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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 allo 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 Expreffion 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 Wisy 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 strange at all; the Lambs and Sheep right not for they only give a summary 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 witbebe Parent, till he's by in that compass, had be inserted found Argurents convinc'd of the the Names of all Living, nay, filihood of the fame?
must have presented us with a Å. A mutable Temper is so Muster-Roll instead of a History, great a Difgrsce to any Man, that without which he accomplithes 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 realon 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 Realon, viz. fuperadded io the Obligations of Mat. 5. 44. Love your Enemies, kou.
do good to them that ha!e you. 0.11'bo they there that help. 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
beloved, avenge not your selves; , make a difference in the degrees of
to another, there's no if so, what then would become difficulty, it coming short of forof 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 chufe to exand Covetous, invade the better plain this by a yet harder Text; part of Mankind, and deprive that in Mat. 5:39. Resist not Evil;
em of their Riches, Properties concerning which Dr. Hammond and Lives?
has a particular Differtation, p. 53. If you say the lawfulness of of his Paraphrase; for after having Self-defence, of infli&ting Punish thus given the meaning on't in ment, on Malefactors, of going to mort, his way is, Law, and making War, may be pose not Violence to the injuevinc'd from other Scriptures, " rious Mun; 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 even from right Reason, which word avtisavou, 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 Romuns, XLXON artí but the Querist very well maxê daoddávtes, Repaying evil knows, in the Instances of E- | for evil, or avenging themselves. pidetus, 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 set in oppoliwott Learned Grotius on this Sub- " tion to the Lex Talionis of the ject: Tho'the fame Reason, and Jews, he adds, 't will appear Scripture too, will tell us, we are to that in cases of that Nalure, a
That you op
“ 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 inftitu• ing 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?
tions these Magi as contending, versaries that ever Christianity bad,
rebuild their Temple
Was so well never forjake me; for if he den known, that Porphyrie and Celfus, I shall certainly murder my self. the two learned it and subtilcit Adil ibags your advise in your next
Mercury thas bagging your come to; or if they are taken in Pardons, I hope you will give a the Snare, how they may disencharitable answer to a discontentangle themselves, if it ben't yet ted Womans Question?
too late. She says the has been A. If the Querist had not speadvis’d and resolu'd never to fee cify'd her Character and Quality, the perjur'd Man more, but fanit might have been guels'd at with- cies 'tis impossible ever to do it, out much difficulry, by her way and would fain have him either of Spelling and Writing. Who- marry her, or never leave her, that e'er the 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, indispensibly viiber Spark has bren to her, ap.oblig'd to’t by Conscience and Hopears by the Elects; and how nour, if the has been faithful to constant, by her being forc'd to bim, and he first ruin'd her ; yet dan him for his Company, and his to be plain, the ought not in this refent menes for her doing it Age to flatter her self with expeWny fou'd the poor cheated ctation of such a piece of Heroick Creature expet Inpossibilities, Honefty; and tho' perhaps he that a Man shou'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 degres? Or how can she won. so perverse, that they generally der that any is falle to her, when had rather marry another body's fe has been already fo to Vertue? whore than their own: For her She can't think Conscience shou'd defire he fou'd still live as he does be any tye to his Faith in 'To with her, 'tis yet infinitely worse; wirked, or Honour in so difronou ! it argues Impenitence in herCrime, rable a Love. Nor is't any won. and that she still defires to continue der, if a vietch who has lost in it: And is besides, to fpeak whatever the bad valuable upon Truth, but a little less unreaonaEarth, and whofe obfi inate Guilt ble expectation than the other ; won't suffer 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 prefent Impenitence find nothing his Fancy shou'd grow more peen, there for her Comfort, that the when 'tis already pallid and fated thou'd fiy to Hell for Ease, and with all the Trifles The can give have no other Thoughts but those him; when the might full as reablack and borrid cnes of Depair sonably hope a Man hou'd fall to and Marder. In this miferable | agen upon the fane Difon which Condition she asks our Advice, he is already surfeited. 'Tis then and we the more willingly give it, a clear Cale, that there remains b:Cause it inay reuch much farther but one way for her to save ber tantluis fingie Injiance, and this Soul, and the broken Remains of /.d Story either deter others from her Shipwreckt Reputation, and Talling into the fame Circuit an- that is inmediately to leave bun, ces, showing 'em what almost all unles he'll immerlately marry trofe fort of People must at lal her, not truiting his Promises,