The like, let me beseech you (right Honorable, right worshipfull, right deare and Christian brethren) to take of this fiue-worded text of mine: (for the words,
The like, let me beseech you (right Honourable, right worshipful, right deer and Christian brothers) to take of this fiue-worded text of mine: (for the words,
but stylo vulgari, or stylo hominis plebeij (as Mr. Calvin hath it) with the penne of a vulgar Scribe, whose writing may bee familiar to the meanest reader.
but stylo vulgari, or stylo hominis plebeij (as Mr. calvin hath it) with the pen of a Vulgar Scribe, whose writing may be familiar to the Meanest reader.
And what is my desire herein, but that which is also the meaning of the holy Ghost in that place (as Adam Sasbout hath well observed) to giue you to vnderstand, that the wordes though but fiue in number,
And what is my desire herein, but that which is also the meaning of the holy Ghost in that place (as Adam Sasbout hath well observed) to give you to understand, that the words though but fiue in number,
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and that vnder them is veiled such varietie of mysteries, that if any should take vpon him to reveale them, he should never be able to doe it, no not in the largest volume;
and that under them is veiled such variety of Mysteres, that if any should take upon him to reveal them, he should never be able to do it, no not in the Largest volume;
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And therefore it is not only NONLATINALPHABET, miseretur, in the Septuagint; which noteth his inward affection: but (as the vulgar Latine hath it) Novit, he knoweth, or reguardeth: (as Tremelius ) Curat, he careth for the life of his beast;
And Therefore it is not only, miseretur, in the septuagint; which notes his inward affection: but (as the Vulgar Latin hath it) Novit, he Knoweth, or reguardeth: (as Tremelius) Curate, he Careth for the life of his beast;
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which argueth the manifestation of it in outward action. First, Novit, he knoweth, or reguardeth. The phrase may seeme somewhat strange to the ignorant;
which argue the manifestation of it in outward actium. First, Novit, he Knoweth, or reguardeth. The phrase may seem somewhat strange to the ignorant;
as here, Novit iustus vitam iumentorum: A righteous man knoweth the life of his beast. The other is Esa, 1. Novit bos possessorem suum: The oxe knoweth his owner;
as Here, Novit Justus vitam Iumentorum: A righteous man Knoweth the life of his beast. The other is Isaiah, 1. Novit bos possessorem suum: The ox Knoweth his owner;
2. Yea, hee so reguardeth it, that his Novit is also a Curat. He makes it some part of his care and labor, to intend the preservation and welfare of his beast.
2. Yea, he so reguardeth it, that his Novit is also a Curate. He makes it Some part of his care and labour, to intend the preservation and welfare of his beast.
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For a beast is not (as we say in schooles) Obiectum adaequatū, the adaequate obiect, but Partiale, one particular obiect of a righteous mans mercy. The meaning is;
For a beast is not (as we say in Schools) Object adaequatū, the adequate Object, but Partiale, one particular Object of a righteous men mercy. The meaning is;
as being a thing so pretious, that of all other things it best deserues reguard (for it's a truth though it were spoken by the father of vntruths, the Divel;
as being a thing so precious, that of all other things it best deserves reguard (for it's a truth though it were spoken by the father of untruths, the devil;
Skin for skin, and all that ever a man hath will he giue for his life ) but his bowels are so enlarged with pitty, that hee will not wrong, no not a brute beast;
Skin for skin, and all that ever a man hath will he give for his life) but his bowels Are so enlarged with pity, that he will not wrong, no not a brutus beast;
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which was the case of the poore man in the parable which Nathan propounded to David, who having but onely one little sheepe, hee so cherisht it, that it ate of his owne morsels,
which was the case of the poor man in the parable which Nathan propounded to David, who having but only one little sheep, he so cherished it, that it ate of his own morsels,
but, bee hee never so rich in beasts, to all of them doth hee stand so humanely affected, that he will not suffer any one of them to perish for want of tending.
but, be he never so rich in beasts, to all of them does he stand so humanely affected, that he will not suffer any one of them to perish for want of tending.
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And therefore the Septuagint read it not NONLATINALPHABET, the life, but NONLATINALPHABET, the liues; not NONLATINALPHABET, of his beast, but NONLATINALPHABET, of his beasts in the plurall.
And Therefore the septuagint read it not, the life, but, the lives; not, of his beast, but, of his beasts in the plural.
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Having briefely illightened the letter of my text, I come now to the parts; which are principally two: 1 The one; a generall Thesis. A iust mans is mercifull.
Having briefly enlightened the Letter of my text, I come now to the parts; which Are principally two: 1 The one; a general Thesis. A just men is merciful.
This one word Iustus, a righteous man, yeildes three things worthy your observation. 1 The first, that there is a very greate scarsity of righteous men.
This one word Justus, a righteous man, yields three things worthy your observation. 1 The First, that there is a very great scarcity of righteous men.
or NONLATINALPHABET, which is the surrogation of the singular number for the plural, (a figure very frequent thorowout the whole booke of God) yet, considering that in the clause next ensuing, (viz. Viscera impiorum crudelia; the bowels of the wicked are cruell ) the opposite word to Iustus, a righteous man, is not Impius, a wicked man, but Impij, wicked men; I doubt not,
or, which is the surrogation of the singular number for the plural, (a figure very frequent throughout the Whole book of God) yet, considering that in the clause next ensuing, (viz. Viscera Impious crudelia; the bowels of the wicked Are cruel) the opposite word to Justus, a righteous man, is not Impius, a wicked man, but Impij, wicked men; I doubt not,
or to the mouths of Nilus, which were but seaven. So scarse; that the Apostle 1 Cor. 9. comprehends them all vnder one; Vnus accipit branium: One receiueth the price. One;
or to the mouths of Nilus, which were but seaven. So scarce; that the Apostle 1 Cor. 9. comprehends them all under one; Vnus accipit branium: One receiveth the price. One;
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but One (saith Lyranus ) by a Synecdoche, for a very few. In token whereof, in all the olde world (which yet (I feare) was somwhat better thā this new) there was but one righteous Noah, & seavē more of his family, that were saved frō perishing in the waters;
but One (Says Lyranus) by a Synecdoche, for a very few. In token whereof, in all the old world (which yet (I Fear) was somewhat better than this new) there was but one righteous Noah, & seavē more of his family, that were saved from perishing in the waters;
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yet of those 7 one a cursed Cham. And of all the 10 lepers that were clensed by our Saviour Christ, Luc. 17. there was but onely one that returned to giue thankes.
yet of those 7 one a cursed Cham. And of all the 10 lepers that were cleansed by our Saviour christ, Luke 17. there was but only one that returned to give thanks.
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This I gather ex vi vocis, out of the signification of the word NONLATINALPHABET, irreligious, which in the next clause is opposed to NONLATINALPHABET, righteous. For if the wicked be therefore NONLATINALPHABET, vnrighteous, because they are NONLATINALPHABET, irreligious, then surely à contrario, by an argument from the contrary, the godly is therefore NONLATINALPHABET, righteous, because he is NONLATINALPHABET, religious, hauing ever the feare of God before his eyes.
This I gather ex vi Vocis, out of the signification of the word, irreligious, which in the next clause is opposed to, righteous. For if the wicked be Therefore, unrighteous, Because they Are, irreligious, then surely à contrario, by an argument from the contrary, the godly is Therefore, righteous, Because he is, religious, having ever the Fear of God before his eyes.
as was Aristides, who was therevpon surnamed Iustus, the Iust: yet could none of them properly be tearmed iust. For both their iustice and whatsoever other virtues they had (because not seasoned with religion) were (by S t Austins verdict) at the best but splendida peccata goodly and glorious sinnes.
as was Aristides, who was thereupon surnamed Justus, the Just: yet could none of them properly be termed just. For both their Justice and whatsoever other Virtues they had (Because not seasoned with Religion) were (by S tO Austins verdict) At the best but splendida Peccata goodly and glorious Sins.
