Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	david_n	king_n	saul_n	1,226	5	9.8585	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84659	Theion enōtikon, A discourse of holy love, by which the soul is united unto God Containing the various acts of love, the proper motives, and the exercise of it in order to duty and perfection. Written in Spanish by the learned Christopher de Fonseca, done into English with some variation and much addition, by Sr George Strode, Knight.; Tratado del amor de Dios. English	Fonseca, Cristóbal de, 1550?-1621.; Strode, George, Sir, 1583-1663.	1652 (1652)	Wing F1405B; Thomason E1382_1; ESTC R772	166,624	277

which will and desire each studieth the others good as earnestly and affectionately as his own yea and so far oft-times than he preferreth the outward good of his friend before his own And that such friendship hath been found they tell us of Pylades and Orestes Damon and Pythias Theseus and Pirithous who took upon them to be the persons of their friends imprisoned and in danger of life thereby to hazard their own liberties and lives for the freedome and preservation of their friends To the setling and confirming of this friendship I shall lay down some conditions as necessarily requisite First that there be a kinde of equality betwixt friends which though the learned Roman Tully allows not yet with some Grecians it passed as a Proverb that Amity is Equality which is to be understood not so much in the outward estate and place of wealth honour and office as in the condescension and submission of the reason and will of the one to the other with a due observation to the place and dignity of the other And so Jonathan though the eldest Son of King Saul became a friend to David a shepherd for saith the Text the soul of Jonathan was knit with the soul of David 1. Sam. 1● and Jonathan loved him as his own soul and in this respect may a King be a friend to his Subject for Christ himself thus calleth his disciples and true followers friends Joh. 15. ●4 15. who although he never did nor could devest himself of the glorious Deity yet to the making good his friendship he became in all things as man sin onely excepted yea as he called these his friends Servants in the Text before so that he might prove himself the more their friend he not onely was found in fashion as a man and as they to be a man of no reputation but more he took upon him the form of a servant ●hil 2. and accordingly shewed it before his passion when he humbled himself to the washing his Apostles feet A second condition requisite to this confirmation of friendship is a community of all communicable goods Plato the great Philosopher held this so necessary not only for friendship betwixt private men but for the general peace in a State that he banished from his Common-wealth this thing called Mine and Thine as the onely bane both of friendship and publick peace which opinion some wise men have approved with this small distinction of possession and use So that though the one friend according to the Law be the Lord and Proprietary of his Lands and Moneys yet the use and benefit thereof in case of necessity or conveniency shall be enlarged to his friend And surely as the Apostle speaks if we have Christ with him we have all things for all things are his so he that hath the soul and the heart of a friend with and by these he cannot but command for his necessary use his temporal goods which as before he that shall deny in so doing he denies himself to be a friend And this condition hath a great part of its ground from this That betwixt friends there must be as before I spake of Jonathan to David but one soul or the soul of the one so knit to tho other that each loveth the other as it were with the same soul This love is exprest to be betwixt the bridegroom and the bride Christ and his Church where she saith My beloved is mine Cant. 2.16 and I am his where first he is made hers by the love of his soul and then I am my well-beloved c. 6.3 and my beloved is mine she first returns her soul and love to him and confirms his to her self and when love hath thus united their souls all the affections and actions of the soul to say will and do the same thing will follow It is storied of two twins That when the one laughed or cried or the like the other did the same and so it should be betwixt friends and such friendship or love is commended unto us in holy Writ not onely by the example of Christs disciples who were said to be of the same minde Acts 2. 4. Rom. 12.15 but by their precept to us as when it is said Rejoyce with them that do rejoyce and weep with them that weep and then in the next words which causeth this mutual compassion Be of the same minde one towards another And not onely have we this precept but Christ hath prayed that we be enabled to the performance hereof when he speaks to his Father Holy Father Joh. 17.11 keep those whom thou hast given me that they may be one as we are one and thus the heart of friends being made one in an honest holy love the one shall not will nor ever bear the sway but they will in some things so submit to the judgement and will of the other that neither shall seem to over-rule the other but at the most they shall seem to rule by turns And love being thus preserved by the unity of an holy soul the fourth condition must take its place That friends must will and desire nothing but that which is just and honest Just