A SERMON upon the Parable of the King that taketh an account of his servants. Math. 18.23. Wherein is declared, the justice, mercy, and severity of God: the cruelty of man, and his reward for the same. Rising upon St. Peter's question to Christ, Viz. How oft shall I forgive my brother? seven times? 21 verse. Fiat voluntarism, quod futurum est necessarium, & offeramus Deo pro munere, quod pro debito reddere tenemur. Chrysost. hom. 10. in Mat. BY JOHN HOSKIN, Minister of God's holy word, student in Divinity. AT LONDON Printed by G. E. for john Wright, 1609. To the right honourable his very good Lord and patron, Henry Fynes Knight, Lord Clinton and Say, Earl of Lincoln, Io: Hoskin wisheth health, honour, and happiness in this life, and in the life to come eternal felicity. Entering of late (right Honourable) into some extraordinary consideration, of the common cruelty, and horrible oppression daily committed, by many covetous cormorants, and cankered Catter-pillets, of this most miserable age wherein we live, who delight (as the Prophet saith) in nothing but in joining house to house, Isa. 5 8. and field to field, till the poor can get no habitation, except it be in some prison or other, (where some of these wicked wretches will not stick to say, they live better than they do abroad. (Indeed, as some of them use them,) and then weighing with myself 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 than the heavens) and in the eyes of good men (made after his own Image) which is many ways more practised and put in execution, now in the light or the Gospel, amongst the professors of the same, which bear the name of Christians, than ever it was, either in the time of darkness and ignorance, or amongst the Heathen that never heard of God. Wherefore, being fully persuaded that your Lordship is both a professed foe, and an open enemy, to all bloody cain's, and covetous Ahabs', that any way seek the subversion of their poor brothers, or neighbours, spiritual, or temporal, either by might, or policy. I therefore, being minimus apostolorum, whose arrows are feathered with foul Misfortune, and whose sunshine of prosperity, and warm days of welfare, have been Eclipsed with the black clouds of cruelty, and nipping frosts of nine years most pitiless imprisonment, have not only enterprised to pen this simple tract, of the evil servant toward his poor fellow, Mat. 18.23. but also presumed to present the same unto your honourable view, and Christian consideration, supposing no man more worthy than your Lordship of a far fairer piece of work than it is; not doubting but your honour will vouchsafe, not only to acce●t thereof, as the poor widows mite, with as much kindness, as I offer it with goodwill, but also defend it, under the shadow of your shelter, whereby it shall be safe, from the in●ection of infamous tongues. And although I have not strained up my strings to any high pitch, whereby to make any great sound, fine melody, or musical harmony, with Orpheus' Harp to move dumb, yea senseless creatures (as it were) to listen thereunto, so foaming out the froth of man's wisdom, in making a great show of learning (for that is not the mark I shoot at) but only the salvation of men's souls, for whom Christ died.) Therefore according to the capacity of the common sort, I have tuned mine instrument with Hyparchyons' Pipe, to play by the plainest mood, at the lowest Key, and sweetest sound, thereby to move reasonable men (if it might be) to learn something, towards the salvation of their poor souls, because we are not sent to Preach with wisdom of words, 1. Cor. 1.17.27. & 14.19. for five words to edifying is better than ten thousand not understood. Wherein if I have any ways passed the bound of modesty, whereby to offend your Lordship's patience, or committed any thing distasteful to your honourable conceit, I most humbly crave pardon for the same, attending to receive the punishment due to mine imperfections. But if I have pleased the least part of your Lordship's good liking, I shall most happily rest contented at the door of your devotion, and lowest step of your footstool. And so leaving the crew of all cursed Caines, and all covetous Ahabs', with all such cankerworms of cruelty and merciless misers, in the midst and main sea of their monstrous malicious minds, and your Lordship as a most worthy pillar, and protector of all poor oppressed persons, to weed out the wicked, and defend the innocent, with the sword of justice, whereby Mercy and Charity may be well planted, the King's Majesty the better preserved, the common wealth best governed, and God most of all glorified, I most humbly take my leave. From the Fleet. 