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Not in righteousnesse without holinesse (for no better can that be than a painted righteousnesse) but in holinesse and righteousnesse both together, else can we serue him in neither:
Not in righteousness without holiness (for no better can that be than a painted righteousness) but in holiness and righteousness both together, Else can we serve him in neither:
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because (as Theophylact noteth vpon that place) Sanctitas est iustitia erga Deum: iustitia verò sanctitas erga homines. Holinesse is righteousnesse towards God:
Because (as Theophylact notes upon that place) Sanctitas est iustitia Erga God: iustitia verò Sanctitas Erga homines. Holiness is righteousness towards God:
what kinde of righteousnesse it is, that here denominateth a righteous man! Not to recount those many severall sorts of righteousnesse which both Divines and Philosophers teach;
what kind of righteousness it is, that Here denominateth a righteous man! Not to recount those many several sorts of righteousness which both Divines and Philosophers teach;
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I take it, that the obligation or bond of righteousnes wherein a righteous mā stands bound to his beast, is (if we properly speake) a bond of Oeconomicall or houshold-righteousnesse, which bindeth him to an honest care and reguard not only Familiae, of his family, but Rei familiaris, of his cattell, and of all things else, that apperteine to the good and welfare of his family.
I take it, that the obligation or bound of righteousness wherein a righteous man Stands bound to his beast, is (if we properly speak) a bound of Economical or houshold-righteousnesse, which binds him to an honest care and reguard not only Familiae, of his family, but Rei familiaris, of his cattle, and of all things Else, that appertain to the good and welfare of his family.
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as in a parable; NONLATINALPHABET (as the Apostle speaketh of Abrahams oblation of Isaak ) I say, in a parable or similitude of that reguard, which a righteous man hath,
as in a parable; (as the Apostle speaks of Abrahams oblation of Isaac) I say, in a parable or similitude of that reguard, which a righteous man hath,
Reverence to our Superiour, concord to our equall, discipline to our inferiour, obedience to God, sanctimonie to our selues, patience to our enemie, works of mercy to the poore;
reverence to our Superior, concord to our equal, discipline to our inferior, Obedience to God, sanctimony to our selves, patience to our enemy, works of mercy to the poor;
even to our poore beast. For so general must be the extent & emanation of righteousnes, dispēsing to every one his due, that it must not exclude, no not beastes themselues,
even to our poor beast. For so general must be the extent & emanation of righteousness, dispensing to every one his due, that it must not exclude, no not beasts themselves,
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but vir à iustitia: a mā (say J) hath his nature, that is, the perfection of his nature, from this virtue of iustice. For (to say nothing of that outward rectitude and vprightnesse of mans body, which yet ought to teach vs an inward rectitude and vprightnesse of minde;
but vir à iustitia: a man (say J) hath his nature, that is, the perfection of his nature, from this virtue of Justice. For (to say nothing of that outward rectitude and uprightness of men body, which yet ought to teach us an inward rectitude and uprightness of mind;
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For there is nothing more vndecent, than to carry a crooked minde in a streight body ) what else, I pray you, is that purer part of conscience, which the Schoolemen call NONLATINALPHABET, seated in the vpper portion of the reasonable soule of man,
For there is nothing more undecent, than to carry a crooked mind in a straight body) what Else, I pray you, is that Purer part of conscience, which the Schoolmen call, seated in the upper portion of the reasonable soul of man,
but Inflexibilis mentis rectitudo, an inflexible rectitude, or vprightnesse of minds, which cannot possibly be swaied to anie kinde of iniustice, Quia instigat ad bonum, & murmurat de malo:
but Inflexibilis mentis rectitudo, an inflexible rectitude, or uprightness of minds, which cannot possibly be swayed to any kind of injustice, Quia instigat ad bonum, & murmurat de Malo:
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Yee shall see this note made good out of the very letter of my text For it is not here said, NONLATINALPHABET, in the Greek; or vir iustus, in the Latin; though the English phrase enforce the additament of (man) to iust: but NONLATINALPHABET, iustus; iust, without the addition of man: as if it were all one to say, NONLATINALPHABET, or, NONLATINALPHABET;
Ye shall see this note made good out of the very Letter of my text For it is not Here said,, in the Greek; or vir Justus, in the Latin; though the English phrase enforce the additament of (man) to just: but, Justus; just, without the addition of man: as if it were all one to say,, or,;
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And so from the former part of the Thesis, which is the Subiect; iustus, a iust man, which must be (as yee haue heard) euery man that will be a man indeed; I come now to the later, which is the affection, or attribute of that subiect:
And so from the former part of the Thesis, which is the Subject; Justus, a just man, which must be (as ye have herd) every man that will be a man indeed; I come now to the later, which is the affection, or attribute of that Subject:
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Miseretur, is mercifull. As the roote of his righteousnes is piety, so the fruite of it is pitty: which is Proprium quarto modo: a proper passion so inseparably attending the righteous man, that it agreeth Omni, soli, & semper:
Miseretur, is merciful. As the root of his righteousness is piety, so the fruit of it is pity: which is Proprium quarto modo: a proper passion so inseparably attending the righteous man, that it agreeth Omni, soli, & semper:
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And if we suppose them not to be in God, then where shall bee that bountifulnesse, and severity of God, spoken of by St Paul, Rom. 11? Or how shall it bee true that David saith, Psal. 25? All the waies of the Lord are mercy, and truth:
And if we suppose them not to be in God, then where shall be that bountifulness, and severity of God, spoken of by Saint Paul, Rom. 11? Or how shall it be true that David Says, Psalm 25? All the ways of the Lord Are mercy, and truth:
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but that himselfe, in the simplicitie of his owne essence, is mercy it selfe. Now, the same which wee call the mercy of God, is also his iustice, because it is his nature (as is his iustice ) whereof wee haue no knowledge,
but that himself, in the simplicity of his own essence, is mercy it self. Now, the same which we call the mercy of God, is also his Justice, Because it is his nature (as is his Justice) whereof we have no knowledge,
or, to denie that to our Iehovah, which the heathen attributed to their Ioue; to wit, that hee is Optimus Maximus; the Best and the Greatest: the Best, for his mercy;
or, to deny that to our Jehovah, which the heathen attributed to their Ioue; to wit, that he is Optimus Maximus; the Best and the Greatest: the Best, for his mercy;
righteousnesse and peace haue kissed each other. For, Legem & misericordiam in linguâ portat Christus: legem, quâ reos faciat superbos: misericordiam, quâ iustificet himiliatos.
righteousness and peace have kissed each other. For, Legem & misericordiam in linguâ Portat Christus: legem, quâ Reos Faciat Superbos: misericordiam, quâ iustificet himiliatos.
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And St Bernard compares our Saviour Christ to a Bee, which flying into the city Nazareth (which by interpretation signifieth a flowre ) there allighted vpon the sweetest flowre of virginitie, that ever the earth yeilded.
And Saint Bernard compares our Saviour christ to a be, which flying into the City Nazareth (which by Interpretation signifies a flower) there alighted upon the Sweetest flower of virginity, that ever the earth yielded.
The Psalmist (saith hee) knewe well, that this Bee had Mel & Aculeum; hony and sting both, when hee said Psal. 101. My song shall bee of mercy and iudgement;
The Psalmist (Says he) knew well, that this be had Mel & Aculeus; honey and sting both, when he said Psalm 101. My song shall be of mercy and judgement;
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vnto thee, o Lord, will I sing. And againe, Psal. 25. Dulcis, & rectus Dominus. The Lord is sweet, and righteous. Dulcis, quia perire non patitur: rectus, quia punire non obliviscitur.
unto thee, oh Lord, will I sing. And again, Psalm 25. Dulcis, & rectus Dominus. The Lord is sweet, and righteous. Dulcis, quia perire non patitur: rectus, quia Punire non obliviscitur.
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Sweet, because he doth not suffer vs to perish & righteous, because he doth not forget to punish. Sweet in his first comming; righteous in his second: sweet in his promises; righteous in his iudgements: sweet in his mercy; righteous in his iustice.
Sweet, Because he does not suffer us to perish & righteous, Because he does not forget to Punish. Sweet in his First coming; righteous in his second: sweet in his promises; righteous in his Judgments: sweet in his mercy; righteous in his Justice.
Thus are mercie & iustice wel agreed, both in God, & his Christ. But yet withal it would be observed, that Oleum supernatat vino: the oyle of Gods mercy doth swimme abone the wine of his iustice.
