Selected quad for the lemma: soul_n
Text snippets containing the quad
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A32695
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The harmony of natural and positive divine laws
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Charleton, Walter, 1619-1707.
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1682
(1682)
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Wing C3674; ESTC R19926
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100,936
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250
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own Nation is Assaulted and his Life in danger but help to deliver him from the Aggressor And to this Neighbour is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Enemy But in the Gospel Neighbour is every Man of whatsoever Nation or Country as in St. Luke 10. 33. Where the good Samaritan is by Christ Himself declared to be Neighbour to the Iew that was wounded by Robbers and before the Law of Moses all men were Neighbours as is hinted in Genes 11. 3. And they said one to another i. e. in the Hebrew A Man said to his Neighbour The Hebrew word here Englished speak properly signifies to give answer to an Interrogation and in that sense we take it for Witnesses were wont to be solemnly Sworn or adjured i. e. By an Oath Administred and taken by the most Holy Name of God excited to give true Testimony in the matter under enquiry before the Judge who Administred the Oath and then to answer the Questions by him propos'd So are we to understand that of Levit. 5. 1. And if a Soul sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear the Voice of Adjuration and is a Witness c. The Party Accused was also Adjured by the Judge in the Name of God of which ancient Custom we have an Example in Ioshua 7. 19. and in Matth. 26. 63. And the form of Interrogating and Adjuring the Accused was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give Glory to God as in the Examination of Achan by Ioshua My Son give Glory to the Lord God of Israel and make Confession unto him and tell me now what thou hast done Hence some Learned Men with good Reason Collect That Achan was not without hope That the Souls of Men survive their Bodies and remain after Death to Eternity For by what other hope could he be brought to confess himself guilty of a Crime which he knew to be capital without Pardon nor could he be ignorant of the common perswasion of the Hebrews that by Confession and Death full forgiveness of such Crimes might be impetrated or obtain'd from God This form of Adjuration was used by the Prophets and Judges of the Great Sanhedrin constituted by God as hath been rightly observ'd by Grotius ad Ioannis cap. 9. vers 24. and in the Thalmudic Digests titulo De Synedrio Simeon one of the Senators thus spake to King Iannaeus Non stas coram nobis sed coram eo qui dixit Fiat factus est Mundus Sometimes this form indeed was express'd in other words but the same sence was still retain'd as in 1 Kings 22. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Adjure thee to speak to me the Truth in the Name of the Lord. Now this Crime of bearing false Witness which is here prohibited is also hainous and execrable in various respects First because Verity which is as it were another Sun among Men is thereby violated and brought into Contempt Then because the Guilty are helped and Absolved and the Innocent hurt and oppress'd both which are against the rules of Justice In fine because a false Witness deceives and mocks the Judge who is Gods Vicegerent and doubtless would do the same to God Himself also if he were not above all Illusion The Punishment appointed by the Law of Moses for a false Witness was most apposite namely what the Latines call poenam talionis i. e. an Evil equal to that which the Person against whom the false Witness gave Testimony might have suffer'd in case the Testimony had imposed upon the Judge so that the Punishment might reach even to death if the Party accused were upon Trial for Life CHAP. XI The Tenth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet thy Neighbour's Wife nor his House BY the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire here most fitly used by the Greek Interpreters is signified not every sudden motion of the Mind or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phantasie exciting the Mind as Philo speaks but the Passion or disease of the Mind call'd Lust when a Man resigns up the conduct of his Will to that sensual desire and pursues the Object of it or as the Poet pathetically expresses the Passion Vulnus alit venis caeco carpitur igne Seneca de ira Lib. 2. cap. 4. calls the former a Motion not voluntary a stroke of the Mind that cannot be declin'd by Reason the latter he saith arises from judgment and is by judgment to be taken away Of this moreover he makes two degrees one that is not yet obstinate but vincible by reason the other that already Triumphs over the Understanding and leads the Will captive in Chains of impotent desire In the Old Testament also we find the Hebrew words here used to express Concupiscence most frequently to denote not those first and indeclinable Motions alone but the permanent study and fixt purpose to obey cherish and gratifie them as in Michaea 2. Yea more in this place seem to be noted the Acts by which the Wife or House c. of another man is indirectly coveted such are the sowing or fomenting of discord and animosities betwixt Husband and Wife whence follows Divorce promoting Suits at Law and other Artifices of conceal'd iniquity And this to me seems to be the reason why St. Mark 10. 19. expounds this Precept by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne fraudem feceris defraud not which both the order of the Laws there recited shews and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not Steal went before But although this may seem to be the sense of this Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a grosser Interpretation yet have Philosophers of the soundest judgment always held that the meer purpose in Lust or Coveting though it never proceed to act is sinful Aelian said wisely non solùm malus est qui injuriam fecit sed qui facere voluit me quidem judice Nay Ovid himself though no example of Chastity could say Quae quia non licuit non facit illa facit Vt jam servaris benè corpus adultera mens est Seneca the Father saith the same thing and with equal Elegancy Incesta est etiam sine stupro quae cupit stuprum The Son Non immeritò in numerum peccantium refertur quae pudicitiam timori praestitit non sibi and in another place of Crimes in general Omnia scelera etiam ante effectum operis quantum culpae satis est perfecta sunt So Typhoninus the Lawyer Affirms That a Man is call'd an Adulterer Ex animi propositione sola though he hath never actually corrupted any Mother of a Family So also Porphyry de Abstinentia lib. 1. Postquam factis abstinueris abstinendum motibus ac maximè ipsis animi morbis Quid enim prodest factis absistere si causis unde ea proeedunt astrictus maneas These Philosophers then saw farther into the Nature of concupiscence and required greater purity of mind than the Iewish Masters