1608. Your Honour's poor distressed, in all Christian duty ever to be commanded: IO: HOSKIN, Minister of God's word. ●. years prisoner. To the Christian Reader. I Beseech you by the mercies of God, in his son jesus Christ, and by all the Christian kindness, which I hope to find at your hands, to persuade yourselves, that what so ever I have set down in this simple Treatise, is rather to describe the nature of cursed Cruelty, then to tax any man with the infection of that pestilent disease and hellish humour, The labour is but short, the Sense plain, whose substance I refer either to the censure of your courteous discretion, or kindness of your gentle correction, and so with my unfeigned love to your good desert, I rest as cause shall require. Yours ever in the Lord, IO: HOSKIN. The Parable of the king and his evil servant. Math. 18.23. The kingdom of heaven is likened unto a certain King, which would take an account of his servants. ACcording to the observation, and writings of the learned and ancient Fathers, there are seven soeciall Parables of great consolation and comfort, declared and set down by our Lord and Saviour jesus Christ, at several times in the holy Gospel. Amongst the which, this, touching the forgiveness of ten thousand Talents, is one of the chief, wherein the holy spirit of GOD, doth not only breathe this, but withal doth teach us a most necessary duty of Christian charity, which the Heathen knew not, and many that bear the name of Christians, say they know, but will neither use, nor practise towards their poor brethren, which the Apostle calleth forbearing and forgiving one another. Which is so necessary a disposition, Coll. 13.3 as that our Saviour Christ the author thereof, doth annex and join it unto his prayer, in the holy Gospel, saying, Except ye forgive men their trespasses, Mat. 6.15. your heavenly father will not forgive you. The occasion hereof was the question which Saint Peter moved unto our Saviour Christ, verse. 21. How oft shall I forgive my brother? unto seven times? wherein he presumeth two things. 1. First that men must forgive. 2. Secondly, that they must forgive more than once. For there is a generation in the world that come of the seed of cursed Cain, such as Lamech was, who will put up no wrong, nor (as they say) do no right, but will be revenged like him seventy times seven 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 Abel. As though God would suffer him to murder his brother, and not be revenged of such monstrous cruelty. Yes, mihi vindicta & ego rependam: vengeance is mine, Ro. 12.19 and I will repay, saith the Lord. 2. Secondly, the Apostle presumeth, that a man must forgive more than once, because the Heathen that knew not God, would forgive once, but no more, who condemn many that bear the name of Christians, and profess the Gospel, yea such as ought to be examples of love, and charity unto others, who will not forgive any one injury (be it never so small) but will be revenged one way or other, Quoque iure, quaque iniura, either by law, or by violence, for every trifle: nay, as Tully saith, Nonnulli agrediuntur ad iniuriam faciendum, ut adipiscantur ea quae concupierunt. There be some that enterprise to do injury, that they may obtain those things, which they covet and desire, clean contrary to the word of God, which commandeth all men to do as they would be done unto. Mat. 7.12 But hij petunt inferas ut discant verum esse in morte, Ambro● quod in vita credere noluerunt, These go to the Devil, that they may learn, it to be true at their death, which they would not believe all their life time. Again, there be some that think, that Peter's meaning is, by this question, to learn of our Saviour Christ, whether a man having forgiven seven injuries, may afterwards be revenged, if occasion be offered. Others think his question is, as if he said, it is too much: shall I forgive till seven times? but our Lord and master Christ, (the true pattern of Christian charity,) answering this his question, exceedeth Peter's expectation: saying, not seven times: but seventy times seven times, which is 490. vers. 22. Doctrine. The doctrine whereof teacheth us thus much, viz that all such as belong unto Christ, should be as bountiful in mercy, forgiveness, love and charity, as Lamech professed he would be in revenge, malice, wrong and cruelty. For by mercy, love and charity, we are known to be the Disciples of Christ, and children of God. joh. 13.35. But by revenge and cruelty, the very imps of hell, and dat ling of the Devil, jam. 2.13 for there shall be condemnation merciless to him that showeth no mercy, 