Mercy to a beast A sermon preached at Saint Maries Spittle in London on Tuseday in Easter-weeke. 1612. By Iohn Rawlinson Doctor of Divinitie.

PROVERB . 12.10 .

A righteous man reguardeth the life of his beast .

Or , according to the Septuagint ;

A iust man is mercifull to the life of his beast .

WHAT care the Lord charged his Prophet to take for preserving that fiue-worded name of Christ , a a Esa. 8.1 . Velociter spolia detrahe , festina praedari : Make speed to the spoile , haste to the prey ; 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 , though in English the articles make them swell to a greater number , yet in Latine they are but only fiue ; Novit iustus iumentorum suorum animas : and in Greeke iust as many , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) namely , to take vnto you not two or three loose papers , but Volumen , a booke ; and not a little petty book , but Grande volumen , a great book ; and to write in it , not with lead , which will soone bee obliterated and blotted out , but Stylo , with a pen ; & not with the pen of a curious scribe , whose writing few or none but the learned can read , 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 . And what is my desire herein , but that b Calvin . in Esa. 8. which is also the meaning of the holy Ghost in that place ( as c c Ad. Sasbout ibid. Adam Sasbout hath well observed ) to giue you to vnderstand , that the wordes though but fiue in number , yet are they of very great weight and consequence ; 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 ; That therefore they are not lightly to be reguarded , but carefully to be registred & kept vpon record .

A righteous man is mercifull to the life of his beast . The sacred fire of this sweete affection of mercy is so kindled within the bowels of a righteous man , that smothered it cannot , it will not be ; it must & will break forth . And therefore it is not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 ; which argueth the manifestation of it in outward action .

First , Novit , he knoweth , or reguardeth . The phrase may seeme somewhat strange to the ignorant ; yet ( strange as it is ) yee haue it in many other passages of holy writ . I will name but onely two , which haue best correspondence with my text . The one is d d Psal. 1.6 . Psal. 1. Nouit Dominus viam iustorum : The Lord knoweth the way of the righteous ; as here , Novit iustus vitam iumentorum : A righteous man knoweth the life of his beast . The other is e e Esa. 1.3 . Esa , 1. Novit bos possessorem suum : The oxe knoweth his owner ; as here , Novit possessor bovem suum : The owner knoweth or reguardeth his oxe , or his beast .

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 .

There is first Intensio , the Intension of a righteous mans mercy .

Then secondly Extensio , the Extension of it appeareth in the obiect , in that it stretcheth it selfe so far , as to his beast . For a beast is not ( as we say in schooles ) Obiectum adaequatum , the adaequate obiect , but Partiale , one particular obiect of a righteous mans mercy . The meaning is ; that he reguardeth not only the life of men , which is ever in the first place to be reguarded , 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 ; f f Iob. 2. ● . 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 ; nay more , he will be sure to doe it right , and the more right , the lesse able it is to right it selfe : and that he may doe it right indeed ( as he must , if he wil be righteous ) he is ever ready to afford it such necessary helps , as may any way conduce to the mainteinance of life .

Neither stands he thus affected to some one beast only , because peradventure he hath in all but one ; which was the case of g g 2. Sam. 12.3 . 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 , and dranke of his cup , & slept in his bosome , & was vnto him as his daughter : 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 . And therefore the Septuagint read it not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the life , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the liues ; not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of his beast , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of his beasts in the plurall . A righteous man is mercifull to the liues of his beasts .

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 . 2 The other ; a particular Hypothesis . He is mercifull to the life of his beast .

In the Thesis , there is 1 The Subiect ; Iustus , a righteous man . 2 And then , the Affection of that subiect : Miseretur : is mercifull .

In the Hypothesis , there is 1 The Obiect of that affection : The life of his beast . 2 And then , in the Obiect ( couertly implied ) a three-fold reason of his affection therevnto .

So that , first we are to consider ( How ) then ( Why ) a righteous man is mercifull to the life of his beast . The ( How ) is sixe fold : the ( Why ) three-fold , as yee shall heare anon .

First then to begin with the Thesis . 1 THESIS . A righteous man is mercifull : and therein , first with the Subiect ; Iustus , a righteous man .

This one word Iustus , 1 Iustus . a righteous man , yeildes three things worthy your observation .

1. Scarsity of righteous men . 1 The first , that there is a very greate scarsity of righteous men . I deny not , but that Iustus , a righteous man , may here stand for Iusti , righteous men , by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , but I may hence no lesse fitly , than truely obserue , that there is a very great penury & paucity of righteous men : as on the other side there is Messis multa ; a great provent & harvest of wicked men .

Rari quippe boni , numero vix sunt totidem quot Thebarum portae , vel divitis ostia Nili :

For good men ( saith h h Iuven. Satyr. 13. the Satyrist ) are very scarse ; equall in number to the gates of Thebes , or to the mouths of Nilus , which were but seaven . So scarse ; that i i 1. Cor. 9.24 . the Apostle 1 Cor. 9. comprehends them all vnder one ; Vnus accipit branium : One receiueth the price . One ; yet not simply one & no more ; but One ( saith k k Lyran. ibid. Lyranus ) by a Synecdoche , for a very few . In token whereof , in all the olde world ( which yet ( I feare ) was somwhat better than this new ) there was but one righteous Noah , & seaven more of his family , that were saved from perishing in the waters ; yet of those 7 one a cursed Cham. And of all the 10 lepers that were clensed by our Saviour Christ , l l Luc. 17 15. Luc. 17. there was but onely one that returned to giue thankes . As for the other nine , they might very well be summ'd vp , and figured with a cypher .

Yea , such a dearth is there of iust men , that in Scripturephrase the iust are lesse than one , even iust none : Perijt iustus de terrâ , & rectus in homine non est : m m Mich. 72. Mich. 7. The iust man is perished from the earth , and there is none righteous among men . And the Prophet David hath told vs foure times ( for failing ) that , n n Psal 13 24. there is none that doth good , no not one . Twice , Psal. 13. and o o Psal. 52.2.4 . twice more , Ps. 53.

2 A second thing to be observed in the Subiect , 2. Religion the roote of righteousnesse . is this ; that the roote of righteousnesse , is religion , as irreligion is the roote of vnrighteousnesse and iniustice . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vnrighteous , because they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , irreligious , then surely à contrario , by an argument from the contrary , the godly is therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , righteous , because he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , religious , hauing ever the feare of God before his eyes .

No true iustice them without true religion . For though some of the heathen men were morally iust in an eminent manner , 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 p p Austin . St Austins verdict ) at the best but splendida peccata goodly and glorious sinnes .

Learne wee therefore ( as in Zacharies song wee are taught q q Luc. 1.75 . Luc. 1. to serue God in holines and righteousnesse all the daies of our life . 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 : because ( as r r Theoph. ib. Theophylact noteth vpon that place ) Sanctitas est iustitia erga Deum : iustitia verò sanctitas erga homines . Holinesse is righteousnesse towards God : and righteousnesse is holinesse towards men .

3. What kinde of righteousnesse here denominateth a righteous man . 3 A third thing to be observed in the Subiect , is this ; 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 ; I take it , that the obligation or bond of righteousnes wherein a righteous man stands bound to his beast , is ( if we properly speake ) a bond of Oeconomicall or houshold-righteousnesse , Occonomicall 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 .

Howbeit , because wee are now in the booke of Parables , and my text is not so much literally spoken , as in a parable ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as s s Heb. 11.19 . the Apostle speaketh of Abrahams oblation of Isaak ) I say , in a parable or similitude of that reguard , which a righteous man hath , as of his beast , so much more of men , though among men of those especially , that more especially belong to his care and custodie ; not vnfitly may we reduce it to that vniversall Morall righteousnesse , which duly distributeth to every one his owne . To every one his owne ; that is , Morall righteousnesse . ( faith t t Anselm . Anselmus ) Maiori reverentiam , pari concordiam , minori disciplinam &c: 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 ; I may adde out of my text ; even to our poore beast . For so general must be the extent & emanation of righteousnes , dispensing to every one his due , that it must not exclude , no not beastes themselues , and therefore much lesse men : yea , by so much the lesse , by how much a man is more worth , than a world of beasts ; though it 's rufully true , that many men , ( so deboshed and depraved is their condition of life ) might better be spared than some one beast .

