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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	great_a	king_n	lord_n	8,214	5	3.8032	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03713	A sermon vpon the parable of the King that taketh an accompt of his seruants Math. 18. 23. Wherein is declared, the iustice, mercy, and seueritie of God: the crueltie of man, and his reward for the same. Rising vpon St. Peters question to Christ, viz. How oft shall I forgiue my brother? seauen times? 21. vers. [...] By Iohn Hoskin, minister of Gods holy word, student in Diuinitie.	Hoskin, John, minister of Gods holy word.	1609 (1609)	STC 13838; ESTC S121139	21,695	60

forgiue 2. Secondly that they must forgiue more then once For there is a generation in the world that come of the séede of curssed Caine such as Lamech was who will put vp no wrong nor as they say do no right but will bee reuenged like him seuentie times seauen times Gen. 4 24 Rom. 2.4 scoffing as it were at the long sufferance of God in not punishing Cain for killing his brother Abell As though God would suffer him to murther his brother and not be reuenged of such monstrous cruelty Yes mihi vindicta ego rependam vengeance is mine Ro. 12.19 and I will repay saith the Lord. 2. Secondly the Apostle presumeth that a man must forgiue more then once because the Heathen that knew not God would forgiue once but no more who condemne many that beare the name of Christians and professe the Gospell yea such as ought to be examples of loue and charitie vnto others who will not forgiue any one iniurie be it neuer so small but will be reuenged one way or other Quoque iure quaque iniura either by law or by violence for euery trifle nay as Tully saith Nonnulli agrediuntur ad iniuriam faciendum vt adipiscantur ea quae concupierunt There be some that enterprise to doe iniurie that they may obteine those things which they couet and desire cleane contrary to the word of God which commandeth all men to do as they would be done vnto Mat. 7.12 But hij petunt inferas vt discant verum esse in morte Ambro● quod in vita credere noluerunt These goe to the Deuill that they may learne it to bee true at their death which they would not beléeue all their life time Againe there be some that thinke that Peters meaning is by this question to learne of our Sauiour Christ whether a man hauing forgiuen seauen iniuries may afterwards be reuenged if occasion be offered Others thinke his question is as if he said it is too much shall I forgiue till seauen times but our Lord and maister Christ the true patterne of Christian charitie answering this his question excéedeth Peters expectation saying not seauen times but seuenty times seuen times which is 490. vers 22. Doctrine The doctrine whereof teacheth vs thus much viz that all such as belong vnto Christ should be as bountifull in mercy forgiuenesse loue and charitie as Lamech professed he would be in reuenge mallice wrong and cruelty For by mercy loue and charity wee are knowne to be the Disciples of Christ and children of God Ioh. 13.35 But by reuenge and crueltie the very impes of hell and dat lings of the Deuill Iam. 2.13 for there shall bee condemnation mercilesse to him that sheweth no mercy 2. Doctr. From hence also we learne that it is no wise mans course to determine how farre we should extend our mercy for saith our Sauiour Christ thy mercy is the measure of ioy sicut et ego tibi euen as I had pittie on thée vers 33. so should we But such as would haue a certaine number set downe how oft they should forgiue their brother and a proportion for practising of their mercy desire that GOD should forgiue them a certaine number of times afterwards powre downe his anger and heauie wrath vpon them The Key of the opening and vnderstanding of this Parable Expositio at diuisio is vers 35. where the King is the heauenly father we the seruants The debt sinne and the fallow seruants our poore neighbours and Christian bretheren In this Parable as the antient Fathers doe note there are two parts a white part and a black viz. a good example to be followed and a bad to bee eschewed and auoyded as wee are exhorted by the Prophets Eschew euill and doe good Psa 34.13 Isa 1.16.17 seeke iudgement releeue the oppressed c. Or if we diuide it after the King himselfe there we may behold Ro. 11 22 both the bountifulnesse and seueritie of God 1. First the great mercy and bountie of the King in forgiuing his seruant a debt of ten thousand Talents 2. Secondly his seueritie in turning his debt vpon his bead who hauing bin forgiuen a great debt