MERCY TO A BEAST.  
A SERMON PREACHED AT SAINT MARY'S SPITTLE IN London on Tuseday in Easterweeke. 1612.  
BY JOHN RAWLINSON DOCTOR OF DIVINITY.  
AT OXFORD, Printed by joseph Barnes. 1612.   

TO THE RIGHT HONOURABLE THOMAS Lord Ellesmere, Lord High Chancellor of England, and Chancellor of the University of Oxford.  
RIght Honourable; unworthy (I know) are these my endeavours either to be honoured with your worthy patronage, or but offered to your judicious view. Yet your goodness, as it doth exceed your Greatness, so will it also (I trust) excuse my boldness, while I humbly beg of your Right Honourable Lordship, that as the 
a Cael Rhodogin. lect. of't. lib. 20. cap 5.  Ostrich, is said to hatch her eggs not (as do other birds) by sitting on them, but by the effectual rays of her eyes: so you will deign, by the comfortable rays of a gracious aspect, to animate and hatch (if I may so speak) this egg of your own laying; which peradventure will otherwise be in no better case than 
b job. 39.17.  the Ostriches eggs in the wilderness, obvious to the incursion of every wild beast.  
— 
c Virg.  Etiam Parnassia laurus  
Parva, sub ingenti matris se subijcit umbrâ.  
The Lawyers say, that Annulo alieno signans id in subscriptione debet exprimere: He that signs with another man's ring, meet it is that he should signify so much in his subscription; And I hold it a point of good ingenuity, in this my prescription, 
d Plin, ad Vespasian. praefat.  Fateriper quem profecerim, to acknowledge that it is your grain of mustard seed which by the blessing of God is grown to so great a tree, in whose branches not 
e Mat. 13 32.  the fowls of heaven, but the souls of all sorts of men here on earth may make their nests.  
If any shall take this to be symptom indicatorium (as Physicians speak) whereby they shall judge me sick of the world's disease, scribendi cacoethes, that itching custom of setting their pains a sunning, which hath possessed all sorts of men, learned and unlearned, in these voluminous days of ours, because most men being like Pilate, unjust judges of their own doings, will never reverse their sentence of 
f joan. 19.22.  quod scripsi, scripsi; I will not allege the rarity (I think I might say nullity) of sermons in this argument, which might haply be a tolerable, if not plausible, apology: but will rather excuse myself (as I justly may) by a longing desire I had to present to your Lordship, as did 
g Gen. 27.19.  jacob to Isaak his aged father, a meat that your soul loveth; a sermon upon this text, where in your soul so much delighteth. And no merveile; seeing it is a text of merciful justice, which is no less the joy of your heart, than the daily exercise of your whole life. If my art be not such as Rebecca's was to make a savoury meat of this kid of your own flock, so pleasing to your Lordship's palate, that when you eat of it, your soul might bless me: yet my heart (I am sure) is such as 
h Ber. in Fest. omn sanct. serm. 1.  S. Bernard's was, when he wished upon like occasion; utinam ego fidelis coquus, utinam anima mea coquina utilis videatur! O that myself were a skilful Cook to dress it! o that my soul were a fit kitchen to dress it in! But slenderly cooked as it is, my hope is that your Lordship will not utterly reject it, who in the time of my nearer attendance, did so often vouchsafe me a gracious hearing of my more raw and rude meditations: but that you will favourably accept if not of what I offer, yet of what I would offer, aswell because 
i Aquin.  Voluntas est mensura actionum; as because Impotentia excusat legem. It is enough for 
k Aelian.  little birds to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ovipara; it is for beasts that are bigger to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivipara. And for poor men that were not able to sacrifice a living bull, it was thought sufficient by the Gentiles, if they did but 
l Suid. in. voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Taurun è farinâ fingere: offer up a bull of meal, a bakers bull.  
He that should but know, what incredible favours & encouragements I have from time to time received of your Lordship (such as neither can I mention without note of arrogancy, nor forget without impiety, but to deserve them is no less than an absolute impossibility) would never blame me to be more than zealous, even ambitious, to give some (howsoever slender) testimony of my unfeigned thankfulness for them.  
All the requital I can make your Lordship for this your so great, so manifold goodness towards me, is (as thousands more do, and have cause to do) first to praise God for you, who hath given you so heroïcall an heart, and then daily to pray unto him, that as for eloquence he hath made you a second 
m Homer.  Nestor, from whose tongue flowed speech sweeter than honey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
So he would lengthen your years, as the years of Nestor, who because he lived three ages of men, was called 
n Gell Noct, Att. l. 19 c 7.  Trisaeclisenex: yea and sweeten them too, as he hath done your speech: And, that as he hath gloriously enriched you with gifts both of nature and grace, wherein none can equal you, but yourself, like as Deo nihil nisi Deus aequale: so the glory of your Right Honourable Lordship, adorned by the Right Noble Countess your dearest consort, and daily propagated in your honourable posterity, may outline both you and them, and not end, but in that life of glory which shall have none end.  
While my heart is thus inditing of a good matter (for 
o Psal. 147.1.  a joyful and pleasant thing it is to be thankful) I must add yet one thing more; namely, that as your LP. is— 
p Hor lib 2. Od. 17.  mearum Grande decus columenque rerum; So shall you ever be my terrestrial trinity; 
q Theognis sub init.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginning, middle and end of all my travails: and as to your Lordship I have long since sacrificed both myself & my whole lives service; so would I also be ready (if it were possible) to perform in act what 
r Sen. de brevit. vit. c. 8.  the ancient were wont to profess in word to those whom they did most vehemently affect, Paratos se partem annorum suorum dare: even by shortening mine own years to lengthen yours: and will therefore end with that 
s Tertullian.  devout acclamation, wherewith they were wont to honour their triumphant Emperors:  De nostris annis tibi jupiter augeat annos! 
Your Right Honourable Lordships most bounden Chaplain JOHN RAWLINSON.   
PROVERB. 12.10. 
A righteous man reguardeth the life of his beast.  
Or, according to the Septuagint;  
A just man is merciful to the life of his beast.  
WHAT care the Lord charged his Prophet to take for preserving that five-worded name of Christ, 
a Esa. 8.1.  Velociter spolia detrahe, festina praedari: Make speed to the spoil, haste to the prey; The like, let me beseech you (right Honourable, right worshipful, right dear and Christian brethren) to take of this five-worded text of mine: (for the words, though in English the articles make them swell to a greater number, yet in Latin they are but only five; Novit justus iumentorum suorum animas: and in Greek just as many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) namely, to take unto you not two or three lose papers, but Volumen, a book; and not a little petty book, but Grande volumen, a great book; and to write in it, not with lead, which will soon be 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 pen of a vulgar Scribe, whose writing may be 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 Ad. Sasbout ibid.  Adam Sasbout hath well observed) to give you to understand, that the words though but five in number, yet are they of very great weight and consequence; and that under them is veiled such variety of mysteries, that if any should take upon him to reveal them, he should never be able to do it, no not in the largest volume; That therefore they are not lightly to be regarded, but carefully to be registered & kept upon record.  
A righteous man is merciful to the life of his beast. The sacred fire of this sweet 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 Latin hath it) Novit, he knoweth, or reguardeth: (as Tremelius) Curate, 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 seem somewhat strange to the ignorant; yet (strange as it is) ye have it in many other passages of holy writ. I will name but only two, which have best correspondence with my text. The one is 
d Psal. 1.6.  Psal. 1. Novit Dominus viam justorum: The Lord knoweth the way of the righteous; as here, Novit justus vitam iumentorum: A righteous man knoweth the life of his beast. The other is 
e Esa. 1.3.  Esa, 1. Novit bos possessorem suum: The ox knoweth his owner; as here, Novit possessor bovem suum: The owner knoweth or reguardeth his ox, or his beast.  
2. Yea, he so reguardeth it, that his Novit is also a Curate. He makes it some part of his care and labour, to intend the preservation and welfare of his beast.  
There is first Intensio, the Intention of a righteous man's mercy.  
Then secondly Extensio, the Extension of it appeareth in the object, in that it stretcheth itself so far, as to his beast. For a beast is not (as we say in schools) Obiectum adaequatum, the adequate object, but Partiale, one particular object of a righteous man's mercy. The meaning is; that he reguardeth not only the life of men, which is ever in the first place to be regarded, as being a thing so precious, that of all other things it best deserves regard (for it's a truth though it were spoken by the father of untruths, the Devil; 
f job. 2. ●.  Skin for skin, and all that ever a man hath will he give for his life) but his bowels are so enlarged with pity, that he will not wrong, no not a brute beast; nay more, he will be sure to do it right, and the more right, the less able it is to right itself: and that he may do it right indeed (as he must, if he will be righteous) he is ever ready to afford it such necessary helps, as may any way conduce to the maintenance 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 2. Sam. 12.3.  the poor man in the parable which Nathan propounded to David, who having but only one little sheep, he so cherished it, that it ate of his own morsels, and drank of his cup, & slept in his bosom, & was unto him as his daughter: but, be he never so rich in beasts, to all of them doth he stand so humanly 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 lives; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his beast, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his beasts in the plural. A righteous man is merciful to the lives of his beasts.  
Having briefly enlightened the letter of my text, I come now to the parts; which are principally two: 

1 The one; a general Thesis. A just man's is merciful.  
2 The other; a particular Hypothesis. He is merciful to the life of his beast.    
In the Thesis, there is 

1 The Subject; justus, a righteous man.  
2 And then, the Affection of that subject: Miseretur: is merciful.    
In the Hypothesis, there is 

1 The Object of that affection: The life of his beast.  
2 And then, in the Object (covertly implied) a threefold reason of his affection thereunto.    
So that, first we are to consider (How) then (Why) a righteous man is merciful to the life of his beast. The (How) is six fold: the (Why) threefold, as ye shall hear anon.  
First then to begin with the Thesis. 
1 THESIS.  A righteous man is merciful: and therein, first with the Subject; justus, a righteous man.  
This one word justus, 
1 justus.  a righteous man, yields three things worthy your observation.  