Let no man then of what estate or qualitie soever thinke to shift off this duty of distributiue righteousnes , as if it concern'd him not ; For no lesse doth it concerne every man , than doth the very nature of man : so that to shift off righteousnesse , is to shift off humanitie and all . Vir à virtute : a man ( saith u u Cicer. the Orator ) hath his name of virtue : but vir à iustitia : a man ( 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 ; * * Bernard . Nihil enim indecentius , quàm in recto corpore curvum animum gerere : 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seated in the vpper portion of the reasonable soule of man , but Inflexibilis mentis rectitudo , an inflexible rectitude , or vprightnesse of minds , which cannot possibly be swaied to anie kinde of iniustice , x x Aquia . Quia instigat ad bonum , & murmurat de malo : because it prickes a man forward to good , and checkes him for evill ? So that , as y y Austin . St Austin saith of sinne , that Omne peccatum est voluntarium , atque it a voluntarium , vt si non sit voluntarium , non sit peccatum : Every sin is voluntary , yea so voluntary , that sinne is no sinne , vnlesse it be voluntary : so may I also truly saie of man ; that Every man is naturally iust , yea so iust , that man is no man , vnlesse he bee iust . The truth hereof hath z z Eccles. 12.13 Salomon sealed and delivered vnto vs , Eccles. 12. Let vs heare the end of all : feare God , and keep his commandements : ( there is vniuersall righteousnesse ) for this ( saith he ) is the whole duty of man . So our English translations haue it : but , the vulgar Latine ; Hoc est omnis homo : this is whole man , or , pefit man . Out of which place a a Hugo de Sanct. Victore . Hugo de Sancto Victore reasoneth thus : Siomnis homoest , qui Deum timet , & mandata cius obseruat , constat quod ille homo nonest , qui hoc non facit , if he be whole man , or perfit man that feareth God and keepeth his commandements , why then it 's cleare and out of controversie , that whoso feareth not God , nor keepeth his commandements , is no man . For it hee know God & his commandements , & yet neither feare the one , nor obserue the other , hee is a contemner of both , and is magis Diabolus , quàm homo ; rather a Diuell , than a man : but if he knowe not God , not his commandements , hee is blind , and is magis bestia , quàm homo ; rather a beast , then a man : but if he knowe , and feare God , and keepe his commandements , verè homoest , why then he is a man indeed ( saith Hugo ) that is , a whole , a perfit man .

Yee 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 iustus , in the Latin ; though the English phrase enforce the additament of ( man ) to iust : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , iustus ; iust , without the addition of man : as if it were all one to say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Iustus , or vir iustus ; iust , or , a iust man ; because either a man must bee iust , or else no man ; that is , no whole , no perfit man .

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 , 2. Miseretur . or attribute of that subiect : 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 : to every righteous man , to a righteous man only , & alway to the righteous . And therefore it is not here said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Ille iustus ; that iust man , per excellentiam ; a man in the superlatiue degree of iustice iust , as if it were possible for a man to be iust in some inferiour degree , & yet not mercifull : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , indefinitely ; a iust man , a man that hath but any iot of iustice in him , it cannot be but that such a man will be mercifull . So that , as before I noted , that every man ( truly and properly so called ) is iust , yea so iust , that if hee bee not iust , he is no man : so may I also truly averre , that every iust man is mercifull , yea so mercifull , that if he bee not mercifull hee cannot be iust . For so inviolably are all virtues ioin'd together , that all of them make but as it were one chaine , like that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or golden chaine in b b Homer . Iliad . θ. sub init . Homer , reaching from earth to heaven : so that if yee breake but any one link , that is , if yee lacke but anie one virtue , the whole chain will presently be dissolued and fall in sunder . Vnaquaeque enim virtus tanto minor est , quanto desunt caeterae : For every virtue ( saith c c Greg. Moral l. 22. c. 1. St Gregory ) is so much the lesse , the lesse it is accompanied with other virtues : and if any virtue bee single or solitarie from other , it is either none at all , or at the best but vnperfit . Now if such bee the affinity and coniunction of all virtues , that no one of them may be divorced or sequestred from other : much lesse may two so neare friends , two such Alter Ego's as are mercy and iustice be dissociated or disunited one from the other .

I know it to be the erroneous conceit of the vulgar sort , that of all other virtues these two are most incompatible , and are opposed , as it were at crosse-angles , Mercy and iustice are not contrary . one to the other .

But see , I pray you , the inconsequence and absurdity of that conceit . For , first , 1. One virtue is not contrary to another . If wee graunt them to bee contraries ; then shall wee bee enforced to deny at the least one , if not both of them , to bee virtues ; because though one vice may be contrary to another vice , yet one virtue is never contrary to another virtue , but only to vice . Againe ; If wee admit them to bee contraries , 2. God is not capable of contrariety . then may wee not in any case suppose them to bee in God , because God being ever vnchangeably one , and the same , is not capable of any contrariety whatsoever . And if we suppose them not to be in God , then where shall bee that bountifulnesse , and severity of God , spoken of by d d Rom. 11.22 St Paul , Rom. 11 ? Or how shall it bee true that e e Psal. 25.10 . David saith , Psal. 25 ? All the waies of the Lord are mercy , and truth : Where veritas , is put for severitas : truth , for iustice .

Mercy and iustice are the very essence of God . Diue but yet a little deeper into this point , and yee shall finde , that the mercy , and iustice of God , are so farre from crossing , or contradicting one the other , that they are the very essence of God : according to that ancient rule of the Schooles : Quic quid est in Deo , Deus est : whatsoever is in God , is God himsefe : and therefore both of them as great as himselfe : both infinite , as hee is infinite . Whence it is , that God , in that his gratious proclamation of mercy ; f f Esa 43.25 . I , even I am he , that putteth away thine iniquities ; addeth ; Propter me for mine own sake . g g Zanch de attrib . l. 1. c. 1. His meaning was for his mercies sake , not for any merit of ours ; yet hee saith not Propter misericordiam ; meam ; for my mercies sake ; but , Propter me ; for mine owne sake ; to shew , that his mercy is not in him , as ours is in vs , a thing different from his essence , but that himselfe , in the simplicitie of his owne essence , is mercy it selfe . Now , h h Mart. Bucer in Rom. 9. 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 , or apprehension , saue only by his workes . And of all his works , whither of mercy , or iustice , he hath none other reason saue only his will .

— Stat pro ratione voluntas .

As therefore it is true , that Cuius vult , miseretur : He hath mercy , on whom hee will haue mercy ; neither hath hee any other cause of extending his mercy to any , saue only his will : so it is as true , that Deus nihil potest facere iniqui , dum facit pro suâ voluntate : God can doe no iniustice , because he ever workes according to his owne will ; and iniustice he cannot will , his will being iustice it selfe , & that generall rule of iustice , which only of all other can suffer no exception .

Seeing then , both the mercy & iustice of God is God himselfe ; far be it from any Christian heart , to seeke to set God at ods with himselfe , by opposing his mercy against his iustice , as if they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and could not stand togither : 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 ; and the Greatest , for his iustice .

But are these two virtues ( mercy and iustice ) thus reconciled in the Divine nature only , as being essentiall vnto it ? No ; i i Psal. 85.18 . the Psalmist tels vs , Psal. 85. that in the person of Christ , consisting of two natures , Divine , and Humane : Mercy and truth are met togither ; Mercy and iustice in Christ . righteousnesse and peace haue kissed each other . For , k k Austin . l. de Spir. & liter . c. 9. Legem & misericordiam in linguâ portat Christus : legem , quâ reos faciat superbos : misericordiam , quâ iustificet himiliatos . Christ carries in his tongue , both a Law of iustice , and a Gospell of mercy : a Law of iustice , wherewith to convince the proud , of sin : and a Gospell of mercy , whereby to iustifie those that are humbled . And l l Bernard . de adven . serm. 2 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 . The Psalmist ( saith m m Psal. 101.1 . 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 ; vnto thee , o Lord , will I sing . And n n Psalm. 25.8 . againe , Psal. 25. Dulcis , & rectus Dominus . The Lord is sweet , and righteous . o o Bernard . in tract . de 12. grad. humil . Dulcis , quia perire non patitur : rectus , quia punire non obliviscitur . 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 . And whosoever hee is that will not taste of the hony of his mercy , shall be sure to feele the sting of his iustice . So p p Cant. 5.10 . Cant. 5. he is said to be Candidus , & rubicundus ; white , and red . White in his right hand , Ratione influxuum gratiae & misericordiae ; in reguard of the sweet influences of his grace and mercy : and Red in his left , Respectu defluxuum iustitiae & punitionis : in respect of the bloudy fluxes of iustice & vengeance descending from him . And it is q q Cant. 8.3 . the Spouses wish , Cant. 8. that hee would put his left hand of iustice vnder her head ; that so , remembring his iudgements , shee may the rather apply herselfe to divine things ; and that hee would embrace her with his right hand of mercy , of which it is written , r r Psalm 16. v. vlt. Psal. 16. At thy right hand there is pleasure for euermore . Thus are mercie & iustice wel agreed , both in God , & his Christ . But yet withal it would be observed , that Oleum supernatat vino : Gods mercy exceeds his iustice . the oyle of Gods mercy doth swimme aboue the wine of his iustice . 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 , yet Christ not only prayed for them , but ( as s s Austin . de vtilit poenit . S. Augustin sweetly speaks ) his mercy left them not , Quousque eius iam sanguinem nôssent bibere credentes , quem fuderant saeuientes : till they knew how to drink that bloud of his as belieuers , which they had spilt as bloudy persecutours .