betwixt man and man and from man to God and honest that is of good report I have read of one Pericles who being desired by his friend to speak in his cause more then was truth he answered True I am your friend but no further then to the Altar which afterwards become a Proverb among the Grecians and had this sense that when they spake as Witnesses they laid their hands on the Altar which no friend should dare do no not for his friend in a matter of untruth 'T is true that many held this too strict in friendship when they say So much you will do for every man and will you do no more or have you not a case for a friend To which I must briefly say He deserves not to be accounted a friend who of a friend requires more then what is honest and just And from hence ariseth another condition in friendship That the acts and desires of a friend must not solely tend to his own interest and behoof for this is not just but equally or by turns mutually to the good and benefit of each other A picture well drawn looks from its self casting his eyes and countenance and as it were with them following the beholder which way foever he turns and a friend being the image or picture of his friend should in all good desires wishes and actions shew himself like this picture for otherwise he that loves another for himself loves himself and not the other for the end of his love looks inward to himself and not outward to him whom he professeth to love To the better cherishing friendship this sixth condition is somewhat requisite That there should be as much and as often as well may be a mutual interview and conference between friends The

proclaim the sottishness of the one and the ravenousness of the other which two qualities when seen and felt what can they produce but the hate and conspiring of all the beasts to tear and destroy them And so little is such advancement to the good of the wicked that as the Psalmist saith Ps 35.6 Their way is dark and slippery the originall saith darkness and slipperiness it self and thereupon it follows that destruction shall come upon him at unawares V. 8. nay to acquit God utterly that he advanceth not these for their good the Prophet plainly and to Gods honour truly piofesseth that these and such men as I here speak of surely God doth set in slippery places Psal 73.18 and he sets them there as it were on purpose that they may fall as in a moment or if their place will not do it then God himself will for so it is in the same verse surely thou ô God will cast them down into destruction so that Gods raysing them higher is but to give them the greater fall the same the Prophet Jeremiah hath in the person of God Jet 23.12 I will make their way slippery I will bring evill upon them And hear what Job more largely and plainly speaks for God in this case when he saith Job 12.17 He leadeth counsellors away spoyled and maketh the judges fooles V. 19.21 yea he leadeth Princes away spoyled and overthroweth the mighty he poureth contempt upon Princes and weakneth the strength of the mighty and this surely cannot be construed co be done by God for the good of such wicked ones and yet a man would rather pity the madness then admire the wisdome of these men that greedily hunt for honour when he doth consider what pains expence hazard of good name goodness life and soul the ambitious man both gets and holds his honour with It is observable that when Samuel according to Gods appointment was to anoint Saul King that he first invited him and set before him as a dish prepared and reserved for him the shoulder intimating therebythat upon his shoulders the burden of the whole land was to be layed and born And we see that Christian Kings crownes as Noblemens coronets are set with crosses though those of Kings have the greater for that herein they imitate the King of Kings whose head was crowned with thorns and not only crowns and coronets but all their robes are weighty and cumbersome and made only supportable by the honour they signify to the world and so heavy are these honours that if rightly undertaken and administred the bearer may truly say with S. Paul 2 Cor. 11.29 Who of my flock and charge is weak and I am not weak who is offended or wronged and I burn not to right or revenge him so that as S. Paul spake of the Churches so may the King speak of his dominions The care of them all comes upon me daily And not only care to act and doe for them but patience to suffer from and by them King David shall be crossed and wronged by Joab and he must suffer it nay he shall hear whether he will or no the revilings and curses of a railing foul mouthed Shimei so that as the Romans riding in triumph had some sate by 〈◊〉 derogate from their great achievements and to revile them so fares it with the best Kings and rulers do they what they can when S. Paul was exalted he then likewise was buffeted 2 Cor. 12.7 Nay further to get and keep honour many an ambitious worldling doeth that contrary to his disposition and desire which otherwise he would not do for he will make bricke without straw as the Israelites were constrained that is for a time he will wait serve and work in base employment and upon his own pay and charge in hope of Pharaohs favour nay rather then offend the superiour powers and so be cast out of the Councell or imployment he will not dare to be seen with his Saviour Christ nor will he come at him as Nicodemus did not but by night and if they of the great