1. Scarcity of righteous men.  1 The first, that there is a very great scarcity of righteous men. I deny not, but that justus, a righteous man, may here stand for justi, righteous men, by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the surrogation of the singular number for the plural, (a figure very frequent throughout the whole book of God) yet, considering that in the clause next ensuing, (viz. Viscera impiorum crudelia; the bowels of the wicked are cruel) the opposite word to justus, a righteous man, is not Impius, a wicked man, but Impij, wicked men; I doubt not, but I may hence no less fitly, than truly observe, 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 quip boni, numero vix sunt totidem quot  
Thebarum portae, vel divitis ostia Nili:  
For good men (saith 
h juven. Satyr. 13.  the Satirist) are very scarce; equal in number to the gates of Thebes, or to the mouths of Nilus, which were but seven. So scarce; that 
i 1. Cor. 9.24.  the Apostle 1 Cor. 9 comprehends them all under one; unus accipit branium: One receiveth the price. One; yet not simply one & no more; but One (saith 
k Lyran. ibid.  Lyranus) by a Synecdoche, for a very few. In token whereof, in all the old world (which yet (I fear) was somewhat better than this new) there was but one righteous Noah, & seven 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 cleansed by our Saviour Christ, 
l Luc. 17 15.  Luc. 17. there was but only one that returned to give thanks. As for the other nine, they might very well be summed up, and figured with a cipher.  
Yea, such a dearth is there of just men, that in Scripturephrase the just are less than one, even just none: Perijt justus de terrâ, & rectus in homine non est: 
m Mich. 72.  Mich. 7. The just man is perished from the earth, and there is none righteous among men. And the Prophet David hath told us four times (for failing) that, 
n Psal 13 24.  there is none that doth good, no not one. Twice, Psal. 13. and 
o Psal. 52.2.4.  twice more, Ps. 53.  
2 A second thing to be observed in the Subject, 
2. Religion the root of righteousness.  is this; that the root of righteousness, is religion, as irreligion is the root of unrighteousness and injustice. This I gather ex vi vocis, out of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irreligious, which in the next clause is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteous. For if the wicked be therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteous, because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irreligious, then surely a contrario, by an argument from the contrary, the godly is therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteous, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, religious, having ever the fear of God before his eyes.  
No true justice them without true religion. For though some of the heathen men were morally just in an eminent manner, as was Aristides, who was thereupon surnamed justus, the Just: yet could none of them properly be termed just. For both their justice and whatsoever other virtues they had (because not seasoned with religion) were (by 
p Austin.  St Augustine's verdict) at the best but splendida peccata goodly and glorious sins.  
Learn we therefore (as in Zacharies' song we are taught 
q Luc. 1.75.  Luc. 1. to serve God in holiness and righteousness all the days of our life. Not in righteousness without holiness (for no better can that be than a painted righteousness) but in holiness and righteousness both together, else can we serve him in neither: because (as 
r Theoph. ib.  Theophylact noteth upon that place) Sanctitas est justitia erga Deum: justitia verò sanctitas erga homines. Holiness is righteousness towards God: and righteousness is holiness towards men.  

3. What kind of righteousness here denominateth a righteous man.  3 A third thing to be observed in the Subject, is this; what kind of righteousness it is, that here denominateth a righteous man! Not to recount those many several sorts of righteousness which both Divines and Philosophers teach; I take it, that the obligation or bond of righteousness wherein a righteous man stands bound to his beast, is (if we properly speak) a bond of Economical or houshold-righteousnesse, 
occonomical righteousness.  which bindeth him to an honest care and regard not only Familiae, of his family, but Rei familiaris, of his cattle, and of all things else, that appertain to the good and welfare of his family.  
Howbeit, because we are now in the book of Parables, and my text is not so much literally spoken, as in a parable; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as 
s Heb. 11.19.  the Apostle speaketh of Abraham's oblation of Isaak) I say, in a parable or similitude of that regard, 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 custody; not unfitly may we reduce it to that universal Moral righteousness, which duly distributeth to every one his own. To every one his own; that is, 
Moral righteousness.  (faith 
t Anselm.  Anselmus) Maiori reverentiam, pari concordiam, minori disciplinam &c: Reverence to our Superior, concord to our equal, discipline to our inferior, obedience to God, sanctimony to ourselves, patience to our enemy, works of mercy to the poor; I may add out of my text; even to our poor beast. For so general must be the extent & emanation of righteousness, dispensing to every one his due, that it must not exclude, no not beasts themselves, and therefore much less men: yea, by so much the less, by how much a man is more worth, than a world of beasts; though it's ruefully true, that many men, (so debauched and depraved is their condition of life) might better be spared than some one beast.  
Let no man then of what estate or quality soever think to shift off this duty of distributive righteousness, as if it concerned him not; For no less doth it concern every man, than doth the very nature of man: so that to shift off righteousness, is to shift off humanity and all. Vir à virtute: a man (saith 
u Cicer.  the Orator) hath his name of virtue: but vir à justitia: a man (say I) hath his nature, that is, the perfection of his nature, from this virtue of justice. For (to say nothing of that outward rectitude and uprightness of man's body, which yet ought to teach us an inward rectitude and uprightness of mind; 
* Bernard.  Nihil enim indecentius, quàm in recto corpore curvum animum gerere: For there is nothing more undecent, than to carry a crooked mind in a straight body) what else, I pray you, is that purer part of conscience, which the Schoolmen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seated in the upper portion of the reasonable soul of man, but Inflexibilis mentis rectitudo, an inflexible rectitude, or uprightness of minds, which cannot possibly be swayed to any kind of injustice, 
x Aquia.  Quia instigat ad bonum, & murmurat de malo: because it pricks a man forward to good, and checks him for evil? So that, as 
y Austin.  St Austin saith of sin, that Omne peccatum est voluntarium, atque it a voluntarium, ut si non sit voluntarium, non sit peccatum: Every sin is voluntary, yea so voluntary, that sin is no sin, unless it be voluntary: so may I also truly say of man; that Every man is naturally just, yea so just, that man is no man, unless he be just. The truth hereof hath 
z Eccles. 12.13  Solomon sealed and delivered unto us, Eccles. 12. Let us hear the end of all: fear God, and keep his commandments: (there is universal righteousness) for this (saith he) is the whole duty of man. So our English translations have it: but, the vulgar Latin; Hoc est omnis homo: this is whole man, or, pefit man. Out of which place 
a Hugo de Sanct. Victore.  Hugo de Sancto Victore reasoneth thus: Siomnis homoest, qui Deum timet, & mandata cius observat, constat quod ille homo nonest, qui hoc non facit, if he be whole man, or perfect man that feareth God and keepeth his commandments, why then it's clear and out of controversy, that whoso feareth not God, nor keepeth his commandments, is no man. For it he know God & his commandments, & yet neither fear the one, nor observe the other, he is a contemner of both, and is magis Diabolus, quàm homo; rather a Devil, than a man: but if he know not God, not his commandments, he is blind, and is magis bestia, quàm homo; rather a beast, than a man: but if he know, and fear God, and keep his commandments, verè homoest, why then he is a man indeed (saith Hugo) that is, a whole, a perfect man.  
Ye shall see this note made good out of the very letter of my text For it is not here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek; or vir justus, in the Latin; though the English phrase enforce the additament of (man) to just: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justus; just, without the addition of man: as if it were all one to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; justus, or vir justus; just, or, a just man; because either a man must be just, or else no man; that is, no whole, no perfect man.  
And so from the former part of the Thesis, which is the Subject; justus, a just man, which must be (as ye have heard) every man that will be a man indeed; I come now to the later, which is the affection, 
2. Miseretur.  or attribute of that subject: Miseretur, is merciful. As the root of his righteousness is piety, so the fruit of it is pity: which is Proprium quarto modo: a proper passion so inseparably attending the righteous man, that it agreeth Omni, soli, & semper: to every righteous man, to a righteous man only, & always to the righteous. And therefore it is not here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Ille justus; that just man, per excellentiam; a man in the superlative degree of justice just, as if it were possible for a man to be just in some inferior degree, & yet not merciful: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indefinitely; a just man, a man that hath but any jot of justice in him, it cannot be but that such a man will be merciful. So that, as before I noted, that every man (truly and properly so called) is just, yea so just, that if he be not just, he is no man: so may I also truly aver, that every just man is merciful, yea so merciful, that if he be not merciful he cannot be just. For so inviolably are all virtues joined together, that all of them make but as it were one chain, like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or golden chain in 
b Homer. Iliad. θ. sub init.  Homer, reaching from earth to heaven: so that if ye break but any one link, that is, if ye lack but any one virtue, the whole chain will presently be dissolved and fall in sunder. Vnaquaeque enim virtus tanto minor est, quanto desunt caeterae: For every virtue (saith 
c Greg. Moral l. 22. c. 1.  St Gregory) is so much the less, the less it is accompanied with other virtues: and if any virtue be single or solitary from other, it is either none at all, or at the best but unperfit. Now if such be the affinity and conjunction of all virtues, that no one of them may be divorced or sequestered from other: much less may two so near friends, two such Altar Ego's as are mercy and justice 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 justice 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 we grant them to be contraries; then shall we be enforced to deny at the least one, if not both of them, to be virtues; because though one vice may be contrary to another vice, yet one virtue is never contrary to another virtue, but only to vice. Again; If we admit them to be contraries, 
2. God is not capable of contrariety.  then may we not in any case suppose them to be in God, because God being ever unchangeably one, and the same, is not capable of any contrariety whatsoever. And if we suppose them not to be in God, then where shall be that bountifulness, and severity of God, spoken of by 
d Rom. 11.22  St Paul, Rom. 11? Or how shall it be true that 
e Psal. 25.10.  David saith, Psal. 25? All the ways of the Lord are mercy, and truth: Where veritas, is put for severitas: truth, for justice.  