Thus Are mercy & Justice well agreed, both in God, & his christ. But yet withal it would be observed, that Oleum supernatat vino: the oil of God's mercy does swim abone the wine of his Justice.
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A man would haue thought, that if ever the iustice of God shoulde haue gotten the victory over his mercy, it should haue bin in triumph over those cruel persecutors, that so grievously tormented Christ at his passion,
A man would have Thought, that if ever the Justice of God should have got the victory over his mercy, it should have been in triumph over those cruel persecutors, that so grievously tormented christ At his passion,
yet Christ not only prayed for them, but (as S. Augustin sweetly speaks) his mercy left them not, Quous { que } eius iam sanguinem nôssent bibere credentes, quem fuderant saeuientes:
yet christ not only prayed for them, but (as S. Augustin sweetly speaks) his mercy left them not, Quous { que } eius iam sanguinem nôssent bibere Believers, Whom fuderant saevientes:
Iustly then may it be questioned, what the Psalmist might meane, Psal. 150. when he saith Laudate dominum, secundùm multitudinem magnitudinis eius: Praise ye the Lord;
Justly then may it be questioned, what the Psalmist might mean, Psalm 150. when he Says Laudate dominum, secundùm multitudinem magnitudinis eius: Praise you the Lord;
The multitude of his greatnes? what's that? Surely, the multitude of God, if we consider him according to his Divine essence, is the number of persons in the Godhead, which is finite, because but three: But the magnitude of the divine essence is not finite,
The multitude of his greatness? what's that? Surely, the multitude of God, if we Consider him according to his Divine essence, is the number of Persons in the Godhead, which is finite, Because but three: But the magnitude of the divine essence is not finite,
but infinite. Wherefore David willeth vs to praise God, not according to the greatnes of his multitude, that is, somuch as his greatnes is to be praised (for that's impossible:) but according to the multitude of his greatnes, even the multitude of three persons in the divine greatnes, which is but one: for that we both may, and must do.
but infinite. Wherefore David wills us to praise God, not according to the greatness of his multitude, that is, So much as his greatness is to be praised (for that's impossible:) but according to the multitude of his greatness, even the multitude of three Persons in the divine greatness, which is but one: for that we both may, and must do.
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But if we consider the multitude, & magnitude of God, according to his attributes of goodnes; sweetnes, and mercy, then impossible it is that we should praise him according to the multitude of his greatnes. For both his multitude is without number, Psal. 147. and there is no end of his greatnes, Psal. 145. The multitude of his mercies such, that no Arithmetike can number thē:
But if we Consider the multitude, & magnitude of God, according to his attributes of Goodness; sweetness, and mercy, then impossible it is that we should praise him according to the multitude of his greatness. For both his multitude is without number, Psalm 147. and there is no end of his greatness, Psalm 145. The multitude of his Mercies such, that no Arithmetic can number them:
And this admiration he afterwards turnes into a petition, Psal. 51. Haue mercy vpon me, ô God, secundùm magnam misericordiam tuam: after thy great mercy; Et secundùm multitudinem miserationum tuarum:
And this admiration he afterwards turns into a petition, Psalm 51. Have mercy upon me, o God, secundùm magnam misericordiam tuam: After thy great mercy; Et secundùm multitudinem miserationum tuarum:
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Wherefore, ô thou drooping and soule sicke sinner, perplexed and affrighted with the dread and horrour of thy sins (thy many, and great sinnes) still threatening thee a present precipitation into that dangerous down fal of despaire;
Wherefore, o thou drooping and soul sick sinner, perplexed and affrighted with the dread and horror of thy Sins (thy many, and great Sins) still threatening thee a present precipitation into that dangerous down fall of despair;
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so must they also be Regulae; liuing Rules of iustice; Not Regulae Lesbiae; Lesbian, leaden rules, flexible with the clamours, or importunities of whomsoever:
so must they also be Regulae; living Rules of Justice; Not Regulae Lesbiae; Lesbian, leaden rules, flexible with the clamours, or importunities of whomsoever:
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but fatuity. And what else (saith S. Gregory ) was meant, by annointing the Kings of old with oyle out of a horne, but that there must be a due temper of rigor and clemencie? Vt sicut cornu fodiantur, it a oleo foveantur:
but fatuity. And what Else (Says S. Gregory) was meant, by anointing the Kings of old with oil out of a horn, but that there must be a due temper of rigor and clemency? Vt sicut cornu fodiantur, it a oleo foveantur:
that, as some are to be goared with the horne of iustice, so others are to be annointed and cherished with the oyle of mercy. But most notable is Blesensis his illustration of this point.
that, as Some Are to be gored with the horn of Justice, so Others Are to be anointed and cherished with the oil of mercy. But most notable is Blesensis his illustration of this point.
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Rom. 12. And if iustice and wisdome (two such capital virtues) had neede of diminution, Cui putas venae virtutum parcendum est? What one veine of virtues is there (trow yee) that would not be let bloud?
Rom. 12. And if Justice and Wisdom (two such capital Virtues) had need of diminution, Cui putas venae Virtues parcendum est? What one vein of Virtues is there (trow ye) that would not be let blood?
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what's that, but to turne Fructum iustitiae in absynthium? the fruit of righteousnes into wormewood? Amos. 6. And if he bee too mercifull, though it be in a case for a poore man;
what's that, but to turn Fruit iustitiae in Absinthe? the fruit of righteousness into wormwood? Amos. 6. And if he be too merciful, though it be in a case for a poor man;
Prov. 25. And therefore God, though otherwise a father to the poore, yet because men naturally (if nature be not corrupted by the are of bribing) are more enclined to pity the poore,
Curae 25. And Therefore God, though otherwise a father to the poor, yet Because men naturally (if nature be not corrupted by the Are of bribing) Are more inclined to pity the poor,
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And for a Iudge either way to commit iniustice, by being either too-long or too-short handed in the administration of iustice, is an argument of very great impotencie of affection.
And for a Judge either Way to commit injustice, by being either too-long or too-short handed in the administration of Justice, is an argument of very great impotency of affection.
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Therefore well hath the son of Sirac, c. 20. compared such a Iusticer to an impotent Eunuch; Concupiscentia spadonis deuirginavit iuuenculam &c. As when a guelded man through lust would defile a Virgin,
Therefore well hath the son of Sirach, c. 20. compared such a Justicer to an impotent Eunuch; Concupiscence spadonis deuirginavit iuuenculam etc. As when a gelded man through lust would defile a Virgae,
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And surely, great reason haue Iudges being themselues (as Gregory Nazianzen tearmes them) NONLATINALPHABET, living lawes, and many of them also living by the law, to support mercy and iustice,
And surely, great reason have Judges being themselves (as Gregory Nazianzen terms them), living laws, and many of them also living by the law, to support mercy and Justice,
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because mercy and iustice support the law, as did Aaron and Hur support the hands of Moses. Exod. 17. Whence I take it to bee, that the wiseman, Prov. 3. v. 16. (for so the 70 haue it,
Because mercy and Justice support the law, as did Aaron and Hur support the hands of Moses. Exod 17. Whence I take it to be, that the Wiseman, Curae 3. v. 16. (for so the 70 have it,
though the words be not at all set downe in the English ) hath placed NONLATINALPHABET, the Law, betweene NONLATINALPHABET, and NONLATINALPHABET: righteousnesse, and mercy. NONLATINALPHABET.
though the words be not At all Set down in the English) hath placed, the Law, between, and: righteousness, and mercy..
