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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	account_n	ancient_a	great_a	127	3	2.1249	3	false

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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

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

most securely they are lulled and rocked fast a sléepe yet their case is most dangerous and most lamentable and nothing else but that which our Sauiour Christ speaketh of in the Gospel Fortis sic omnia possidet Luc. 11.21 the strong man possesseth all things so in peace as for example Simile a Captaine hauing quiet possession of a castle or strong hold what néedeth he to make any broiles or brabbles euen so it is with our aduer sary the Deuill ●…c omnia possidet doth so quietly possesse the hearts and mindes which are as the Castles and holdes of many couetous wretched worldlings and hath so rocked them a sléepe in the Cradle of Securitie that they neuer make any accompt of many sinnes which they dayly commit both against God man especially of pettie sinnes as iesting scurrulous talke wantonnesse idlenesse and riotous expences c. for the which they scorne to be controuled or admonished of by any man which is a token of reprobation for let all such know that as many small drops of raine do make a great floud able to drowne both horse and man so many small sinnes do make a great and dangerous deluge able to drowne both body and soule Therfore saith the Psalmist Psa 38.18 Cogitabo et anxius ero pro peccato I will confesse my wickednesse and bee sory for my sinne And 32.6 confessionem faciam de peccatis meis domino et tu remisis●● iniquitatem peccati mei I will confesse my sinnes vnto the Lord and thou forgauest the wickednesse of my sinne According to that saving of Augustine August Audiui regem dicentem peccani Domino et Prophetam respondentem transtulit dominus peccatum tuum a te I heard the King say I haue sinned against the Lord and the Prophet make answer the Lord hath taken thy sinnes from thee Therefore the wise mans aduise is Pro. 6.8 if thou bee surety for another humble thy selfe and vse all meanes to discharge the debt till then giue thine eyes no sléepe But this fellow taketh no such order but was secure and carelesse and so was fit to be brought Such is our securitie in respect of sinne we take no thought for it we neither striue by prayer against it before we commit it nor yet are we humbled after it but many are such as Salomon speaketh of Pro. 2.11 Qui letantur cum male fecerint et exultent in rebus pessimis they are glad when they haue done euill and reioyce in things most wicked Simile vntill God by some crosse or affliction by some meanes or other bring vs vnder an arest Such may fitly be compared vnto théeues in a Iayle who neuer remember the assises vntill the iudge come riding in at townes end Nay rather like condemned felons who fall merilye to gaming sport and pastime with the halters about their necks wherewith their breath must bee stopped Euen so many secure sinners neuer thinke on their ende vntill vgglye Death arrest and seize vppon them and what is this but euen the Oxe to the slaughter Pro. 7.22 and the foole to the stocks neuer thinking of death or punishment which is a most wofull case the Lord amend it There is also an other kind of sinners A desperat sinner who being but weake in minde and conscience not well acquainted with the swéet promises of the gospel being prick●d in conscience with the burden of their sins then remembring the cursse of the law due for the same which no man is or euer was able to beare but only our Sauiour Christ alas what a miserable case are these in let them remember that at what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart Eze. 18.21 the Lord will blot them out of his remembrance that the seruants Lord had compassion and forgaue him the debt as soone as hee humbly beseeched him La●●an 27. verse Now for the two procéedings and first of Iustice Iustice as saith Lactantius in respect of God is called godlinesse but in respect of our selues our dealings with men Cicero it is taken for an equall distribution of right of lawes and as Cicero saith it is a perpetuall and a constant desire and good will to giue euery one his right and his owne especially as the party is greater chiefly the King must haue his right but in respect of God and the duties which we are to performe vnto him if he should take an accompt of vs Iob. 9.3 wee are not able to answer him one of a thousand and as the Psalmist saith Si niquitates obseruaris domine quis consistet Psal 103.3 If thou shouldest bee extreame to marke what is done amisse O Lord who may abide it Then if not able to pay which was the case of this seruant all his goods must be praised and sale must bee made according to the law but not as many vnder Sheriffes and common Bayliffes doe often times in the countrie with poore mens goods Nota quam iniuriam in sons ego ipse bis sustuli imo omnia omnin● perdidi playing swéepe-stake for their owne aduantage and gaine whereby the poore debtor his wife and children are vtterly vndone because his goods are praised and sold not at a quarter the rate which they are worth and neuer can haue them againe of which hard dealings I haue béene Occulatus testis but as Elisha sayd to the poore widdow 1. Reg. 4.7 sell thy oyle and pay thy debts and liue vpon the ●est So doth the King command him his wife and children and all that he had so be solde and payment to be made vers 25. which were a happy course for many poore men which commonly pine and perish in prison by the cruelty of the creditors there spending that little which they haue and at length there leauing their liues as Snakes doe their Hackles in old hedges whereby the leannesse of impouerished persons make fatte prisons and Iaylers Gentlemen where ten shillings a wéeke for a bare Chamber and a bed-stead is nothing where seuentie pound a yeare for a drunken Taphouse is but a little else how should the rent of a Iayle bee at a thousand pound a yeare But ad rem I know this lawe of sale which the King commanded to bee made nor the doctrine thereof neither tasteth well in the mouthes nor is it pleasant in the stomackes of those whome wee in plaine English call Bankrupts who vpon credit will take vp as much money and goods as they can gette into their hands and then breake as they call it with their Creditors contrary to their promise bonds faith and all honestie taking vp their lodging in Ludgate or some Sanctuarie and there liuing in ease and pleasure letting out their money to Vsury with a bad conscience paying their Creditors with two shillings in the pound or some such matter thinking

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