Mercy and justice are the very essence of God.  Dive but yet a little deeper into this point, and ye shall find, that the mercy, and justice of God, are so far from crossing, or contradicting one the other, that they are the very essence of God: according to that ancient rule of the Schools: quicksands quid est in Deo, Deus est: whatsoever is in God, is God himself: and therefore both of them as great as himself: both infinite, as he is infinite. Whence it is, that God, in that his gracious proclamation of mercy; 
f Esa 43.25.  I, even I am he, that putteth away thine iniquities; addeth; Propter me for mine own sake. 
g Zanch de attrib. l. 1. c. 1.  His meaning was for his mercy's sake, not for any merit of ours; yet he saith not Propter misericordiam; meam; for my mercy's sake; but, Propter me; for mine own sake; to show, that his mercy is not in him, as ours is in us, a thing different from his essence, but that himself, in the simplicity of his own essence, is mercy itself. Now, 
h Mart. Bucer in Rom. 9  the same which we call the mercy of God, is also his justice, because it is his nature (as is his justice) whereof we have no knowledge, or apprehension, save only by his works. And of all his works, whither of mercy, or justice, he hath none other reason save only his will.  — Stat pro ratione voluntas. 
As therefore it is true, that Cuius vult, miseretur: He hath mercy, on whom he will have mercy; neither hath he any other cause of extending his mercy to any, save only his will: so it is as true, that Deus nihil potest facere iniqui, dum facit pro suâ voluntate: God can do no injustice, because he ever works according to his own will; and injustice he cannot will, his will being justice itself, & that general rule of justice, which only of all other can suffer no exception.  
Seeing then, both the mercy & justice of God is God himself; far be it from any Christian heart, to seek to set God at odds with himself, by opposing his mercy against his justice, as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and could not stand together: or, to deny that to our jehovah, which the heathen attributed to their jove; to wit, that he is Optimus Maximus; the Best and the Greatest: the Best, for his mercy; and the Greatest, for his justice.  
But are these two virtues (mercy and justice) thus reconciled in the Divine nature only, as being essential unto it? No; 
i Psal. 85.18.  the Psalmist tells us, Psal. 85. that in the person of Christ, consisting of two natures, Divine, and human: Mercy and truth are met together; 
Mercy and justice in Christ.  righteousness and peace have kissed each other. For, 
k Austin. l. de Spir. & litter. 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 justice, and a Gospel of mercy: a Law of justice, wherewith to convince the proud, of sin: and a Gospel of mercy, whereby to justify those that are humbled. And 
l Bernard. de adven. serm. 2  St Bernard compares our Saviour Christ to a be, which flying into the city Nazareth (which by interpretation signifieth a flower) there alighted upon the sweetest flower of virginity, that ever the earth yielded. The Psalmist (saith 
m Psal. 101.1.  he) knew well, that this be had Mel & Aculeum; honey and sting both, when he said Psal. 101. My song shall be of mercy and judgement; unto thee, o Lord, will I sing. And 
n Psalm. 25.8.  again, Psal. 25. Dulcis, & rectus Dominus. The Lord is sweet, and righteous. 
o Bernard. in tract. de 12. grad. humil.  Dulcis, quia perire non patitur: rectus, quia punire non obliviscitur. Sweet, because he doth not suffer us to perish & righteous, because he doth not forget to punish. Sweet in his first coming; righteous in his second: sweet in his promises; righteous in his judgements: sweet in his mercy; righteous in his justice. And whosoever he is that will not taste of the honey of his mercy, shall be sure to feel the sting of his justice. So 
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 regard of the sweet influences of his grace and mercy: and Red in his left, Respectu defluxuum justitiae & punitionis: in respect of the bloody fluxes of justice & vengeance descending from him. And it is 
q Cant. 8.3.  the Spouses wish, Cant. 8. that he would put his left hand of justice under her head; that so, remembering his judgements, she may the rather apply herself to divine things; and that he would embrace her with his right hand of mercy, of which it is written, 
r Psalm 16. v. vlt.  Psal. 16. At thy right hand there is pleasure for evermore. Thus are mercy & justice well agreed, both in God, & his Christ. But yet withal it would be observed, that Oleum supernatat vino: 
God's mercy exceeds his justice.  the oil of God's mercy doth swim above the wine of his justice. A man would have thought, that if ever the justice of God should have gotten the victory over his mercy, it should have been in triumph over those cruel persecutors, that so grievously tormented Christ at his passion, yet Christ not only prayed for them, but (as 
s Austin. de utilit poenit.  S. Augustin sweetly speaks) his mercy left them not, Quousque eius iam sanguinem nôssent bibere credentes, quem fuderant saevientes: till they knew how to drink that blood of his as believers, which they had spilled as bloody persecutors.  
justly then may it be questioned, what the Psalmist might mean, Psal. 150. when he saith 
t Psal. 150.2.  Laudate dominum, secundùm multitudinem magnitudinis eius: Praise ye the Lord; according to the multitude of his greatness. The multitude of his greatness? what's that? Surely, the multitude of God, if we consider him according to his Divine essence, is the number of persons in the Godhead, which is finite, because but three: But the magnitude of the divine essence is not finite, but infinite. Wherefore David willeth us to praise God, not according to the greatness of his multitude, that is, somuch as his greatness is to be praised (for that's impossible:) but according to the multitude of his greatness, even the multitude of three persons in the divine greatness, which is but one: for that 
c 1. & tractar. 31. in joan.  we both may, and must do. But if we consider the multitude, & magnitude of God, according to his attributes of goodness; sweetness, and mercy, then impossible it is that we should praise him according to the multitude of his greatness. For both his 
u Psal. 147.5.  multitude is without number, Psal. 147. and 
x Psal. 145.3.  there is no end of his greatness, Psal. 145. The multitude of his mercies such, that no Arithmetic can number them: the magnitude such, that no Geometry can measure them: both of them such, that 
y Psal. 31.21.  David cannot but admire them, Ps. 31. Quàm magna multitudo dulcedinis tuae, domine! Ohox great is the multitude of thy goodness, O Lord, which thou hast laid up for them that fear thee! And this admiration he afterwards turns into 
z Psal. 51.1.  a petition, Psal. 51. Have mercy upon me, o 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 offences.  
Wherefore, o thou drooping and soul sick sinner, perplexed and affrighted with the dread and horror of thy sins (thy many, 
Application.  and great sins) still threatening thee a present precipitation into that dangerous down fall of despair; O taste and see, how gracious the Lord is! If thou have the multitude of thy sins to amate thee, behold here the multitude of God's mercies to recomfort thee: or, if thou have the magnitude of thy sins to apal thee, behold here, the magnitude of God's mercies to refresh thee: so that, now thou mayst safely resolve with 
a Hilar. in Ps. 129.  S. Hilary: Ad spem omne tempus est liberum, & mercedem non operis, sedmisericordiae, undecimae horae operarij consequentur. All time is free for hope, and the labourers even of the eleventh hour shall receive a reward not of their own merit, but of God's mercy.  
Thus, though mercy and justice go hand in hand both in God, & his Christ, yet hath mercy the right hand, that is, the upper hand of their justice: and though mercy overtop, yet it never overturns their justice.  