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There is NONLATINALPHABET, the Law, betweene NONLATINALPHABET, & NONLATINALPHABET, righteousnes, and mercy. And no lesse reason haue Kings to preserue mercy and truth;
There is, the Law, between, &, righteousness, and mercy. And no less reason have Kings to preserve mercy and truth;
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Without these two, what are all those good and wholsome Lawes; which by sincere and righteous lawgivers haue beene spun out of the bowels of their compassionate care of the weale publike,
Without these two, what Are all those good and wholesome Laws; which by sincere and righteous lawgivers have been spun out of the bowels of their compassionate care of the weal public,
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as is the siders web out of her bowels, but (as Solon once complain'd) even as spiders webs indeed, which every great Droane, or Humble bee, will breake thorow at his pleasure;
as is the siders web out of her bowels, but (as Solon once complained) even as spiders webs indeed, which every great Drone, or Humble be, will break thorough At his pleasure;
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but as Greater thieues, sending lesse thieues to execution? Nay, without these (saith Austin ) Quid sunt regna, nisi magna latrocinia? quia latro•inia quid sunt nisi parva regna? What are kingdoms themselues,
but as Greater thieves, sending less thieves to execution? Nay, without these (Says Austin) Quid sunt regna, nisi Magna Thefts? quia latro•inia quid sunt nisi parva regna? What Are kingdoms themselves,
When the righteous Iudge of all the world, shall call Iudges themselues to the bar of his iudgement, more easily will he dispense with their overmuch lenity, than with their overmuch crueltie. For God, who loveth mercy so well, that he hath made her as it were a Queene; giving her the supremacy,
When the righteous Judge of all the world, shall call Judges themselves to the bar of his judgement, more Easily will he dispense with their overmuch lenity, than with their overmuch cruelty. For God, who loves mercy so well, that he hath made her as it were a Queen; giving her the supremacy,
and soveraigntie over all his workes, Psal. 145. and hath so inserted, and ingraffed her within the very bowels of man, that when hee would speak to mans capacitie, NONLATINALPHABET, after the maner of men, and would insinuate his owne mercifull affection to man, he is wont to expresse it, by calling himselfe NONLATINALPHABET, a man; as in that parable, Luc. 14. where it is said;
and sovereignty over all his works, Psalm 145. and hath so inserted, and Ingrafted her within the very bowels of man, that when he would speak to men capacity,, After the manner of men, and would insinuate his own merciful affection to man, he is wont to express it, by calling himself, a man; as in that parable, Luke 14. where it is said;
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so will his mercy abound to those that abound in mercy: but there shall bee iudgement mercilesse, to him that sheweth no mercy; and mercy reioiceth against iudgement. as it is, Iames, 2. Be it then, that our English lawes be not alwaies written in bloud, but somtimes in oyle; providing for some malefactors of better hope, some easier penaltie than death;
so will his mercy abound to those that abound in mercy: but there shall be judgement merciless, to him that shows no mercy; and mercy Rejoiceth against judgement. as it is, James, 2. Be it then, that our English laws be not always written in blood, but sometimes in oil; providing for Some malefactors of better hope, Some Easier penalty than death;
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as the Pylorie, rather than the Galowes; or, perhaps a note of invstion in the eare, or in the hand, or whipping, or slitting of the nose, or the like:
as the Pylorie, rather than the Gallows; or, perhaps a note of invstion in the ear, or in the hand, or whipping, or slitting of the nose, or the like:
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there must bee that which the Morall Philosophers call NONLATINALPHABET, an aequity, that must allay and lenify NONLATINALPHABET, the severity of iustice. Reverend Gerson, sometimes Chancelour of Paris, cals it Iustitiam interpretativam, a iustice that will make a favourable,
there must be that which the Moral Philosophers call, an Equity, that must allay and lenify, the severity of Justice. Reverend Gerson, sometime Chancellor of paris, calls it Iustitiam interpretativam, a Justice that will make a favourable,
respecting that intent and meaning, which the Lawgiver had, or of likelyhood would haue had, in this or that particular case, each circumstance thereof being duly and rightly pondered.
respecting that intent and meaning, which the Lawgiver had, or of likelihood would have had, in this or that particular case, each circumstance thereof being duly and rightly pondered.
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Wel and wisely therefore hath it been provided, that there should be a conscionable Court of Chancery to mitigate the rigid austerity of other Courts,
Well and wisely Therefore hath it been provided, that there should be a conscionable Court of Chancery to mitigate the rigid austerity of other Courts,
And truely, I should do my text but right, if I should terme it a Chancery-text. For (to confesse a truth) that which caused me to fasten my me ditations vpon it, was this;
And truly, I should do my text but right, if I should term it a Chancery-text. For (to confess a truth) that which caused me to fasten my me ditations upon it, was this;
that I haue often heard it fal from the lips of my most honourable Lord, the Lord Chancelor; as great, as graue, as wise, as noble, as iudicious, as mercifull a Iusticer, as ever this kingdome had;
that I have often herd it fall from the lips of my most honourable Lord, the Lord Chancellor; as great, as graven, as wise, as noble, as judicious, as merciful a Justicer, as ever this Kingdom had;
As is the song of the Civill Magistrate; such must also be the song of the Spiritual magistrate, which is the Minister. It must be a song bipartite: of mercy and iudgement. Mercy, in applying the sweet promises of the Gospel: & iudgement, in delivering the feareful threats of the Law. A thing, not obscurely signified vnto vs in those Linguae dispertitae, or cloven tongues, wherein the holy Ghost appeared to the Apostles, Act. 2. Cloven tongues, to teach them, that their song must be both of mercy & iudgement. Not alwaies of mercy, for feare of presumption; nor yet alwaies of iudgement, for feare of desperation: but of mercy and iudgement both; for thats good discretion: because either of them without the other, is like a good medicine ill applyed, which rather hurts, than helps the wound.
As is the song of the Civil Magistrate; such must also be the song of the Spiritual magistrate, which is the Minister. It must be a song bipartite: of mercy and judgement. Mercy, in applying the sweet promises of the Gospel: & judgement, in delivering the fearful Treats of the Law. A thing, not obscurely signified unto us in those Linguae dispertitae, or cloven tongues, wherein the holy Ghost appeared to the Apostles, Act. 2. Cloven tongues, to teach them, that their song must be both of mercy & judgement. Not always of mercy, for Fear of presumption; nor yet always of judgement, for Fear of desperation: but of mercy and judgement both; for thats good discretion: Because either of them without the other, is like a good medicine ill applied, which rather hurts, than helps the wound.
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But, must iustice and mercy rest only vpon the heads of Moses, & Aaron; the magistrate, and the minister? No (beloved) they must be like that pretious ointment, which being powred vpon Aarons head, ran downe to his beard,
But, must Justice and mercy rest only upon the Heads of Moses, & Aaron; the magistrate, and the minister? No (Beloved) they must be like that precious ointment, which being poured upon Aaron's head, ran down to his beard,
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they must descend to the very lowest & meanest of the people. And so deare must they be to all sorts of men, that Salomon, Prov. 3. not content to haue said, Let not mercy & truth forsake thee; addeth further;
they must descend to the very lowest & Meanest of the people. And so deer must they be to all sorts of men, that Solomon, Curae 3. not content to have said, Let not mercy & truth forsake thee; adds further;
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In the handling whereof, because I am not to teach you husbandry, but divinity; I will briefly make particular application of each several point, that shal occur;
In the handling whereof, Because I am not to teach you Husbandry, but divinity; I will briefly make particular application of each several point, that shall occur;
Which (I hope) I may the more boldly and safely do, having the warrant, not only of S. Paul. 1. Cor 9. Numquid de bobus cura Deo? Doth God (saith he) take care for Oxen? Either is it not altogither for our sakes? For our sakes, no doubt, it is written:
Which (I hope) I may the more boldly and safely do, having the warrant, not only of S. Paul. 1. Cor 9. Numquid de bobus Cure God? Does God (Says he) take care for Oxen? Either is it not altogether for our sakes? For our sakes, no doubt, it is written:
and, wholy to rely vpon Gods providence, after hee had first willed them to consider the foules of the aër, and the lilies of the field, how God provides for them, his inference is this;
and, wholly to rely upon God's providence, After he had First willed them to Consider the fowls of the aër, and the lilies of the field, how God provides for them, his Inference is this;
If the righteous man do thus and thus, or, for these & these reasons reguard the life of his beast, ought hee not much more to reguard the life of his brethren? For how much more worth are they, than many beasts?
If the righteous man do thus and thus, or, for these & these Reasons reguard the life of his beast, ought he not much more to reguard the life of his brothers? For how much more worth Are they, than many beasts?
