Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	hear_v	lord_n	sin_n	15,720	5	5.7661	4	true

Text snippets containing the quad

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

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

my feete how shall I defile them If we forgiue any little wrong that is offered vs especially by our inferiours nay if they doe not patiently endure and quietly put vp any cruell and intollerable iniuries and open wrongs that we do offer vnto them Iniury offered three wayes we thinke our selues both much abused foulie abused whether it be in their body goods or name yea many but vpon a supposed offence will not onely offer iniurie but also séeke reuenge for the same yea euen vnto the death which is a most detestable furie far passing the nature of wilde beasts which spare the bloud of their sexe Therfore saith Socrates Socrat. Reuenge is not in any sort to be vsed nor is it iust to offend any although hee had offered vs wrong for the Lord is the auenger of all such things oppresso in refugium 1. Thes 4.6 Psal 9.9 and defence for the oppressed but we neuer remember it Our heauenly father when he will teach vs this most excellent vertue of mercy bringeth in himselfe as a King to teach vs that it is a princely thing to forgiue for so saith Christ himselfe Mat. 9.13 pro. 21.3 I wil haue mercy not sacrifice that is what care I for your sacrifices as long as your liues and conuersations are wicked and full of pride oppression couetousnesse vsury bribery extortion adultry murder drunkennesse Idolatrie mallice e●…u●e vndooing and deuonring of each other c. Mat. 5.24 6.12 And therefore exhorteth vs vnto reconciliation before wee come to offer any gift else it is but in vaine to pray forgiue vs our trespasses Therefore forgiue thy neighbor the hurt that hee hath done vnto thee ●e●…e 28.2.3.4 so shall thy sinnes bee forgiuen thee also when thou praiest For should a man beare hatred against man and desire forgiuenesse of the Lord hee will shew no mercy to a man which is like himselfe and will hee aske forgiuenesse of his owne sinnes If hee that is but flesh nourish hatred and aske pardon of God who will intreate for his sinnes Psal 103.8 Therefore remember the end and let enmitie passe for misericors clemens est dominus The Lord is full of compassion and mercy whose example wee ought to follow And Pius quotidie miseretur dat mutuum a good man is euer mercifull and lendeth saith the Prophet preferring mercy before iudgment i● his song Psa 37.26 101.1 Iam. 2.13 Luc. 6.13 and mercy reioyceth against iudgement Therefore bee mercifull as your heauenly Father is mercifull For God had rather want the sacrifice due vnto him Chrysost then mercy and reconciliation should bee wanting betwixt thée and thy brother To pardon and forgiue Pittacus is the part of a man to reuenge is the part of a beast Then how many beasts be there now adayes amongst vs who voyde of all mercy pitty or any sparke of compassion séeke not onely reuenge but the vtter spoile subuersion and distruction of their poore neighbours Amos 4.1 and needy brethren who would faine dwell in quiet by them Pro. 3.29 24.15 22.23 Therefore spoyle not his resting place for the Lord will spoile the soule of them that spoile them In Athens there was a Temple dedicated vnto Mercy into the which none might enter that were not helpe-full and beneficiall vnto