear it is not Revenge, but Reparations you seek after.
for thee to do that thy self, which thou pretendest to Punish in Another? This is nothing Else but a contending who shall outdo the other in Mischief. To avoid which, you must manifest all manner of Civility, Courtesy, and a Readiness to do good to him with whom the suit is, that it may appear it is not Revenge, but Reparations you seek After.
A shame for Christians who cannot be content with Victory, unlesse they have also Revenge. 'Tis an excellent Rule for those that go to Law, sic certent causae, ut non certent Pectora, Let the causes contend,
A shame for Christians who cannot be content with Victory, unless they have also Revenge. It's an excellent Rule for those that go to Law, sic Certain causae, ut non Certain Pectora, Let the Causes contend,
By this means Innocence sometimes in a long chase is hunted out of Breath, and forced to fall down at the Feet of some mighty Nimrod. To avoid this suspition, you must be willing, with what speed you may to bring it to am issue: and then
By this means Innocence sometime in a long chase is hunted out of Breath, and forced to fallen down At the Feet of Some mighty Nimrod. To avoid this suspicion, you must be willing, with what speed you may to bring it to am issue: and then
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And he being forced to see with other mens eyes, and here with other mens ears, it may be possible that there may be an Errour in Judgement, and yet no Fault in the Judge.
And he being forced to see with other men's eyes, and Here with other men's ears, it may be possible that there may be an Error in Judgement, and yet no Fault in the Judge.
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but onely the Provocation from the inferiour to the superiour Gods. S. Paul himself appealed to Caesar, when he could not expect justice from the Roman Deputy, Act. 25. 11. But if at last the man should still suppose himself wronged (which would be almost an unreasonable supposition) he hath no other Remedy on Earth, but with Patience and Submission •o commit his Cause (as our Saviour did, 1 Pet. •. 23.) to him that judgeth Righteously;
but only the Provocation from the inferior to the superior God's S. Paul himself appealed to Caesar, when he could not expect Justice from the Roman Deputy, Act. 25. 11. But if At last the man should still suppose himself wronged (which would be almost an unreasonable supposition) he hath no other Remedy on Earth, but with Patience and Submission •o commit his Cause (as our Saviour did, 1 Pet. •. 23.) to him that Judgeth Righteously;
It is a difficult thing to make publick Laws, with so much caution, but that they may sometimes redound to the prejudice of some private persons. The learned Primate gives us a considerable Instance;
It is a difficult thing to make public Laws, with so much caution, but that they may sometime redound to the prejudice of Some private Persons. The learned Primate gives us a considerable Instance;
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God himself made a Law, that at the mouth of two or three witnesses, a malefactour should be put to death, Deut. 17. 6. accordingly, Innocent Naboth was put to death upon the subornation of two false witnesses, 1 King.
God himself made a Law, that At the Mouth of two or three Witnesses, a Malefactor should be put to death, Deuteronomy 17. 6. accordingly, Innocent Naboth was put to death upon the subornation of two false Witnesses, 1 King.
21. 13. should that Law therefore be abolished? should nothing be determined by the mouth of two or three Witnesses? would not the Impunity of many Malefactors tend more to the Damage of the Publique then the casual punishment of one Innocent? I conclude therefore,
21. 13. should that Law Therefore be abolished? should nothing be determined by the Mouth of two or three Witnesses? would not the Impunity of many Malefactors tend more to the Damage of the Public then the casual punishment of one Innocent? I conclude Therefore,
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when men either upon pretended or real injury vent their spleen upon the magistrates and Laws, it's private Revenge, and utterly unbeseeming the meekness and Patience of a Christian.
when men either upon pretended or real injury vent their spleen upon the Magistrates and Laws, it's private Revenge, and utterly unbeseeming the meekness and Patience of a Christian.
