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 [Page]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 [Page]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, [Page]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 [Page]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 [Page]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 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 & [Page]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, Quo (que) 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 [Page]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 [Page]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, [Page]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 [Page]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 [Page]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 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 [Page]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 [Page]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 [Page]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, [Page]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 [Page]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, [Page]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, are ready to starue in the stréetes, others pine and perish in prison,Ier 7.5.6. & 22.3. Looke in­to all pri­sons. and all for want of the due execution of iudge­ment and iustice, as well towards the riche as the poore, the creditor as the debtor, wherby the widdow and father­lesse, the innocent and friendlesse, are still oppressed, some time by delayes, some time by demurres, and some time by ad idem in proximum, (which things are good in themselues, but being abused are very bad) and many times bribes blind the eyes of the wise, Exo. 23.15. D [...]u, 16 & peruert true iudgement, but woe vnto the bribers and extortioners. Ier. 22.15. Prou. 18.5. Mich. 3. Pro. 17.22. Did not their fathers liue well and prosper, when they executed iustice without respect of persons? But they haue peruerted all equity, & abhor­red iudgment, and iudged for rewardes: And thus the peoples skinnes are puld and pluckt from their backes: thus they are bought and solde for old shooes:Amos. 8. [...] [Page]and thus they are eaten vp and deuoured like bread, whereas we ought not onely to do good,Psa 14.8 Galla. & shew mercy vnto all men, but euen to them that do vs wrong and hate vs: according to our Sauiour Christs commandement: Loue your ene­mies, blesse them that cursse you, Mat. 5.44 do good to them that hate you, and pray for them that persecute you.

Ioseph was a great person, yet thought it no disgrace to forgiue his brethren.Gen 25.15. 1. Sam. 24 2. Sam. 16 Acts 7.60 Lu 23.34 [...]. pro. 20.28 Dauid a King, did shew mercy vnto his enimie Saul, and forgaue Shemei his of­fence in cursing him, Steuen them that stoned him, and our Sauiour Christ those that put him to death.

Thus we sée it is not onely a princely, but also a most diuine thing to pardon and forgiue our brethren: for the King that here setteth forth him as an exam­ple is God himselfe. Therefore if wee will be honorable, or so accompted, we must learne our termes of honor from our Lord and maister Iesus Christ, & not from the race of cursed Cain, or reueng­full Lamech. And the more honorable that a man is, so much the more it is his [Page]honor, to be most ready to forgiue, and put vp wrong, without séeking reuenge: but as the Prophet saith;Ps. 49. vlt. Eccl. 3 18 Homo in ho­nore non intelliget, sed comparatur immentis quae intereunt, Man being in honor, hath no vnderstanding, but may be compared vnto the beasts that perish; especially when they vndooe their poore brethren, by oppression, suites in lawe, frawde, or imprisonment, for euery light occasion. Nay, without any iust cause,A prouerb. but it is an old saying, Where the hedge is lowest, the beast soonest goeth ouer, and the weakest are soonest put to the worst. Bernard in Can. Therefore I may say with that old Father; If beasts could speake, they would call such wic­ked men beasts, and farre worse.August. For as Saint Augustine saith: Brute beasts do rauen but when they are hungry, and being full do spare the prey. But these beasts, the more they haue, the more they rauen and spoile, whereby it ap­peareth, they neither feare God in hea­uen, King on earth, nor deuill in hell. Crescit amor nummi quantum ipsa pecunia crescit: The loue of money encreaseth as the money it selfe encreaseth: the more [Page]they haue the more they desire, like [...]re, the more wodde the more heate: therefore the couetous mans heart is compared vnto a bottomlesse pursse, which is neuer full: or like the Horse­leche that Salomon speaketh of,Pro. 30.15 16 the graue and the barren wombe, which will neuer be satisfied.

