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,
n1 vbz dt j-jn n1 p-acp dt n1 cc dt n1. p-acp n1 pp-f po31 n1, cc d j j n2, r-crq vvb pno31 j pp-f n1 cc n1 av,
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.
cc pp-f n1 cc n1 av, pns31 vvz av-j p-acp dt n1 pp-f n2. p-acp av p-acp n1 pp-f po31 n1, pns31 vvz p-acp d pp-f dt n1 pp-f n2; dt n1 dt d, dt j cc j n2 j p-acp d, r-crq (cs xx vvn p-acp jc n2 cs dt n1 pp-f n1 vvz) vvb pno31 c-acp av-j pc-acp vvi p-acp j n1, cc c-acp av-j vvi r-crq av vvz p-acp dt n1 pp-f d n1, c-acp d n1 r-crq.
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.
av np1 np1 vvz n1, dt js pp-f d n2, r-crq dt j-jn n1 pp-f dt j n1 vbz av-j j pc-acp vvi j.
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.
dt n1 vvz dt d n1 c-crq pns31 vvz pn31 j-vvg cc j-vvg pi j-jn, np1 crd crd cs pn22 vvb cc vvi pi j-jn, vvb n1 pn22 vbb xx vvn crd pp-f n-jn.
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,
cc d vvd n1 p-acp d n1 pp-f dt n1, cst c-crq np1 vvn n1 (vhg vvn d po31 n1 a-acp p-acp dt vvg pp-f j-jn n2) pns31 vbds av-j p-acp vvb pno31 a-acp, p-acp vvg dt n1 pp-f crd,
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;
cc dt n1 pp-f n-jn, cc p-acp dt n1, pns31 vvd pno31 dt n2 n1. av cst n1 pc-acp vvi, r-crq vbz pix av cc-acp fw-la fw-la, vvz n1 np1, dt n1 pc-acp vbi vvn;
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.
cc dt n1 cst vvz d dt n1 pp-f n1 cc n1 p-acp n1, c-acp vvg vdz p-acp pi cst vhz dt vvb; pn31 vvz dt j n1 cs pns31 vbb dt jc p-acp pn31 av.
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.
av vbz n1 p-acp n1 dt n1 pp-f d n1 cc n1, cst pn31 vhz vvn dt js n2 p-acp d n2 (cc d av j) pc-acp vvi n2 p-acp pn31.
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,
p-acp d n2 vvg av p-acp px32, cc vbg vvd p-acp d n-jn, d vvg n1 dt j n1 pp-f n1, p-acp n2-jn vdd j n1 dt n1 pp-f n1, po32 n1 vvd dx dc n1,
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;
crd np1 dt n1 pp-f np1 p-acp dt np1 cc av dt js, dt js n1 p-acp n1 (np1 crd crd) cc av dt js pc-acp vvi, dt n1 pp-f n1, vvz a-acp av-dc j n2 p-acp d n1, np1 crd crd, crd pns21 vm2 xx vvi po21 n1 p-acp po21 n1;
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.
p-acp a-acp vbdr crd n2 av-j r-crq vvd dt j-vvn n1 pp-f d n1. ord dt np2 vvg p-acp pix p-acp po32 n1 cc n1, cc-acp av-j dt np1.
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.
cc ord dt np1 j n1 p-acp d n1 pp-f dt n1, pns21 vm2 vvi po21 n1 p-acp po21 n1, r-crq pns32 vvn, pns21 vmb vvi po21 n1, cc vvb po21 n1.
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.
cc p-acp dt ord, dt np2 px32 (av j p-acp n1) vbdr vvn av pc-acp vvi pn31 p-acp po32 n1, pc-acp vvi d d n2 p-acp dt n1, cs dt np1.
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,
vvg p-acp dx n1 av av-j j-jn p-acp np1 p-acp n1 cc n1. p-acp dt d n2 cc n2 p-acp d n1, d vbz pi cst pns11 vhb av vvn p-acp pn22, av-jn vvn, vvb xx po22 n2,
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,
crd av av, pn31 vbz vvn dt n2 n1, cc cst p-acp n1 pp-f dt n1 cc n1 p-acp np1 px31, np1 crd crd r-crq av vvz ng1 n1, p-acp n1 vmb po31 n1 vbi vvn,
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.
xx p-acp d n1 xx p-acp d n1 cst vmb, xx p-acp dt j n1, p-acp p-acp dt n1. dt n1 n1 vbz av vvn p-acp n1 pp-f n1, pc-acp vvi np1 fw-la fw-la fw-la fw-la fw-la, dt j n1 cc p-acp dt n1 pp-f n1 n1 p-acp dt vvg pp-f d j n1, dt np1 n1 vvz pno12 dt n1, r-crq vvz d n1 av, fw-la fw-la fw-la fw-la np1 fw-la fw-la fw-la, po31 n1 vmb vbi vvn p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f n2.