Councell at Jerusalem shall say one by one that the King must dye these will be as forward to vote it as the rest Joh. 11.48 lest the conquering Romans come and take away the honour and benefit of our places And yet when places of honour are got by such means they are as uncertainly held as they were hardly gotten tall trees houses and steeples we know stand most subject to the force and stroke of winds thunder and other tempests and the fictions of Phaeton burnt with the ill guidance of the chariot of the Sun and of Icarus melting his waxen wings and breaking his neck by soaring too high what are they but mythologies and morals of the fate due to high climbers in the world So soon as Saul was anointed King he is sent forthwith to Rachels Sepulchre 1 Sam. 10.2 sorrow or death or both are pages to highest honour and no sooner did our Saviour hear the joyfull acclamations and triumphs of the people crying Hosanna blessed be the King in the highest but the next day after followes Hosanna crucifie crucife him with the basest Or if he escape death himself with his crown 2 Sam. 1.19 yet as David he lamenteh the coming to the crown by the death of King Saul saying v. 21. the beauty of Isr●el is fallen v. 24. he is vilely cast away as though he had not been anointed with oyle Therefore weep yee subjects over the King who clothed you with Scarlet and with other delights and ornaments Or grant that he comes not in by bloud yet when he is possest of the Crown his rest and content is little other then that of Damocles who to try the happiness of a crown was set in a throne of State with a rich feast goodly attendants and sweet musick but had withall a sharp pointed sword hanging in a small weak threed the fear of whose fall bereft him of all the pleasures and content that all the dainties might hare otherwise afforded him and such and little else rightly and truly is the reall content of a royall throne Or yet suppose that he be of a spirit not easily daunted with fear or subject to discontent and passion yet in so high a ladder as that which reacheth to the crown be there but one rotten staffe be it bloud oppression luxury this may fail and deceive his footing and lay his honour in the dust Read and consider what is spoken of Antiochus 1 Mac. 2. 62. To day he shall be listed up but to morrow be shall not be found He shall be turned into his dust and his thoughts shall come to nothing for his glory shall be dung and wormes Or will you rather take it in the words of the Psalmist Ps 49.12 Man being in honour abideth not for his way it his folly and like a sheep not as

testimony and sign of the favour of man For this kind of honour makes not a man more excellent or truly glorious but shewes him to be such if he be in himself truly vertuous and excellent In the Greeke Latine and English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestus and honest some derive from honour intimating that the honest and the honourable are or should be all one and that he only should he honourable That is as I before said honest and vertuous and such an honour as this should by every man be desired as being that which God himself hath promised to give to all such as honour or glorifie his holy name for so God himself speaks 1. Sam. 2.30 Those who honour me I will honour yea more in the same chapter the Lord oft-times rayseth up the poor out of the dust V. 8. to set them among Princes and to make them inherite the throne of glory and to this honour of Gods giving every one ought to aspire and not simply to the honour of the worlds giving For the honour of the world for the most part is such as the world it self is and the world saith S. John 1 Jo. 5.19 is set and lyeth in wickedness And so and by the same meanes is the honour of the world gained either by serving the wicked turns of men Acts 5.9 or by mony Simon Magus desirous to be accounted some great one and to that end that he might as the Apostles did work miracles he presently took the course of the world V. 18. and offered the Apostles money money thought he and millions more think and have practised the like is the first step and readiest way to be great in honour Therefore to get wealth first and then by it a gilded coate a Knighthood a Baronie an Earledome to be a favorite as Haman though after all as he to the gallows is the worlds simonie or sorcery What the chief Captain spake of his freedome in Rome Acts 22.38 may a Mercer a Draper an Usurer or Grasier say with a great summe of mony obteyned I this honour And if a few can say as S. Paul I was so born yet not the tenth man that his honour was the reward of his vertue And yet would this were the worst for as we read when the Heathen people saw Mordecai and Esther who were Jews honoured by the King Esther 8.17 then most of the Heathen became Jewes for saith the text the fear of the Jewes came upon them for favour and honour these as thousands and millions more have changed their Religion And would it held so only with the Heathen who changed from the worse to the better and that it were not too frequent with Christians and those not only the Laytie but such as would be ranked in the holy order that these would not only preach for honour but that they would not as the Gnostick hereticks side with Jews or any religion rather then suffer for their first faith and profession yea with Jews or any other to prove seditious rebellious murderers that they may live