2. Doctr. From hence also we learn, that it is no wise man's course, to determine, how far we should extend our mercy: for saith our Saviour Christ, thy mercy is the measure of joy: sicut et ego tibi, even as I had pity on thee vers. 33. so should we. But such as would have a certain number set down, how oft they should forgive their brother, and a proportion for practising of their mercy: desire that GOD should forgive them a certain number of times, & afterwards power down his anger, and heavy wrath upon them. The Key of the opening and understanding of this Parable, Expositio at divisio. is vers. 35. where the King is the heavenly father, we the servants; The debt sin, and the fallow, servants our poor neighbours, and Christian brethren. In this Parable (as the ancient Fathers do note) there are two parts, a white part, and a black, viz. a good example to be followed, and a bad to be eschewed and avoided; as we are exhorted by the Prophets. Eschew evil, and do good, Psa. 34.13 Isa. 1.16.17 seek judgement, relieve the oppressed, etc. Or if we divide it after the King himself, there we may behold, Ro. 11, 22 both the bountifulness and severity of God. 1. First the great mercy and bounty of the King, in forgiving his servant a debt of ten thousand Talents. 2. Secondly his severity, in turning his debt upon his bead, who having been forgiven a great debt, would not forgive his fellow servant 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 proceedings, which are of justice. The proceedings according to justice, are declared in the 25. ver. where it is said, because he had nothing to pay, his Lord commanded him to be sold, etc. The proceedings according to mercy, vers. 27. his Lord had compassion and loosed him, and forgave him, etc. Either of which, I could wish were executed now adays amongst us, that bear the name of Christians, & profess the Gospel, for then there should not so many poor men pine and perish in prison, to the utter undoing of their wives and children for ever. Whereby we may see evidently, that the proceedings of mercy, which consist in our imitation, and which we ought to practise, are utterly neglected and abolished. 1. In the black part, first we are to observe, The black part. how the evil servant (being forgiven) behaved himself towards his fellow servant, which is to be seen, vers. 28. & 30. Taking him by the throat and casting him in prison. 2. Secondly how he was served, for his barbarous & most cruel dealings, which also consisteth of two parts. 1 First in respect of his fellow servants. 2. Secondly in respect of his master. Generally we are to learn & observe thus much, that this is a plain mirror of God's great mercy and goodness, who requireth nothing of us, but what he first performeth towards us: as the Apostle saith, in hoc comendar charitatem, Rom. 5.8. in this God seeteth out his love towards us, that when we were sinners Christ died for us. And therefore it is but equal dealing, that we should (after his example) show mercy unto our brethren: and we must not only do to an other, as we would have others do to us (which the law of nature teacheth us to be equal) but as we would have God do unto us. For we must forgive our brethren, not only as we would have them forgive us, but as we look, and hope to be forgiven at the hands of Almighty God. Now for the persons: and first for the King, which is Almighty God, who setteth out himself in the Scriptures, by sundry resemblances, as to an husbandman, a Shepherd, Math. 13 joh. 10. a ●isher, a Merchan● and here a King. And in this there is a very deep reach, for our nature is so bewitched, that many times, we think that the practice of godly and Christian virtues, will utterly disgrace us, as it is gathered by the ancient Fathers upon the Canticles, where it is said, Can. 5.3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? If we forgive any little wrong that is offered us (especially by our inferiors,) nay if they do not patiently endure, and quietly put up, any cruel, and intolerable injuries, and open wrongs, that we do offer unto them, Injury offered three ways. we think ourselves both much abused, & foully abused, whether it be in their body, goods or name, yea many, but upon a supposed offence, will not only offer injury, but also seek revenge for the same, yea even unto the death, which is a most detestable fury, far passing the nature of wild beasts, which spare the blood of their sex. Therefore saith Socrates, Socrat. Revenge is not in any sort to be used, nor is it just to offend any, although he had offered us wrong: for the Lord is the avenger of all such things, & oppresso in