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,
cs dt n1 cst|vbz vvn av pp-f dt n1 p-acp dt n1 pp-f dt j n1, p-acp dt n1 pp-f dt n1 j. cc av pn22 vvb c-crq dt n1 vvz pc-acp vbi dt n1; np1 vhz vvn pno31 p-acp po31 d n1,
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.
av av-j (c-acp np1 vvz) dt j n1 vmd xx vvi n2; cc av dt n1 vmb vbi av-j vvn pp-f j n1, vvn p-acp j n2 fw-la fw-la fw-la pc-acp vvi po32 d n1, xx pp-f j n1, r-crq dt n1, r-crq vbz ng1 n1, vdz p-acp po31 vvb, cc p-acp po31 n1 vvi.
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;
cc av av j vbz dt vvb, av j dt n1 pp-f n1, cst p-acp dt n1 vvd, dx j n1 vmb vvi, dx j-jn n1 vmb vbi vvn;
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.
cc fw-la crd crd, crd po11 n1 vbz p-acp pno31, vvz np1, pp-f dt n1 cst pns31 vvd p-acp dt n1 pp-f np1. cs d n1 vmb vvi cst d n2 vbdr np1, vvb pno31 vvi pns31 vmb vvi p-acp dt n1 pp-f d n2, xx p-acp pno11.
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.
cc av, pns31 vmb vvi p-acp np1 av, r-crq vvz d ng1 n1, cc p-acp np1 crd crd c-crq pn31 vbz vvn, cst np1 vhz p-acp d ord n2 vvn p-acp pno12 p-acp po31 n1, vvz dt j-jn n1 p-acp dt j n1 av pns32 vdb av-j vvi r-crq vvb cst np1 vdd av av-j vvi p-acp dt n1 p-acp d ord n2 p-acp po31 n1, p-acp dt n1.
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,
cc-acp (pns11 vvb) c-acp p-acp d ng1 n1, np1 vvd po31 d n1 p-acp d n2, ro-crq pns31 vvd p-acp d j n2: av (pn31|vbz dc j, cst) c-crq np1 vvz n1 pp-f dt n1 pc-acp vvi po31 d n1 p-acp vvg dt n1,
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;
cc vvg n1, pns31 n2 pno31 p-acp po31 d n2, vvz po31 d n1 p-acp pno31, p-acp dt n1 pp-f po31 n1. av cst c-crq np1 vvz, pn22 vbr n2, dt n1 vbz (vvz dt d n1), pns11 vhb vvn po11 d n1, n1, n1, cc vvb p-acp pn22;
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,
dt n1 vbz, pc-acp vvi n1 npg1 n2, vvn p-acp n2 d n1, cc av vmd p-acp vvi n2 d n1. av d vvb cc n1 pp-f np1 p-acp dt n1, vbz xx av-j d r-crq vbz av vvn pp-f po31 n1 vvn p-acp n1 p-acp dt n1, c-crq pns31 vbz vvn p-acp vvb p-acp dt n1 pp-f dt n1,
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:
cc dt j pp-f dt n1, cc dt n2 pp-f dt n1, np1 crd crd; ccx av-j d n1 pp-f pn31 r-crq vvb vvd, cc vbz j vvn av p-acp dt n1 r-crq vbz dt n1 pp-f po31 n1, np1 crd crd; cc-acp pn31 vbz dc cs d d:
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,
pn31 vbz dt n1 pp-f n2 d n1 cc n1, cc n1, xx av-j p-acp n2 (c-acp dt ord;) cc p-acp dt j n1 (c-acp dt ord) cc-acp p-acp n2. av cst cs d j n1 vhz av av-j dt n1 pp-f np1 p-acp pno31,
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.
cc d vvn n1 av av-j, c-acp pc-acp vvi p-acp px31, cc vvi p-acp n1 dt j n1, dt n1 vhz dt av-dc j n1 pp-f np1 p-acp pno31, pc-acp vvi p-acp po31 n1 n1, n1 px31.
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.
pns32 cst vmd vvi a-acp dt n1 n1, pc-acp vvi po32 n2-j pc-acp vvi, cc vvb n1 p-acp po32 n2-jn, vdb vvi (c-acp av pc-acp vvi dt n1 p-acp po31 n1, p-acp po31 n2 av-j cc av dt ord n1 pn22 vvb, pn31|vbz vvn d a-acp p-acp po31 av.