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For as men, so beasts also droope and faint, if they want their foode. Therefore is it, that both cattell are called NONLATINALPHABET, of NONLATINALPHABET;
For as men, so beasts also droop and faint, if they want their food. Therefore is it, that both cattle Are called, of;
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& NONLATINALPHABET, of NONLATINALPHABET, both signifying to feed, or nourish: and those that feede them likewise haue their names of feeding. For a shepheard is call'd in Greeke, NONLATINALPHABET, of NONLATINALPHABET: and NONLATINALPHABET, of NONLATINALPHABET:
&, of, both signifying to feed, or nourish: and those that feed them likewise have their names of feeding. For a shepherd is called in Greek,, of: and, of:
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Such shepheards are those retchlesse and carelesse ministers, who when they are charged with a cure of soules, will neither preach themselues, nor provide a sufficient preacher.
Such shepherds Are those retchless and careless Ministers, who when they Are charged with a cure of Souls, will neither preach themselves, nor provide a sufficient preacher.
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But it's now growne to a practise no lesse common, than lamentable; (if I speak not a truth, let Enclosers confute me) sunt qui pascunt oves & boves, & occidunt homines:
But it's now grown to a practice no less Common, than lamentable; (if I speak not a truth, let Enclosers confute me) sunt qui pascunt Owes & boves, & occidunt homines:
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Gen. 33. For, so necessarie is rest, for labouring, or travailing beasts, that one clause of the commandement for the due observance of the Sabbath, provideth for their rest,
Gen. 33. For, so necessary is rest, for labouring, or travailing beasts, that one clause of the Commandment for the due observance of the Sabbath, Provideth for their rest,
as if the Sabbath had beene made for beasts also, aswell as men. Exod, 20. Much lesse then will a righteous man make good the Italian proverb; Bonus servus, bonus asinus:
as if the Sabbath had been made for beasts also, aswell as men. Exod, 20. Much less then will a righteous man make good the Italian proverb; Bonus servus, bonus asinus:
that is, more than hee can weld; may hap to faint and sinke vnder them, as appeareth in Issakars blessing, Gen. 49. 3 As beasts must not be over-burden'd; no more are those that haue milk, to be over-milkt. For, as when one churneth milk, he bringeth forth butyre;
that is, more than he can wielded; may hap to faint and sink under them, as appears in Issakars blessing, Gen. 49. 3 As beasts must not be overburdened; no more Are those that have milk, to be over-milkt. For, as when one churneth milk, he brings forth butyre;
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shall in the end, in sted of milke, haue nothing but bloud. And Qui totum lac ex vberibus ouium emulserit, agnos fraudans cibo, praedo est, non pastor; saith Pomponius Laetus:
shall in the end, in stead of milk, have nothing but blood. And Qui totum lac ex vberibus ouium emulserit, Agnos fraudans Cibo, praedo est, non pastor; Says Pomponius Laetus:
and where it is, it must not too abundantly be exhausted: so where a fliece is to bee had, there must not fleying goe for fliecing: much lesse is the flesh it selfe to be taken for the fliece; a whole sheep to bee devoured,
and where it is, it must not too abundantly be exhausted: so where a fliece is to be had, there must not fleying go for fliecing: much less is the Flesh it self to be taken for the fliece; a Whole sheep to be devoured,
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Hee said his sheepe; but he meant, his people: like as Homer calls a good King, NONLATINALPHABET: the shepheard of his people. But Suetonius hath it thus:
He said his sheep; but he meant, his people: like as Homer calls a good King,: the shepherd of his people. But Suetonius hath it thus:
what do'st thou else, but teach God, not to pardon, but punish thine offenses, who by thy sin, art now degenerated into a beast?, and art become like horse and mule without vnderstanding.
what dost thou Else, but teach God, not to pardon, but Punish thine offenses, who by thy since, art now degenerated into a beast?, and art become like horse and mule without understanding.
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whither vnto seven times? Christ tels him, Not vnto seven times, but vnto seventie times seven times: Matt. 18. 4 A fourth braunch of a righteous mans mercy to his beast, is In compatiendo; in compassionating the needs and distresses of his beasts.
whither unto seven times? christ tells him, Not unto seven times, but unto seventie times seven times: Matt. 18. 4 A fourth branch of a righteous men mercy to his beast, is In compatiendo; in compassionating the needs and Distresses of his beasts.
If such be the ioy in heauen, such also should be our ioy here on earth; whom our Saviour hath taught to pray, Matt. 6. Thy will bee done in earth, as it is in heaven.
If such be the joy in heaven, such also should be our joy Here on earth; whom our Saviour hath taught to pray, Matt. 6. Thy will be done in earth, as it is in heaven.
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A thing, as necessary for them, as is their meate & drinke: which the Greekes haue well exprest in this one word NONLATINALPHABET, which signifieth, both Pascere, & Compescere; to feed, and to guide. For it's true of beasts, which wee are wont to say of fire, water, and money; that they are, Boni servi, mali Domini;
A thing, as necessary for them, as is their meat & drink: which the Greeks have well expressed in this one word, which signifies, both Pascere, & Compescere; to feed, and to guide. For it's true of beasts, which we Are wont to say of fire, water, and money; that they Are, Boni servi, mali Domini;
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And, for want of discipline, tame beastes many times become wild. Else, why did God commaund his Prophet, to take vp this lamentation for the Princes of Israell, Ezech. 19. Wherefore lay thy mother as a Lyonesse among the Lyons? Shee nourished her young ones among the Lyons whelps:
And, for want of discipline, tame beasts many times become wild. Else, why did God command his Prophet, to take up this lamentation for the Princes of Israel, Ezekiel 19. Wherefore lay thy mother as a Lioness among the Lyons? Shee nourished her young ones among the Lyons whelps:
or NONLATINALPHABET, the dog-worme, which will make them, if not barke, yet bite at every one they meete with (yea, they care not though it be their owne Maister) it were good that they were wormed, not only for the good of others,
or, the dog-worme, which will make them, if not bark, yet bite At every one they meet with (yea, they care not though it be their own Master) it were good that they were wormed, not only for the good of Others,
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but of themselues too, lest hereafter they proue to be of the number of those Foris Canes, Dogs that shall stand without, even without that heavenly Ierusalem, whereinto shall enter none vncleane thing, Apoc. 22.
but of themselves too, lest hereafter they prove to be of the number of those Foris Canes, Dogs that shall stand without, even without that heavenly Ierusalem, whereinto shall enter none unclean thing, Apocalypse 22.
If there be any vntamed Buls, that are enraged and horne-mad (as they say) at the sight of purple, that is, (as S. Iude speaks) that despise governement, and speake evill of them that are in authority:
If there be any untamed Bulls, that Are enraged and horn-mad (as they say) At the sighed of purple, that is, (as S. Iude speaks) that despise government, and speak evil of them that Are in Authority:
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If there be any lazy Oxen (which yet are Animalia na ta labori: beasts borne to labour ) I meane, lazy and sturdy Roagues, and vagrant persons: such as Theocritus speaks of, — NONLATINALPHABET;
If there be any lazy Oxen (which yet Are Animalia na ta labori: beasts born to labour) I mean, lazy and sturdy Rogues, and vagrant Persons: such as Theocritus speaks of, —;
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and even laden with fatnesse, I meane, Papists, that haue beene over-fed & fild with his Maiesties favors, it were good, that he would in time Equis lasciuientibus pabulum subtrahere: hold these fat and high-fed horses to hardmeate, lest they begin to recalcitrate and kicke,
and even laden with fatness, I mean, Papists, that have been over-fed & filled with his Majesties favors, it were good, that he would in time Equis lasciuientibus pabulum subtrahere: hold these fat and high-fed Horses to hardmeate, lest they begin to recalcitrate and kick,
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as also to bring it into subiection. For, Servo maleuolo tortura & compedes: Torture and fetters belong to the evill seruant. Sirac. 33. 6 The sixt and last braunch of a righteous mans mercy to his beasts must be In Conservando: in protecting & defending them.
as also to bring it into subjection. For, Servo maleuolo Tortura & compedes: Torture and fetters belong to the evil servant. Sirach. 33. 6 The sixt and last branch of a righteous men mercy to his beasts must be In Conservando: in protecting & defending them.