Mercy and justice in God's liefetenents.  As it is in God the King and judge of all the earth: so should it also be with God's Liefetenents, the Kings and judges 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 undergods, and men-Gods. And as they are Reguli; little kings here on earth under that Great King of heaven; so must they also be Regulae; living Rules of justice; Not 
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 less straight, than inflexible, infallible; ministering to every one a true and a right measure of justice. 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 straight itself.  
There must therefore be in them, as in God there is, a blessed medley and mixture of justice & mercy. Mercy to mollify justice, and justice to qualify mercy, that neither the one, nor the other grow too-ranke. For justice without mercy is not justice, but tyranny; & mercy without justice is not mercy, but fatuity. And what else (saith 
c Gregor.  S. Gregory) was meant, by anointing the Kings of old with oil out of a horn, but that there must be a due temper of rigour and clemency?  sicut cornu fodiantur, it a oleo foveantur: that, as some are to be gored with the horn of justice, so others are to be anointed and cherished with the 
b Chrysost. in Matt.  oil of mercy. But most notable is 
d Pet. Blesensis. ser. 16.  Blesensis his illustration of this point. He tells us, there are two kinds of letting blood: The one, by diminution of the quality, when the blood is corrupt: the other, by diminution of the quantity, when the blood is too-abundant. Nec minùs periculosa est superfluitas, quàm corruptela: and no less dangerous to the state of the body is the superfluity, than the corruption of it. Yet what more sweet and pleasing to the nature of man, than blood? Wherefore, as it is sometimes expedient, that there should be a diminution of blood in the body: so is it sometimes meet, that there should be a diminution of virtue itself in the soul. It was 
e Eccls 7.16.17.  a skilful Physician that said in the time of the law, Noli nimis justus esse: Be not too just: there is a just man that perisheth in his justice. And there was another, of better skill than he, in the time of grace, that would have 
f Rom 12 3.  no man presume to be wise above that which is meet to be wise; but that every man be wise according to sobriety. Rom. 12. And if justice and wisdom (too such capital virtues) had need of diminution, Cui putas venae virtutum parcendum est? What one vein of virtues is there (trow ye) that would not be let blood?  
If the judge be too-iust, though it be in a case against a rich man; what's that, but to turn 
g Amos, 6.12.  Fructum justitiae in absynthium? the fruit of righteousness into wormwood? Amos. 6. And if he be too merciful, though it be in a case for a poor man; what's that, but to turn Mell in toxicum? honey into deadly poison? For 
h Prov. 25 27.  Nimium mel non est bonum: Toomuch honey is not good. Prov. 25. And therefore God, though otherwise a father to the poor, yet because men naturally (if nature be not corrupted by the are of bribing) are more inclined to pity the poor, than the rich, hath given an express charge concerning the poor, 
i Exod. 23.3.  Exod 23. Pauperis non miscreberis in judicio: Thou shalt not pity, no not a poor man, to the prejudice of justice. So that, justice is a pure intemerate Virgin, that must not be corrupted by either of those two unchaste, or unjust Suitors, Nimium, or Parum; toomuch, or too-little: because toomuch justice is too little justice: and too-little justice is too much injustice. And for a judge either way to commit injustice, by being either too-long or too-short handed in the administration of justice, is an argument of very great impotency of affection. Therefore well hath 
k Sirac. 20.3.  the son of Sirac, c. 20. compared such a justicer to an impotent Eunuch; Concupiscentia spadonis devirginavit iwenculam etc. As when a gelded man through lust would defile a Virgin, so is he that useth utolence in judgement. And both are abomination to the Lord (saith 
l Prov. 17.15  the wise man Prov. 17.) Et qui justificat impium, & qui condemnat justum: aswell he that justifieth the wicked, through toomuch favour and clemency, as he that condemneth the just through toomuch rigour and extremity.  
Let a judge then (saith one) carry in his right hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bloodstone, wherewith to staunch innocent blood, and in his left hand, Gladium, a sword, wherewith (if need be) to smite malefactors to death. And surely, great reason have judges being themselves (as 
m Greg. Naz  Gregory Nazianzen terms them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living laws, and many of them also living by the law, to support mercy and justice, because mercy and justice support the law, as did 
n Exod. 17 12  Aaron and Hur support the hands of Moses. Exod. 17. Whence I take it to be, that 
o Prov. 3.16.  the wiseman, Prov. 3. v. 16. (for so the 70 have it, though the words be not at all set down in the English) hath placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: righteousness, and mercy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of her mouth (viz. out of the mouth of wisdom) goeth forth righteousness, and she carrieth law, and mercy in her tongue. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteousness, and mercy. And no less reason have Kings to preserve mercy and truth; because (as the wise King 
p Prov. 20.28  Solomon tells us, Pro. 20.) Mercy & truth preserve the King. Without these two, what are all those good and wholesome Laws; which by sincere and righteous lawgivers have been spun out of the bowels of their compassionate care of the weal public, as is the siders web out of her bowels, but (as 
q Laert. l. 1.  Solon once complained) even as spider's webs indeed, which every great Drone, or Humble be, will break thorough at his pleasure; when the poor silly fly, shall be caught and entangled in them to his overthrow? Nay, without these two, what will judges themselves be, but as Greater thieves, sending less thieves to execution? Nay, without these (saith 
r Austin. de civet l. 4. c. 4.  Austin) Quid sunt regna, nisi magna latrocinia? quia latro●inia quid sunt nisi parva regna? What are kingdoms themselves, but as great robberies? For what else are robberies, but little kingdoms?  

Mercy must be above justice in the Magistrato.  Howbeit, as before I noted, that though God be both mercy, and justice itself; yet mercy hath the predominancy, and pre-eminence over his justice: So I hold it a good caveat, to all Magistrates; that 
s Margarita decreti.  Rationem praelati tutiùs reddent de miscricordiâ, quàm de crudelitate. When the righteous judge of all the world, shall call judges themselves to the bar of his judgement, more easily will he dispense with their overmuch lenity, than with their overmuch cruelty. For God, who loveth mercy so well, that he hath made her as it were a Queen; giving her the supremacy, and sovereignty 
t Psal. 145.9.  over all his works, Psal. 145. and hath so inserted, and engraffed her within the very bowels of man, that when he would speak to man's capacity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of men, and would insinuate his own merciful affection to man, he is wont to express it, by calling himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man; as in that parable, Luc. 14. 
u Theophil. in Luc. 14.  where it is said; A certain man made a great supper, etc. no doubt, but as himself is abundant in mercy; so will his mercy abound to those that abound in mercy: but there shall be judgement merciless, to him that showeth no mercy; and mercy rejoiceth against judgement. as it is, 
* james. 2.13.  james, 2.  
Be it then, that our English laws be not always written in blood, but sometimes in oil; providing for some malefactors of better hope, some easier penalty than death; as the Pylorie, rather than the gallows; or, perhaps a note of inustion in the ear, or in the hand, or whipping, or slitting of the nose, or the like: shall they therefore be condemned as partial, because they would in justice punish sin, and yet in mercy spare the Sinner? No, no: there must be that which the Moral Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an equity, that must allay and lenify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the severity of justice. Reverend 
x joh. Gerson  Gerson, sometimes Chancellor of Paris, calls it justitiam interpretativam, a justice that will make a favourable, yet a conscionable construction of law; respecting that intent and meaning, which the Lawgiver had, or of likelihood would have had, in this or that particular case, each circumstance thereof being duly and rightly pondered. Well and wisely therefore hath it been provided, that there should be a conscionable Court of Chancery to mitigate the rigid austerity of other Courts, because (as 
y Cicer.  the heathen man saith, Summunius, summa iniuria: Extremity of right, is no better than extremity of wrong. And truly, 
The occasion of this text.  I should do my text but right, if I should term it a Chancery-text. For (to confess a truth) that which caused me to fasten my me ditations upon it, was this; that I have often heard it fall from the lips of my most honourable Lord, the Lord Chancellor; as great, as grave, as wise, as noble, as judicious, as merciful a justicer, as ever this kingdom had; & that, with such sweet complacency of affection, that he hath sometimes professed, that, were he a Preacher, this should be His Text;  
A righteous man is merciful to the life of his beast. As is the song of the Civil Magistrate; 
Mercy and justice 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 judgement. Mercy, in applying the sweet promises of the Gospel: & judgement, in delivering the fearful threats of the Law. A thing, not obscurely signified unto us 
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 & judgement. Not always of mercy, for fear of presumption; nor yet always of judgement, for fear of desperation: but of mercy and judgement both; for that's good discretion: because either of them without the other, is like a good medicine ill applied, which rather hurts, than helps the wound.  

Mercy above justice in the Minister.  But o let the smoking flax never be quenched! so long as the penitent sinner can but send forth smoky sighs and sobs for his sins, and so long as there is any light or spark of grace in him, let him never want cherishing. But when with the sharp share of the law, we have made as it were deep furrows of sorrow in the hearts of our hearers, then let us sow the comfortable seed of the gospel; following the example of God himself, who first said to Adam, 
a Gen. 2.17.  Morte moriêris; thou shalt die the death; there is the furrow of the law: & then comes with 
b Gen. 3.15.  Semen mulieris; the seed of the woman shall break the head of the serpent; there is the seed of the gospel.  
But, must justice and mercy rest only upon the heads of Moses, & Aaron; the magistrate, and the minister? No (beloved) they must be like that precious ointment, 
Mercy and justice in all sorts of men.  which being powered upon Aaron's head, ran down 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 dear must they be to all sorts of men, that 
c Prov. 3.3.  Solomon, Prov. 3. not content to have said, Let not mercy & truth forsake thee; addeth further; Bind them on thy neck, or, wear them, ut torquem aureum, as a chain of gold about thy neck, and write them in the tables of thy heart. He afterward gives the reason, 
d Prov. 21.21.  Prov. 21. He that followeth after righteousness and mercy shall find life and glory.  

2. HYPOTHESIS.  And so from my first general part, which is the Thesis; A just man is merciful; I now descend to the second, which is the Hypothesis; that, in particular, he is merciful to the life of his beast. Wherein (I told you) we are to note first (How) then (Why) he is to regard 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 shall occur; according as each of them shall minister occasion. Which (I hope) I may the more boldly and safely do, having the warrant, not only of 
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 altogether for our sakes? For our sakes, no doubt, it is written: but of 
f Mat. 6.26.  Christ himself, Mat. 6. where to induce his disciples to cast away all anxiety of care for meat, drink, and cloth; and, wholly to rely upon God's providence, after he had first willed them to consider the fowls of the aër, and the lilies of the field, how God provides for them, his inference is this; 
g V 30.  shall he not do much more unto you, o ye of little faith?  
Upon these, and the like warrants of holy scripture, why may not I also, by like consequence, infer; If the righteous man do thus and thus, or, for these & these reasons regard the life of his beast, ought he not much more to regard the life of his brethren? For how much more worth are they, than many beasts?  

I. HOW a just man is merciful to his beast.  First then let us examine How a righteous man is merciful to the life of his beast. The How stands upon six branches.  
The first branch of his mercy, is In Pascendo: in feeding his beasts. For as men, 
1. In Pascendo.  so beasts also droop and faint, if they want their food. Therefore is it, that both cattle are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both signifying to feed, or nourish: and those that feed them likewise have their names of feeding. For a shepherd is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and in Latin, Pastor, of Pasco: all signifying to feed; to remember him, that his office is to feed.  
— 
h Virg. Eclog 6.  Pastorem, Tityre, pingues  
Pascere oportet oves.  
A shepherd must have a care to feed fat his sheep. He must not Pascigrege, but gregem pascere: not be a passive, but an active feeder: not feed upon his flock, but feed his flock. For, 
i Ezech. 34.2.  Vae pastoribus, qui pascunt semetipsos, saith God, Ezech. 34. Woe be unto the shepeards' of Israel that feed themselves: should not the shepherds feed the flocks? Ye eat the fat, and ye  you with the wool: ye kill them that are fed, but ye feed not the sheep. Such shepherds are those reckless and careless ministers, who when they are charged with a cure of souls, will neither preach themselves, nor provide a sufficient preacher.  
Now, if ye ask me, as one asked the Persian in 
k Arist Oeconom. l. 1. c. 6.  Aristotle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what it is that will most fatten the horse, the sheep, or any other cattle? I must answer, as he did; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is the eye, or care of the Master. For, if they be wholly left to the care of servants, they can tell how to be slack and negligent enough.  
And, as the masters care must be to feed them, not to feed upon them: so must it also be his care, so to feed them, as that they feed not upon his neighbours: that is to say, that he feed them with his own, not with other men's pastures. But it's now grown to a practice no less common, than lamentable; (if I speak not a truth, let Enclosers confute me) sunt qui pascunt oves & boves, & occidunt homines: There are that think their sheep and oxen are never fed fat enough, till they have eaten up all their neighbours round about them; and that they never thrive, and prosper sufficiently, so long as they graze but within their own tedder. These men have forgotten 
l Prov. 5.15.  the wiseman's rule, Prov. 5. Drink the water of thine own cistern, and of the rivers out of the midst of thine own well.  