Thus the poore are threshed to death with Flailes, Amos. 1.3 as the Prophet saith: this is the malicious sinne which Dauid prayeth against,Psal. 59.5 saying, Ne miserearis omnibus qui peruerse et inique agunt: bee not mercifull to them that offend of mal­lice: for as Iob saith, fire shall consume their houses. Iob. 15.34

I would that such cruell men, and sée­kers of reuenge, would remember the words and déeds of Philip King of Ma­cedon, who when it was told him that one Nicanor (a néedy fellow) did speake euill of him, because hee neuer did him good, the kings seruants gaue him coun­sell to punish him. Nay quoth the King, not so. I suppose be is a good man, there­fore it were better to search first if the fault be not in vs. The King vnderstand­ing [Page]that Nicanor was a poore man, sent him a rich present, wherevpon after­wards this fellow spake as much good of the king openly for his bountie, as euer he did euill of him for his couetous­nesse. Whereby we sée it is in the power of great men themselues, to cause either euill or good to be spoken of them.

Likewise Antigonus King of Macedon, Antigon. hearing himselfe euill spoken of by sol­diers hard by his tent, came forth vnto them, and said nothing but thus. Good Lord could you not haue gene farther off, to haue spoken euill of me? Thus far off were these two Kings from reueng­ing their owne priuate quarrels, which might be a good example vnto all men of what estate or degrée so euer they bee, how they séeke reuenge against ye poore.

But now tempora mutaneur et nos muta­mur in illis, the case is cleane altred, for euery man (for the most part) will most cruelly reuenge the iniuries done to himselfe, & pardon those which are done against other, yea many times, although they be directly against the law & honor of God.Xenoph. And therfore as Zenophon saith [Page]in his Cyropaedia, let euery one so be­haue himselfe to wards his enemy, as at some time or other hee may thinke to haue him his friend.

Secondly now touching the seruants, wherein we haue 4. things to obserue.

First, that sinne hath the nature of a debt, for so our Sauiour Christ teach­eth vs to pray: forgiue vs our debts, and so sinners are called debtors, as Mary Magdalen was,Luc. 16.5 Luc. 7.47 who had her sinnes for­giuen her, which afore were accompted debts. For the case of the law, it is as an obligation, wherein if the condition be not kept, we do incurre the penaltie.

Secondly, we are to note a diffe­rence betwixt sinnes and debts. For sinnes, which are against God, are com­pared vnto talents: sinnes against our brethren, are but as pence.

Thirdly, the debt is not of one, but of t [...] ̄ thousand talents: hec nō summa, est massa, this is not a summe, but a mas of mo­ney. And as before, we saw the enormi­tie of sinne, so here we may beholde the multitude of our sinnes.

Fourthly, it is said, adductus est, hée [Page]was brought: which bringing, sheweth that he neuer tooke care, or any thought,A secure sinner. how to pay his debt. He eate his meate and tooke his rest, hee liued merily, and quietly, in pompe and pleasure, which is the case of many now adayes, in respect of sinne, wherein 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, [Page]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 [Page]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 [Page]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 ye 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 [Page]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 [Page]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 [Page]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 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 [Page]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, [Page]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 [Page]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, [Page]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 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, [Page]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 [Page]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, at (que) 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 [Page]and make merry with Tabret, Harpe, and Organs,Amos. 6.4and 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 2.6drawing 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,& 5.1.2.3because their riches are corrupt, and their garments Moth-eaten, their gold and sil­uer canckred, and the rust thereof shall be [Page]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. 1.14especially 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 [Page]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 [Page]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 [Page]accepteth the riche and poore all alike,De. 10.17 Iob. 34.19yea 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. 21.3viz. 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. 21.12out 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 [Page]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,& 24.16they 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 [Page]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 [Page]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 [Page]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 ye 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, [Page]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. 4.6they shall perish with the sword, their wiues shalbe widowes, and their children fatherlesse, and as the Prophet saith; their sworde shall goe through their owne throate,Psal. 37.14 15and 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 [Page]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 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 [Page]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 [Page]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 [Page]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 [Page]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[Page]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.

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