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& the like? Or, what were he, but (as one saith) Pro pastore mercenarius, pro mercenario lupus, pro lupo diabolus? In sted of a shepheard a hireling, (who when he seeth the Wolfe comming, he flyes;
& the like? Or, what were he, but (as one Says) Pro Pastore Mercenary, Pro mercenario lupus, Pro Lupo diabolus? In stead of a shepherd a hireling, (who when he sees the Wolf coming, he flies;
if it be but two legs, or a piece of an eare, Amos. 3. Nay, (as our Saviour himselfe witnesseth Ioan. 10.) The good shepheard giues his life for his sheepe.
if it be but two legs, or a piece of an ear, Amos. 3. Nay, (as our Saviour himself Witnesseth Ioan. 10.) The good shepherd gives his life for his sheep.
and Oves in inferno, Psal. 49. as sheepe lying in hell, where both first, and second death had everlastingly gnawne vpon vs. Wherefore, thankes be vnto God, who hath given vs the victory, through our Lord and Saviour Iesus Christ. 1. Cor. 15.
and Owes in inferno, Psalm 49. as sheep lying in hell, where both First, and second death had everlastingly gnawn upon us Wherefore, thanks be unto God, who hath given us the victory, through our Lord and Saviour Iesus christ. 1. Cor. 15.
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Saue a beasts life, and saue a mans. 2 Nouit animam iumenti, quia iumenti. He reguardeth the life of a beast, because it is commodious and helpfull to him.
Save a beasts life, and save a men. 2 Novit animam iumenti, quia iumenti. He reguardeth the life of a beast, Because it is commodious and helpful to him.
than the heauens. Howbeit, I cannot approue of Pythagoras his too too pitifull philosophy, which would not allow, that the life of any either plant, or beast should be violated.
than the heavens. Howbeit, I cannot approve of Pythagoras his too too pitiful philosophy, which would not allow, that the life of any either plant, or beast should be violated.
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O what a shame & a sin is it (saith he) that bowels should be buried in bowels; (the bowels of beasts, in the bowels of men) that one body should be crammed fat with another body;
O what a shame & a since is it (Says he) that bowels should be buried in bowels; (the bowels of beasts, in the bowels of men) that one body should be crammed fat with Another body;
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because (as it may be probably coniectured) the waters had much impared the natiue iuice and virtue of herbs and fruite, which before were the only food of man, given him as it were a License to eate flesh? Gen 9. saying, Everie thing that liueth and moueth shallbe meate for you:
Because (as it may be probably conjectured) the waters had much impaired the native juice and virtue of herbs and fruit, which before were the only food of man, given him as it were a License to eat Flesh? Gen 9. saying, Every thing that lives and moves shall meat for you:
It hath therefore ben a prudent caution of our Lawgivers, that Butchers (men acquainted with shedding the bloud of beasts ) should not be admitted for Iurors in cases of life, and death: it being a strong and violent presumption, that he that hath no pity vpon the life of beasts, will not haue so much as he ought to haue vpon the life of men.
It hath Therefore been a prudent caution of our Lawgivers, that Butchers (men acquainted with shedding the blood of beasts) should not be admitted for Jurors in cases of life, and death: it being a strong and violent presumption, that he that hath no pity upon the life of beasts, will not have so much as he ought to have upon the life of men.
It is noted by some interpretours vpon Gen. 4. that when Lamech vnadvisedly slew his Great grandfather Cain, he thought he had slaine a beast, not a man:
It is noted by Some Interpreters upon Gen. 4. that when Lamech unadvisedly slew his Great grandfather Cain, he Thought he had slain a beast, not a man:
And, so much was he perplexed with this fact, when he had done it, that his owne mouth not only brings in the evidence, but likewise passeth the sentence against him:
And, so much was he perplexed with this fact, when he had done it, that his own Mouth not only brings in the evidence, but likewise passes the sentence against him:
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O consider this, and tremble, yee bloud-thirsting Papists, who yet haue had no lesse than 8 of your Holy Fathers, the Popes, that haue named themselues Clements, which signifieth Mercifull. Clements haue beene their names:
O Consider this, and tremble, ye bloodthirsting Papists, who yet have had no less than 8 of your Holy Father's, the Popes, that have nam themselves Clements, which signifies Merciful. Clements have been their names:
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O consider this also, and tremble, yee the noble Ruffians; or, ruffianly Nobles of these daies, who as if yee could no way shew the nobilitie of your bloud,
O Consider this also, and tremble, ye the noble Ruffians; or, ruffianly Nobles of these days, who as if ye could not Way show the Nobilt of your blood,
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And so far are yee from Rahels minde, who asked mandrakes of Leah, to make her fruitfull, Genes. 30. that yee rather seeke Savin, or Coloquintida, to make an abortion: Or,
And so Far Are ye from Rahels mind, who asked mandrakes of Leah, to make her fruitful, Genesis. 30. that ye rather seek Savin, or Coloquintida, to make an abortion: Or,
Thus, the wicked doe Patrizare: they are of their father, the divell; who was a Homicide from the beginning, Io. 8. and in Greeke, he is named NONLATINALPHABET a Destroyer, Apoc. 9. And well may hee so bee named:
Thus, the wicked do Patronize: they Are of their father, the Devil; who was a Homicide from the beginning, Io. 8. and in Greek, he is nam a Destroyer, Apocalypse 9. And well may he so be nam:
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for, hee spares neither man, nor beast. In Matt. 8, the Divels begg'd leaue of Christ, that if he cast them out of the men, who before were possessed with them, they might enter into the heard of swine: which, no sooner had they obteined,
for, he spares neither man, nor beast. In Matt. 8, the Devils begged leave of christ, that if he cast them out of the men, who before were possessed with them, they might enter into the herd of Swine: which, no sooner had they obtained,
but they presently entred into the swine, and ran them headlong into the sea, and so destroyed them. Whence yee may learne, whose children and of what spirit Witches are, who when they cannot haue power over the persons themselues, will bewitch and torment their poore cattell. But on the other side, the godly, they also doe Patrizare: for they are like God, their heavenly father.
but they presently entered into the Swine, and ran them headlong into the sea, and so destroyed them. Whence ye may Learn, whose children and of what Spirit Witches Are, who when they cannot have power over the Persons themselves, will bewitch and torment their poor cattle. But on the other side, the godly, they also do Patronize: for they Are like God, their heavenly father.
— Pan curat oves, ovium { que } magistros. Our Great God Pan, who is NONLATINALPHABET; All in all, 1. Cor. 15: he saueth both man, and beast. Homines & iumenta saluabis Deus:
— Pan curate Owes, Sheep { que } magistros. Our Great God Pan, who is; All in all, 1. Cor. 15: he Saveth both man, and beast. Homines & Iumenta saluabis Deus:
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is, because it is Iumentum, a serviceable and helpfull creature. For, though God did iustly punish mans disobedience to that Primum, & magnum mandatum;
is, Because it is Iumentum, a serviceable and helpful creature. For, though God did justly Punish men disobedience to that Primum, & magnum mandatum;
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that first, and great commandement, which he gaue him in Paradise, by abridging, and lessening the obedience of all his creatures towards him (for over all of them had he the rule given him,
that First, and great Commandment, which he gave him in Paradise, by abridging, and lessening the Obedience of all his creatures towards him (for over all of them had he the Rule given him,
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& those are properly call'd Iumenta, à iuvando, of helping; as Horses, Oxen, Sheep, and the like; which are NONLATINALPHABET, living instruments of Oeconomie, or house-keeping. All three sorts mentioned togither in one verse, Gen. 1.25. where it is said, that God made Bestias terrae, the savage beasts of the earth, according to their kind;
& those Are properly called Iumenta, à iuvando, of helping; as Horses, Oxen, Sheep, and the like; which Are, living Instruments of Economy, or housekeeping. All three sorts mentioned together in one verse, Gen. 1.25. where it is said, that God made Bestias terrae, the savage beasts of the earth, according to their kind;
& Worshipful name of Knight. For at first, Knights were called Equites, of Equi, that Knights service, which they did in warre, by the help of their Horses. But all of them helping him in peace; Some, Ad custodiendum, to keepe the house,
& Worshipful name of Knight. For At First, Knights were called Equites, of Equi, that Knights service, which they did in war, by the help of their Horses. But all of them helping him in peace; some, Ad custodiendum, to keep the house,
as Dogges: Others, Ad colendum, to till the ground, as Oxen. For, of such necessary vse are they for husbandry, that Aristotel makes them a maine foundation of house-keeping;
as Dogs: Others, Ad colendum, to till the ground, as Oxen. For, of such necessary use Are they for Husbandry, that Aristotle makes them a main Foundation of housekeeping;
neither of you for your selues, but for vs. Adde herevnto, that they do both Compati, and Pati. First, they do Compati, compassionate the case of distressed man.
neither of you for your selves, but for us Add hereunto, that they do both Compati, and Pati. First, they do Compati, compassionate the case of distressed man.