Iustly then may it be questioned , what the Psalmist might meane , Psal. 150. when he saith t t Psal. 150.2 . Laudate dominum , secundùm multitudinem magnitudinis eius : Praise ye the Lord ; according to the multitude of his greatnes . 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 , 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 c 1. & tractar . 31. in Ioan. we both may , and must do . 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 u u Psal. 147.5 . multitude is without number , Psal. 147. and x x Psal. 145.3 . there is no end of his greatnes , Psal. 145. The multitude of his mercies such , that no Arithmetike can number them : the magnitude such , that no Geometry can measure them : both of them such , that y y Psal. 31.21 . David cannot but admire them , Ps. 31. Quàm magna multitudo dulcedinis tuae , domine ! Ohox great is the multitude of thy goodnes , O Lord , which thou hast laid vp for them that feare thee ! And this admiration he afterwards turnes into z z Psal. 51.1 . a petition , Psal. 51. Haue mercy vpon me , ô God , secundùm magnam misericordiam tuam : after thy great mercy ; Et secundùm multitudinem miserationum tuarum : and according to the multitude of thy mercies do away mine offenses .

Wherefore , ô thou drooping and soule sicke sinner , perplexed and affrighted with the dread and horrour of thy sins ( thy many , Application . and great sinnes ) still threatening thee a present precipitation into that dangerous down fal of despaire ; O taste and see , how gratious the Lord is ! If thou haue the multitude of thy sinnes to amate thee , behold here the multitude of Gods mercies to recomfort thee : or , if thou haue the magnitude of thy sinnes to apal thee , behold here , the magnitude of Gods mercies to refresh thee : so that , now thou may'st safely resolue with a a Hilar. in Ps. 129. S. Hilary : Ad spem omne tempus est liberum , & mercedem non operis , sedmisericordiae , vndecimae horae operarij consequentur . All time is free for hope , and the laborers even of the eleuenth houre shall receiue a reward not of their owne merit , but of Gods mercy .

Thus , though mercy and iustice go hand in hand both in God , & his Christ , yet hath mercy the right hand , that is , the vpper hand of their iustice : and though mercy overtop , yet it never overturnes their iustice .

Mercy and iustice in Gods liefetenents . As it is in God the King and Iudge of all the earth : so should it also be with Gods Liefe-tenents , the Kings and Iudges of the earth : who though they be called Dij terrae ; Gods of the earth ; yet must they remember , that they are but Dij terrei ; Gods made of earth : Vice-Gods , & pety-Gods , and vnder-Gods , and men-Gods . And as they are Reguli ; litle kings here on earth vnder that Great King of heaven ; so must they also be Regulae ; liuing Rules of iustice ; Not a a Cael. Rhodogin . lect. antiq. l. 7. c. 22 Regulae Lesbiae ; Lesbian , leaden rules , flexible with the clamours , or importunities of whomsoever : but Regulae rectae ; Rules no lesse streight , than inflexible , infallible ; ministring to every one a true and a right measure of iustice . For the old rule is , Regula per quam alia regulantur , debet necessariò esse recta : A rule by which other things are to be ruled , had need be right and streight it selfe .

There must therefore be in them , as in God there is , a blessed medley and mixture of iustice & mercy . Mercy to mollifie iustice , and iustice to qualifie mercy , that neither the one , nor the other grow too-ranke . For iustice without mercy is not iustice , but tyranny ; & mercy without iustice is not mercy , but fatuity . And what else ( saith c c Gregor. 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 : that , as some are to be goared with the horne of iustice , so others are to be annointed and cherished with the b b Chrysost. in Matt. oyle of mercy . But most notable is d d Pet. Blesensis . ser. 16. Blesensis his illustration of this point . He tels vs , there are two kinds of letting bloud : The one , by diminution of the quality , when the bloud is corrupt : the other , by diminution of the quantity , when the bloud is too-abundant . Nec minùs periculosa est superfluitas , quàm corruptela : and no lesse dangerous to the state of the body is the superfluity , than the corruption of it . Yet what more sweete and pleasing to the nature of man , than bloud ? Wherefore , as it is sometimes expedient , that there should be a diminution of bloud in the body : so is it sometimes meete , that there should be a diminution of virtue it selfe in the soule . It was e e Eccl 7.16.17 . a skilful Physition that said in the time of the law , Noli nimis iustus esse : Be not too iust : there is a iust man that perisheth in his iustice . And there was another , of better skill than he , in the time of grace , that would haue f f Rom 12 3. no man presume to be wise aboue that which is meete to be wise ; but that every man be wise according to sobriety . 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 ?

If the Iudge be too-iust , though it be in a case against a rich man ; what 's that , but to turne g g Amos , 6.12 . 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 turne Mel in toxicum ? hony into deadly poyson ? For h h Prov. 25 27. Nimium mel non est bonum : Too-much hony is not good . 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 , than the rich , hath given an expresse charge concerning the poore , i i Exod. 23.3 . Exod 23. Pauperis non miscreberis in iudicio : Thou shalt not pity , no not a poore man , to the preiudice of iustice . So that , Iustice is a pure intemerate Virgin , that must not be corrupted by either of those two vnchast , or vniust Suitors , Nimium , or Parum ; too-much , or too-little : because too-much iustice is too little iustice : and too-little iustice is too much iniustice . 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 . Therefore well hath k k Sirac . 20.3 . 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 , so is hee that vseth vtolence in iudgement . And both are abhomination to the Lord ( saith l l Prov. 17.15 the wise man Prov. 17. ) Et qui iustificat impium , & qui condemnat iustum : aswell hee that iustifieth the wicked , through too-much favour and clemencie , as hee that condemneth the iust through too-much rigor and extremity .

Let a Iudge then ( saith one ) carry in his right hand , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a bloud-stone , wherewith to staunch innocent bloud , and in his left hand , Gladium , a sword , wherewith ( if need be ) to smite malefactors to death . And surely , great reason haue Iudges being themselues ( as m m Greg. Naz Gregory Nazianzen tearmes them ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , living lawes , and many of them also living by the law , to support mercy and iustice , because mercy and iustice support the law , as did n n Exod. 17 12 Aaron and Hur support the hands of Moses . Exod. 17. Whence I take it to bee , that o o Prov. 3.16 . the wiseman , Prov. 3. v. 16. ( for so the 70 haue it , though the words be not at all set downe in the English ) hath placed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Law , betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : righteousnesse , and mercy . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Out of her mouth ( viz. out of the mouth of wisdome ) goeth forth righteousnesse , and shee carrieth law , and mercy in her tongue . There is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Law , betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , righteousnes , and mercy . And no lesse reason haue Kings to preserue mercy and truth ; because ( as the wise King p p Prov. 20.28 Salomon tels vs , Pro. 20. ) Mercy & truth preserue the King . 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 , as is the siders web out of her bowels , but ( as q q Laert. l. 1. Solon once complain'd ) even as spiders webs indeed , which every great Droane , or Humble bee , will breake thorow at his pleasure ; when the poore seely fly , shall be caught and entangled in them to his overthrow ? Nay , without these two , what will Iudges themselues be , but as Greater thieues , sending lesse thieues to execution ? Nay , without these ( saith r r Austin . de civit l. 4. c. 4. Austin ) Quid sunt regna , nisi magna latrocinia ? quia latro●inia quid sunt nisi parva regna ? What are kingdoms themselues , but as great robberies ? For what else are robberies , but little kingdomes ?

