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
A44070	The creatures goodness, as they came out of God's hands, and the good mans mercy to the brute creatures, which God hath put under his feet in two sermons : the first preached before the University of Oxford : the second at the lecture at Brackley / by Thomas Hodges ...	Hodges, Thomas, d. 1688.	1675 (1675)	Wing H2319; ESTC R17986	37,570	50

his cruelty Lutum sanguine maceratum dirt or clay soaked in blood and of the rest as also of the Popes of Rome The first sort against Men the second against Christians the third against Protestants or such as concurr'd in Doctrine or Tenets with them The truth is Rome was and is a bloody City and well set out in the Revelations by a Woman cloathed in Scarlet a bloody colour It was at first planted and afterwards watered with blood The ten persecuting Roman Emperours slew so many Christians as that we are told 5000 Martyrs may be assigned to every day in the year except one And the learned Mr. Mede tells us that the Persecution of the Beast or of the Papacy was as great as that of the Roman Heathen Emperours And here Qualis Rex talis Grex as were their Rulers and Governours such so cruel and bloody were the common People witness the great delight the Roman Citizens took in beholding the Sword-sights where sometimes out of an opinion that it was good against the Falling-sickness they sucked the reaking blood out of the fresh wounds as well as bathed their hands in the blood of the slain D. H. from Pl. They were void of natural affection they had no Bowels for them that came out of their own Bowels for they sometimes exposed and sometimes murthered their own Children if Females if deformed or if the Parents were poor c. Yea sometimes they offered their own Children in Sacrifice to their Idol-Gods as also did the Carthaginians the Gaules and some of the ancient Britains Thus they became more brutish more savage than the very wild Beasts for which of these doth not love embrace nourish and cherish their Young the fruit of their own Bodies And well it were if only Heathens were guilty of such cruelty and liable to such reproof How many Christian Parents are there of whom it may be said as the Emperour said of Herod that it was better to be his Swine than his Son Better to have been their Beasts than their Children I cannot excuse King Philip the II. of Spain that delivered up or at least permitted his own Son Prince Charles the Heir of the Crown to be put to death in the Inquisition Beloved these things ought not so to be If you must be kind to you Cattel then much more to your own Children you must not hide your eyes from your own flesh you must not make their lives bitter to them bitter as death by reason of your harshness and severity Again hence be convinced of your duty and perswaded to it Ye that are Masters of Servants be kind not cruel to them If we must not be cruel to the Beasts much less to our Brother flesh of our flesh and bone of our bone Your Servants if Christians especially are your Brethren your Fellow-servants you and they have one and the same Master in Heaven To draw towards a Conclusion Let 's not be cruel to our own selves our own Souls or Bodies Let not any Man lay violent hands upon himself Let not any Man that is a Christian be felo de se Let not suicide or self-murther be once named among Christians We are Souldiers have our place and station set us and must not stir off the Guard till our General the Lord of Hosts call us off again We must not break Prison to set our Souls at liberty but stay till death come with power and authority from the Lord of liberty life and death to let them out Who ever hated his own flesh Lastly Let 's be kindly affected one towards another every Man to his Brother and his Neighbour be not Men-eaters in the worst sense do not bite and devour one another do not eat one another as one eateth Bread If we must not rent Christ's seamles Coat surely we must not tear and devour Christ's living Body Let not our Swords any more eat one anothers flesh or drink one anothers blood any more The Sword hath a mouth the edge of the Sword in the Hebrew signifies the mouth of the Sword If we do thus eat up one another or cruelly shed one anothers blood any more know that the voice of thy Brothers blood will cry to Heaven for vengeance as the blood of Abel did against Cain the Souls under the Altar in the Revelations How long Lord Holy and True will it be before thou avenge our blood upon them that have unjustly shed it or rather spilt our blood like water upon the Earth Doth God take care for Oxen or other Beasts in this Text Doubtless as unto us so for our sakes chiefly and ultimately was this written A good Man is merciful to his Beast but the mercies of the wicked are cruel As if the Wise-man had said A just or good Man is merciful to the Beasts but a wicked Man is cruel and merciles to Mankind And take this along with you That to use to shew mercy to our Beasts is a way and means to make us merciful to our Brother and Neighbour Si quis Conscientiâ Divini mandati ad cruentandum jumentum tardior suerit eum certè ad Hominem violandum multo magis aversum alienum habebimus So Chrisost in Loc. 