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,
p-acp av, cs pns12 vvb jc, pns12 vmb vvi pn31 av-j pix cc-acp n1 cc n1; cc cst r-crq vbds dt n2 n1, c-acp av c-acp pn31 vvz p-acp j n2 vbz dt ng1 n1; r-crq vbds po11 ord j,
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;
dt n1 vbz, p-acp d n1 np1 vhz vhn po31 n1 pp-f n1, cc dt n1 po31, av vbz pix p-acp av-d vvn p-acp d j njp p-acp n2 pp-f n1; cc av av-jn vvn vvb xx po22 n2;
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.
cc d n1 pp-f n1 vbg av vvn, pn31 vmb vbi j pc-acp vvi dt j-jn n2; r-crq vvb av-j p-acp dt n1, cc dt n1 p-acp pno32.
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.
pns31 cst vvz xx dt n1, n2 p-acp np1. cc n1 np1, dt jc n1 cs d, p-acp n2 p-acp dt av d n1, np1 crd r-crq vvz dt n1, vvz dt n1 pp-f np1.
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.
av c-acp cs pns32 vbdr j av, vdb av-j vvi n1 p-acp n2 p-acp dt n1 pp-f, n1. dt np2 vvi dt n1 av-jc cc vvb pn31 n1; d n2 p-acp dt ord n1. crd n1. crd crd np1 vdd vvi np1 cc dt n1.
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.
vvb n1 av pp-f d d j n1, r-crq vmb vvi pn22 a-acp p-acp d dt j n1 pp-f n1 cc n1 a-acp pc-acp vvi cc vvi j-jn pp-f dt n2 vvn p-acp np1; av-jn vvn, vvb xx po22 n2.
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,
cs d n1 vmd av vvi po31 d n2;) p-acp dt n1 pn31 vvz p-acp n1, p-acp vvg dt n1 dx n1 j p-acp dt n1; p-acp d j vvi, cc j n1 (r-crq np1 vvz fw-la fw-la, dt n2 pp-f n2) vbz dx dc cs n1, p-acp dt n2 n1; pns11 vvb, p-acp d d, d vbz dt n1 cst d dt n2 vbr vvn p-acp, cst pns31 cst vvz vbz dt j, cc pns31 cst vbz vvn dt j n1. cc d n1 pc-acp vbz,
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;
c-acp av c-acp dt ng1 n1; cc cs pns32 vbr av j pc-acp vbi np1, cst vbz, p-acp vvb n2, cc vvi n2, pns32 vbdr jc vvi np1 c-acp pns32 vvb po32 n2, cst po12 n1 vmb av-dx av-jc vbi vvn p-acp d j n2. dt n1 vbz, pns11 vvb d d vvb pc-acp vbi dt n1 pp-f n1 p-acp np1 np1 cc po31 n1;
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;
d j n1 d n2 vvz p-acp dt n1, cc av pn31 vvz a-acp p-acp dt n1. p-acp dt n1 cst vvz px31 dt n1 pp-f np1 np1, pc-acp vvi n1 p-acp d n1, c-crq pns31 vmb vbi j xx pc-acp vvi p-acp dt n1, pc-acp vvi, po31 j n2 p-acp j n2, cc vvi d j n1, p-acp po31 n1 cc pno31 po31 n1, vbz av dt av-ds j n1 pp-f n1, cc av av j dt vvi, cst pn31 vbz p-acp dt n1 cc dt vvn n1 vmb av-j vvi p-acp n1 np1 n2, fw-la fw-fr fw-la pno11 fw-la, fw-la fw-la fw-la fw-la;
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.
cs pns11 vmd av vvi pn22 av-jc, p-acp vvg dt dc j n1 pp-f j n2, cc n2, cc n2, p-acp d j np1 n2, pns11 vmd p-acp vvb po22 n1.
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.
cc vvb p-acp dt ord n1 p-acp dt j n2, rg-crq n1 vvz p-acp dt n1 pp-f dt n1: cc r-crq vmb xx vvi pc-acp vvi dt vvb pc-acp vbi vvn dt j n1 c-crq pc-acp vbi vvn av-j.
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;
c-crq av dt n1 vvz dt np1 p-acp vvg p-acp n1, dt n1 vbz j p-acp dt j n1; c-acp pns32 vvd pi j-jn p-acp d vvb, p-acp j-jn n2, p-acp dt n1 pp-f np1. cc p-acp d pp-f po12 n1, vvb xx j-jn, np1 vvz av, (pns11 vvb pns31 vhd av-x vvd av-jc,) fw-fr np1, fw-la fw-la fw-la;
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.
cc cst xx d n1 av-dx p-acp d fw-la fw-la fw-la fw-la fw-la fw-la fw-la, r-crq j n2 vmd vvi p-acp po32 d, n1, p-acp dt n1.
