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A. There's scarce any one that and Eve, Cain and bis Wife, and does not take in this meaning, Gar. bis Son Enoch, immediately after ments, for the Righteousness of the Birth of whom the building of Christ, without which we this City is Recorded ? naked indeed; and watching has A. This has been also largely relation to a Christian Warfare, reply'd to in some of our first Pa which requires us always to stand pers. All we hall say to it upon our Guard, but the occa at present is, that the whole seemfion of the Expression perhaps is ing force of the difficulty lies bere, borrowed from a Cuitom among in what they call a Negative Arthe Jews; there was a certain Of gument, which indeed can contice that look'd after the Watch-clude nothing: - 'Tis strange, nien at Nights, and if he found it may be faid, that no more Perany of them afieep, he beat 'em fons were recorded by Name, or and itripp d’em stark naked, for at leatt in gross, if there were at their Purisiment.

that time so many in the World Wilsy as the first of August as to People Countries, and build ca'lid Laminas day, above all days Cities. But it easily appears to one of the Year?

who consults the manner of WriA. At that time the Popith ting used by the Sacred Authors, Priests began to make Maties, that that this is nothing ftrange at all; the Lambs and Sheep right not for they only give a fummary acdie all that Season by the Cold af count of things, Moses especially, ser Sheering therefore it was called who in a few Chapters was to de Lamb.mass duy.

liver the History and Chronology Q Werber a Child be in Du of several thousand Yearsiy bond to be of the same Reli- But this he could not have done pion with the Parent, till be's by in that compass, had be inserted found Argurents convinc'd of the the Names of all Living, nay, falihood of the fame?

must have presented us with a Å. A mutable Temper is so Muster-Roll instead of a History, greit a Disgrace to any Man, that without which he accomplishes none ought in charge any Opinion what he aims at, to give us (by the they have once embrac'd, without Tjeorists leave) a true account of feeing good reason fort: And if the Genesis of the World, and Persons would argue fairly or ano. the Line of Man from Adam to ther prijetoi, they cught first 10 Noah, and fo down to bis own understand their

No. Time and History. if this holis ir gereral, much Q. How these following Prewere ne think it does so, where cepts of Christianity are reconthere's the Reverence of a Parent cilable with right Reafon, viz. fuperadded io the Obligations of Mat. 5. 44. Love your Enemies, koon.

do good to them that ha!e you. 0.18") they there that loopt Mark 11. 25. Forgive, if ye Canon buist the City Enoch? have ought against any. Rom. sindihom did he builci 18 for, 12. 10. Be kindly offictionete one fering we read of no more Per. to another, 17. Recompense fons eben in tise World but Adain to no Mun evil for evil. 19 Dearly

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beloved, avenge not your felves ; ; make a difference in the degrees of
and such like. If these and the like our Love, to Friends and Ene-
Scriptures be taken in their ut. mies; the latter of which, tho'
most extent and Latitude, and as we are bid, Love, we are
they may be improv'd by a Logi where commanded to trust or
cal Head, without any limita believe 'ein. For the second place;
tion or restriction, do they not ut - Forgive, if you have ought a-
terly forbid all Resistance, and gainst any. Dr. Hammond thus
Self-defence, all going to law for Paraphrafes it : “Put all Malice
Defence, and recovery of Right; “ from you, and be filled with all
all Inflation of Punishment upon "Charity, even to your Enemies.
Offenders, all going to War up. In the next, Be kindly affe&tio-
on any account whatsoever ; and ned one to another, there's no
if so, what then would become difficulty, it coming short of for-
of the World in a short time i giving one another. For the next,
Would not the whole Face of it Recompence to no Man evil for
be foon overspread with Violence, evil, there's more of difficulty in
the wicked, Strong, Rapacious, it : But we'll for once chuse to ex-

tous, invade the better plain this a yet harder Text, part of Mankind, and deprive that in Mat. 5:39. Refilt not Evil; 'em of their Riches, Properties concerning which Dr. Hammond and Lives?

has a particular Dissertation, p. $3. If you say the lawfulness of of his Paraphrase; for after having Self-defence, of inflicting Punish thus given the meaning on't in ment

, on Malefactors, of going to mort, his way is, “That you opLaw, and making War, may be pose not Violence to the injuevinc'd from cther Scriptures,

rious Man; but on the contrary, and from Reafon, pray reconcile

whosoever shall use thee contuthe Scriptures above quoted, with meliously, bear it patiently, as thole Scriptures and Reason? to turn the Cheek signifies Pro

