Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justice_n	king_n	lord_n	2,858	5	3.8642	3	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

the riche and poore all alike De. 10.17 Iob. 34.19 yea the Prince no more then the peasant but hearkneth and heareth Mal. 3.16 Exo. 22.23 Eccle. 35. yea and reuengeth the wrongs done vnto the poore oppressed bee they widdowes fatherlesse friendlesse or comfortlesse or any wayes distressed Ier. 21.12.13 which is more acceptable to him then sacrifice and to do iustice betimes in the morning Pro. 21.3 viz. without any delay which is the bane of many a poore mans cause and the very shipwrack of him and his Wisd 6 for a great Iudgement shall they haue that beare rule ouer the people Therefore deliuer the oppressed Ier. 21.12 out of the hands of the oppressor least the wrath of the Lord goe out like fire and burne that none can quench it because of sinne and wickednesse 4. Fourthly the iust iudgment of the King vpon him for his cruelty towards his fellow seruant for whereas before hee condemned him to bee solde onely now hee condemneth him to be tormented Now wee sée that his iudgment is more seuere then it was before whereby we haue to learne that God standeth otherwise affected to a mallicious and mercilesse sinner then to one that is but a bare sinner such an one as falleth through weaknesse and imperfection for there is great difference betwixt the infirmities of Gods children and the vnregenerat for although the godly fall through infirmity Ecc. 19.16 yet they striue against sinne before they commit it and are sorrowfull for it afterwards but the wicked neither labour by prayer against it neither are they grieued nor humbled afterwards Pro. 2.14 but as Salomon saith potius letantur cum male fecerint et exultent in rebus pessimis 24.16 they are glad when they haue done euill and reioyce in things most wicked pius labitur in domo sed non a domo the godly slip and fall in the house but not out of it they rise againe but the wicked play as one that breaketh his neck and neuer riseth againe the godly haue the reliques of sinne remaining in them but not the kingdome of Sathan reigning in them Rom. 6. but as for malicious sinners the world was neuer so pestred with them Mallicious sinners as it is now a dayes against whom the Prophet prayeth with imprecations that the Lord will not bee mercifull vnto them because they sinne of malicious wickednesse Psal 59.5 1.1 such are all that sitte in the seate of the scornefull that snuffe and puffe when they are told of their sinnes which is a token of reprobation and contrary wise a signe of the child of God when we can say with Dauid percutiat me iustus 141.5 redarguat let the godly smite me friendly and reprooue me as Nathan reprooued him for Vrias wife 1. S● 12.7 which hee although a King tooke very patiently and cryed peccaui a good example for all men Malicious sinners also are all Ahabs and Iezabels and Nebuchadnezzars such couerous cormorant Caterpillers and Church-robbers as will neither suffer ●oore Naboth to enioy his Wineyard nor the Minister his Tithes quietly whereby Gods people are not onely robbed of both temporall and spirituall foode life and soule but also God of his honor and glory For take away liuing and maintenance take away both life and learning take away learning and take away preaching and take away preaching and then what followeth but all disorder and confusion for where there is no vision viz. preaching Pro. 29.18 there the people perish by famine the people faint and dye Amo. 8 11 but no famine so gréenous as that of the word of God which bréedeth and bringeth the leannesse faintnesse and famishment of the soule Psa 106.15 Yet such fellow seruants this world is full of who although they haue no Réede neither of Naboths Wineyard nor Church-liuings appointed ad pios vsus to godly purposes yet they will throttle their fellow seruants for them and such malicious sinners are also all that know a matter to bee naught and yet will take part with it and mony to defend it as many of our lewd vnconscionable Atturness and pelting pettifoggers doe and so bee they that take money and neuer speake a word in a mans cause and such be those that iustifie rhe wicked and condemne the innocent either for feare fauour Pro. 18.5 17.15 bribes or rewards which as Salomon saith is abhomination vnto the Lord with many more as keepers backe of the hyrelings wages and common blasphemers and such a mallicious sinner was this euill seruant in dealing so cruelly with his fellow and yet not so cruell as many now adayes which cast their poore brethren in prison without any iust cause taking all their liuing from them wherfore it may be said vnto such kinde of fellowes as that Father saith Si in ignem mittendus est Aug. Mat. 3.10 quia sua non dedit vbi put as mittendus qui aliena rapit if he shall be cast into the fire that hath not giuen of his owne vnto the poore whether shall h●● bee cast that taketh theirs from them if there be an ite malidicti a goe yee cursed for them that doe not visit and comfort those that are in prison without succour and reliefe what remaineth for them that voyde of all compassion cast them into prison there kéeping them continually without conscience feare of God or shame of the world Our inferiors saith one Father do so looke for our mercy Greg. Naz. de pauper as wee at time of néede doe looke for Gods mercy Therefore if a sinner that hath obtained mercy at Gods hands many sundry wayes both in temporall and spirituall blessings in so much that hee wanteth nothing that his heart can desire and then be mercilesse vnto his brother that humbly intreateth him to forbeare him a little and will not forgiue him a light offence but beyond all Christianitie will take him by the throate vers 28. vexe and trouble him laye friuolous actions vpon him cast him in prison and so vndoo him his poore wife and children as the manner of many mercilesse men is now adayes whereby they can neither doe their dutie to God nor man with any quiet conscience in their place and vocation God will he wrathfully displeased and reuenge the same Exod. 22 23.1 Thes 4.6 they shall perish with the sword their wiues shal be widowes and their children fatherlesse and as the Prophet saith their sworde shall goe through their owne throate Psal 37.14 15 and all for casting downe the poore and needie Loe thus will God plague all cruell and couetous oppressors This made Plato say Plato that where there are beggers in a towne there are théeues and Church-robbers Now therefore if wee that beare the name of Christians acknowledging the poore our debtors and néedy brethren to be the members of Christ are not ashamed to

