Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	lord_n	redeemer_n	2,002	5	9.8210	5	false

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

banquet and feast and let them statue in the stréetes nay vexe and trouble whip punish and cast them in prison and there to let them pine and perish shall not the very Heathen that neuer heard of God rise vp in iudgement at the last day before that iust Iudge to accuse and condemne vs as théeues Church-robbers and murderers but especially such as maintaine their vaine delights and filthy pleasures with the goods of the poore and patrimonie of Christ towards whome the distribution of our owne wealth ought to be exionded both by the law of God and man shall not our owne consciences also accuse vs and be as mille testes a thousand witnesses against vs when it shall be sayd vnto vs Luc. 16.2 redde rationem come giue an accompt for our selues Adam vbi es where art thou Cen 3.9 and how hast thou walked in my commandements an accompt for our bodyes if they haue beene kept as the temples of the holy Ghost 1. Cor. 6.19 an accompt of our soules 1. Pet. 2.25 Reu. 22.12 Mat. 12.36 Wisd 1.9 if they bee fit to appeare in the sight and presence of the great sheepheard an accompt for our workes words and thoughts and also an accompt how we haue vsed our brethren Cain vbi est frater tuus Abel Gen. 4.9 where is thy brother if there be à discite ex me learne of me by the riche glutton that fared diliciouslie euery day Lu. 16.25 neglecting the miserable estate of poore Lazarus what are all oppressors of their poore brethren to expect at the dreadfull day of iudgement but euen with most sorrowfull sobbing sighes and mournefull moanes fall a wishing that they had neuer vsed such hard dealings and cruell oppression towards their poore brethren and fellow seruants but alas now it is too late Therefore when a man hath had forgiuenesse at Gods hands for his sinnes to forgiue our brother and fellow seruant in like sort is not a matter of guift but of dutie non opportuit oughtest thou not vers 33. Yes surely hauing receiued mercy thou art bound to shew mercy if thou haue ten thousand talents forgiuen thée oughtest not thou to forgiue an hundred pence Couetousnesse and Crueltie alwayes companions yes certainly but here wee may plainly sée that couetousnesse and crueltie are alwayes companions for if the King that cannot offend thée but thou him shall forgive thée oughtest not thou to forgiue thy fellow seruant whom thou maist offend and so stand in néede of his mercy In as much therefore as thou hast not done as thou oughtest to haue done Ex are tuo te iudico Lu. 19.22 I iudge thee out of thineowne mouth for as Salomon saith hee that findeth friendship ought to shew himselfe friendly againe towards others Pro. 18.24 Now for the conclusion the last verse 35. as I sayd is the key for the opening of this parable and it lays vs all in this dutie God is our King and we his subiects we become his debtors by our sinnes and as we looke to haue forgiuenesse at his hands so wee must forgiue one an other For as Saint Paul saith this was not written for Abraham onely Rom. 4.23 that hee was iustified but also for all the faithfull so likewise this parable we must apply vnto our selues For the point of forgiuing 1. First wee must know it is simile regi like a King Pro. 20.21 God our heauenly Father and King commandeth this dutie as an honorable thing that we be ready to forgiue as wee would haue GOD forgiue vs and doth accept it as done vnto himselfe Mat. 25.40 whatsoeuer wee doe vnto his poore members whom he calleth his little ones and his brethren 2. Secondly as I forgaue you is a matter of dutie and equitie and not of equitie onely but also of Iustice non oportuit oughtest thou not séeing thou hast receiued mercy yes verily thou art bound to shew mercy 3. Thirdly in respect of the reward for hee that sheweth mercy shall be rewarded with mercy Yea in the kingdome of heauen as our Sauiour saith Mat. 9.41 For God is not vnrighteous that hee will forget your workes of mercy therefore bee mercifull after they power Heb. 6.10 Tob 4.8 Luc. 6.13 for in so dooing thou shalt not onely obteine forbearance but also an acquittance of thy debt 4 Fourthly for the punishment of beeing mercilesse for whereas before God was milde 〈…〉 hee will bee wrothe whereas before hee was condemned to be solde onely now hée shall bee grieuously tormented vntill hee haue the whole due verse 34. a most heause and 〈…〉 horrible sentence for mercilesse men to thinke vpon The Prophet Ps 118.12 his enemies shall come about him like Bees not waspes because hes gathered hony from them so there is profit to bée reaped from our enemies but the profit that we shall reape by this Christian charitie is wee shall as it were make God bound vnto vs by forgiuing It is that which some note vpon the words of the Psalmist where ●e saith re●●mber mee according to thy word Ps 119.49 wherein thou hast caused mee to put my trust that is wee conuent thée O Lord vpon thy promise to forgiue vs our trespasses because wee haue forgiuen our brethren their offences Now therefore if the reward will not serue to stirre vs vp vnto this dutie of mercy towards our poore bretheren then the punishment must which neuer faileth viz. sic faciat vobis so hee shall doe vnto you And if some perhaps vnderstand it not quando adductus erit when hee shall be brought hee shall vnderstand that hee hath not onely lost the reward but also incurred the punishment from the which the Lord and Father of all mercy vouchsafe to deliuer vs for his sonne Iesus Christ his sake our onely Sauiour and redéemer To whom with the holy Ghost thrée persons and one God be all powre and glory praise and dominion now and for euer world without end Amen

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

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