Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	lord_n	8,965	5	4.3327	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10498	Mercy to a beast A sermon preached at Saint Maries Spittle in London on Tuseday in Easter-weeke. 1612. By Iohn Rawlinson Doctor of Divinitie.	Rawlinson, John, 1576-1630.	1612 (1612)	STC 20773A; ESTC S115700	37,164	60

sloud because as it may be probably coniectured the waters had much impared the natiue iuice and virtue of herbs and fruite which before were the only food of man given him as it were a License to eate flesh Gen 9. saying e Gen 9 3. Everie thing that liueth and moueth shall be meate for you as the greene herbe haue I giuen you all things But yet behold I shew vnto you a mystery out of the words following Flesh with the life thereof I meane with the bloud thereof shall yee not eate Where though the vse of flesh be permitted yet the eating of the bloud is interdicted lest by accustoming themselues to eating the bloud of beasts they should make light of spilling the bloud of men It hath therefore ben a prudent caution of our Law-givers that Butchers men acquainted with shedding the bloud of beasts should not be admitted for Iurors in cases of life and death it being a strong and violent presumption that he that hath no pity vpon the life of beasts will not haue so much as he ought to haue vpon the life of men It is noted by some interpretours vpon f Gen. 4.23 Gen. 4. that when Lamech vnadvisedly slew his Great grandfather Cain he thought he had slaine a beast not a man yet for all that he was punisht as an Homicide either that it might appeare how heinous a thing in Gods sight it is to kill a man or that therefore he was punisht because he did not more advisedly cōsider whither it were a man or a beast that he slew And so much was he perplexed with this fact when he had done it that his owne mouth not only brings in the evidence but likewise passeth the sentence against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 70 read it I haue slaine a man to the wounding of my selfe If Cain shall be avenged sevenfold to wit for slaying his brother Abel truly Lamech 70 times sevenfold to wit for slaying Cain O consider this and tremble yee bloud-thirsting Papists who yet haue had no lesse than 8 of your Holy Fathers the Popes that haue named themselues Clements which signifieth Mercifull Clements haue beene their names but yet crueltie hath been with them as it is with you Iudge the while how glorious a virtue Clemency is when very Crueltie it selfe desires to mask shrowd it self vnder the name of Clemency I say consider this tremble yee who like vulturs are still expecting and gaping for a carcase even Cadaverosam ecclesiam rempublicam the carcase both of our Church Commonwealth while yee thirst after the life-bloud not of a cursed Cain but of a blessed King whose life is the life and soule of them both And so yee may bee Hosticidae killers of your enemies yee care not to be Homicidae killers of men nay so yee may be Regicidae killers of the King yee care not to be Regnicidae killers of his kingdome I had almost said Deicidae killers of God himselfe while yee labour to extinguish the true religion and worship of God and his Christ And as for all true professours such as cannot either halt downe-right or at the least limp a little in their religion your desire is to bereaue them not of one life but of three in one the life of nature the life of grace and the life of glory O consider this also and tremble yee the noble Ruffians or ruffianly Nobles of these daies who as if yee could no way shew the nobilitie of your bloud but by your manful shedding as yee deeme it of the bloud of others are apt vpon every light occasion to challenge a duel or single-combate With you it 's no more but a word and a wound with you nothing can expiate the ly-giving but the life-taking O consider this also and tremble yee wanton strumpets who by smothering your poore and innocent infants are wont to smother your fornication And so far are yee from g Gen. 30.15 Rahels minde who asked mandrakes of Leah to make her fruitfull Genes 30. that yee rather seeke Savin or Coloquintida to make an abortion Or if yee suffer them to see light yee doe the office of h Exod. 1.16 the Aegyptian Midwiues Exod. 1. to make them away with the soonest I would not haue touched this vlcer but that it 's now growne to such a head that needs it must be launced Thus the wicked doe Patrizare they are of their father the divell who was i Ioh. 8.44 a Homicide from the beginning Io. 8. and in Greeke he is named k Apoc. 9.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer Apoc. 9. And well may hee so bee named for hee spares neither man nor beast In Matt. 8 the Divels begg'd leaue of Christ that if he cast them out of the men who before were possessed with them they might enter into the heard of swine which no sooner had they obteined but they presently entred into the swine and ran them headlong into the sea and so destroyed them Whence yee may learne whose children and of what spirit Witches are who when they cannot haue power l Matt. 8.32 over the persons themselues will bewitch and torment their poore cattell But on the other side the godly they also doe Patrizare for they are like God their heavenly father m Virg. Pan curat oves oviumque magistros Our Great God Pan who is n 1. Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All in all 1. Cor. 15 he saueth both man and beast o Psal 36.7 Homines iumenta saluabis Deus Psal 36. Thou o God savest both man and beast 2. Iumenti quia jumenti 2 A second reason why a righteous man reguardeth the life of his beast is because it is Iumentum a serviceable and helpfull creature For though God did iustly punish mans disobedience to that Primum magnum mandatum that first and great commandement which he gaue him in Paradise by abridging and lessening the obedience of all his creatures towards him for over all of them had he the rule given him if hee could haue kept it p Gen. 1.26 Praesit saith God Let him beare rule over them all Gen. 1. yet did hee not vtterly abolish mans dominion over them but so tempered the severity of his iustice with mercy that some of them he turned Ad Supplicium to the punishment of man and those are call'd Ferae or Bestiae wild and savage Beasts as Lyons Beares and the like which teare and devoure men Others Ad Remedium to the cure and remedy of man and those are call'd Reptilia creeping things as are all kind of serpents which though they bee venemous creatures yet Physitions knowe howe to make soveraigne medicines of them Others Ad Obsequium to the vse and service of man those are properly call'd Iumenta à iuvando of helping as Horses Oxen Sheep and the like which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living instruments of