2. In Parcendo.  2 A second branch, of a righteous man's mercy to his beast, must be In Parcendo, in sparing his beast. He will not exact more of his beast, than the strength of it is well able to bear. He will not take too much of a free-horse;— 
m Horat.  ne Peccet ad extremum ridendus, & ilia ducat: lest he have his skin in steed of his service: and lest it far with him, as 
n Gen. 33.13.  jacob said it would with his cattle, which with one days over-driving, would die. Gen. 33. For, so necessary is rest, for labouring, or travailing beasts, that 
o Exod. 20.10  one clause of the commandment for the due observance of the Sabbath, provideth for their rest, as if the Sabbath had been made for beasts also, aswell as men. Exod, 20. Much less than will a righteous man make good the Italian proverb; Bonus servus, bonus asinus: A good servant shall be a good ass: that is, make his servant far 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 ass, if he have two burdens at once laid upon him; that is, more than he can wield; may hap to faint and sink under them, as appeareth in 
p Gen 49 14.  Issakars blessing, Gen. 49.  
3 As beasts must not be overburdened; no more are those that have milk, to be over-milkt. For, as 
q Prov. 30.33  when one churneth milk, he bringeth forth butyre; and he that wringeth his nose, causeth blood to come out, Prov. 30. so he that brings his beast too oft to the milk pale; shall in the end, in stead of milk, have nothing but blood. And 
r Pomponius Laetus.  Qui totum lac ex uberibus ovium emulserit, agnos fraudans cibo, praedo est, non pastor; saith Pomponius Laetus: He that will have all the milk out of the teats of the sheep, and so deceive the poor lambs of their food, he is a thief, not a shepherd.  
4 As those that have milk, are not to be over-milkt, so neither is milk to be sought, where it is not to be had: according to that, of 
f Greg. Naz.  Gregory Nazianzen; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A goat heard (saith he) if he will, may take upon him to milk his he goats: but if he do instead of milk, he shall have nothing but streams of blood.  
5 In a word; As milk 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 fleece is to be had, there must not flaying go for fliecing: much less is the flesh itself to be taken for the fleece; a whole sheep to be devoured, and no bones to be made of it; according to that excellent saying of Tiberius the Emperor (in 
t Dion Cass. l. 57  Dion) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I will have my sheep (saith he) to be shorn, not to be shaved. He said his sheep; but he meant, his people: like as 
u Homer. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Homer calls a good King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the shepherd of his people. But Suetonius hath it thus: Bont pastoris est, tondere pecus, non deglubere. It is the part of a good shepherd, to shear, not to eat up his sheep. 
* Suetonius.   

3. In Patendo.  3 A third branch of a righteous man's mercy to his beasts, must be, In Patiendo: in patiently suffering and pardoning their infirmities. For if thou pity not, rather than punish the infirmities of thy beast, which through thine own sin is become less pliant and tractable, than otherwise it was, & would have been; what dost thou else, but teach God, not to pardon, but punish thine offences, who by thy sin, art now degenerated into a beast?, and art become 
x Psal. 32.10.  like horse and mule without understanding. Yea, 
y jer. 10.14.  every man is a beast by his own knowledge, jer. 10.  
If then thou see thy horse trip or stumble, break not out into 
z Num. 22 29  Balaams' phrenetike passion, Num. 22. to say, as he did to his ass, when he would not go forward; I would there were asword in mine hand, for now would I kill thee: But rather, remember that of 
2 Horat.  the Poet; which yet he never spoke in so good a sense; — Cave ne titubes, mandataque frangas. Beware lest thou also trip, and break God's commandments. It's a rare thing in a beast, 
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 God's law. Yea, 
c Prov. 24.16.  Septies in die cadit justus, Pro. 24. Agust man more than stumbleth; for he falleth, seven times a day. Septiès, id est, saeptùs: seven times, that is, many times. If a just man fall himself so oft, then (me thinks) it is but reason, that he should pardon his beast, especially when he doth less than fall. And, if his beast; then much more his brother. And therefore, when Peter asked, how oft he should forgive his brother trespassing against him; whither unto seven times? Christ tells him, 
d Mat. 18.21.  Not unto seven times, but unto seventy times seven times: Matt. 18.  

4. In Compatiendo.  4 A fourth branch of a righteous man's 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 own home: yea, though they be not his own, but his enemies. For so runs 
e Exod. 23.4.  Moses his charge, Exod. 23. If thou meet thine enemy's Ox, or his Ass, going astray, thou shalt bring him to him again. If thine enemies, then much more thine own. For, how think ye? If a man have a 100 sheep, and one of them be gone astray: doth he not leave 99, and go into the mountains, and seek that which is gone astray? And if so be that he find it; verily I say unto you, he rejoiceth more of that sheep, than of the 99 which went not astray. It's a parable thus applied by 
f Luc. 15.7.  our Saviour Christ, Luc. 15. I say unto you, that likewise joy shall be in heaven for one sinner that converteth; more than for 99 just men, which need none amendment. If such be the joy in heaven, such also should be our joy here on earth; whom 
g Matt. 6.10.  our Saviour hath taught to pray, Matt. 6. Thy will be done in earth, as it is in heaven.  
Secondly, If they fall into a ditch, or a pit; by relieving them. For, which of you shall have an Ox, or an Ass fallen into a pit, and will not straight way pull him out; yea, though it be upon the Sabbath day? saith 
h Luc. 14.5.  our Saviour Christ, Luc. 14. as who should say; No man, if he be a man indeed, and have the bowels of a man, but will. It's there applied by our Saviour, as a reply to a Pharisaical question, made by certain expounders of the Law; whither it were lawful to heal on the Sabbath day, or no?  
Thirdly, If they be sick, or wounded, by seeking to help, and heal them. And this indeed (if aught else) is, Curare iumentum, (which, I told you, was one reading of my text) so to regard thy beast, as to cure it. For in such case, if thy beast be left alone, sine curâ, without care, it will soon be sine curâ, past cure. I will apply this none otherwise, than I find it applied by 
i Ezech. 343.  God himself, to the spiritual shepherds of Israel; against whom, he complaineth, Ezech. 34. The weak have ye not strengthened, the sick have ye not healed; neither have ye bound up the broken; but with rigour, and with cruelty, have ye ruled them.  

5. In Compescendo.  5 A fift branch of a righteous man's mercy to his beast, must be, In compescendo: in guiding & ruling them. A thing, as necessary for them, as is their meat & drink: which the Greeks' have well expressed in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, both Pascere, & Compescere; to feed, and to guide. For it's true of beasts, which we are wont to say of fire, water, and money; that they are, Boni servi, mali Domini; Good servants, but bad Masters. As it is in beasts, right so is it in men. By discipline, wild beasts are sometimes made tame: Impunè à Magistris leonum ora tractantur: The mouths of Lions (saith 
k Sen de benef. l. 1.  Seneca) are safely handled by those that are their keepers. And, for want of discipline, tame beasts many times become wild. Else, why did God command 
l Ezech. 19.2.  his Prophet, to take up this lamentation for the Princes of Israel, Ezech. 19 Wherefore lay thy mother as a Lioness among the Lions? She nourished her young ones among the lions whelps: and she brought up one of her whelps, and it became a Lion; and it learned to catch the prey, and it devoured men.  
If then there be any Canes rabidi, mad Dogs, that have in their tongues, that which 
m Greg. Naz.  Gregory Nazianzen calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dog-worme, which will make them, if not bark, yet bite at every one they meet with (yea, they care not though it be their own Master) it were good that they were wormed, not only for the good of others, but of themselves too, lest hereafter they prove to be of the number of those 
n Apoc. 22.15  Foris Canes, Dogs that shall stand without, even without that heavenly jerusalem, whereinto shall enter none unclean thing, Apoc. 22.  
If there be any untamed Bulls, that are enraged and horn-mad (as they say) at the sight of purple, that is, (as 
o jud. Ep. v. 8.  S. Jude speaks) that despise government, and speak evil of them that are in authority: Sons of Belial, which is interpreted, Sine iugo, without a yoke, it were good that they were brought under the yoke of obedience.  
If there be any lazy Oxen (which yet are Animalia na ta labori: beasts borne to labour) I mean, lazy and sturdy Rogues, and vagrant persons: such as 
p Theocrit.  Theocritus speaks of,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who keep holiday all the year long: I say, if there be any such (I might say, if there be swarms of such) either in your city, or in your suburbs, it were good that there were stimulus, a goad provided for them, to prick them forward to their labour.  
If there be any fierce & fiery Horses, which are 
q Deut. 32.15  Inerassati, impinguati, dilatati, Deut. 32. Made sat, & gross, and even laden with fatness, I mean, Papists, that have been overfed & filled with his majesties favours, it were good, that he would in time Equis lascivientibus pabulum subtrahere: hold these fat and high-fed horses to hard-meate, lest they begin to recalcitrate and kick, and perhaps, in the end throw their Rider: and, that he would also provide both Fraenum, & Calcar; a bridle, & a spur. A bridle, to refreine their forwardness where they should be backward; and a spur, to incite their backewardnes, where they should be forward.  
In a word; If thine own body, which is (as 
r Bernard.  S. Bernard calls it) Asina animae, the ass of the soul, the ass that must carry it either to heaven, or to hell, be either so dull in the soul's service, or rather, in Gods, as to droop in the ways of Christianity; or so wanton, as to rebel against the spirit, it were good there were provided Flagellum, a whip, both to quicken it, as also to bring it into subjection. For, 
s Sirac. 33.27.  Servo malevolo tortura & compedes: Torture and fetters belong to the evil servant. Sirac. 33.  