happily and sit in the chair of honour Sauls word is become most mens desire 1 Sam. 15 Honour me before the people and to purchase this at what iniquity villany or actions to be abominated have they stuck Jud. 9. for honour Abimelech the son of a whore will kill seventy of his brethren the legitimate sons of his father and Absalom will rebell against the crown and life of his own father 2 Sam. 15 Athalia will destroy all the royall seed for honour the Romans often did so 2 King 17. and before them to get the highest throne of honour it became frequent and customary as it were with the Kings of Israel to do the like witness among the rest Jehu who slew not only seventy of the royall seed of Israel but as many as he could lay hands on of the other kingdome of Judah to which he could pretend no title So true and generall is that saying of the Poet Honour and the crown cannot be bought at too deare a rate And the Devil was so well acquainted with mans disposition in this case that being foiled in his former temptations of our Saviour yet he kept this as his last card or engine to set him up aloft and to shew and promise him all the glory of the world For he was well assured that it this failed nothing would make him to fall down and worship him for the Devil had found it hold as in those before mentioned and that it did take and seldome faile In the Idoll set up by Nebuchadnezzar Dan. 3. find you of millions any more then three who refused to fall down and worship the Devil in the idoll and all for the favour alone of the King from whom as generally all this honour flowes and so in the book of Esther is five times related whom the King shall please to honour so for the most part it is oftner given to an Aegyptian then to a Joseph to an Haman an Agagite then to Mordecai the Jew to an Herod then to a John Baptist and the commission shall be to Saul the bloody persecutor and not to Paul the Apostle of Christ So that of the worlds honour we may speak as S. Paul doth of members in mans body 1 Cor. 12 23. Those members which we think least worthy of honour upon these we bestow more abundant honour And as in Jothams parable among the trees Jud. 9. so it mostly fares with the honour and dominion in this world where the Vine and the Olive which honour and benefit God and man they refuse to be King over the trees But what the Italian hath in his proverb what Christ refused at the Devils hand the glory of the world this the Pope readily and thankfully accepted so it falls out in the civil government that what the mercifull gracious and good refuse this the Bramble the Exactor the oppressor the tyrant imbraces whose language is as there you that put not your trust under my shadow let fire come out of me to devoure the very Cedars the greatest on the mountaines And this honour and dominion hath been so much observed to be generally given to the worst of men that it caused not only Philosophers and the Heathen to think that the Devil reigned and ruled in this world but even men well read in Gods school as Job David and other Prophets it moved them to scruple and take offence at this course But he that looks upon God as unequall or unjust in this cannot see perfectly and aright into Gods ways For though God advance these men to high places yet it is not truly so much to blazon their honour as to publish their shame both to the now living and to those that shall come after them For to set an Ass or a Beare to rule over the rest of the Beasts were to

upon this Christ by way of satisfaction to the Lawyers question demands of the Lawyer whom he took to be neighbour to the wounded Jew whether the Jew who passed by not helping him or the Samaritan who hated the Jew and the Lawyer as convinced in judgement and conscience readily and roundly answered The Samaritan who helped the Jew whom otherwise he hated was neighbour to the Jew and upon that verdict thus given by the Jewish Lawyer Christ inferreth this doctrine by way of exhortation Go and do likewise that is have mercy and love ' thine enemy And what Christ preached here he practised to the full for had Christ any so great enemies unto him as the Jews who notwithstanding all the good works that he did among and for them yet hated and persecuted him to his death and when they cryed loudly to the Judge Crucifie him he more fervently prayes to his Father to forgive them and when they madly wished that his blood might be upon them and their children he mildly pronounced that his blood should be shed for them and their posterity Could there be any greater signs of the Jews enmity to Christ and could there be any greater evidence of Christs love to the Jews and according to his practice he gives his law As I have loved you even so love ye your neighbour though he be your enemy Notwithstanding this so plain and evident truth there have not wanted who have urged reasons against this position as the Rabbies masters or expounders of the Mosaical Law who feign that though the Commandment of loving our neighbour was written by God in the Tables of Stone delivered unto Moses yet it was written in the heart of man to hate his enemy 2. They urge that of our Lord God to Solomon 1 Kings 3.11 saying Because thou hast not asked long life nor riches nor the life of thine enemies I have given thee a wife heart whence they would infer that revenge on our enemies is as justifiably desired as long life 3. They adde that David of whom