A01974:888
Gods three arrows plague, famine, sword, in three treatises. I. A plaster for the…Gods three arrovves plague, famine, svvord, in three treatises. I. A plaister for the…
Gods three arrows plague, famine, sword, in three treatises. I. A plaster for the plague. II. Dearths death. III. The Churches conquest over the sword. By William Gouge Doctor in Divinity, and preacher of Gods Word in Black-Friars, London.Gods three arrovves plague, famine, svvord, in three treatises. I. A plaister for the plague. II. Dearths death. III. The Churches conquest over the sword. By William Gouge Doctor in Divinity, and preacher of Gods Word in Black-Friers, London.
London: printed by George Miller for Edward Brewster, 1631
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Malice hath no respect to equity or honesty, nor to honour or reputation. It only careth to satisfy its own venomous 1humour, which (as we heard before) can never be satisfied. It is therefore impatient at all delays. It is ready to take all opportunities of doing mischief, whether they be just or unjust: whether there be cause or no cause. And whereas that light of understanding which is in men, even as they are reasonable creatures, might somewhat direct them in points of common equity and policy, malice, like a thick cloud, ariseth before that light, and so obscureth and hideth it, as no direction can from thence be taken. Herein then men offend against the light of nature. For the Heathen Philosophers who had no other light, accounted that 2which was just and honest to be profitable: and nothing but that. Profit is always a companion of honesty: and honesty of profit.
Malice hath no respect to equity or honesty, nor to honour or reputation. It onely careth to satisfie its owne venomous 1humour, which (as we heard before) can never be satisfied. It is therefore impatient at all delaies. It is ready to take all opportunities of doing mischiefe, whether they be just or unjust: whether there be cause or no cause. And whereas that light of understanding which is in men, even as they are reasonable creatures, might somwhat direct them in points of common equity and policy, malice, like a thick cloud, ariseth before that light, and so obscureth and hideth it, as no direction can from thence be taken. Herein then men offend against the light of nature. For the Heathen Philosophers who had no other light, accounted that 2which was just and honest to be profitable: and nothing but that. Profit is alwaies a companion of honesty: and honesty of profit.
- 1End that malicious aim at.End that malicious aime at.
- 2Summa quidem authoritate Philosophi, quicquid justum sit, id utile etiam esse censent. Cic Offic. l. 2. Complex est honestatis semper utilitas, & utilitatis honestas. Amb. Offic, l. 3. c. 14.