refugium, 1. Thes. 4.6 Psal. 9.9. and defence for the oppressed: but we never remember it. Our heavenly father (when he will teach us this most excellent virtue of mercy) bringeth in himself as a King, to teach us that it is a princely thing to forgive, for so saith Christ himself, Mat. 9.13. pro. 21.3. I will have mercy & not sacrifice. that is, what care I for your sacrifices, as long as your lives, and conversations are wicked, and full of pride, oppression, covetousness, usury, bribery, extortion, adultery, murder, drunkenness, Idolatry, malice, e●…u●e, undoing and devonring of each other, etc. Mat. 5.24 & 6.12. And therefore exhorteth us unto reconciliation, before we come to offer any gift, else it is but in vain to pray, forgive us our trespasses. Therefore forgive thy neighbour the hurt that he hath done unto thee, ●e●…e. 28.2.3.4. so shall thy sins be forgiven thee also, when thou prayest. For should a man bear hatred against man? and desire forgiveness of the Lord? he will show no mercy to a man, which is like himself, and will he ask forgiveness of his own sins? If he that is but flesh nourish hatred, and ask pardon of God, who will entreat for his sins? Psal. 103.8 Therefore remember the end, and let enmity pass; for misericors & clemens est dominus. The Lord is full of compassion and mercy, whose example we ought to follow. And, Pius quotidie miseretur & dat mutuum, a good man is ever merciful and dareth, saith the Prophet, preferring mercy before judgement i● his song, Psa. 37.26. & 101.1. jam. 2.13. Luc. 6.13. and mercy rejoiceth against judgement. Therefore be merciful, as your heavenly Father is merciful. For God had rather want the sacrifice due unto him, Chrysost. than mercy and reconciliation should be wanting, betwixt thee and thy brother To pardon and forgive, Pittacus. is the part of a man, to revenge is the part of a beast. Then how many beasts be there now adays amongst us, who void of all mercy, pity, or any spark of compassion, seek not only revenge, but the utter spoil, subversion, and destruction of their poor neighbours, Amos 4.1 and needy brethren, who would feign dwell in quiet by them. Pro. 3.29. & 24.15. & 22.23. Therefore spoil not his resting place: for the Lord will spoil the soul of them that spoil them. In Athens there was a Temple dedicated unto Mercy, into the which none might enter that were not helpefull and beneficial unto others, which caused the people, but especially the Magistrates, and men of authority and calling, to study and excercise works of pity 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 have now, in the light of the Gospel, did so much respect the works of mercy, and compassion, pity and piety, for the desire they had to enter into an earthly temple: what ought we to do for the entrance into the celestial and everlasting temple of the Lord, and the endless habitation in the same, 1. Cor. 2.9 where there are such joys as no mortal eyes have seen, ears have heard, tongue can express, or heart conceine? The Prophet David 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 justitiam; neque fecit malum proximo suo. He that worketh righteousness, and hath not done evil to his neighbour. None else? no. Then what shall become of all tyrants, oppressors, bloody builders, murderers, backbiters, standerers, biting usurers, bribers, extortioners, covetous persons, that take rewards against the innocent? & such like, as false swearers, & knights of the post? and those that use false weights and measures? surely these, and all such (without speedy and unfeigned repentance) must needs fall and be cast down, with that merciless churl into hell, Luc. 16. who would show no mercy unto poor Lazarus, as the Prophet affirmeth, saying: Conuertentur impy in infernum, et omnes gentes, qui obliviscuntur 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, pity & compassion. Therefore let all bloody cain's, théenish. achan's, bribing Gehazies, covetous Ahabs' and Iezebels, all Laban's and Naballs', with all the rabble of rent-rackers, take heed and remember, that Dominus sibi virum pium segregavit, Psal. 4.3. & 5.6. the Lord hath chosen to himself the man that is godly. Sed qui loquuntur mendacium, & virum sanguinum abhominabitur, but abhorreth both the liar, and bloodthirsty man. Man is called homo, from whence this word humanitas is derived, which signifieth courtesy, or gentleness, for which cause Plato calleth him a civil creature, Plato. by nature sociable and merciful, and therefore saith, that Mercy ought no more to be taken away from the nature of man, than the altar out of the temple. The sinner despiseth his neighbour saith