not onely himself but God pronounced that he had walked according to his Commandments yet David used many and bitter curses and imprecations against his enemies 4. To perswade us that this is natural to man they will tell us that a childe being offended with any will soon be pleased if another will but strike and revenge him upon the person that gave him the offence 5. They urge some passages of ancient Fathers who deem this hate of enemies to have been permitted to the Jews as that of Divorce for the hardness of their hearts To the first argument I may say That such a Tradition as is alleaged by the Rabbies is not to be regarded but to be rejected as frivolous and falfe But if any adde that it should seem by the words of Christ himself that in Moses's time or at least before Christ there was such a Tradition among the the Jews as that it was permitted to them to hate their enemies for Christ saith Ye have heard that it hath been said of old Mat. 5.43 Thou shalt love thy neighbour and hate thine enemie To this I may answer That the words of Christ It hath been said of old might relate to the perverse interpretation of the Scribes who argued That seeing we are to love our neighbors that is say they our friends therefore we may hate our enemies or because God commanded to make no peace with nor to spare the Canaanites but destroy them therefore we might do the like to all our enemies But to this or that old saying we need say no more then what Christ hath said Ye have heard it said of old V. 44. Thou shalt hate thine enemy but I say unto you Love your enemies bless them that curse you do good to them that hate you But notwithstanding this they urge That by the Law of Moses as much is implyed as the hate of our enemies for it is said Thou shalt not hate thy brother Lev. 19.17 Deut. 15.7 and ver 18. Thou shalt not avenge nor bear any grudge against the children of thy people from which Texts and the like they would infer That they may hate and avenge themselves on all but their brethren and the children of their own people which were the Jews onely and therefore all the rest they might hate as their accounted enemies But to this we answer That it is an implication of their own making without ground from the Text which may be proved from other Texts which command the love of our enemy and the Spirit of God doth not cannot command contradictions Now God commands If thou meet thine enemies beast straying Exod. 23.4 Prov. 25.21 thou shalt bring it back to him that is to thine enemy and Solomon which words S. Paul Rom. 12.20 urgerh to our Saviours sense If thine enemy be hungry give him bread to eat and if he be thirsty give him to drink and the Lord will reward thee Here is no sign nor tittle of hate or revenge to our enemy but quite contrary to shew him the fruits of our love in doing him good And if to any the hate of our enemies seem natural I must say It must be to such as are of a perverse corrupted Jewish disposition and not to the nature of a true Christian for can any man conceive that God who is love and is most delighted with mercy and love should infuse into the heart of man created after his own image hatred and revenge and that against his neighbour his brother who likewise bears the image of his Maker who is Love That David used imprecations against many is not to be denyed but denyed it must be that it was against them because simply his enemies but rather against them as Gods enemies not his 2. The imprecations were not against their persons directly as to the destruction of their soul or body but against them as they were sinners 3. It was for the conversion of sinners and that Gods glory might appear either by their conversion or destruction and not to the satisfying his own revenge Observe I pray with me That David in his Psalms is often said to hate but what sin not the man for so Psal 101. v. 3. I hate the work of them that turn aside Psal 119. v. 104. I hate every false way Ver. 113. I hate vain thoughts Ver. 163. I hate lying and if once as Psal 139. v. 21. he be found to hate them the persons yet observe v. 22. he is said to hate them with a perfect hatred which hate can onely be such when it is against that which God hates the sin but not the person of the man which is an imperfect hatred and against charity and such an hatred God abhorreth Hear David speak as to his rebellious Son Absolom his treacherous Cousin Joab and foul-mouth'd Shimei Psal 7.4 5. If I have rewarded evil to mine enemy let him persecute

my soul tread down my life and lay mine honour in the dust And to that of Solomon because God commended and blessed him for not desiring the blood of his enemies from hence to conclude that he might have hated or revenged himself upon his enemies is all one as to say God loves and blesseth the humble the chaste and the sober therefore a man may be proud lascivious a glutton or a drunkard But passing by what is or may be argued in desence of hate or revenge to our enemies it is easie to shew and prove that it is unnatural and against the law of God so to do and that the contrary to love them is not onely commanded and praised as natural but easie to be performed even by the Heathen The royal Prophet David saith Thy law is sweeter and more pleasant to me then honey Psa 19.10 or the honey-comb and our Saviour Christ speaking of his Law which is this to love and not hate our enemies Matth. 