A. For the first Difficulty, verbially ; yea though this were Love your Enemies; that its a likely to bring the same greeable to right Reason, appears upon thee another time; in not only from some Precepts, even matters of this light Nature, in the Old Law, of obliging and venture that, rather than think atlifting our Enemy, and from of oppoling Violence to it. many more in the Prophets, but “ After this, in his Note on the ever from right Reason, which word artisavo, here used, he says the Heathens themselves were its much of the same sense with the not ignorant of, as we doubt not Phrase in the Romans, rexOP avti but the Querist very

well | κακά αποδιδόντες, Repaying evil knows, in the Instances of E- for evil, or avenging themselves. pictetus, Plutarch, Seneca, Maxi. “ We are here, he says, forbid to mus, Tyrius, and others, as has - use Violence against any, by been abundantly prov'd by the " which Precept, as let in oppotimott Learned Grotius on this Sub " tion to the Lex Talionis of the ject: Tto'the fame Reason, and " Jews, he adds, 't will appear Scripture too, will tell us, we are to chat in cases of that Nature, a

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Light contumely, &c. Not only A. 'Tis much cafier to recon private Revenge is Interdicted cile the Diatates of the Holy SpiChristianity, but also exacting le rit with each other, and with right gal Revenge before the Magi. | Reason, than the Practices of Itrate. Now to take these, or the those who are call'd Christians, like Scriptures without any re with either

We wish striction or limitation, is not the we could do it, but must despair part of a Logical, but Sophisticalon'The Event Ahows that H:ad, or at least of one that oven Almighty Power and Wisdom thinks at all Adventures. For the either will not or cannot do this, reconciling the Scriptures above without putting a Violence on the quoted, with self-defence, lawful Nature of Man, and destroying War, and other Scriptures, we the molt to make a few bappy: think there's no great difficulty. Though neither we think are these In most, if not all the Cases men. Precepts violated by a necessary tioned, a Christian is confider'd as Lawful War, not prosecuted to a private Person, such as all our Barbarous Extremities, the Ma Saviours Followers were to be, gistrate being intrusted by God while that of the Father was true with the Lives and Estates of the of 'em Cædebantar non ce Subjects, for Preservation wheredebant

whereas inflict of Government was first inftituing Punishment on Malefactors and red; nor surely did Chrift come making lawful War, are Publick to turn the World upside down, Acts and that Ads of Charity too in that sense in which his Apoftles to the rest of the World. For not were accus'd for doing it. going to Law, the difficulty va Thus we have endeavour'd to vanishes if we take Dr. Hamnaond's fatisfie the Gentleman's Objections

. Sense of the words, " That --Scruples we can't call 'em for we " in case of any inconsiderable doubt not but he's sufficiently Injury done us, as taking a

clear in these matters in his own “ Shirt, or fome fuch Garment Mind, and better Judgment. If

from us by a Suit of Law, be pleases to object any thing

(which he calls Civil Violence againit our Reply, we'll endeavour " we should not meditate Revenge, to answer it.

or fly to Force, though by that Q. Was there ever such a " Pacific means we incur the dan Man as Moses? If there mas, ger of a greater Lols.

which of the Ancient Greeks and Q Horo may the Practice of Heathens mention him? the generality, nay, I think al A. Numenius Apamenfis a Py: Christians, be reconciled ro these thagorian Philosopher, Cited by Precepts? If wounding or killing Ai istobulus in a Book dedicated to our Neighbour, or dejiroying his Prolomy : Pbilometer the PhiloCountry, be an argument of our sopher delivers, that Fannes and loving him? Or if they concern Jambres came not far behind the only private Men and not Socie- great Moles in the matter of the tits, are not Societies and Magi- Plagues. The Arabian GeograJirates as much oblig'd by ibe pher, Geograph. Nubienf. p. a. Laws of Chriftian Religion as Climat. 2. p. s. Climat. 3. menAvy o ber?

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tions these Magi as contending, versaries that ever Christianity bado
with Moses; and Ag at harcbides never made themselves lo ridicu"
of Gnidus, who wrote the Hi-lous against all History, as to deny
story of Alexander's Succeffors, Mofes. We shall only add one
objects Ptolomy's inglorions tak other Moral Argument, to wit,
ing Ferufalem upon the Sabbath. That if the whole Hiftory of the
day, he condemning the Fews for Law and Mofes had not been a
suffering themselves to be made certain truth, the Jews themselves
Vassals, rather than defend them would have disown'd it, since his
selves on that day, which was one Precepts and Injunctions were lo
of Moses's Commands in the Law. very severe, the Laws that he gave
Orpheus, and many more, men. 'em punishing very small Crimes
tion him. But some will object, with Death, continually upbraid.
there is nothing remaining of the ing 'em with their Disobedience,
trae Orpheus, it he is brought the scandalous Crimes of theirFore-
against their opinion. Apion lays fathers,&c.which they could never
he was a Heathen Priest, and Philo have born and submitted to, were
in Vitæ Mosi, that he was a Law- they Men of the same Passions and
giver. 'Tis evident as History can affections as the rest of the
make it, that there was such a World, which we need not go far
Man as Cyrus, King of Persia, to be persuaded of.
whose Life Xenophon wrote, Dio-
dorus and the Apocrypha mention;