6. In Conservando.  6 The sixth and last branch of a righteous man's mercy to his beasts must be In Conservando: in protecting & defending them. For if a shepherd should leave his sheep to themselves, what were they else, but a common prey to the teeth of Lions, Wolves, & the like? Or, what were he, but (as one saith) Pro pastore mercenarius, pro mercenario lupus, pro lupo diabolus? In stead of a shepherd a hireling, (who when he seethe the Wolf coming, he flies; and perhaps, before too) nay, not a hireling, but a wolf; nay, not a wolf, but a devil. As therefore a good shepherd must have 
t Bernard. declamat.  Virgam, qua dirigat oves; a rod, wherewith to keep his sheep: so he must have Baculum, quo abigat lupos; a staff, wherewith to keep away the wolf. Both, mentioned by 
u Psal. 23.4.  David, Psal. 23. thus speaking to the Lord his shepherd: The Lord (saith he) is my shepherd, therefore shall I lack nothing. Though I walk thorough the valley of the shadow of death, I will fear none evil: for thou art with me; thy rod, and thy staff comfort me.  
Yea, so far will a good shepherd venture himself for the rescue of his sheep, that he will 
* Amos, 3.12  take out of the mouth of the Lion, if it be but two legs, or a piece of an ear, Amos. 3. Nay, (as our Saviour himself witnesseth joan. 10.) The good shepherd gives his life for his sheep. And this did he also make good in his own person, as upon Good Friday: when, to redeem the lives of us, his poor sheep, from the jaws of death, and hell, he laid down his own life; which yet, more than manfully (even by the power of his divinity) he resumed and took up again, as upon Easter-Day. Had he not so done, we had all of us been but Oves occisionis, as sheep for the slaughter; and 
y Psal. 49.14.  Oves in inferno, Psal. 49. as sheep lying in hell, where both first, and second death had everlastingly gnawn upon us. Wherefore, 
z 1. Cor. 15.57  thanks be unto God, who hath given us the victory, through our Lord and Saviour jesus Christ. 1. Cor. 15.  
Thus ye have heard (How) a righteous man is to regard the life of his beast. Let me now show you (Why) he is to regard it. 
2. WHY a righteous man is merciful to the life of his beast.   
The (Why) I told you, is threefold. Every one of these 3 words; Animam, iumenti, sui; The life, of his, beast; carrying 
● joan. 10, 11  in it a several reason of his mercy to his beast.  
1 For first, Novit animam, quia animam. He reguardeth life, because it is life: that is, Propter mysterium; because of the mystery of saving life. Save a beasts life, and save a man's.  
2 Novit animam iumenti, quia iumenti. He reguardeth the life of a beast, because it is commodious and helpful to him. The very name of it importeth as much. For it's called jumentum, quasi iuvamentum, saith 
a Isidor.  Isidor; that is, Propter ministerium; because of the service, use, and benefit he hath of it.  
3 Novit 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 precious a thing is life, that 
b Eccl. 9.4.  better is a living dog, than a dead lion, Eccl. 9 Yea, a worm, 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 heavens. Howbeit, I cannot approve of Pythagoras his too too pitiful philosophy, which would not allow, that the life of any either plant, or beast should be violated. 
c Ovid. Met. l. 15.  The Poet brings him in thus exclaiming against those that feed upon the flesh of beasts; 
Heu quantum scelus est, in viscere viscera condi,  
Congestoque avidum pinguescere corpore corpus,  
Alteriusque animantem animantis vivere 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 living creature should live by the death of another! No. I have learned of 
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 speak of Aristotle? Did not God himself immediately after the 'slud, because (as it may be probably conjectured) the waters had much impaired the native juice and virtue of herbs and fruit, which before were the only food of man, given him as it were a Licence to eat flesh? Gen 9 saying, 
e Gen 9 3.  Every thing that liveth and moveth shallbe meat for you: as the green herb have I given you all things. But yet, behold, I show unto you a mystery out of the words following: Flesh with the life thereof, I mean, with the blood thereof, shall ye not eat. Where, though the use of flesh be permitted, yet the eating of the blood is interdicted, lest by accustoming themselves to eating the blood of beasts, they should make light of spilling the blood of men.  
It hath therefore been a prudent caution of our Lawgivers, that Butchers (men acquainted with shedding the blood of beasts) should not be admitted for jurors in cases of life, and death: it being a strong and violent presumption, that he that hath no pity upon the life of beasts, will not have so much as he ought to have upon the life of men.  
It is noted by some interpreters upon 
f Gen. 4.23.  Gen. 4. that when Lamech unadvisedly slew his Great grandfather Cain, he thought he had slain a beast, not a man: & yet (for all that) he was punished as an Homicide; either, that it might appear, how heinous a thing in God's sight it is, to kill a man: or, that therefore he was punished, 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 own mouth not only brings in the evidence, but likewise passeth the sentence against him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (as the 70 read it:) I have slain a man to the wounding of myself. 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, ye bloud-thirsting Papists, who yet have had no less than 8 of your Holy Fathers, the Popes, that have named themselves Clements, which signifieth Merciful. Clement's have been their names: but yet cruelty hath been with them, as it is with you. (judge the while, how glorious a virtue Clemency is; when very Cruelty itself desires to mask, & shroud itself under the name of Clemency) I say, consider this, & tremble, ye who like vultures, are still expecting, and gaping for a carcase, even Cadaverosam ecclesiam, & rempublicam: the carcase both of our Church, & Commonwealth: while ye thirst after the lifeblood, not of a cursed Cain, but of a blessed King, whose life is the life and soul of them both. And, so ye may be Hosticidae, killers of your enemies, ye care not to be Homicidae, killers of men: nay, so ye may be Regicidae, killers of the King, ye care not to be, Regnicidae, killers of his kingdom: I had almost said Deicidae, killers of God himself; while ye labour to extinguish the true religion, and worship of God, and his Christ. And, as for all true professors, such as cannot either halt downright, or, at the least, limp a little in their religion; your desire is to bereave 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, ye the noble Ruffians; or, ruffianly Nobles of these days, who as if ye could no way show the nobility of your blood, but by your manful shedding (as ye deem it) of the blood of others, are apt, upon 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, ye wanton strumpets, who by smothering your poor, and innocent infants, are wont to smother your fornication. And so far are ye from 
g Gen. 30.15.  Rahels' mind, who asked mandrakes of Leah, to make her fruitful, Genes. 30. that ye rather seek Savin, or Coloquintida, to make an abortion: Or, if ye suffer them to see light; ye do the office of 
h Exod. 1.16.  the Egyptian Midwives, Exod. 1. to make them away with the soonest. I would not have touched this ulcer, but that it's now grown to such a head, that needs it must be lanced.  
Thus, the wicked do Patrizare: they are of their father, the devil; who was 
i joh. 8.44.  a Homicide from the beginning, Io. 8. and in Greek, he is named 
k Apoc. 9.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer, Apoc. 9 And well may he so be named: for, he spares neither man, nor beast. In Matt. 8, the Devils begged leave of Christ, that if he cast them out of the men, who before were possessed with them, they might enter into the heard of swine: which, no sooner had they obtained, but they presently entered into the swine, and ran them headlong into the sea, and so destroyed them. Whence ye may learn, whose children and of what spirit Witches are, who when they cannot have power 
l Matt. 8.32.  over the persons themselves, will bewitch and torment their poor cattle. But on the other side, the godly, they also do Patrizare: for they are like God, their heavenly father. 
m Virg. — Pan curate oves, oviumque magistros. Our Great God Pan, who is 
n 1. Cor. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; All in all, 1. Cor. 15: he saveth both man, and beast. 
o Psal. 36.7.  Homines & iumenta saluabis Deus: Psal. 36. Thou (o God) savest both man, and beast.  