Mercy must bee aboue iustice in the Magistrato . Howbeit , as before I noted , that though God be both mercy , and iustice it selfe ; yet mercy hath the predominancie , and preeminence over his iustice : So I hold it a good caveat , to all Magistrates ; that s s Margarita decreti . Rationem praelati tutiùs reddent de miscricordiâ , quàm de crudelitate . 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 , and soveraigntie t t Psal. 145.9 . 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after the maner of men , and would insinuate his owne mercifull affection to man , he is wont to expresse it , by calling himselfe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man ; as in that parable , Luc. 14. u u Theophil . in Luc. 14. where it is said ; A certeine man made a great supper , &c. no doubt , but as himselfe is abundant in mercy ; 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. 2.13 . 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 ; 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 : shall they therefore be condemned as partiall , because they would in iustice punish sinne , and yet in mercy spare the Sinner ? No , no : there must bee that which the Morall Philosophers call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an aequity , that must allay and lenify 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the severity of iustice . Reverend x x Ioh. Gerson Gerson , sometimes Chancelour of Paris , cals it Iustitiam interpretativam , a iustice that will make a favourable , yet a conscionable construction of law ; respecting that intent and meaning , which the Law-giver had , or of likelyhood would haue had , in this or that particular case , each circumstance thereof being duly and rightly pondered . 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 , because ( as y y Cicer. the heathen man saith , Summūius , summa iniuria : Extremity of right , is no better than extremity of wrong . And truely , The occasion of this text . 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 ; 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 , with such sweete complacency of affection , that he hath sometimes professed , that , were he a Preacher , this should be His Text ;

A righteous man is mercifull to the life of his beast . As is the song of the Civill Magistrate ; Mercy and iustice in the Minister . 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 z z Act. 2.3 . 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 that s good discretion : because either of them without the other , is like a good medicine ill applyed , which rather hurts , than helps the wound .

Mercy aboue iustice in the Minister . But ô let the smoaking flaxe never be quenched ! so long as the paenitent sinner can but send forth smoaky sighes and sobs for his sinnes , and so long as there is any light or sparke of grace in him , let him never want cherishing . But when with the sharpe share of the law , we haue made as it were deepe furrowes of sorrow in the hearts of our hearers , then let vs sow the comfortable seed of the gospell ; following the example of God him selfe , who first said to Adam , a a Gen. 2.17 . Morte moriêris ; thou shalt dy the death ; there is the furrow of the law : & then comes with b b Gen. 3.15 . Semen mulieris ; the seed of the woman shall break the head of the serpent ; there is the seed of the gospell .

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 , Mercy and iustice in all sorts of men . which being powred vpon Aarons head , ran downe to his beard , and so to the very skirts of his garments : they must descend to the very lowest & meanest of the people . And so deare must they be to all sorts of men , that c c Prov. 3.3 . Salomon , Prov. 3. not content to haue said , Let not mercy & truth forsake thee ; addeth further ; Bind them on thy necke , or , weare them , vt torquem aureum , as a chaine of golde about thy necke , and write them in the tables of thy heart . He afterward giues the reason , d d Prov. 21.21 . Prov. 21. He that followeth after righteousnes and mercy shall finde life and glory .

2. HYPOTHESIS . And so from my first generall part , which is the Thesis ; A iust man is mercifull ; I now descend to the second , which is the Hypothesis ; that , in particular , he is mercifull to the life of his beast . Wherin ( I told you ) we are to note first ( How ) then ( Why ) he is to reguard it . 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 ; according as each of them shal minister occasion . Which ( I hope ) I may the more boldly and safely do , having the warrant , not only of e e 1. Cor. 9.9 . 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 : but of f f Mat. 6.26 . Christ himselfe , Mat. 6. where to induce his disciples to cast away all anxiety of care for meate , drinke , and cloath ; 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 ; g g V. 30. shall he not do much more vnto you , ô yee of little faith ?

Vpon these , and the like warrants of holy scripture , why may not I also , by like consequence , inferre ; 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 ?

I. HOW a iust man is merciful to his beast . First then let vs examine How a righteous man is merciful to the life of his beast . The How stands vpon sixe braunches .

The first braunch of his mercy , is In Pascendo : in feeding his beasts . For as men , 1. In Pascendo . so beasts also droope and faint , if they want their foode . Therefore is it , that both cattell are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and in Latin , Pastor , of Pasco : all signifying to feede ; to remember him , that his office is to feede .

— h h Virg. Eclog 6. Pastorem , Tityre , pingues Pascere oportet oves .

A shepheard must haue a care to feede fat his sheepe . He must not Pascigrege , but gregem pascere : not be a passiue , but an actiue feeder : not feede vpon his flocke , but feede his flocke . For , i i Ezech. 34.2 . Vae pastoribus , qui pascunt semetipsos , saith God , Ezech. 34. Wo be vnto the shepeards of Israell that feede themselues : shoulde not the shepheards feede the flockes ? Ye eate the fat , and ye cloath you with the wooll : ye kill them that are fed , but ye feed not the sheepe . 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 .

Now , if ye aske me , as one asked the Persian in k k Arist Oeconom . l. 1. c. 6. Aristotle ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; what it is that will most fatten the horse , the sheepe , or any other cattell ? I must answere , as he did ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : It is the eie , or care of the Maister . For , if they be wholy left to the care of servants , they can tell how to be slacke and negligent enough .

And , as the Maisters care must be to feede them , not to feede vpon them : so must it also bee his care , so to feede them , as that they feed not vpon his neighbours : that is to say , that hee feed them with his owne , not with other mens pastures . 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 : There are that thinke their sheepe and oxen are never fed fat enough , till they haue eaten vp all their neighbours round about them ; and that they never thriue , and prosper sufficiently , so long as they graze but within their owne tedder . These men haue forgotten l l Prov. 5.15 . the wisemans rule , Prov. 5. Drinke the water of thine owne cisterne , and of the rivers out of the midst of thine owne well .

2. In Parcendo . 2 A second braunch , of a righteous mans mercy to his beast , must be In Parcendo , in sparing his beast . Hee will not exact more of his beast , than the strength of it is well able to beare . Hee will not take too much of a free-horse ; — m m Horat. ne Peccet ad extremum ridendus , & ilia ducat : lest he haue his skin in steed of his service : and lest it fare with him , as n n Gen. 33.13 . Iacob said it would with his cattell , which with one daies over-driving , would dy . Gen. 33. For , so necessarie is rest , for labouring , or travailing beasts , that o o Exod. 20.10 one clause of the commandement 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 : A good servant shall be a good asse : that is , make his servant fare the worse , because his service is good .

2. As beasts must not be over-travailed , so neither must they be over-burdened . For a strong asse , if he haue two burdens at once laid vpon him ; that is , more than hee can weld ; may hap to faint and sinke vnder them , as appeareth in p p Gen 49 14. 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 q q Prov. 30.33 when one churneth milk , he bringeth forth butyre ; and hee that wringeth his nose , causeth bloud to come out , Prov. 30. so hee that brings his beast too oft to the milk pale ; shall in the end , in sted of milke , haue nothing but bloud . And r r Pomponius Laetus . Qui totum lac ex vberibus ouium emulserit , agnos fraudans cibo , praedo est , non pastor ; saith Pomponius Laetus : Hee that will haue all the milke out of the teats of the sheepe , and so deceiue the poore lambs of their food , hee is a thiefe , not a sheepheard .

4 As those that haue milke , are not to bee over-milkt , so neither is milke to bee sought , where it is not to bee had : according to that , of f f Greg. Naz. Gregory Nazianzen ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A goat heard ( saith hee ) if hee will , may take vpon him to milke his hee goats : but if he doe insted of milke , hee shall haue nothing but streames of blood .