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 Fiat voluntari●m quod futurum est necessarium offeramus Deo pro munere quod pro debito reddere tenemur Chrysost hom 10. in Mat. BY IOHN HOSKIN Minister of Gods holy word student in Diuinitie AT LONDON Printed by G. E. for Iohn Wright 1609. To the right honorable his very good Lord and patrone Henry Fynes Knight Lord Clinton and Say Earle of Lincolne Io Hoskin wisheth health honor and happinesse in this life and in the life to come eternall felicitie ENtring of late right Honorable into some extraordinary consideration of the common cruelty and horrible oppression dayly committed by many couetous cormorants and cankred Catter-pillets of this most miserable age wherein we liue who delight as the Prophet saith in nothing but in ioyning house to house Isa 5 8. and field to field till the poore can get no habitation except it be in some prison or other where some of these wicked wretches will not stick to say they liue better then they do abroad Indeed as some of them vse them and then waying with my selfe how vile a monster nay how heinous and hellish an Hydra Psal 36.5 108.4 Gen. 1.26 Barbarous Cruelty is both in the sight of God whose mercy is greater then the heauens and in the eyes of good men made after his owne Image which is many wayes more practised and put in execution now in the light or the Gospell amongst the professors of the same which beare the name of Christians then euer it was either in the time of darkenesse and ignorance or amongst the Heathen that neuer heard of God Wherfore beeing fully perswaded that your Lordship is both a professed foe and an open enemie to all bloud●e Cains and couetous Ahabs that any way seeke the subuersion of their poore brothers or neighbors spirituall or temporall either by might or pollicie I therefore being minimus apostolorum whose arrowes are feathered with foule Misfortune and whose sunne-shine of prosperitie and warme dayes of well-fare haue beene Eclipsed with the black clouds of cruelty and nipping frosts of nine yeares most pittilesse imprisonment haue not onely enterprised to pen this simple tract of the euill seruant toward his poore fellow Mat. 18.23 but also presumed to present the same vnto your honorable view and Christian consideration supposing no man more worthy then your Lordship of a farre fairer peece of worke then it is not doubting but your honor will vouchsafe not onely to acce●t thereof as the poore widdowes mite with as much kindnesse as I offer it with good-will but also defend it vnder the shadow of your shelter whereby it shall bee safe from the in●ection of infamous tongues And although I haue not streined vp my strings to any high pitche whereby to make any great sound fine melody or musicall harmonie with Orpheus Harpe to moue dumbe yea senslesse creatures as it were to listen therevnto so foming out the frothe of mans wisdome in making a great shew of learning for that is not the marke I shoote at but onely the saluation of mens soules for whom Christ dyed Therefore according to the capacitie of the common sort I haue tuned mine instrument with Hyparchyons Pipe to play by the plainest mood at the lowest Key and sweetest sound thereby to mooue reasonable men if it might be to learne some-thing towards the saluation of their poore soules because wee are not sent to Preach with wisdome of words 1. Cor. 1.17.27 14.19 for fiue words to edifying is better then ten thousand not vnderstood Wherein if I haue any wayes passed the bound of modestie whereby to offend your Lordships patience or committed any thing distastfull to your honorable conceit I most humbly craue pardon for the same attending to receiue the punishment due to mine imperfections But if I haue pleased the least part of your Lordships good liking I shall most happily rest contented at the dore of your deuotion and lowest step of your footestoole And so leauing the crew of all cursed Caines and all couetous Ahabs with all such canker-wormes of crueltie and mercilesse misers in the midst and maine sea of their monstrous mallicious mindes and your Lordship as a most worthy pillar and protector of all poore oppressed persons to weede out the wicked and defend the innocent with the sworde of Iustice whereby Mercy and Charitie may bee well planted the Kings Maiestie the better preserued the common wealth best gouerned and God most of all glorified I most humbly take my leaue From the Fleete 1608. Your Honours poore distressed in all Christian dutie euer to be commanded IO HOSKIN Minister of Gods word ● yeares prisoner To the Christian Reader I Beseech you by the mercies of God in his sonne Iesus Christ and by all the Christian kindnesse which I hope to finde at your hands to perswade your selues that what so euer I haue set downe in this simple Treatise is rather to describe the nature of cursed Cruelty then to taxe any man with the infection of that pestilent disease and hellish humor The labour is but short the Sence plaine whose substance I referre eyther to the censure of your courteous discretion or kindnesse of your gentle correction and so with my vnfeined loue to your good desert I rest as cause shall require Yours euer in the Lord IO HOSKIN The Parable of the king and his euill seruant Math. 18.23 The kingdome of heauen is likened vnto a certaine King which would take an accoumpt of his seruants ACcording to the obseruation and writings of the learned and antient Fathers there are seauē soeciall Parables of great consolation and comfort declared and set downe by our Lord and Sauiour Iesus Christ at seuerall times in the holy Gospell Amongst the which this touching the forgiuenesse of ten thousand Talents is one of the chiefe wherein the holy spirit of GOD doth not onely breath this but with-all doth teach vs a most necessarie dutie of Christian charitie which the Heathen knew not and many that beare the name of Christians say they know but will neither vse nor practise towards their poore bretheren which the Apostle calleth forbearing and forgiuing one another Which is so necessarie a disposition Coll. 13.3 as that our Sauiour Christ the author thereof doth annexe and ioyne it vnto his prayer in the holy Gospell saying Except yee forgiue men their trespasses Mat. 6.15 your heauenly father will not forgiue you The occasion hereof was the question which Saint Peter mooued vnto our Sauiour Christ verse 21. How oft shall I forgiue my brother vnto seauen times wherein he presumeth two things 1. First that men must