Luc. 16. when neither the rich man, nor any of his servants would succour him? Had not the dogges NONLATINALPHABET, bowels focompassion, when the richman had, (as hath the cruel man in the words following my text) NONLATINALPHABET, bowels without mercy? In a word, was not Canis homini homo; the dogge, a man to a man, when the richman was but Homo homini canis; a man, a dogge to a man? Againe;
Luke 16. when neither the rich man, nor any of his Servants would succour him? Had not the Dogs, bowels focompassion, when the richman had, (as hath the cruel man in the words following my text), bowels without mercy? In a word, was not Canis Homini homo; the dog, a man to a man, when the richman was but Homo Homini canis; a man, a dog to a man? Again;
they also perished in the waters of the floud with the men of the old world, excepting only a little remnant of them that were saved in the Arke, Gen. 7. And, the fift of those tenne plagues, wherwith the Lord smote Aegypt, Exod. 9. for the hardnes of Pharao's heart in oppressing the Israelits, was a mighty great moraine vpon the horses, the asses, the camels, the cattel, and the sheepe of Aegypt.
they also perished in the waters of the flood with the men of the old world, excepting only a little remnant of them that were saved in the Ark, Gen. 7. And, the fift of those tenne plagues, wherewith the Lord smote Egypt, Exod 9. for the hardness of Pharao's heart in oppressing the Israelites, was a mighty great morain upon the Horses, the asses, the Camels, the cattle, and the sheep of Egypt.
as sin-offerings; as if those beasts were slaine in place of sinners, & for expiation of their sins, who otherwise deserved to be slaine, as were those beasts.
as sin-offerings; as if those beasts were slain in place of Sinners, & for expiation of their Sins, who otherwise deserved to be slain, as were those beasts.
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And, vpon the Niniuites conversion at the preaching of Ionas, the King of Niniueh commanded a proclamation to be made, Ion. 3. that neither man, nor beast, bullock,
And, upon the Niniuites conversion At the preaching of Ionas, the King of Nineveh commanded a proclamation to be made, Ion. 3. that neither man, nor beast, bullock,
Now, if beasts be so many waies serviceable & helpfull to man, ought not man then Legetalionis, or lege debiti, by law of requitall, or due compensation to bee beneficiall and helpfull to them? For, to him that worketh (saith the Apostle) the wages is not counted by favor, but by debt.
Now, if beasts be so many ways serviceable & helpful to man, ought not man then Legetalionis, or lege debiti, by law of requital, or due compensation to be beneficial and helpful to them? For, to him that works (Says the Apostle) the wages is not counted by favour, but by debt.
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for not going forward, when yet his progresse was hindered by the angell of the Lord, standing with a naked sword in his way, Num. 22. God himselfe put so much language into him,
for not going forward, when yet his progress was hindered by the angel of the Lord, standing with a naked sword in his Way, Num. 22. God himself put so much language into him,
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If then these Iumentairrationalia, vnreasonable helpers, even brute beasts, may iustly exact and chalenge at our hands a due reguard of their service;
If then these Iumentairrationalia, unreasonable helpers, even brutus beasts, may justly exact and challenge At our hands a due reguard of their service;
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how much more may our houshold servants, being Iumenta rationalia, reasonable helpers, such as haue the vse of reason, expect a due reward of their service? that we allow them those Tria necessaria, three things that are necessary for a servant, mentioned by Aristotel, Oecon. l. 1. c. 5. NONLATINALPHABET: worke, correction, and meate. Worke, to mainteine strength; correction, to reteine nurture; and meate, to susteine nature:
how much more may our household Servants, being Iumenta rationalia, reasonable helpers, such as have the use of reason, expect a due reward of their service? that we allow them those Tria necessaria, three things that Are necessary for a servant, mentioned by Aristotle, Economy. l. 1. c. 5.: work, correction, and meat. Work, to maintain strength; correction, to retain nurture; and meat, to sustain nature:
For, to the horse belongs a whip, to the asse a bridle, & a rod to the fooles back. Pro. 26. The Divell himselfe is not so vniust, but that hee will truely pay his seruants, that is, sinners, the wages due vnto them.
For, to the horse belongs a whip, to the Ass a bridle, & a rod to the Fools back. Pro 26. The devil himself is not so unjust, but that he will truly pay his Servants, that is, Sinners, the wages due unto them.
Why then, he that will defraude the labourer of his hire, whither it be his beast, or his man, or maide-servant, or his day-labourer, or the Minister, who is also his seruant, for Iesus sake, 2. Cor. 4. (and somuch doth the Latin word, Minister, imply) he is worse than the divel himselfe:
Why then, he that will defraud the labourer of his hire, whither it be his beast, or his man, or maidservant, or his day-labourer, or the Minister, who is also his servant, for Iesus sake, 2. Cor. 4. (and So much does the Latin word, Minister, imply) he is Worse than the Devil himself:
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though some of them, after their death, by skilfull Physitions may be made medicinable; as serpents: others, edible; as wilde beasts: yet, in their life time, they are not helpfull, but hurtfull to man.
though Some of them, After their death, by skilful Physicians may be made medicinable; as Serpents: Others, edible; as wild beasts: yet, in their life time, they Are not helpful, but hurtful to man.
but, those which are of savage, and malignant nature, hee hath made to be NONLATINALPHABET, to haue but few at a birth, lest by their number they should get the maistery of man, and consume him.
but, those which Are of savage, and malignant nature, he hath made to be, to have but few At a birth, lest by their number they should get the mastery of man, and consume him.
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Are there not also such wild, and venemous and noxious creatures among men? Man, when hee is at his best, is Comparatus iumentis insipientibus, Psal, 49. compared to the foolish beasts, without vnder standing: foolish;
are there not also such wild, and venomous and noxious creatures among men? Man, when he is At his best, is Compared iumentis insipientibus, Psalm, 49. compared to the foolish beasts, without under standing: foolish;
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1 The one, are those drunken beasts, who when they are intoxicated with strong drinkes, tanquam poculo Circeo; as with that inchaunting cup of Circe, which transformed men that dranke of it, into swine; then are they presently like wild boares, foaming,
1 The one, Are those drunken beasts, who when they Are intoxicated with strong drinks, tanquam poculo Circeo; as with that enchanting cup of circe, which transformed men that drank of it, into Swine; then Are they presently like wild boars, foaming,
and all religion out of their soule, were it not then better to meete with a wild boare, or with a shee-beare robbed of her whelps, than with one of them?
and all Religion out of their soul, were it not then better to meet with a wild boar, or with a shee-beare robbed of her whelps, than with one of them?
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I had called them Cubbs of Samsons foxes, saue that they, though they were Caudis igniconiunctis, ioined togither with firebrands in their tailes, Iudic. 15. yet were they Vultibus disiunctis: their faces lookt contrary waies. But these agree both In Capite, and in Caudâ: in head, and taile too.
I had called them Cubbs of Samsons foxes, save that they, though they were Caudis igniconiunctis, joined together with firebrands in their tails, Judith 15. yet were they Vultibus disiunctis: their faces looked contrary ways. But these agree both In Capite, and in Caudâ: in head, and tail too.
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They all agree in one Head, which is the Pope; and in one taile, one ende, which (I feare) if they be not better lookt to, will bee the combustion, and burning vp of all, both the reekes, and standing corne in the fielde of Gods Church.
They all agree in one Head, which is the Pope; and in one tail, one end, which (I Fear) if they be not better looked to, will be the combustion, and burning up of all, both the reeks, and standing corn in the field of God's Church.