would not forgiue his fellow seruant a small debt The white part In the former part there are two things to be considered 1. First the persons which are two 2. Secondly the procéedings which are of iustice The procéedings according to iustice are declared in the 25. ver where it is said because he had nothing to pay his Lord commanded him to bee sould c. The procéedings according to mercy vers 27. his Lord had compassion and loosed him and forgaue him c. Either of which I could wish were executed now adayes amongst vs that beare the name of Christians professe the Gospell for then there should not so many poore men pine and perish in prison to the vtter vndooing of their wiues and children for euer Whereby we may sée euidently that the procéedings of mercy which consist in our imitation and which we ought to practise are vtterly neglected and abolished 1. In the black part first we are to obserue The blacke part how the euill seruant being forgiuen behaued himselfe towards his fellow seruant which is to be séene vers 28. 30. Taking him by the throate and casting him in prison 2. Secondly how he was serued for his barbarous most cruell dealings which also consisteth of two parts 1 First in respect of his fellow seruants 2. Secondly in respect of his maister Generally we are to learne obserue thus much that this is a plaine mirror of Gods great mercie and goodnesse who requireth nothing of vs but what he first performeth towards vs as the Apostle saith in hoc comendar charitatem Rom. 5.8 in this God seeteth out his loue towards vs that when we were sinners Christ dyed for vs. And therefore it is but equall dealing that we should after his example shew mercy vnto our brethren and we must not onely doe to an other as we would haue others doe to vs which the law of nature teacheth vs to bee equall but as wee would haue God do vnto vs. For wee must forgiue our brethren not onely as wee would haue them forgiue vs but as we looke and hope to be forgiuen at the hands of Almighty God Now for the persons and first for the King which is Almighty God who setteth out himselfe in the Scriptures by sundry resemblances as to an husbandman a Sheepheard Math. 13 Ioh. 10. a ●isher a Merchan● and here a King And in this there is a very déepe reach for our nature is so bewitched that many times we thinke that the practise of godly and Christian vertues will vtterly disgrace vs as it is gathered by the ancient Fathers vpon the Canticles where it is said Can. 5.3 I haue put off my coate how shall I put it on I haue washed

compassion especially in any man that hath any sparke of Christianitie in him God cannot offend man yet he forgineth man but man may offend man and yet will not forgiue man hee might after offend his fellow seruant and therefore ought to forgiue him before he did it 2. Secondly the debt was no great matter but an hundred pence and therfore he might the more easily haue forgiuen it for as much as GOD forgaue him a great mas of mony 3. Thirdly this debt he will not forgiue although it be but small but requireth it after a most inhumaine and sa●age manner taking him by the throte and saying pay mee that thou owest vers 28. To the which wee adde thrée parts more 1. First going forth but euen from the presence of his Maister as soone as hée had béene forgiuen hée beginneth to bee vnmercifull that hauing receiued mercy at Gods hands he is so cruell to his fellow seruant that addeth a great heynousnesse vnto his crime 2. Secondly in that his fellow vseth the same meanes to him which he vsed vnto God viz. I pray thee haue patience quiarogasti because thou prayedst mee was the reason why the Lord forgaue him yet he will not forgiue his fellow who vsed the same words vnto him 3. Thirdly non moueri saltem consciontia not to be mooued one whit in conscience is a hainous fault but especially not to bee mooued with the example of a King that hath dealt so gratiously with him that is a great wickednesse hee is not onely cruell but also wicked and vnkinde euen in that wherein hee had found kindnesse which also addeth very much to his fault for our Sauiour Christ saith Cui multum remittitur to whom much is forgiuen she loued much Luc. 7.49 Hée had a great debt forgiuen him and therefore ought to haue shewed his loue in like sort vnto his fellow seruant in forgiuing him his debt according to our Sauiour Christs commandement goe thou and doe likewise Lu. 10.37 For his fellowes debt was but a small summe an hundred pence and ought therefore the rather to mooue him to haue béene pittifull but he is neuer the better