others which caused the people but especially the Magistrates and men of authority and calling to studie and excercise works of pitty and piety through a desire which they had to enter therein Now therefore if they which had not any knowledge of God nor his word in respect of that which we haue now in the light of the Gospell did so much respect the workes of mercie and compassion pitty and piety for the desire they had to enter into an earthly temple what ought wee to doe for the entrance into the celestiall and euerlasting temple of the Lord and the endlesse habitation in the same 1. Cor. 2.9 where there are such ioyes as no mortall eyes haue seene eares haue heard tongue can expresse or heart conceine The Prophet Dauid asketh Psal 15.1.2.3 quis habitabit in tabernaculo domini Who shall dwell in the holy temple of the Lord and answereth Qui operatur iustitiam neque fecit malum proximo suo He that worketh righteousnesse and hath not done euill to his neighbour None else no. Then what shall become of all tyrants oppressors bloudy builders murderers backbiters standerers biting vsurers bribers extortioners couetous persons that take rewards against the innocent such like as false swearers knights of the post and those that vse false weights and measures surely these and all such without spéedy and vnfeined repentance must néedes fall and be cast downe with that mercilesse churle into hell Luc. 16. who would shew no mercy vnto poore Lazarus as the Prophet affirmeth saying Conuertentur impy in infernum et omnes gentes qui obliuiscuntur dei The wicked shall be turned into hell Psa 9.17 and all the people that forget God who is the fountain of all mercy pitty compassiō Therfore let all bloudy Cains théenish Achans bribing Gehezies couetous Ahabs and Iezebels all Labans and Naballs with all the rable of rent-rackers take héed and remember that Dominus sibi virum pium segregauit Psal 4.3 5.6 the Lord hath chosen to himselfe the man that is godly Sed qui loquuntur mendacium virum sanguinum abhominabitur but abhorreth both the lyer and blood-thirsty man Man is called homo from whence this word humanitas is deriued which signifieth curtesie or gentlenesse for which cause Plato calleth him a ciuill creature Plato by nature sociable and mercifull and therefore saith that Mercy ought no more to be taken away from the nature of man then the altar out of the temple The sinner despiseth his neighbour saith Salomon Pro. 14.21 but hee that is mercifull to the poore is blessed and he that hath pitty on the poore lendeth vnto the Lord who will ●ecompence him that which he hath giuen 19.17 I might alleadge many reasons diuerse arguments 1. ● to mooue vs vnto lous and charity pitty and mercy towards our poore brethren néedy neighbours as first the creation of man after the Image of God wherevnto we owe all honor Psa 2 Gen. 1.26 loue and obedience Secondly the re-establishment into the same Image by his pure grace mercy Thirdlie the contemplation building of this glorious frame of man with the excellent composition thereof in whom the brightnes and grace of God shineth but especially in those whom the world despiseth Further if we did but consider that we are of one mould haue one maker and one God who promiseth to accept as done to himselfe Mat. 25. what good so euer we doe to one of his little ones of whom some for want of succour and reliefe