5 In a word ; As milke must not be exacted , where it is not to be had ; 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 no boanes to bee made of it ; according to that excellent saying of Tiberius the Emperour ( in t t Dion Cass . l. 57. Dion ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : I will haue my sheep ( saith he ) to be shorne , not to bee shaven . Hee said his sheepe ; but he meant , his people : like as u u Homer . Il. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer calls a good King , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the shepheard of his people . But Suetonius hath it thus : Bont pastoris est , tondere pecus , non deglubere . It is the part of a good shepheard , to sheare , not to eate vp his sheepe . * * Suetonius .

3. In Patendo . 3 A third braunch of a righteous mans mercy to his beasts , must be , In Patiendo : in patiently suffering and pardoning their infirmities . For if thou pitie not , rather than punish the infirmities of thy beast , which through thine owne sin is become lesse plyant and tractable , than otherwise it was , & would haue beene ; 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 x x Psal. 32.10 . like horse and mule without vnderstanding . Yea , y y Ier. 10.14 . euery man is a beast by his own knowledge , Ier. 10.

If then thou see thy horse trip or stumble , break not out into z z Num. 22 29 Balaams phrenetike passion , Num. 22. to say , as he did to his asse , when he would not goe forward ; I would there were asword in mine hand , for now would I kill thee : But rather , remember that of 2 2 Horat. the Poet ; which yet he never spake in so good a sense ; — Cave ne titubes , mandataque frangas . Beware lest thou also trip , and break Gods commandements . It 's a rare thing in a beast , b b Suidas . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Suidas hath it ) to stumble twice at the same stone . Yet such beasts for the most part are men ; they are wont to make amends for a lapse with a relapse , and to stumble more than a thousand times , at the same stone : even at the same stony tables of Gods law . Yea , c c Prov. 24.16 . Septies in die cadit iustus , Pro. 24. Agust man more than stumbleth ; for he falleth , seaven times a day . Septiès , id est , saeptùs : seuen times , that is , many times . If a iust man fall himselfe so oft , then ( me thinkes ) it is but reason , that hee should pardon his beast , especially when he doth lesse than fall . And , if his beast ; then much more his brother . And therfore , when Peter asked , how oft hee should forgiue his brother trespassing against him ; whither vnto seven times ? Christ tels him , d d Mat. 18.21 . Not vnto seven times , but vnto seventie times seven times : Matt. 18.

4. In Compatiendo . 4 A fourth braunch of a righteous mans mercy to his beast , is In compatiendo ; in compassionating the needs and distresses of his beasts .

As first , If they wander , by reducing them to their owne home : yea , though they bee not his owne , but his enemies . For so runnes e e Exod. 23.4 . Moses his charge , Exod. 23. If thou meet thine enemies Ox , or his Asse , going astray , thou shalt bring him to him again . If thine enemies , then much more thine owne . For , how thinke yee ? If a man haue a 100 sheep , and one of them be gon astray : doth he not leaue 99 , and go into the mountaines , and seeke that which is gon astray ? And if so be that he finde it ; verily I say vnto you , hee reioiceth more of that sheepe , than of the 99 which went not astray . It 's a parable thus applied by f f Luc. 15.7 . our Saviour Christ , Luc. 15. I say vnto you , that likewise ioy shall bee in heaven for one sinner that converteth ; more than for 99 iust men , which need none amendment . If such be the ioy in heauen , such also should be our ioy here on earth ; whom g g Matt. 6.10 . our Saviour hath taught to pray , Matt. 6. Thy will bee done in earth , as it is in heaven .

Secondly , If they fall into a ditch , or a pitte ; by relieving them . For , which of you shall haue an Ox , or an Asse fallen into a pit , and will not streight way pull him out ; yea , though it be vpon the Sabbath day ? saith h h Luc. 14.5 . our Saviour Christ , Luc. 14. as who should say ; No man , if hee bee a man indeed , and haue the bowels of a man , but will . It 's there applied by our Saviour , as a reply to a Pharisaicall quaestion , made by certeine expounders of the Law ; whither it were lawfull to heale on the Sabbath day , or no ?

Thirdly , If they be sick , or wounded , by seeking to helpe , and heale them . And this indeed ( if ought else ) is , Curare iumentum , ( which , I told you , was one reading of my text ) so to reguard thy beast , as to cure it . For in such case , if thy beast be left alone , sine curâ , without care , it will soone bee sine curâ , past cure . I will apply this none otherwise , than I finde it applyed by i i Ezech. 343. God himselfe , to the spirituall shepheards of Israel ; against whom , he complaineth , Ezech. 34. The weake haue yee not strengthned , the sicke haue yee not healed ; neither haue yee bound vp the broaken ; but with rigor , and with crueltie , haue yee ruled them .

5. In Compescendo . 5 A fift braunch of a righteous mans mercy to his beast , must be , In compescendo : in guiding & ruling them . A thing , as necessary for them , as is their meate & drinke : which the Greekes haue well exprest in this one word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 ; Good servants , but bad Maisters . As it is in beasts , right so is it in men . By discipline , wilde beasts are sometimes made tame : Impunè à Magistris leonum ora tractantur : The mouths of Lions ( saith k k Sen de benef . l. 1. Seneca ) are safely handled by those that are their keepers . And , for want of discipline , tame beastes many times become wild . Else , why did God commaund l l Ezech. 19.2 . 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 shee brought vp one of her whelps , and it became a Lyon ; and it learned to catch the prey , and it devoured men .

If then there be any Canes rabidi , mad Dogs , that haue in their tongues , that which m m Greg. Naz. Gregory Nazianzen cals 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , but of themselues too , lest hereafter they proue to be of the number of those n n Apoc. 22.15 Foris Canes , Dogs that shall stand without , even without that heavenly Ierusalem , whereinto shall enter none vncleane thing , Apoc. 22.

If there be any vntamed Buls , that are enraged and horne-mad ( as they say ) at the sight of purple , that is , ( as o o Iud. Ep. v. 8. S. Iude speaks ) that despise governement , and speake evill of them that are in authority : Sons of Belial , which is interpreted , Sine iugo , without a yoake , it were good that they were brought vnder the yoake of obedience .

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 p p Theocrit . Theocritus speaks of , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; who keepe holy-day all the yeare long : I say , if there be any such ( I might say , if there be swarmes of such ) either in your city , or in your suburbs , it were good that there were stimulus , a goade provided for them , to pricke them forward to their labour .

If there be any fierce & fiery Horses , which are q q Deut. 32.15 Inerassati , impinguati , dilatati , Deut. 32. Made sat , & grosse , 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 hard-meate , lest they begin to recalcitrate and kicke , and perhaps , in the end throw their Rider : and , that he would also provide both Fraenum , & Calcar ; a bridle , & a spurre . A bridle , to refreine their forwardnesse where they should be backward ; and a spurre , to incite their backewardnes , where they should be forward .

In a word ; If thine owne body , which is ( as r r Bernard . S. Bernard cals it ) Asina animae , the asse of the soule , the asse that must cary it either to heaven , or to hell , be either so dull in the soules service , or rather , in Gods , as to droope in the waies of Christianity ; or so wanton , as to rebell against the spirit , it were good there were provided Flagellum , a whip , both to quicken it , as also to bring it into subiection . For , s s Sirac . 33.27 . Servo maleuolo tortura & compedes : Torture and fetters belong to the evill seruant . Sirac . 33.

6. In Conservando . 6 The sixt and last braunch of a righteous mans mercy to his beasts must be In Conservando : in protecting & defending them . For if a shepheard should leaue his sheep to themselues , what were they else , but a common prey to the teeth of Lyons , Wolues , & 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 ; and perhaps , before too ) nay , not a hireling , but a wolfe ; nay , not a wolfe , but a divell . As therefore a good shepheard must haue t t Bernard . declamat . Virgam , qua dirigat oves ; a rod , wherewith to keepe his sheepe : so he must haue Baculum , quo abigat lupos ; a staffe , wherewith to keepe away the wolfe . Both , mentioned by u u Psal. 23.4 . David , Psal. 23. thus speaking to the Lord his shepheard : The Lord ( saith he ) is my shepheard , therefore shall I lacke nothing . Though I walke thorow the valley of the shadow of death , I will feare none evill : for thou art with me ; thy rod , and thy staffe comfort me .