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and deliver thee to the Tormenters, till thou pay the utmost Farthing, Mat. 18. 28. &c. Hearken to that advice of the Apostle, Eph. 4. 32. Be ye kind one to another, tender-hearted, forgiving one another,
and deliver thee to the Tormenters, till thou pay the utmost Farthing, Mathew 18. 28. etc. Harken to that Advice of the Apostle, Ephesians 4. 32. Be you kind one to Another, tender-hearted, forgiving one Another,
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And Col. 3. 13. For bearing one another, and fogiving one another, if any man hath any quarrel against any even as Christ forgave you, so also do yee. He hath done thee wrong;
And Col. 3. 13. For bearing one Another, and fogiving one Another, if any man hath any quarrel against any even as christ forgave you, so also do ye. He hath done thee wrong;
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When all is done, our Saviours advice is best (and if you will not follow that, you may pay dearer for worse Counsel ) In your patience possesse you souls. Luke. 21. 19. 2. For those things that are of greater consequence, be ready to offer satisfaction, if thou hast done injury;
When all is done, our Saviors Advice is best (and if you will not follow that, you may pay Dearer for Worse Counsel) In your patience possess you Souls. Lycia. 21. 19. 2. For those things that Are of greater consequence, be ready to offer satisfaction, if thou hast done injury;
And embrace all equitable Termes of Reconciliation, nay rather recede something from thy Right, then foment a quarrel, that it may appear it is not thy Fault, if the Breach be not made up.
And embrace all equitable Terms of Reconciliation, nay rather recede something from thy Right, then foment a quarrel, that it may appear it is not thy Fault, if the Breach be not made up.
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Why do yee not rather take wrong? Why do yee not rather suffer your selves to be defrauded? saith the Apostle 1 Cor. 6. 7. 3. Do nothing in Rash Anger against thy offending Brother.
Why do ye not rather take wrong? Why do ye not rather suffer your selves to be defrauded? Says the Apostle 1 Cor. 6. 7. 3. Do nothing in Rash Anger against thy offending Brother.
4. Fortify your souls with Rational and Scriptural Arguments, against that intemperate and exorbitant passion of Anger and Revenge such as these, which I shall but mention.
4. Fortify your Souls with Rational and Scriptural Arguments, against that intemperate and exorbitant passion of Anger and Revenge such as these, which I shall but mention.
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2. It degrades the Noble, Reasonable soul, and turns it down into the Rank of the most malitious and Ravenous Beasts. Anger and Revenge in a Man, is the same saith Basil that poyson in a sepent.
2. It degrades the Noble, Reasonable soul, and turns it down into the Rank of the most malicious and Ravenous Beasts. Anger and Revenge in a Man, is the same Says Basil that poison in a Serpent.
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3. It fetcheth coales out of Hell, to kindle a Fire in the Heart, and the Devil comes along with it, to blow those coals. so t•at if you give not place to wrath you must give place to the Devil, to that Devil of Revenge, Eph. 4. 26. 27. which if once admitted, will set the whole course of Nature on fire of Hell, Jam. 3. 6. Such sober considerations as these (if timely applyed) may happen to charme that evil spirit of Revenge, and cast him out,
3. It Fetches coals out of Hell, to kindle a Fire in the Heart, and the devil comes along with it, to blow those coals. so t•at if you give not place to wrath you must give place to the devil, to that devil of Revenge, Ephesians 4. 26. 27. which if once admitted, will Set the Whole course of Nature on fire of Hell, Jam. 3. 6. Such Sobrium considerations as these (if timely applied) may happen to charm that evil Spirit of Revenge, and cast him out,
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What Revenge do you think, that pious Barnard did wish to the worst Enemies he had in the world? Ʋtinam omnes adversantes mihi sine causâ ita capere possim, ut Christo eos vel restituam, vel acquiram.
What Revenge do you think, that pious Barnard did wish to the worst Enemies he had in the world? Ʋtinam omnes adversantes mihi sine causâ ita capere possim, ut Christ eos vel restituam, vel acquiram.
or win them to Christ. That indeed is the right Christian Revenge, which our Saviour Jesus-Christ hath taught us, not onely by his Precept but Example too, viz. to wish well and do well to the worst enemies we have.
or win them to christ. That indeed is the right Christian Revenge, which our Saviour Jesus christ hath taught us, not only by his Precept but Exampl too, viz. to wish well and do well to the worst enemies we have.
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and be ashamed, even of Heathens and Turkes. of Julius Caesar it is reported, Quad nihil oblivisci solebat, nisi injurias, that he forgat nothing but injuries;
and be ashamed, even of heathens and Turks. of Julius Caesar it is reported, Quad nihil Oblivion solebat, nisi injurias, that he forgot nothing but injuries;
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