'T is thought that God most merciful forbad to eat Blood after the Flood to prevent the violence that did overflow the earth before the Deluge came for those two go together Gen. 9. He that sheddeth Man's blood by Man shall his blood be shed And Ye shall not eat the blood of the Beast because or for the life is in the blood Those who are used to shed blood though the blood of Beasts and though for necessity and publick good as Butchers amongst us are forbidden by the Law or may be excepted against if impannel'd upon a Jury of life and death because their calling as is conceived doth harden their hearts or at least make them less inclined to mercy and pity than other Men. Even doubtless the cruel Spectacles at Rome did render the People less merciful 'T is very probable that the custom there of casting Malefactours to the Lyons and other wild Beasts to be devoured by them and the custom of setting Beasts to sight with and kill one another in the Theatre might dispose them the more easily to delight in the Sword-sights wherein Men slaughtered one another to the great content satisfaction and joy of the Beholders and so though their hands were not yet they had their eyes in blood and as he that lo●ks on a Woman to lust after her hath committed Adultery with her already in his heart so he that looked on these bloody Spectacles with a desire that one should kill the other and delighted therein when done committed Murther against his Brother in his heart And as 't is said of some that they had eyes full of Adultery so we may say of the Spectatours of these bloody Fights that they had eyes full of Murther Their eyes were blood shot in the worst sense their eyes were full of blood Beloved let it not be so amongst you you are Christians Children of the Father of Mercies your Bosoms are the nest of the Heavenly Dove you expect to follow the Lamb where ever he goes You who before your call conversion were as Lyons Tygres Wolves Bears as cruel as such one to another Put on as the Elect of God bowels of mercy kindness gentleness you who formerly lived in malice envy hateful hating one another now that the kindness and love of God our Saviour towards man hath appeared see that all bitterness wrath clamour and evil speaking be put away from you with all malice be ye kind one to another tender hearted like the good Samaritan not only kind to your Neighbours but even to Strangers and like to the righteous Man in the Text whose character is that he is merciful to or regardeth the life of his Beast FINIS

Man the Beasts and other living Creatures for food but yet with this condition provided always they did not eat Membriun de vivo not like salvage Beasts tear and eat of living Creatures whiles the life was in them but that they should first kill them and pour out their blood before they eat them Arise kill and eat Kill first and then eat Nor were they at liberty in all things as to their cooking or dressing of them Thou shalt not seeth a Kid in his Mothers milk God most wise most merciful would have his People not only abhominate all cruelty to the bruit Creatures but even to abstain from all appearance of it And that he might teach them mercy by his own example that they might be merciful to the bruit Creatures as their Father in Heaven is merciful He ordained them to be offered up upon his Altar but not till they were first slain and their blood in which their life is was poured out at the foot of it God would have no Sacrifice no not of a Beast to be burnt alive upon his Altar Accordingly a good Man who is the Child of God and Image of God the work of his Heavenly Father he will do he will be mild gentle merciful not only to Brethren Neighbours and Strangers but even to the bruit Creatures so saith the Text A good Man a righteous Man is merciful to his Beast 1. He takes care of the life of his Beasts Curat animam jumenti sui Vatablus in providing food convenient for them He gives them their meat in due Season They do not wander for lack of meat nor low or complain for lack of sodder What God gives him sor them that they gather from