Yea , so farre wil a good shepheard venture himselfe for the rescue of his sheepe , that he will * * Amos , 3.12 take out of the mouth of the Lyon , 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 . And this did he also make good in his owne person , as vpon Good Friday : when , to redeeme the liues of vs , his poore sheep , from the iawes of death , and hell , he layd downe his owne life ; which yet , more than manfully ( even by the power of his divinity ) he resumed and tooke vp againe , as vpon Easterday . Had he not so done , wee had all of vs beene but Oves occisionis , as sheepe for the slaughter ; and y y Psal. 49.14 . Oves in inferno , Psal. 49. as sheepe lying in hell , where both first , and second death had everlastingly gnawne vpon vs . Wherefore , z z 1. Cor. 15.57 thankes be vnto God , who hath given vs the victory , through our Lord and Saviour Iesus Christ . 1. Cor. 15.

Thus yee haue heard ( How ) a righteous man is to reguard the life of his beast . Let me now shew you ( Why ) he is to reguard it . 2. WHY a righteous man is mercifull to the life of his beast .

The ( Why ) I told you , is three-fold . Every one of these 3 words ; Animam , iumenti , sui ; The life , of his , beast ; carying ● Ioan. 10 , 11 in it a seuerall reason of his mercy to his beast .

1 For first , Nouit animam , quia animam . He reguardeth life , because it is life : that is , Propter mysterium ; because of the mystery of sauing life . 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 . The very name of it importeth asmuch . For it s cald Iumentum , quasi iuvamentum , saith a a Isidor . Isidor ; that is , Propter ministerium ; because of the service , vse , and benefit he hath of it .

3 Nouit animam iumenti sui , quia sui . He reguardeth the life of his beast , because it is his : that is , Propter magisterium ; because of his dominion and Lordship over his beast .

1. Animam , qui● animam . First then , he reguardeth life , because it is life . So noble and pretious a thing is life , that b b Eccl. 9.4 . better is a liuing dogge , than a dead lyon , Eccl. 9. Yea , a worme , though the basest of all living creatures , yet because it is animated , & hath life in it , is by philosophers said to be a nobler creature , 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 . c c Ovid. Met. l. 15. The Poët brings him in thus exclaiming against those that feede vpon the flesh of beasts ; Heu quantum scelus est , in viscere viscera condi , Congestoque auidum pinguescere corpore corpus , Alteriusque animantem animantis viuere letho ! 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 ; and that one liuing creature should liue by the death of another ! No. I haue learned of d d Arist. Polit. l. 1 c. 5. Aristotle , that the earth was made to feed plants , and plants to feed beasts , and beasts to feed men . But what do I speake of Aristotle ? Did not God himselfe immediatly after the sloud , 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 , e e Gen 9 3. Everie thing that liueth and moueth shall be meate for you : as the greene herbe haue I giuen you all things . But yet , behold , I shew vnto you a mystery out of the words following : Flesh with the life thereof , I meane , with the bloud thereof , shall yee not eate . Where , though the vse of flesh be permitted , yet the eating of the bloud is interdicted , lest by accustoming themselues to eating the bloud of beasts , they should make light of spilling the bloud of men .

It hath therefore ben a prudent caution of our Law-givers , 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 is noted by some interpretours vpon f f Gen. 4.23 . Gen. 4. that when Lamech vnadvisedly slew his Great grandfather Cain , he thought he had slaine a beast , not a man : & yet ( for all that ) he was punisht as an Homicide ; either , that it might appeare , how heinous a thing in Gods sight it is , to kill a man : or , that therefore he was punisht , because he did not more advisedly consider , whither it were a man , or a beast that he slew . 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 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : ( as the 70 read it : ) I haue slaine a man to the wounding of my selfe . If Cain shall be avenged sevenfold , to wit , for slaying his brother Abel , truly Lamech 70 times sevenfold , to wit , for slaying Cain .

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 : but yet crueltie hath been with them , as it is with you . ( Iudge the while , how glorious a virtue Clemency is ; when very Crueltie it selfe desires to mask , & shrowd it self vnder the name of Clemency ) I say , consider this , & tremble , yee who like vulturs , are still expecting , and gaping for a carcase , even Cadaverosam ecclesiam , & rempublicam : the carcase both of our Church , & Commonwealth : while yee thirst after the life-bloud , not of a cursed Cain , but of a blessed King , whose life is the life and soule of them both . And , so yee may bee Hosticidae , killers of your enemies , yee care not to be Homicidae , killers of men : nay , so yee may be Regicidae , killers of the King , yee care not to be , Regnicidae , killers of his kingdome : I had almost said Deicidae , killers of God himselfe ; while yee labour to extinguish the true religion , and worship of God , and his Christ . And , as for all true professours , such as cannot either halt downe-right , or , at the least , limp a little in their religion ; your desire is to bereaue them not of one life , but of three in one ; the life of nature , the life of grace , and the life of glory .

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 , but by your manful shedding ( as yee deeme it ) of the bloud of others , are apt , vpon every light occasion , to challenge a duel , or single-combate . With you , it 's no more but a word , and a wound : with you nothing can expiate the ly-giving , but the life-taking .

O consider this also , and tremble , yee wanton strumpets , who by smothering your poore , and innocent infants , are wont to smother your fornication . And so far are yee from g g Gen. 30.15 . 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 , if yee suffer them to see light ; yee doe the office of h h Exod. 1.16 . the Aegyptian Midwiues , Exod. 1. to make them away with the soonest . I would not haue touched this vlcer , but that it 's now growne to such a head , that needs it must be launced .

Thus , the wicked doe Patrizare : they are of their father , the divell ; who was i i Ioh. 8.44 . a Homicide from the beginning , Io. 8. and in Greeke , he is named k k Apoc. 9.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Destroyer , Apoc. 9. And well may hee so bee named : 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 , 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 l Matt. 8.32 . 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 . m m Virg. — Pan curat oves , oviumque magistros . Our Great God Pan , who is n n 1. Cor. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; All in all , 1. Cor. 15 : he saueth both man , and beast . o o Psal. 36.7 . Homines & iumenta saluabis Deus : Psal. 36. Thou ( o God ) savest both man , and beast .

2. Iumenti , quia jumenti . 2 A second reason , why a righteous man reguardeth the life of his beast ; is , because it is Iumentum , a serviceable and helpfull creature . For , though God did iustly punish mans disobedience to that Primum , & magnum mandatum ; 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 , if hee could haue kept it ; p p Gen. 1.26 . Praesit ; saith God ; Let him beare rule over them all , Gen. 1. ) yet did hee not vtterly abolish mans dominion over them : but so tempered the severity of his iustice , with mercy , that some of them he turned Ad Supplicium , to the punishment of man ; and those are call'd Ferae , or Bestiae ; wild , and savage Beasts ; as Lyons , Beares , and the like , which teare , and devoure men : Others , Ad Remedium ; to the cure , and remedy of man ; and those are call'd Reptilia ; creeping things , as are all kind of serpents ; which though they bee venemous creatures , yet Physitions knowe howe to make soveraigne medicines of them : Others , Ad Obsequium ; to the vse and service of man ; & those are properly call'd Iumenta , à iuvando , of helping ; as Horses , Oxen , Sheep , and the like ; which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , living instruments of Oeconomie , or house-keeping . All three sorts mentioned togither in q q Gen. 1.25 . one verse , Gen. 1.25 . where it is said , that God made Bestias terrae , the savage beasts of the earth , according to their kind ; and Iumenta , the Cattell , according to their kinde ; and Omne Reptile , Every creeping thing of the earth , according to their kinde . But Iumenta , the Cattell , or , helpfull beasts , those bee the beasts to which a righteous man is said to bee mercifull .

And surely , great reason hath he so to be ; seeing they are so many waies helpfull vnto man ; Some of them r r Arist. Polit. l. 4. c. 3. helping him in warre ; where besides the other helpe , and service they do him , they did also first help him , to that Honorable , & 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 , as Dogges : Others , Ad colendum , to till the ground , as Oxen. For , of such necessary vse are they for husbandry , that s s Arist. Oecon . l. 1. c. 2. Aristotel makes them a maine foundation of house-keeping ; and , to that purpose , cites the verse of the old Greeke Poët , t t Hesiod . Hesiod : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let a man ( saith hee ) that meaneth to keepe a familie , first , get him a house ; then , a wife ; and then , Oxen for tillage . Yea , Plus valent iumentorum stercora , quàm quorundam hominum corpora : The dung of some beastes , is of more vse , than the whole bodies of some men . For , the dung of some beasts , is good to fatten the ground ; but some idle persons are good for nothing . Others , helping him Ad vehendum , to carrie both himselfe , & other burdens . Others , Ad vescendum , in their life time to feed him with milke , butire , and cheese : and at their death , with their flesh it selfe . Others , Ad vestiendum , to cloath him , both with their wool , and with their pell . Sic vos , non vobis vellera fertis , oues . Sic vos , non vobis fertis aratra , boues . So do ye sheepe beare your fleece , so do yee oxen beare the yoake ; 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 . For , did not u u Luc. 16.21 . the dogs come , and licke the soares of Lazarus lying at the rich mans gate ; Luc. 16. when neither the rich man , nor any of his servants would succour him ? Had not the dogges 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 dogge , a man to a man , when the rich-man was but Homo homini canis ; a man , a dogge to a man ?