this no theft nor any deceit at all cleane contrary to Saint Paules rule Rom. 13.8 concerning debters Owe nothing to any man but this Exod. 20 17.15 that yee loue one another and the last commandement thou shalt not couet thy neighbours goods or thou shalt not steale thoose yée which But when the King commeth to take accompt of his seruants vers 23. they shall finde that all such subtill shifts and deceitfull deuises shall prooue but Figge leaues Gen. 3.7 not able to couer their cursed couetousnesse nor yet to defend them from the wrath of him who is scrutator cordis Ier. 17.10 1. Tim. 4.2 the searcher out of their hollow hearts and seard consciences Now if we should apply this to a spitituall consideration it would fitte vs very well for as the Apostle saith wee are all sold vnder sinne Rom. 7.14 1. Ioh. 5 19 and totus mundus in maligno positus est all the world is set vpon wickednesse and as the Prophet saith Psal 14.2 53.2 Corruperunt vias suas abominabile focerunt studium non est qui facit bonum they are all corrupt and become abhominable in their doings there is none that dooth good no not one But here I leaue these and goe forward to the procéedings of mercy Mercy being the most excellent vertue and the ioy of faith the author whereof is God himselfe whose mercy is euerlasting Luc. 1.50 will heare the crye of the afflicted Exe. 22.27 4.31 and wil● neuer forsake them because he is mercifull yea as Dauid saith Prope adest Dominus omnibus inuocantibus eum in veritate Psa 145.18 The Lord is nigh vnto all that call vpon him faithfully he heard Iacob in all his troubles Gen. 35. Exod. 14 1. Sam. 1 Moses when he sighed and groned Anna that barren woman was not forgotten nor Da●iel in the Lions den Dan. 3. 1 3. nor Susanna amongst the wicked Iudges nor the thrée children in the fierie Furnace Acts. 11. nor Peter in prison and so likewise as wee may sée verse 26. by this seruant when hee besought his maister hee heard him and had compassion vpon him Doctrine Wherein wee haue to learne that prayer and humble supplication vnto God is the onely meanes to preserue vs from condemnation for sinne for by that meanes he was forgiuen his debt Quiarogasti because thou prayedst mee vers 32. For so saith the Prophet Dauid Psa 32.6 if a man will be deliuered from his sinnes Pro hoc orabit omnis for this shall euery one pray Aud Saint Peters aduice is Pray God Acts. 8.22 that if it bee possible the thoughts of thy heart may bee forgiuen thee as that godly Father also teacheth saying A te petatur in te queratur August lib. confes 13. cap. vlt. ad te pulsetur sic accipietur sic inuonietur sic aporietur Of thee we must aske at thee we must seeke at thee we must knock so we receiue so we finde and so to vs it is opened which doctrine is cleane contrarie to the vile blasphemous Papists which pray either vnto stocks or stones Images Saints Angels or the Virgin Mary Also here we may sée that by a submissure intercession we must remooue from the Court of Gods iustice vnto the Court of Gods mercy And vpon this second procéeding behold the bountifulnesse of the King who for a few words speaking forgiueth him the debt when he had nothing to pay as we read in the Gospell he dooth not onely grant him that which hee desired Luc. 24.7 which was but forbearance but also much more aboundantly according to the saying of the Apostle Eph. 3.20 he is able to doe aboundantlie aboue all that wee can aske or desire For whereas he desired but onely to be forborne by his humility and prayer he doth obtaine both dylation and remission be doth not onely forget but also forgiue and remit the debt loe here the necossitie and effect of himble prayer And that which is a third thing to bee remembred turn at that time when 〈◊〉 sate vpon his iudgement seate to take a reckoning and strict accompt as the Prophet saith He doth in wrath remember mercy which is a lesson Hab. 3.2 both for Iudges that sitte to heare the causes of poore distressed men and also of great consolation and comfort to all those that are oppressed and heauy laden with the burthen of their sinnes Mat. 11.2 that the nature of the Deitie is thus slowe to wrath and ready to forgiue which is or might bee an example vnto all men but especially vnto great men and Magistrates that they should immitate this King in mercy which is Almighty GOD whose mercy indéed should be the example of ours and our mercy the measure of his For man being a creature made of God after his owne image iust holy good Gen. 1.2 and right by nature framed of the earth and inspired with spirit and life hath his béeing and his well being onely to set forth the glory of his Creator and to speake and do those things which are agréeable vnto him which is to bee mercifull Exo. 22.27 Luc. 6.36 as hee is mercifull Thus we sée the seuerity and bountie of the King Now secondly we are to take a blew how he dealt with his fellow seruant A body would thinke that after his impression of feare that was condenmed to bee sold and contrariwise the great affection of loue and compassion in the King in forgiuing the debt vpon his humble intreatie he would neuer haue forgotten the goodnesse of his maister But we may sée it to be true which the Apostle saith Iam. 4.5 What enuie is There is an euill spirit which lusteth after enuie which is a griefe arising at another mans presperitie with which vice this euill seruant was fowly enfected as there bee many now adayes sick of that disease who grudge and grieue mumble and murmure if they sée any man thriue come to any preferment or haue any good successe in his affaires more then themselues or bee accompted honester then they wee our selues and euery one for his owne part 2. Tim. 3.2 is sick of selfe-loue for we can be content to be well vsed well spoken of and praised yea to haue our faults couered and our offences and debts forgiuen vs without any scrupulositie or quaintnesse both at Gods hand and mans which is a blessed thing as the Prophet saith Psal 32.1 but wee cannot finde in our hearts to mete the same measure againe vnto others notwithstanding our Sauiour Christ in his holy Gospell teacheth vs that with what measure we mete Math. 7.2 it shall be measured to vs againe There is in this part thrée carnall sinnes 1. First he was his fellow seruant of the same estate no stranger vnto him but one that he knew well enough yea a brother which hath matter to stirre vp