his hand If God send a Drought and the Fire burn up or devour the Pastures of the Wilderness so that the Beasts groan and the heards of Cattel are perplexed because they have no Pasture the righteous Man their Lord and Master sympathizeth with them is grieved for them and modo suo as God for his People so he for his Cattel in all their afflictions he is afflicted and therefore when the Beasts cry unto him 't is not in the power of his hand to help them what doth he but stretch out his arms and cry unto God for As 't is Joel 1.19 O Lord to thee will I cry for the Fire hath devoured the Pastures of the Wilderness 2. A good or a righteous Man provides Physick for them I mean Remedies for them means to cure them when they are amiss He doth what he can to prevent or else to remove their sicknesses ails and maladies It was a great sin in Pharaoh that he mattered not the threatning and so did not prevent by letting Israel go the grievous murrain on the Cattel in the Field upon the Horses upon the Asses upon the Camels Exod. 9.3 upon the Oxen and upon the Sheep 3. A good Man provides Harbour for his Cattel according to their condition against the weather We read of Jacob that as he built himself an House Gen. 33.17 so he made Booths for his Cattel Yea when God threatned a grievous hail upon Egypt he commanded them to send and gather the Cattel that were in the Field lest they should be slain with the hail and the Scripture tells us He that feared the Word of the Lord amongst the Servants of Pharaoh Exod. 9.18 19 20 made his Servants and his Cattel flee into the Houses and he that regarded not the Word of the Lord left his Servants and his Cattel in the Field 4. As a good Man takes care for Food Physick and Harbour for his Cattel so he hath a care not to overwork them He doth not load or ride or drive them beyond what they are able to bear Hear how careful and tender Jacob was not only of his Children Gen. 33.13 14 but also of his Cattel My Lord saith he to his Brother Esau knows that the Children are tender and the Flocks and Herds with young are with me and if Men should overdrive them one day all the Flock will dy Let My Lord I pray thee pass over before his Servant and I will lead on softly according as the Cattel that goes before me and the Children are able to endure c. 5. He takes care that the weak and tame Beasts be Kept and Defended from the violence of the strong wild and ravenous 1 Sam. 17.34 35. So David when he kept his Fathers Sheep in defence of a Lamb or a Kid slew a Lyon and a Bear 6. He seeks them brings them Home when they have gone astray and have lost themselves So much may be learnt from the Parable Luke 15.4 where we read that he that hath 100 Sheep if he lose one will leave the 99 in the Wilderness and go after that which was lost until he find it and when he hath found it lays it on his shoulders rejoycing A good Shepheard will gather his Lambs with his arm will carry them in his bosom and will gently lead those that are with young when they are out of the way and gone astray unto the Fold and to the Flock Even Saul himself when he found a Kingdom 1 Sam 9 20 was busied in seeking his Fathers Asses that were lost 7. When he is necessitated to kill them he pitties them and doth that office in mercy He was a Tyrant that said he would make his Enemy ut sentiat se mori that he might feel or be sensible of dying And he is but little better that shall torment the poor Beasts when he puts them to death A good Man doth not delight in slaying the Beasts nor doth he seek or use ways to torment them 'T is to the commendation of Mr. Fox that wrote the Book of Martyrs F. H. Book 9. pag. 105. what I read of him in Mr. Fuller namely that he did not use to pass the Slaughter-houses without some sense grief or trouble of mind Macellum ipsum ubi mactantur etiam pecudes vix praetereo quin tacito quodam doloris sensu mens refugiat If the Question then should be what say we to hunting of wild Beasts Is this cruelty And may not a good Man delight in such sport or recreation I answer that some of the Ancients held it unlawful S. Hierom observes that a Hunter is never taken in a good sense In Mich. l. 2. c. 5. and that Ismael and Esau are Hunters There 's a saying also of S. Austin on the 102. Psalm alledged against it Qui venatoribus donant non homini donant sed arti nequissimae nam si homo esset venator non esset non donares honor as in eo vitium non naturam But on the other side the reverend and learned Mr. Perkins allows for recreation the hunting of wild Beasts alledging that place Take us the Foxes Cant. 2.15 the little Foxes that spoil the Vines And another late Writer of