Againe ; they do Pati , suffer for man ; Not only loose their liues , to mainteine the life of man : so that , they ( could they speake ) might say to man , as the holy Martyrs say to God , * * Psal. 44.22 . Psal 44. For thy sake are we killed all the day long , and are counted as sheepe appointed to be slaine : but they many times also smart for the sin of man , & more groane vnder the burden of mans sin , than vnder anie other burden that is laid vpon them . For , besides that they were comprehended vnder that generall curse , which was laid vpon the earth , for the sin of man , x x Gen. 3.17 . Ge. 3. Cursed is the earth for thy sake : they also y y Gen. 7.21 . 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 , z z Exod. 9.3 . 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 . And ye know , that in the Leviticall law , beasts were killed and offered vp in sacrifice to God , 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 . And , vpon the Niniuites conversion at the preaching of Ionas , a a Ion. 3.7 . the King of Niniueh commanded a proclamation to be made , Ion. 3. that neither man , nor beast , bullock , or sheepe should taste any thing , neither feede , nor drinke water : but that both man , and beast should put on sacke cloath , and cry mightily vnto God . So that , there the very beasts became fellow-mourners with them for their sinnes .

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 b b Rom. 4.4 . the Apostle ) the wages is not counted by favor , but by debt . Rom. 4. And , dignus est operarius mercede suâ : the labourer is worthy of his hire , saith c c Luc. 10.7 . Christ to his disciples , Luc. 10.

Balaams Asse , though but an Asse , yet when hee was iniuriously smitten by his Maister , three times togither , for not going forward , when yet his progresse was hindered by the angell of the Lord , standing with a naked sword in his way , d d Num. 22.30 . Num. 22. God himselfe put so much language into him , as to plead the right of his cause : to wit , that he had been an old servant of his , and had never before at any time failed in his service , and therefore now deserved better wages at his hands , than vndeserved blowes . Am not I thine Asse ( saith he ) which thou hast ridden vpon since thy first time vnto this day ? haue I vsed at any time to do thus vnto thee ?

If then these Iumentairrationalia , vnreasonable helpers , even brute beasts , may iustly exact and chalenge at our hands a due reguard of their service ; 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 e e Arist. Oeco . l. 1. c. 5. Aristotel , Oecon. l. 1. c. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : worke , correction , and meate . Worke , to mainteine strength ; correction , to reteine nurture ; and meate , to susteine nature : because ( as a learned writer noteth ) Cibus sine opere , poreum ; opus sine cibo , asinum ; castigatio sine vtroque , canem ex servo facit . Meate without worke , will make thy servant a hagge : worke without meate , will make him an asse : and correction without both , will make him a dogge . First therefore thou must allow him a competent portion of meate , & then if he faile in his busines , spare not to chastise him . For , f f Prov. 26.8 . 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 . Now , what 's the wages due vnto sin , and sinners ? g g Rom. 6.23 . The Apostle tels vs , Rom. 6. that the wages of sin is death . And because he will be sure to pay them home , he will double their wages . Their wages shal be not only a first , but a second death . 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 h h 2. Cor. 4.5 . his seruant , for Iesus sake , 2. Cor. 4. ( and somuch doth the Latin word , Minister , imply ) he is worse than the divel himselfe : for he duly payeth his servants their wages . i i Iac. 5.4 . S. Iames tels vs , c. 5. that to deteine the wages of the hireling is a fearefull and crying sin , and the cry of it enters into the eares of the Lord of hosts . And for the Minister , k k 1. Cor. 9.9 . S. Paul , 1. Cor. 9. citeth l l Deut. 25 , 4. that place out of Deut. 25. Non ligabis os boui trituranti : Thou shalt not mussell the mouth of the Oxe that treadeth out the corne : Boui trituranti : that is , ( saith m m Sedulius Hiberniensin 1 , Cor. 9. Sedulius Hiberniensis ) Doctori triticum virtutum a paleâ vitiorum separanti : the Oxe that treadeth out the corne : that is , ( saith hee ) the teacher , or , the minister , that severeth the wheate of virtues from the chaffe of vices .

2. Iumenti ; not Ferae ; or , Reptilis . 2 Againe ; A righteous man is mercifull to the life Iumenti , quia tumenti : of his beast , because it is a helpfull creature . Not Ferae , or Reptilis ; not of wilde , or savage beasts ; not of venemous , or noxious beasts . For the fewer of them , the better because , 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 . n n Herodot . in Thalia . l. 3. Herodotus ( in his Thalia ) delivers it as an argument of the providence , and mercy of God to mankinde , that , those beasts which are timorous , and fit to be eaten , hee hath made to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , numerous and fruitfull ; lest , by mans dayly vse of them , their store should be consumed : but , those which are of savage , and malignant nature , hee hath made to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to haue but few at a birth , lest by their number they should get the maistery of man , and consume him . It is therefore , rather crueltie , than mercy to spare them , because they are so cruell , as not to spare man .

Beloued ; Are there not also such wild , and venemous and noxious creatures among men ? Man , when hee is at his best , is o o Psa. 4● . ●● . Comparatus iumentis insipientibus , Psal , 49. compared to the foolish beasts , without vnder standing : foolish ; but yet Iumentis ; helpfull beasts . But , take him at his worst ; and then , neither Lyon , nor Tygre , nor Wolfe , nor Beare , nor Fox , nor serpent , nor any other creature , that for malice may bee compared to him . For , Quid bestialius homine rationem habente , & ratione non vtente ? ( saith p p Bernard . S. Bernard : ) What beast more beastly than a man that hath reason , and yet will play the beast beyond all reason ?

Here could I tell you of diverse sorts of beastes , that had neede bee hunted out of this Kingdome , by those that sit in the seat of authority , and should therefore be Nimrods , mighty hunters of such kinde of beasts before the Lord . But I shall now bee faine , only to point at two of them ; which ( in my opinion ) had most neede of hunting .

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 , and vomiting out their owne shame : then who is hee , that shall bee free from the danger of their tuskes ? Yea , when once they haue drunke all the money out of their purse , all the wit out of their braine , all good thoughts out of their minde , 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 ?

2 The other , are those q q Cant. 2.15 . foxes , and little foxes , that spoile Gods vineyard , Cant. 2. I meane , Papists ; who , if ever for these many yeares togither , they had neede to be hunted , now is the time . For it 's too too true , that r r Mat 8.20 . Foveas habent , these foxes haue hoales , as it is Matt. 8. Yea , and Fouentes habent , they haue friends too , both in Court , and Countrey . I had called them Cubbs of Samsons foxes , saue that they , though they were Caudis igniconiunctis , ioined togither with s s Iudic. 15.4 . 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 . 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 . Yee know , how likely they were , not many yeares since , to haue giuen vs a deadly flap with their fierie tailes . And yet , for all that , we wil not be warned . 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 : but sure I am , that the rankenesse of them , both for sent , and number , is very offensiue to al true Professors . And , it cannot be , but that their Foveae , the deepe hoales of their vndermining subtilty , should be very dangerous both to Prince , and people . 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 : 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 , or forbeare to vnearth , and hunt these foxes , lest a worse thing happen both to them , and the whole kingdome . It is noted by t t Aurel. Vict. Aurelius Victor , that when the Roman souldiers had slain Maximinus the tyrant , they made inquisition for his Son , and slew him also : saying , E pessimo genere ne catulum quidem relinquendum : that , of a vile litter not somuch as one whelp is to be saved aliue . For , u u Margarit . Decrec . Crudelis est misericordia parcere vni in discrimen multorum : Cruell is that pity , which spareth one , or few , to the endangering of many . and , Qui parcit Zizaniae , non amat frumentum , saith * * Glos . in Matt. 5. the Glosse in Mat. 5. He that spareth the stinking weed , is no friend to the good corne . 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 ; to let goe one of these foxes , may hap to proue a greater fault , than to kill a lamb in the flock . These are not Iumenta , but Bestiae ; helpfull , but hurtfull beasts : and therefore no pitie to be had of them .