ratione voluntas As therefore it is true that Cuius vult miseretur He hath mercy on whom hee will haue mercy neither hath hee any other cause of extending his mercy to any saue only his will so it is as true that Deus nihil potest facere iniqui dum facit pro suâ voluntate God can doe no iniustice because he ever workes according to his owne will and iniustice he cannot will his will being iustice it selfe that generall rule of iustice which only of all other can suffer no exception Seeing then both the mercy iustice of God is God himselfe far be it from any Christian heart to seeke to set God at ods with himselfe by opposing his mercy against his iustice as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not stand togither or to denie that to our Iehovah which the heathen attributed to their Ioue to wit that hee is Optimus Maximus the Best and the Greatest the Best for his mercy and the Greatest for his iustice But are these two virtues mercy and iustice thus reconciled in the Divine nature only as being essentiall vnto it No i Psal 85.18 the Psalmist tels vs Psal 85. that in the person of Christ consisting of two natures Divine and Humane Mercy and truth are met togither Mercy and iustice in Christ righteousnesse and peace haue kissed each other For k Austin l. de Spir. liter c. 9. Legem misericordiam in linguâ portat Christus legem quâ reos faciat superbos misericordiam quâ iustificet himiliatos Christ carries in his tongue both a Law of iustice and a Gospell of mercy a Law of iustice wherewith to convince the proud of sin and a Gospell of mercy whereby to iustifie those that are humbled And l Bernard de adven serm 2 St Bernard compares our Saviour Christ to a Bee which flying into the city Nazareth which by interpretation signifieth a flowre there allighted vpon the sweetest flowre of virginitie that ever the earth yeilded The Psalmist saith m Psal 101.1 hee knewe well that this Bee had Mel Aculeum hony and sting both when hee said Psal 101. My song shall bee of mercy and iudgement vnto thee o Lord will I sing And n Psalm 25.8 againe 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 vs to perish righteous because he doth not forget to punish Sweet in his first comming righteous in his second sweet in his promises righteous in his iudgements sweet in his mercy righteous in his iustice And whosoever hee is that will not taste of the hony of his mercy shall be sure to feele the sting of his iustice So p Cant. 5.10 Cant. 5. he is said to be Candidus rubicundus white and red White in his right hand Ratione influxuum gratiae misericordiae in reguard of the sweet influences of his grace and mercy and Red in his left Respectu defluxuum iustitiae punitionis in respect of the bloudy fluxes of iustice vengeance descending from him And it is q Cant. 8.3 the Spouses wish Cant. 8. that hee would put his left hand of iustice vnder her head that so remembring his iudgements shee may the rather apply herselfe to divine things and that hee would embrace her with his right hand of mercy of which it is written r Psalm 16. v. vlt. Psal 16. At thy right hand there is pleasure for euermore Thus are mercie iustice wel agreed both in God his Christ But yet withal it would be observed that Oleum supernatat vino Gods mercy exceeds his iustice the oyle of Gods mercy doth swimme abone the wine of his iustice A man would haue thought that if ever the iustice of God shoulde haue gotten the victory over his mercy it should haue bin in triumph over those cruel persecutors that so grievously tormented Christ at his passion yet Christ not only prayed for them but as ſ Austin de vtilit poenit S. Augustin sweetly speaks his mercy left them not Quousque eius iam sanguinem nôssent bibere credentes quem fuderant saeuientes till they knew how to drink that bloud of his as belieuers which they had spilt as bloudy persecutours Iustly then may it be questioned what the Psalmist might meane Psal 150. when he saith t Psal 150.2 Laudate dominum secundùm multitudinem magnitudinis eius Praise ye the Lord according to the multitude of his greatnes The multitude of his greatnes what 's that Surely the multitude of God if we consider him according to his Divine essence is the number of persons in the Godhead which is finite because but three But the magnitude of the divine essence is not finite but infinite Wherefore David willeth vs to praise God not according to the greatnes of his multitude that is somuch as his greatnes is to be praised for that 's impossible but according to the multitude of his greatnes even the multitude of three persons in the divine greatnes which is but one for that c 1. tractar 31. in Ioan. we both may and must do But if we consider the multitude magnitude of God according to his attributes of goodnes sweetnes and mercy then impossible it is that we should praise him according to the multitude of his greatnes For both his u Psal 147.5 multitude is without number Psal 147. and x Psal 145.3 there is no end of his greatnes Psal 145. The multitude of his mercies such that no Arithmetike can number thē 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 goodnes O Lord which thou hast laid vp for them that feare thee And this admiration he afterwards turnes into z Psal 51.1 a petition Psal 51. Haue mercy vpon me ô God secundùm magnam misericordiam tuam after thy great mercy Et secundùm multitudinem miserationum tuarum and according to the multitude of thy mercies do away mine offenses Wherefore ô thou drooping and soule sicke sinner perplexed and affrighted with the dread and horrour of thy sins thy many Application and great sinnes still threatening thee a present precipitation into that dangerous down fal of despaire O taste and see how gratious the Lord is If thou haue the multitude of thy sinnes to amate thee behold here the multitude of Gods mercies to recomfort thee or if thou haue the magnitude of thy sinnes to apal thee behold here the magnitude of Gods mercies to refresh thee so that now thou may'st safely resolue with a Hilar. in Ps 129. S. Hilary Ad spem