11.30 he calls it though a yoke and a burthen yet such as he professeth to be easie and light But we must consider to whom it is such not to the carnal worldling and meer natural man but to his disciple whom he understands to be a new creature born and begotten by the Spirit of grace and then to such a nature it is as natural to love his enemy as it is natural to the other to hate him The reason is for that as the Elements of Earth and Water though of themselves ponderous and heavy yet while they are in their own place they press not nor are burthensom So is the love of an enemy in an heart spiritual And as the armour of Saul before David was exercised in bearing arms was cumbersom unto him but after much use and practise in the war he could wield the great Sword of the Giant Goliah and say as he did to Abimelech There is none like unto that 1 Sam. 21.9 even so fareth it with him who hath practised and exercised himself in this holy duty of loving an enemy which an humble spiritual use and exercise will make not onely tolerable but joyous and delight-full May not this and much more be confirmed by the examples of Joseph who being sold treacherously by his brethren Gen. 45. wept over them feasted them and plentifully provided for them of Moses who being murmured against by his Subjects and grosly slandered by Corah Numb 16. Dathan and Abiram who endevoured to disgrace and dethrone him yet then even then he ceased not to labour with God to preserve them whom otherwise the Lord in his just anger would have consumed of David who not onely would not suffer his Soldiers to knock down that railing Shimei but forgave him and when his unnatural rebellious Son Absolom conspired not only the deposing but the killing him yet he then cryes Spare the life of the yong-man who being slain against his will he with floods of tears bewails his death and as desirous to have saved his life by the loss of his own cryes out Absolom my son my son Absolom 2 Sam. 18. would God I had dyed for thee O Absolom my son my son Now can we conceive that more love then this in Joseph Moses and David to their greatest enemies could have been shewed by any other to their dearest friends So true is this that love of an enemy in a soul purified and exercised with patience proves not onely connatural to it but most easie and delightful Nay further if any shall say these indeed were rare examples of men extraordinarily endowed with heavenly gifts of faith love and patience and to these and such as these it was no hard matter thus to love their enemies To this let me reply and tell you that Heathens who as S. Paul speaks of them know not God yet by the light of reason and by the help of humane patience alone have come near to these most illightned and sanctified men and therefore the art of loving your enemies is not so hard a thing to the naturall man if he would give his minde to it Augustus Caesar that great Conqueror and Commander of the World being in the open streets called Tyrant by an unworthy fellow returned no more then this If I were as thou callest me thon couldst not live to call me so a second time Zino a Conspirator against Julius Caesar was pardoned by him and his estate restored and when he had fallen into the like again yet Caesar again pardoned him saying I will see which of us two shall be soonest weary thou in procuring thy own death or I in pardoning thy life I confess there are ingraffed by God in mans sensitive Soul the concupiscible and irascible faculties the one whereof is soon provoked and the other as soon desires and delights in revenge but on the other side you must know That God hath placed in the reasonable Soul the Understanding and Will so that be thy Passions as wilde horses or curst and cruel as mastiff Dogs yet these two the reasonable Spiritual Soul like the skilful Rider or the Master of the dogs can with the whistle or bridle retrain and keep them in if they will use their own power and authority over them If any ask me May I not sue my neighbour or mine enemy who hath taken or kept away my goods or may I not implead him who hath robbed me of my good name I briefly answer Yes so it be for restitution of the one or reparation of the other and without hate or revenge to his person Nay this thou art bound to do in a triple obligation the one to God for the honour of his Power and Justice in punishing violence and iniquity the second to thy self who art bound to love thy self before thy neighbour the third to thy neighbour be he in this case as in place of an enemy yet thou are bound to sue and implead him that by a moderate and lawful chastisement he may see his faults repent and do no more so and hereby thou shalt in part and as much as in thee is save his soul which is no piece of hate but a great part of love that thou shouldest bear to thy neighbour If it be yet urged that the voyce of the blood of Abel cryeth to God for vengeance Gen. 4.10 and that the Souls of them that were slain for the word of God and for the testimony which they held cry with a loud voyce saying How long O Lord holy and true Rev. 6.9 10. dost thou not judge and avenge our blood on them that dwell on the earth The general answer to the cryes of Gods Saints or holy ones living or dead to God for vengeance is That these as holy ones and Saints desire nothing against but according to his will 2. Not so much or not directly to the torture of their persons as to the destruction of their violence rapine and