3. Sui , quia sui . 3 A third reason , why a righteous man reguardeth the life of his beast , is , because it is Iumentum suum , his owne beast . For , Suum cuique curare innatum est . It 's naturally incident to every man to reguard that which is his owne : yea , though it be of little , or no vse . Ought not then , a righteous man to reguard his owne beast , because it is his owne ; especially , it being obsequious , & serviceable vnto him ? It is therefore the counsaile of x x Sirac . 7.22 . Siracides , c. 7 , If thou haue cattell , looke well to them , and if they bee for thy profit , keepe them with thee . And , of y y Prov. 27.23 . Salomon , Prov. 27. Diligenter agnosce vultum pecoris tui : Be diligent to know the face , or state of thy flocke , and take heed to the heards . For , of them hath God made vs Dominos vsufructuarios , as Lords to haue the fruit , and vse of them : but himselfe is Dominus proprietarius ; the property , and royaltie of them all , hath he kept in his owne hands . Peradventure , some few there are that may saie with him in z z Virg. the Poët , Mille mei Siculis errant in montibus agni . A thousand cattel vpon the hils are mine : but there is none but God alone , that can saie ; as it is a a Psal. 50.10 . Psalm. 50. All the beasts of the forrest are mine , and so are all the cattell vpon a thousand hils . His then they be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in right of possession : yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in fruit and vse they are ours . Our fellow-servants ; as they , and we both serue one Lord , b b Psal. 119.91 . 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 , because they are ours ; Else , shall wee bee worse to our beasts , than our beasts are to vs . The dogge ( saith c c Herodot . Herodotus ) is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : a beast that is kinde , and loving to his Maister : And , d d Ioan. 10.4 . our Saviour tels vs , Ioan. 10. that sheepe knowe the voice of their owne shepheard , but will not follow a stranger . If our beasts reguard vs , because we are their Maisters ; ought not we then to reguard our beasts , because they are our servants ?

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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , louers of horses , or other beasts , than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 . And to their dogs which they keepe but to hunt with for pastime , they will make that allowance , which , by e e Mat. 15.26 . our saviours testimony , is not meer , Mat. 15. They will take the childrens bread , and cast it to their dogs . Their dogs , which many times consume and eate vp their maisters , as Actaeons dogs did him , shal be fed with mans-meate , when the poore shal not taste , no not somuch as of that which the f f Matt. 15 . 2● . woman of Canaan cals dogs-meat , even the crums , that fal from their tables .

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 ; though that proverbiall speach of g g Lucian . Lucian be true , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : An ape willbee but an ape , though you cloath him in gold , or purple . But , as for their poore naked brethren , whom God hath made to their owne image , nay rather to his owne , they can be content to suffer them to ly and perish with cold for want of clothing . Thus are they Humani in belluas , & belluini in homines : as men to beasts , and as beasts to men . Of such did h h Ambros . S. Ambrose in his time complaine ; Birds ( saith hee ) associate themselues with birds , fishes with fishes , and beasts with beasts . Solus tu ( homo ) consortem excludis , & feras includis : Thou onely ( ô man ) excludest man , & receiuest beasts for thy consorts . Parietem vestis auro , & pauperem nudas vestimento : thou cloathest thy wals with golden hangings , and robbest the poore of his rayment . Pauper panem petit , & non accipit ; equus tuus sub dentibus aurum mandit : The poore beggeth bread of thee , and cannot haue a bit , when yet thy horse , if he would eate gold , he should haue it : he hath a golden bit betweene his teeth to bite on .

I feare , I haue already been too-bold with your honorable and Christian patience , and my weake body will not giue me leaue to be much bolder . Wherefore , now a word , or two , for application , and so I will leaue you , with all that hath beene spoken , to the blessing of God Almighty . Application .

1 If a righteous man reguard the life of his beast , because it is his : yea , 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 , because they are his ? i i Remigius , in Matt. 5. Remigius noteth , in Mat. 5 , that Misericors dicitur , quasi miserum cor habens , quia alterius miseriam , quasi suam reputat . A mercifull man is so called , as if you woulde say , a man that hath a miserable heart , because he esteemes anothers misery , as if it were his owne , & grieues for anothers griefe , as for his owne . But so farre are most men from grieving for others , that they are never well , but when they are grieving others : so farre from shedding teares for the miseries of others , that they cause others to shed teares for the miseries they bring vpon them : so farre from cloathing the naked , that they spoile the poore of their garments : so farre from lodging the harborlesse , that they dislodge and turne the poore out of their owne homes ? In a word ; so farre from performing the will of the deceased , ( which yet , thinke worldlings what they will , is a speciall point of mercy ) I say , so farre from performing the will of the deceased , which being once confirm'd , k k Gal 3.15 . S. Paul thought no man so impious as to abrogate , Gal. 3. that , though it ayme at never so good & charitable vses , yet if they haue but somuch wit , and so litle conscience as to picke a quarell with it , all is hazarded . 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 ; but , in his life time , would make his owne hands , his executors ; & his owne eyes , his overseers .

O that this were also the common care and resolution of you the worthy Almoners of this honorable city ; 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 . Yee are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as l l Laërt . l 6. the Philosopher sometime spake ) sheepe cloathed with golden fleeces : & Oues faetosae , sheepe great with yong , even with great store of yong , poore , and fatherlesse Orphans , Qui suxerunt vbera , & senserunt vellera ; who haue sucked the paps of your bounty , & felt the warme fleece of your charity . And though many glorious things be spoken of thee , ô thou city of God , yet among them all , nothing so glorious , as that thou so aboundest with piety and mercy : 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 .

Into these and many other the like channels , do the sylver-streames of your mercifull devotion runne . But yet giue me leaue to speake freely , what I may truely speake . The fountaines from which these streames flow , are , for the most part , dying , not liuing fountains . 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 , 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 ; — vitâque magis , quàm morte iuvare : ( as m m Ovid. Met. l. 15. the Poët speaks of sheepe ; ) to benefite others rather by your life , than by your death . So should ye be well assured , that no posthumous fraude or cunning should be able to disappoint your religious purposes . 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 , & the truest kinde of mercy ) if ye could but perswade your selues , as the n n Prov. 11.17 wiseman doth , Prov. 11. that , Benefacit animae suae vir misericors : He that is a benefactor to others , is a benefactor to his owne soule : or ( as some of our English translations haue it ) He that is mercifull rewardeth his owne soule .

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 o o Rom. 13.4 . the ministers of God , ordeined by him , for the wealth of those that are vnder them ? Rom. 13.

3 Againe : 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) 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 p p 1. Tim. 5.8 . the Apostle teacheth , 1. Tim. 5. If there be any that provideth not for his owne , and namely , for them of his houshold , he denieth the faith , and is worse than an infidell . And , if he ought to provide for their corporall welfare ; ought he not then much more to provide for their spirituall welfare ? And to say with good q q Iosu. 24.15 . Iosuah , c. 24. Ego , & domus mea : I , and my house will serue the Lord ?

4 Lastly , & in a word ; 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , r r Eph. 5.29 . no man ( saith he ) euer yet hated his owne flesh , but nourisheth , and cherisheth it , Eph. 5. And , if the life of his naturall body ; 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 , and not to mourne for the losse of thine owne soule ? It is therefore the counsaile of s s Sirac . 30.23 Siracides , c. 30. Miserere animae tuae , placens Deo : Haue pity vpon thine owne soule , pleasing God . Please him better thou canst not , than if thou haue pity vpon thine own soule . And , it is the rule of the schoole ; Charitas ordinata incipit àseipsâ : Regular charity begins with it selfe . And , as it begins with it selfe , so will I end with it ; 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 , & bring forth much fruit of mercy in your hearts ; in some 30 , in some 60 , in some an hundreth-fold ; that so , when that great day of refreshing shall come , ye may ( every one of you ) receiue seven-fold into your bosome &c.

FINIS .