2. jumenti, quia jumenti.  2 A second reason, why a righteous man reguardeth the life of his beast; is, because it is jumentum, a serviceable and helpful creature. For, though God did justly punish man's disobedience to that Primum, & magnum mandatum; that first, and great commandment, which he gave him in Paradise, by abridging, and lessening the obedience of all his creatures towards him (for over all of them had he the rule given him, if he could have kept it; 
p Gen. 1.26.  Praesit; saith God; Let him bear rule over them all, Gen. 1.) yet did he not utterly abolish man's dominion over them: but so tempered the severity of his justice, with mercy, that some of them he turned Ad Supplicium, to the punishment of man; and those are called Ferae, or Bestiae; wild, and savage Beasts; as Lions, Bears, and the like, which tear, and devour men: Others, Ad Remedium; to the cure, and remedy of man; and those are called Reptilia; creeping things, as are all kind of serpents; which though they be venomous creatures, yet Physicians know how to make sovereign medicines of them: Others, Ad Obsequium; to the use and service of man; & those are properly called jumenta, à iuvando, of helping; as Horses, Oxen, Sheep, and the like; which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living instruments of Oeconomie, or housekeeping. All three sorts mentioned together in 
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 jumenta, the cattle, according to their kind; and Omne Reptile, Every creeping thing of the earth, according to their kind. But jumenta, the cattle, or, helpful beasts, those be the beasts to which a righteous man is said to be merciful.  
And surely, great reason hath he so to be; seeing they are so many ways helpful unto man; Some of them 
r Arist. Polit. l. 4. c. 3.  helping him in war; where besides the other help, and service they do him, they did also first help him, to that Honourable, & Worshipful name of Knight. For at first, Knights were called Equites, of Equi, that Knight's service, which they did in war, by the help of their Horses. But all of them helping him in peace; Some, Ad custodiendum, to keep the house, as Dogs: Others, Ad colendum, to till the ground, as Oxen. For, of such necessary use are they for husbandry, that 
s Arist. Oecon. l. 1. c. 2.  Aristotel makes them a main foundation of housekeeping; and, to that purpose, cities the verse of the old Greek Poet, 
t Hesiod.  Hesiod: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let a man (saith he) that meaneth to keep a family, 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 beasts, is of more use, 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 carry both himself, & other burdens. Others, Ad vescendum, in their life time to feed him with milk, butire, and cheese: and at their death, with their flesh itself. Others, Ad vestiendum, to  him, both with their wool, and with their pell. 
Sic vos, non vobis vellera fertis, oves.  
Sic vos, non vobis fertis aratra, boves.  So do ye sheep bear your fleece, so do ye oxen bear the yoke; neither of you for yourselves, but for us.  
Add hereunto, that they do both Compati, and Pati. First, they do Compati, compassionate the case of distressed man. For, did not 
u Luc. 16.21.  the dogs come, and lick the sores of Lazarus lying at the rich man's gate; Luc. 16. when neither the rich man, nor any of his servants would secure him? Had not the dogs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowels focompassion, when the richman had, (as hath the cruel man in the words following my text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowels without mercy? In a word, was not Canis homini homo; the dog, a man to a man, when the richman was but Homo homini canis; a man, a dog to a man?  
Again; they do Pati, suffer for man; Not only lose their lives, to maintain the life of man: so that, they (could they speak) 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 sheep appointed to be slain: but they many times also smart for the sin of man, & more groan under the burden of man's sin, than under any other burden that is laid upon them. For, beside that they were comprehended under that general curse, which was laid upon the earth, for the sin of man, 
x Gen. 3.17.  Goe 3. Cursed is the earth for thy sake: they also 
y Gen. 7.21.  perished in the waters of the flood with the men of the old world, excepting only a little remnant of them that were saved in the Ark, Gen. 7. And, 
z Exod. 9.3.  the fift of those ten plagues, wherewith the Lord smote Egypt, Exod. 9 for the hardness of Pharao's heart in oppressing the Israelits, was a mighty great murrain upon the horses, the asses, the camels, the cattle, and the sheep of Egypt. And ye know, that in the levitical law, beasts were killed and offered up in sacrifice to God, as sin-offerings; as if those beasts were slain in place of sinners, & for expiation of their sins, who otherwise deserved to be slain, as were those beasts. And, upon the Ninivites conversion at the preaching of jonas, 
a jon. 3.7.  the King of Niniveh commanded a proclamation to be made, jon. 3. that neither man, nor beast, bullock, or sheep should taste any thing, neither feed, nor drink water: but that both man, and beast should put on sack cloth, and cry mightily unto God. So that, there the very beasts became fellow-mourners with them for their sins.  
Now, if beasts be so many ways serviceable & helpful to man, ought not man then Legetalionis, or lege debiti, by law of requital, or due compensation to be beneficial and helpful to them? For, to him that worketh (saith 
b Rom. 4.4.  the Apostle) the wages is not counted by favour, but by debt. Rom. 4. And, dignus est operarius mercede suâ: the labourer is worthy of his hire, saith 
c Luc. 10.7.  Christ to his disciples, Luc. 10.  
Balaams' Ass, though but an Ass, yet when he was injuriously smitten by his Master, three times together, for not going forward, when yet his progress was hindered by the angel of the Lord, standing with a naked sword in his way, 
d Num. 22.30.  Num. 22. God himself 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 undeserved blows. Am not I thine Ass (saith he) which thou hast ridden upon since thy first time unto this day? have I used at any time to do thus unto thee?  
If then these jumentairrationalia, unreasonable helpers, even brute beasts, may justly exact and challenge at our hands a due regard of their service; how much more may our household servants, being jumenta rationalia, reasonable helpers, such as have the use of reason, expect a due reward of their service? that we allow them those Tria necessaria, three things that are necessary for a servant, mentioned by 
e Arist. Oeco. l. 1. c. 5.  Aristotel, Oecon. l. 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: work, correction, and meat. Work, to maintain strength; correction, to retain nurture; and meat, to sustain nature: because (as a learned writer noteth) Cibus sine opere, poreum; opus sine cibo, asinum; castigatio sine utroque, canem ex servo facit. Meat without work, will make thy servant a hag: work without meat, will make him an ass: and correction without both, will make him a dog. First therefore thou must allow him a competent portion of meat, & then if he fail in his business, spare not to chastise him. For, 
f Prov. 26.8.  to the horse belongs a whip, to the ass a bridle, & a rod to the fools back. Pro. 26.  
The Devil himself is not so unjust, but that he will truly pay his servants, that is, sinners, the wages due unto them. Now, what's the wages due unto sin, and sinners? 
g Rom. 6.23.  The Apostle tells us, 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 shallbe not only a first, but a second death. Why then, he that will defraud 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 2. Cor. 4.5.  his servant, for jesus sake, 2. Cor. 4. (and somuch doth the Latin word, Minister, imply) he is worse than the devil himself: for he duly payeth his servants their wages. 
i jac. 5.4.  S. james tells us, c. 5. that to detain the wages of the hireling is a fearful and crying sin, and the cry of it enters into the ears of the Lord of hosts. And for the Minister, 
k 1. Cor. 9.9.  S. Paul, 1. Cor. 9 citeth 
l Deut. 25, 4.  that place out of Deut. 25. Non ligabis os bovi trituranti: Thou shalt not mussel the mouth of the Ox that treadeth out the corn: Bovi trituranti: that is, (saith 
m Sedulius Hiberniensin 1, Cor. 9  Sedulius Hiberniensis) Doctori triticum virtutum a paleâ vitiorum separanti: the Ox that treadeth out the corn: that is, (saith he) the teacher, or, the minister, that severeth the wheat of virtues from the chaff of vices.  