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I know not, whither we receiue them to such nearenes, and familiarity, because we take them to be good Physicke against the palsey, I meane, the commotion, & shaking of the whole State of our Land:
I know not, whither we receive them to such nearness, and familiarity, Because we take them to be good Physic against the palsy, I mean, the commotion, & shaking of the Whole State of our Land:
What though it be a common practise among them (as the manner of foxes is) Venatores suos vrinâ respergere; to fill their bushie tailes with vrine, wherewith they besprinkle those that hunt them:
What though it be a Common practice among them (as the manner of foxes is) Venatores suos vrinâ respergere; to fill their bushy tails with urine, wherewith they besprinkle those that hunt them:
that is, to fill their followers with stinking slaunderous reports, whereby they defame them that pursue them? Yet, let not, ô let not the Magistrate, whom it concerneth, either feare,
that is, to fill their followers with stinking slanderous reports, whereby they defame them that pursue them? Yet, let not, o let not the Magistrate, whom it concerns, either Fear,
For, while the Iudge is too-too melting, and pitifull to thieues, and malefactours, he is too-too cruell and mercilesse to good and honest men. In a word;
For, while the Judge is too-too melting, and pitiful to thieves, and malefactors, he is too-too cruel and merciless to good and honest men. In a word;
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as they, and we both serue one Lord, whome all things scrue, Psal. 119. but our vnder-servants; as they haue relation only to vs. And, being ours, we are to reguard them,
as they, and we both serve one Lord, whom all things scrue, Psalm 119. but our vnder-servants; as they have Relation only to us And, being ours, we Are to reguard them,
Yet (beloved) God forbid we should so reguard our beasts, because they are our owne, as to preferre them before our Christian brethren, as the manner of some is, who are rather NONLATINALPHABET, louers of horses, or other beasts, than NONLATINALPHABET, louers of men. If their horse (forsooth) be but to runne a race, he must haue finer bread than is made of wheat, diet-bread made of (I wot not what) costly ingredients.
Yet (Beloved) God forbid we should so reguard our beasts, Because they Are our own, as to prefer them before our Christian brothers, as the manner of Some is, who Are rather, lovers of Horses, or other beasts, than, lovers of men. If their horse (forsooth) be but to run a raze, he must have finer bred than is made of wheat, diet-bread made of (I wot not what) costly ingredients.
And to their dogs which they keepe but to hunt with for pastime, they will make that allowāce, which, by our saviours testimony, is not meer, Mat. 15. They will take the childrens bread, and cast it to their dogs.
And to their Dogs which they keep but to hunt with for pastime, they will make that allowance, which, by our Saviors testimony, is not mere, Mathew 15. They will take the Children's bred, and cast it to their Dogs.
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Yea, if it be but an ill favoured ape, which yet is not Iumentum, a helpfull creature, but Ludibrium & delectamentum naturae, the scorne and play-game of nature, they wil many times be at the cost of cloathing him;
Yea, if it be but an ill favoured ape, which yet is not Iumentum, a helpful creature, but Ludibrium & delectamentum naturae, the scorn and playgame of nature, they will many times be At the cost of clothing him;
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if an vnrighteous man also reguard the superfluous and wanton welfare of his beast, because it is his; ought not a righteous man much more to reguard the necessities of his brethren,
if an unrighteous man also reguard the superfluous and wanton welfare of his beast, Because it is his; ought not a righteous man much more to reguard the necessities of his brothers,
It was therefore a wise, and blessed resolution of him, who intending to haue the poore fare the better by him, said, hee would not stand to the curtesie of Executors, & Overseers, after his death;
It was Therefore a wise, and blessed resolution of him, who intending to have the poor fare the better by him, said, he would not stand to the courtesy of Executors, & Overseers, After his death;
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whom the Lord in the riches of his mercy, hath annointed with the oyle of gladnesse, aboue your fellows, that at least some part of it might run downe, to the chearing and cherishing of the poore distressed members of Iesus Christ.
whom the Lord in the riches of his mercy, hath anointed with the oil of gladness, above your Fellows, that At least Some part of it might run down, to the cheering and cherishing of the poor distressed members of Iesus christ.
that thou fillest so many empty bellies, cloathest so many naked backes, lodgest so many houselesse strangers, relievest so many maimed souldiers, providest for so many impotent creeples, and mainteinest so many fatherlesse Orphans.
that thou Fillest so many empty bellies, clothest so many naked backs, lodgest so many houseless Strangers, relievest so many maimed Soldiers, providest for so many impotent creeples, and mainteinest so many fatherless Orphans.
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A blessed thing (no doubt) it is, thus to do good, though it be but at your death. But, much more blessed should ye be in your work, not only in the sight of men,
A blessed thing (no doubt) it is, thus to do good, though it be but At your death. But, much more blessed should you be in your work, not only in the sighed of men,
but of God himselfe, if in your life time ye would deale & distribute with your owne hands, that which ye cannot tell whither ye shall hold till your death, which indeed is to do good, rather as sheepe, than as swine; — vitâ { que } magis, quàm morte iuvare: (as the Poët speaks of sheepe; ) to benefite others rather by your life, than by your death.
but of God himself, if in your life time you would deal & distribute with your own hands, that which you cannot tell whither you shall hold till your death, which indeed is to do good, rather as sheep, than as Swine; — vitâ { que } magis, quàm morte iuvare: (as the Poet speaks of sheep;) to benefit Others rather by your life, than by your death.
And I doubt not, but ye would soone fall to a godly vy and aemulation one with another, which of you should haue the precedency in this kinde of mercy (being both the surest,
And I doubt not, but you would soon fallen to a godly vy and Emulation one with Another, which of you should have the precedency in this kind of mercy (being both the Surest,
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2 If a righteous man reguard the life of his beast, because it is his: ought not then every righteous Minister to provide for the good and welfare of his flocke, be cause they are his? And every righteous Magistrate, for the good and welfare of his people, because they are his? Are not these the ministers of God, ordeined by him, for the wealth of those that are vnder them? Rom. 13. 3 Againe:
2 If a righteous man reguard the life of his beast, Because it is his: ought not then every righteous Minister to provide for the good and welfare of his flock, be cause they Are his? And every righteous Magistrate, for the good and welfare of his people, Because they Are his? are not these the Ministers of God, ordained by him, for the wealth of those that Are under them? Rom. 13. 3 Again:
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If a righteous man reguard the life of his beast, because it is his; ought he not then much more to reguard both Vitam, & victum; the life, and living (the Greeks haue exprest both in this one word, NONLATINALPHABET) both Esse, and Benè esse; the being, and well-being, of his wife, because shee is his? of his children, because they are his? of his servants, because they are his? Knowing, that as the Apostle teacheth, 1. Tim. 5. If there be any that provideth not for his owne,
If a righteous man reguard the life of his beast, Because it is his; ought he not then much more to reguard both Vitam, & victum; the life, and living (the Greeks have expressed both in this one word,) both Esse, and Benè esse; the being, and well-being, of his wife, Because she is his? of his children, Because they Are his? of his Servants, Because they Are his? Knowing, that as the Apostle Teaches, 1. Tim. 5. If there be any that Provideth not for his own,
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If a righteous man reguard the life of his beast, because it is his; ought he not then much more to reguard the life of his owne naturall body? Not to be NONLATINALPHABET, to lay violent hands vpon himselfe, as some in a desperate fit of male-contentednesse haue done, whom the Apostle deemeth monsters, rather than men. For, no man (saith he) euer yet hated his owne flesh,
If a righteous man reguard the life of his beast, Because it is his; ought he not then much more to reguard the life of his own natural body? Not to be, to lay violent hands upon himself, as Some in a desperate fit of male-contentedness have done, whom the Apostle deemeth monsters, rather than men. For, no man (Says he) ever yet hated his own Flesh,
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how much more then his spirituall life, the life of his soule; which is so his owne, as that without it, himselfe were not his owne? What a madnesse then is it (saith one) Plorare bestiam amissam, & non plorare animam? To mourne for the losse of thy beast,
how much more then his spiritual life, the life of his soul; which is so his own, as that without it, himself were not his own? What a madness then is it (Says one) Plorare bestiam amissam, & non plorare animam? To mourn for the loss of thy beast,
Beseeching God, even the Father of our Lorde and Saviour Iesus Christ, for his sake to giue a blessing to that which hath ben spoken in your outward eares, that it may inwardly fructifie,
Beseeching God, even the Father of our Lord and Saviour Iesus christ, for his sake to give a blessing to that which hath been spoken in your outward ears, that it may inwardly fructify,