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;
cc d (p-acp dt n1) vvz d j j n1 p-acp dt n1 pp-f np1, r-crq n1 np1 n1 … sy p-acp j p-acp po31 crd np1 p-acp np1. dt n1 vbds d fw-la fw-la fw-la np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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.
c-crq po21 d n1 vmb vvi pno21 p-acp dt n1, cst po21 vvb vbz pix cc vmbx vbi vvn cc-acp p-acp vvg, n1, cc d j j n2-vvg.
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
p-acp d n2 n1 av p-acp dt j vvi vbz vvn av pp-f n1, cc vvd pc-acp vvi a-acp p-acp dt n2 pp-f d j np1. pc-acp vvi d n1, pn22 vmb vbi j, p-acp r-crq n1 pn22 vmb p-acp vvi pn31 p-acp dt n1: cc av
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.
cc pns31 vbg vvn pc-acp vvi p-acp j-jn ng2 n2, cc av p-acp j-jn ng2 n2, pn31 vmb vbi j cst a-acp vmb vbi dt n1 p-acp n1, cc av dx n1 p-acp dt n1.
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;
pn31 vbz dt j n1 pc-acp vvi j n2, p-acp av d n1, p-acp cst pns32 vmb av vvi p-acp dt n1 pp-f d j n2. dt j j-jn n2 pno12 dt j n1;
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,
crd crd vmd cst n1 av vbi vvn? vmd pix vbi vvn p-acp dt n1 pp-f crd cc crd n2? vmd xx dt n1 pp-f d ng1 vvb av-dc p-acp dt n1 pp-f dt j av dt j n1 pp-f crd j-jn? pns11 vvb av,
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.
c-crq n2 av-d p-acp j-vvn cc j n1 vvi po32 n1 p-acp dt n2 cc n2, pn31|vbz j n1, cc av-j vvg dt n1 cc n1 pp-f dt njp.
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,
cc vvb pno21 p-acp dt n2, c-acp pns21 vvb dt j n1, np1 crd crd av vvb p-acp d n1 pp-f dt n1, np1 crd crd vbb pn22 j pi p-acp n-jn, j, j-vvg pi j-jn,
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;
cc np1 crd crd p-acp vvg pi j-jn, cc j pi j-jn, cs d n1 vhz d n1 p-acp d av c-acp np1 vvd pn22, av av vdb pn22. pns31 vhz vdn pno21 j-jn;
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.
cc vvb d j n2 pp-f n1, uh av-c vvi pi p-acp po21 j-jn, av j dt n1, cst pn31 vmb vvi pn31 vbz xx po21 n1, cs dt n1 vbb xx vvn a-acp.
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.
crd vvi po22 n2 p-acp j cc j n2, p-acp cst j cc j n1 pp-f n1 cc n1 d c-acp d, r-crq pns11 vmb cc-acp vvi.
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.
crd pn31 n2 dt j, j n1, cc vvz pn31 a-acp p-acp dt j pp-f dt av-ds j cc j n2. n1 cc n1 p-acp dt n1, vbz dt d vvz np1 cst n1 p-acp dt vvb.
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,
crd pn31 vvz n2 av pp-f n1, pc-acp vvi dt n1 p-acp dt n1, cc dt n1 vvz a-acp p-acp pn31, pc-acp vvi d n2. av j cs pn22 vvb xx n1 p-acp j pn22 vmb vvi n1 p-acp dt n1, p-acp d n1 pp-f n1, np1 crd crd crd r-crq cs a-acp vvn, vmb vvi dt j-jn n1 pp-f n1 p-acp n1 pp-f n1, np1 crd crd d j n2 c-acp d (cs av-j vvd) vmb vvi p-acp vvb cst j-jn n1 pp-f n1, cc vvd pno31 av,
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.
cc vvi pno32 p-acp np1. cst av vbz dt j-jn njp n1, r-crq po12 n1 np1 vhz vvn pno12, xx av-j p-acp po31 n1 p-acp n1 av, n1 pc-acp vvi av cc vdb av p-acp dt js n2 pns12 vhb.
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;
cc vbi j, av pp-f n2-jn cc n2. pp-f np1 np1 pn31 vbz vvn, np1 fw-la fw-la fw-la, fw-la fw-la, cst pns31 vvd pix cc-acp n2;