2. jumenti; not Ferae; or, Reptilis.  2 Again; A righteous man is merciful to the life jumenti, quia tumenti: of his beast, because it is a helpful creature. Not Ferae, or Reptilis; not of wild, or savage beasts; not of venomous, or noxious beasts. For the fewer of them, the better because, though some of them, after their death, by skilful Physicians may be made medicinable; as serpents: others, edible; as wild beasts: yet, in their life time, they are not helpful, but hurtful to man. 
n Herodot. in Thalia. l. 3.  Herodotus (in his Thalia) delivers it as an argument of the providence, and mercy of God to mankind, that, those beasts which are timorous, and fit to be eaten, he hath made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, numerous and fruitful; lest, by man's daily use of them, their store should be consumed: but, those which are of savage, and malignant nature, he hath made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have but few at a birth, lest by their number they should get the mastery of man, and consume him. It is therefore, rather cruelty, than mercy to spare them, because they are so cruel, as not to spare man.  
Beloved; Are there not also such wild, and venomous and noxious creatures among men? Man, when he is at his best, is 
o Psa. 4●. ●●.  Comparatus iumentis insipientibus, Psal, 49. compared to the foolish beasts, without under standing: foolish; but yet jumentis; helpful beasts. But, take him at his worst; and then, neither Lion, nor Tiger, nor Wolf, nor Bear, nor Fox, nor serpent, nor any other creature, that for malice may be compared to him. For, Quid bestialius homine rationem habente, & ratione non utente? (saith 
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 divers sorts of beasts, that had need be hunted out of this Kingdom, by those that sit in the seat of authority, and should therefore be Nimrods', mighty hunters of such kind of beasts before the Lord. But I shall now be feign, only to point at two of them; which (in my opinion) had most need of hunting.  
1 The one, are those drunken beasts, who when they are intoxicated with strong drinks, tanquam poculo Circeo; as with that enchanting cup of Circe, which transformed men that drank of it, into swine; then are they presently like wild boars, foaming, and vomiting out their own shame: than who is he, that shall be free from the danger of their tusks? Yea, when once they have drunk all the money out of their purse, all the wit out of their brain, all good thoughts out of their mind, and all religion out of their soul, were it not then better to meet with a wild boar, or with a she-bear rob of her whelps, than with one of them?  
2 The other, are those 
q Cant. 2.15.  foxes, and little foxes, that spoil God's vineyard, Cant. 2. I mean, Papists; who, if ever for these many years together, they had need to be hunted, now is the time. For it's too too true, that 
r Mat 8.20.  Foveas habent, these foxes have holes, as it is Matt. 8. Yea, and Foventes habent, they have friends too, both in Court, and Country. I had called them Cubs of Samsons foxes, save that they, though they were Caudis igniconiunctis, joined together with 
s judic. 15.4.  firebrands in their tails, judic. 15. yet were they Vultibus disiunctis: their faces looked contrary ways. But these agree both In Capite, and in Caudâ: in head, and tail too. They all agree in one Head, which is the Pope; and in one tail, one end, which (I fear) if they be not better looked to, will be the combustion, and burning up of all, both the reeks, and standing corn in the field of God's Church. Ye know, how likely they were, not many years since, to have given us a deadly flap with their fiery tails. And yet, for all that, we will not be warned. I know not, whither we receive them to such nearness, and familiarity, because we take them to be good Physic against the palsy, I mean, the commotion, & shaking of the whole State of our Land: but sure I am, that the rankness of them, both for sent, and number, is very offensive to all true Professors. And, it cannot be, but that their Foveae, the deep holes of their undermining subtlety, should be very dangerous both to Prince, and people. What though it be a common practice among them (as the manner of foxes is) Venatores suos urinâ respergere; to fill their bushy tails with urine, wherewith they besprinkle those that hunt them: that is, to fill their followers with stinking slanderous reports, whereby they defame them that pursue them? Yet, let not, o let not the Magistrate, whom it concerneth, either fear, or forbear to unearth, and hunt these foxes, lest a worse thing happen both to them, and the whole kingdom. It is noted by 
t Aurel. Vict.  Aurelius Victor, that when the Roman soldiers 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 alive. For, 
u Margarit. Decrec.  Crudelis est misericordia parcere uni in discrimen multorum: Cruel 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 Gloss in Mat. 5. He that spareth the stinking weed, is no friend to the good corn. For, while the judge is tootoo melting, and pitiful to thieves, and malefactors, he is tootoo cruel and merciless to good and honest men. In a word; to let go one of these foxes, may hap to prove a greater fault, than to kill a lamb in the flock. These are not jumenta, but Bestiae; helpful, but hurtful beasts: and therefore no pity 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 jumentum suum, his own beast. For, Suum cuique curare innatum est. It's naturally incident to every man to regard that which is his own: yea, though it be of little, or no use. Ought not then, a righteous man to regard his own beast, because it is his own; especially, it being obsequious, & serviceable unto him? It is therefore the counsel of 
x Sirac. 7.22.  Siracides, c. 7, If thou have cattle, look well to them, and if they be for thy profit, keep them with thee. And, of 
y Prov. 27.23.  Solomon, Prov. 27. Diligenter agnosce vultum pecoris tui: Be diligent to know the face, or state of thy flock, and take heed to the herds. For, of them hath God made us Dominos usufructuarios, as Lords to have the fruit, and use of them: but himself is Dominus proprietarius; the property, and royalty of them all, hath he kept in his own hands. Peradventure, some few there are that may say with him in 
z Virg.  the Poet, mill mei Siculis errant in montibus agni. A thousand cattle upon the hills are mine: but there is none but God alone, that can say; as it is 
a Psal. 50.10.  Psalm. 50. All the beasts of the forest are mine, and so are all the cattle upon a thousand hills. His then they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in right of possession: yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in fruit and use they are ours. Our fellow-servants; as they, and we both serve one Lord, 
b Psal. 119.91.  whom all things screw, Psal. 119. but our under-servants; as they have relation only to us. And, being ours, we are to regard them, because they are ours; Else, shall we be worse to our beasts, than our beasts are to us. The dog (saith 
c Herodot.  Herodotus) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a beast that is kind, and loving to his Master: And, 
d joan. 10.4.  our Saviour tells us, joan. 10. that sheep know the voice of their own shepherd, but will not follow a stranger. If our beasts regard us, because we are their Masters; ought not we then to regard our beasts, because they are our servants?  
Yet (beloved) God forbidden we should so regard our beasts, because they are our own, as to prefer them before our Christian brethren, as the manner of some is, who are rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of horses, or other beasts, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of men. If their horse (forsooth) be but to run a race, he must have finer bread than is made of wheat, diet-bread made of (I wots not what) costly ingredients. And to their dogs which they keep but to hunt with for pastime, they will make that allowance, which, by 
e Mat. 15.26.  our saviours testimony, is not mere, Mat. 15. They will take the children's bread, and cast it to their dogs. Their dogs, which many times consume and eat up their masters, as Actaeon's dogs did him, shallbe fed with mans-meate, when the poor shall not taste, no not somuch as of that which the 
f Matt. 15. 2●.  woman of Canaan calls dogs-meat, even the crumbs, that fall from their tables.  
Yea, if it be but an ill favoured ape, which yet is not jumentum, a helpful creature, but Ludibrium & delectamentum naturae, the scorn and play-game of nature, they will many times be at the cost of clothing him; though that proverbial speech of 
g Lucian.  Lucian be true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: An ape willbee but an ape, though you cloth him in gold, or purple. But, as for their poor naked brethren, whom God hath made to their own image, nay rather to his own, they can be content to suffer them to lie 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 Ambros.  S. Ambrose in his time complain; Birds (saith he) associate themselves with birds, fishes with fishes, and beasts with beasts. Solus tu (homo) consortem excludis, & feras includis: Thou only (o man) excludest man, & receivest beasts for thy consorts. Parietem vestis auro, & pauperem nudas vestimento: thou cloathest thy walls with golden hangings, and robbest the poor of his raiment. Pauper panem petit, & non accipit; equus tuus sub dentibus aurum mandit: The poor beggeth bread of thee, and cannot have a bit, when yet thy horse, if he would eat gold, he should have it: he hath a golden bit between his teeth to bite on.  
I fear, I have already been too-bold with your honourable and Christian patience, and my weak body will not give me leave to be much bolder. Wherefore, now a word, or two, for application, and so I will leave you, with all that hath been spoken, to the blessing of God Almighty. 
Application.   
1 If a righteous man regard the life of his beast, because it is his: yea, if an unrighteous man also regard the superfluous and wanton welfare of his beast, because it is his; ought not a righteous man much more to regard the necessities of his brethren, because they are his? 
i Remigius, in Matt. 5.  Remigius noteth, in Mat. 5, that Misericors dicitur, quasi miserum cor habens, quia alterius miseriam, quasi suam reputat. A merciful man is so called, as if you would say, a man that hath a miserable heart, because he esteems another's misery, as if it were his own, & grieves for another's grief, as for his own. But so far are most men from grieving for others, that they are never well, but when they are grieving others: so far from shedding tears for the miseries of others, that they cause others to shed tears for the miseries they bring upon them: so far from clothing the naked, that they spoil the poor of their garments: so far from lodging the harbourless, that they dislodge and turn the poor out of their own homes? In a word; so far from performing the will of the deceased, (which yet, think worldlings what they will, is a special point of mercy) I say, so far from performing the will of the deceased, which being once confirmed, 
k Gal 3.15.  S. Paul thought no man so impious as to abrogate, Gal. 3. that, though it aim at never so good & charitable uses, yet if they have but somuch wit, and so little conscience as to pick a quarrel with it, all is hazarded. It was therefore a wise, and blessed resolution of him, who intending to have the poor fare the better by him, said, he would not stand to the courtesy of Executors, & Overseers, after his death; but, in his life time, would make his own hands, his executors; & his own eyes, his overseers.  
O that this were also the common care and resolution of you the worthy Almoners of this honourable city; whom the Lord in the riches of his mercy, hath anointed with the oil of gladness, above your fellows, that at least some part of it might run down, to the cheering and cherishing of the poor distressed members of jesus Christ. Ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as 
l Laërt. l 6.  the Philosopher sometime spoke) sheep clothed with golden fleeces: & Oues faetosae, sheep great with young, even with great store of young, poor, and fatherless Orphans, Qui suxerunt ubera, & senserunt vellera; who have sucked the paps of your bounty, & felt the warm fleece of your charity. And though many glorious things be spoken of thee, o 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 backs, lodgest so many houselesse strangers, relievest so many maimed soldiers, providest for so many impotent cripples, and mainteinest so many fatherless Orphans.  
Into these and many other the like channels, do the sylver-streames of your merciful devotion run. But yet give me leave to speak freely, what I may truly speak. The fountains from which these streams flow, are, for the most part, dying, not living 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 himself, if in your life time ye would deal & distribute with your own hands, that which ye cannot tell whither ye shall hold till your death, which indeed is to do good, rather as sheep, than as swine; — vitâque magis, quàm morte iuvare: (as 
m Ovid. Met. l. 15.  the Poet speaks of sheep;) to benefit others rather by your life, than by your death. So should ye be well assured, that no posthumous fraud or cunning should be able to disappoint your religious purposes. And I doubt not, but ye would soon fall to a godly vy and emulation one with another, which of you should have the precedency in this kind of mercy (being both the surest, & the truest kind of mercy) if ye could but persuade yourselves, as the 
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 own soul: or (as some of our English translations have it) He that is merciful rewardeth his own soul.  
2 If a righteous man regard the life of his beast, because it is his: ought not then every righteous Minister to provide for the good and welfare of his flock, be cause they are his? And every righteous Magistrate, for the good and welfare of his people, because they are his? Are not these 
o Rom. 13.4.  the ministers of God, ordained by him, for the wealth of those that are under them? Rom. 13.  
3 Again: If a righteous man regard the life of his beast, because it is his; ought he not then much more to regard both Vitam, & victum; the life, and living (the Greeks have expressed both in this one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) both Esse, and Benè esse; the being, and well-being, of his wife, because she is his? of his children, because they are his? of his servants, because they are his? Knowing, that as 
p 1. Tim. 5.8.  the Apostle teacheth, 1. Tim. 5. If there be any that provideth not for his own, and namely, for them of his household, he denieth the faith, and is worse than an infidel. And, if he ought to provide for their corporal welfare; ought he not then much more to provide for their spiritual welfare? And to say with good 
q josu. 24.15.  josuah, c. 24. Ego, & domus mea: I, and my house will serve the Lord?  
4 Lastly, & in a word; If a righteous man regard the life of his beast, because it is his; ought he not then much more to regard the life of his own natural body? Not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay violent hands upon himself, as some in a desperate fit of malcontentedness have done, whom the Apostle deemeth monsters, rather than men. For, 
r Eph. 5.29.  no man (saith he) ever yet hated his own flesh, but nourisheth, and cherisheth it, Eph. 5. And, if the life of his natural body; how much more than his spiritual life, the life of his soul; which is so his own, as that without it, himself were not his own? What a madness than is it (saith one) Plorare bestiam amissam, & non plorare animam? To mourn for the loss of thy beast, and not to mourn for the loss of thine own soul? It is therefore the counsel of 
s Sirac. 30.23  Siracides, c. 30. Miserere animae tuae, placens Deo: Have pity upon thine own soul, pleasing God. Please him better thou canst not, than if thou have pity upon thine own soul. And, it is the rule of the school; Charitas ordinata incipit àseipsâ: Regular charity gins with itself. And, as it gins with itself, so will I end with it; Beseeching God, even the Father of our Lord and Saviour jesus Christ, for his sake to give a blessing to that which hath been spoken in your outward ears, that it may inwardly fructify, & 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) receive sevenfold into your bosom etc.  
FINIS.