Euen as many now adayes to whom the Lord hath shewed great mercy in giuing them great aboundance and much enerease frumenti vini atque olei Psa 4.8 or corne wine and oyle as the Prophet saith Yea the wicked liue and waxe old and growe in wealth Iob. 21.7 8. c. their seede is established in their fight their houses are peaceable without feare the rodde of GOD is not vpon them their Bullocke gendreth their Cowe Calueth and faileth not their Children daunce and make merry with Tabret Harpe and Organs Amos. 6.4 and spend their dayes in wealth Lying downe vpon their beds eating fatt Calues and Lambes singing to the Violl and drinking wine in bowles but no man is sory for the affliction of Ioseph Nay as the Apostle saith more then this and farre beyond the cruelty of this man towards his fellow seruant many riche couetous wretches appresse the poore by tyrannie Iam 2.6 drawing them before the Iudgment seate clapping them vp in prison taking all their liuing and maintenance from them which this euill seruant did not and so voide of all compassion and mercy kéepe their poore neighbours there till gentle death baile them out of their bloudie fingers thus reproching him that made them Pro. 14.31 Iam. 2.7 and blaspheming the worthy name after which they are named Therefore why should they be honored that thus dishonor God but euen weepe and howle for the miseries that shall come vpon them 5.1.2.3 because their riches are corrupt and their garments Moth-eaten their gold and siluer canckred and the rust thereof shall be a witnesse against them Math. 6.16 and eate their flesh as it were fire thus they shall haue their rewarde so that as the Philosopher saith the soule is lost Plato that delighteth in couetousnesse Thus we sée how he dealt with his fellow seruant Now a word or two how he was dealt with all for his barbarous cruelty towards his fellow seruant 1. First his other fellow seruants were greatly mooued at his vnmercifull dealings insomuch that they accuse him to their maister for indéed man who is the principall worke of nature Psa 8.5 crowned with glory and worship and for whose sake the very Angels are sent to minister Heb. 1.14 especially for such as shall receiue the inheritance of saluation by nature loueth mercie knowing there is no man but shall haue néede of mercy as the same Apostle affirmeth Omnes sunt peccatores deficiuntur gratià Dei Rom. 3 2● psa 14. 69.30 70.5 Iam. 1.19 All are sinners and stand in need of Gods grace as the Prophet plainelye prooueth throughout the Psalme But God our heauenly Father the Fountaine of all mercy who is slowe to wrath as the Apostle saith hateth all crueltie especially this cruelty which the very Heathen which neuer knew God nor his lawes could not endure viz. poutem frangere quem ipse transisti to breake and pull vp the bridge after himselfe hath escaped that no man else may escape but bée drowned this is a great and a most sanadge cruelty Now his fellow seruants bring in their verdict against him for his discourtesie and monstrous inhumanity 2. Then commeth in the second point viz. that the King is altered and his minde cleane changed for whereas before there was no signe of anger at all in him but extended his great fauour towards him in forgiuing him the debt verse 27. now his mercye is turned into méere and seueare Iustice and his good-will into extreame wrath 3. Thirdly whereas before he vsed no hard spéeches nor any vnkind words vnto him Doctrine now he calleth him lewd and euill seruant vers 32. wherein wee are to take héede how we incurre the Lords displeasure by any hard and cruell dealings towards our debtors or poore brethren 1. Pet. 4.8 For euen as mercy couereth a multitude of sinnes euen so cruelty in not hearing their complaints and not shewing mercy incurreth the wrath of God 1. The. 4.6 Deu. 16.19 For hee shall crie himselfe and not be heard for the Lord is the auenger of all such things A good Caueat for Magistrates and all such as to whom the hearing and deciding of poore oppressed mens causes doth appertaine that they be neither partiall on the one side nor the other for rewards pitty feare or any fauour but Iudge the people with righteous iudgement whereby the integritie of ancient Justice may be preserued and not like vnto certaine Lacedemonian Ephori tetchlesse Magistrates that heard mens causes as they say with their haruest eares nor yet like Adrianus the Emperor that cast all the supplications of his poore petitioners into the water before their faces but euen like the LORD himselfe the Iudge of all Iudges this King who accepteth