Gentlemen,
this Cyrus publish'd his Decree for Have been in Love this three
the Fews to rebuild their Temple Tears, almost to Distraction --
to Worship at Ferufalem; it I have had one Child by him I
follows then that they had a Tem- love so dear: He is very sevil to
ple before Cyrus's time, and a me, but visits me very seldom,
Worship which was no other than unless I send to him, and tben be
the Law of Moses their Law.giver. is angerry; then am I one ten
To such that object that this only thousand Racks, and could mur.
proves that there was one call'd der my self. i have been advised
Moses, which was suppos'd to be by all my Friends never to see him
this Person ; we answer, that since more, I have trived to do it, but
all Histories that mentions bim, can't ; for if he's from me but a
grants it, and none denies it, it Week, I think it an Age; so that
would be hard for the Objector to I find it altogether imposable E-
aflign the time when such a signal ver for me to allt er my Refolu-
Deliverance was firft impos'd soon, or love him lejs now than I
upon the Credulous part of Man. did the first moment I saw him.
kind, for 'cis this that will lie at Now, Gentillmen, I beg your
their Door to prove. That there Answer what I must do in this
was such a Man, the Egyptians, Cease, leave him I never can; all
Arabians, Perfians, &c. have I defire is, that he will never
recorded, from whom the Greeks marry unless it is to me, or else
had their hints, Was so well never forsake me ; for if he de,
known, that Porphyrie and Celsus, I Jhall certainly murder my self.
the two learnedit and subtileit Ad: i bags your Advise in your next

Mercury

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Mercury - thus bagging your come to; or if they are taken in Pardons, I hope you will give a

the Snare, how they may difencharitable answer to a discontentangle themselves, if it ben't yet ted Womans Question?

too late. She says he has been A. If the Querist had not speadvis’d and resolu'd never to see cify'd her Character and Quality, the perjur'd Man more, but fanit might have been guess’d at with cies 'tis impossible ever to do it, out much difficulty, by her way and would fain have him either of Spelling and Writing. Who marry her, or never leave her, that e'er Me be, he's miserable enough, is, continue in a certain Course of being infected at once with the Sin,to the end of one or both their two greatest Plagues of her Sex, Lives. For his marrying her, Prostitution and Love. How ci tho'be's, we think, indispenfibly vil ber Spark has bren to her, ap. oblig'd to’t by Conscience and Hopears by the Effects; and how nour, if she has been faithful to conflant, by her being forc'd to bim, and he first ruin'd her ; yet dun him for his Company, and his to be plain, the ought not in this refent ments for her doing it Age to flatter her self with expeWny thou'd the poor cheated ctation of fuch a piece of Heroick Creature expet Inpossibilities, Honesty; and tho' perhaps he that a Man Mou'd continue to be mayn't mend the Matter if he true, when he has more than all gets another Wife, yet the World's he de Gres? Or how can the won so perverse, that they generally der that any is falle to her, when had rather marry another body's She has been already fo to Vertue? whore than their own: For her She can't think Conscience shou'd defire he thou'd still live as he does be any tye to his Faith in To with her, 'tis yet infinitely worse; wicked, or Honour in so dishonou. it argues Impenitence in herCrime, rable a Love. Nor is't any won and that she still defires to continue der, if a wretch who has lost in it: And is besides, to fpxeak whatever the bad valuable upon Truth, but a little less unreasonaEarth, and whole obfi inate Guilt ble expectation than the other ; won't fufter her to look to Hea for if he begins to be so weary of ven; or if she did, cou'd in her her already, how can the expect pretint Impenitence find nothing bis Fancy shou'd grow more keen, there for her Comfort, that the when 'tis already pallid and Jated Hou'd fiy to Hell for Ease, and with all the Trifles The can give have no other Tisoughts but those him; when the might full as reablack and borrid cnes of Despair sonably hope a Man hou'd fall va and Marder. In this miferable agen upon the saine Dion which Condition she asks our Advice, he is already surfeited. 'Tis then and we the more willingly give it, a clear Case, that there remains b:Cause it inay reach much farther but one way for her to save bar than this single Irijlance, and this Soul, and she broken Remains of /!d S10:cilher deter others from her Shipirreckt Ripuarion, and maling into the fame Circuit an- that is inmediately to leave bun, ces, showing 'em what almost all unlols he'll immediately marry trofe fort of people must at last l her, not truitig bis Promises

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