Solomon, Pro. 14.21 but he that is merciful to the poor is blessed, and he that hath pity on the poor dareth unto the Lord, who will recompense him that which he hath given. & 19.17. I might allege many reasons & diverse arguments, 1. ● to move us unto lous and charity, pity and mercy towards our poor brethren & needy neighbours: as first the creation of man after the Image of God, whereunto we own all honour, Psa 2 Gen. 1.26. love, and obedience. Secondly the re-establishment into the same Image by his pure grace & mercy. thirdly the contemplation & building of this glorious frame of man, with the excellent composition thereof, in whom the brightness 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, have one maker, and one God, who promiseth to accept as done to himself, Mat. 25. what good so ever we do to one of his little ones, of whom, some for want of succour and relief, are ready to starve in the streets, others pine and perish in prison, Ier 7.5.6. & 22.3. Look into all prisons. and all for want of the due execution of judgement and justice, as well towards the rich as the poor, the creditor as the debtor, whereby the widow and fatherless, the innocent and friendless, are still oppressed, some time by delays, some time by demurs, and some time by ad idem in proximum, (which things are good in themselves, but being abused are very bad) and many times bribe's blind the eyes of the wise, Exo. 23.15. D●u, 16 & pervert true judgement, but woe unto the bribers and extortioners. jer. 22.15. Prou. 18.5. Mich. 3. Pro. 17.22. Did not their fathers live well and prosper, when they executed justice without respect of persons? But they have perverted all equity, & abhorred judgement, and judged for rewards: And thus the people's skins are pulled and plucked from their backs: thus they are bought and sold for old shoes: Amos. 8. ● and thus they are eaten up and devoured like bread, whereas we ought not only to do good, Psa 14.8 Galla. & show mercy unto all men, but even to them that do us wrong and hate us: according to our Saviour Christ's commandment: Love your enemies, bless them that curse you, Mat. 5.44 do good to them that hate you, and pray for them that persecute you. joseph was a great person, yet thought it no disgrace to forgive his brethren. Gen 25.15. 1. Sam. 24 2. Sam. 16 Acts 7.60 Lu. 23.34 ●. pro. 20.28 David a King, did show mercy unto his enemy Saul, and forgave Shemei his offence in cursing him, Steven them that stoned him, and our Saviour Christ those that put him to death. Thus we see it is not only a princely, but also a most divine thing to pardon and forgive our brethren: for the King that here setteth forth him as an example is God himself. Therefore if we will be honourable, or so accounted, we must learn our terms of honour from our Lord and master jesus Christ, & not from the race of cursed Cain, or revengeful Lamech. And the more honourable that a man is, so much the more it is his honour, to be most ready to forgive, and put up wrong, without seeking revenge: but as the Prophet saith; Ps. 49. vlt. Eccl. 3 18 Homo in honore non intelliget, sed comparatur immentis quae intereunt, Man being in honour, hath no understanding, but may be compared unto the beasts that perish; especially when they undooe their poor brethren, by oppression, suits in law, fraud, or imprisonment, for every light occasion. Nay, without any just cause, A proverb. but it is an old saying, Where the hedge is lowest, the beast soon goeth over, and the weakest are soon put to the worst. Bernard in Can. Therefore I may say with that old Father; If beasts could speak, they would call such wicked men beasts, and far worse. August. For as Saint Augustine saith: Brute beasts do raven but when they are hungry, and being full do spare the prey. But these beasts, the more they have, the more they raven and spoil, whereby it appeareth, they neither fear God in heaven, King on earth, nor devil in hell. Crescit amor nummi quantum ipsa pecunia crescit: The love of money increaseth as the money itself increaseth: the more they have the more they desire, like ●●re, the more wood the more heat: therefore the covetous man's heart is compared unto a bottomless purse, which is never full: or like the Horseleche that Solomon speaketh of, Pro. 30.15 16 the grave and the barren womb, which will never be satisfied. Thus the poor are threshed to death with Flails, Amos. 1.3 as the Prophet saith: this is the malicious sin which David prayeth against, Psal. 59.5 saying, Ne miserearis omnibus qui perverse et inique agunt: be not merciful to them that offend of malice: for as job saith, fire shall consume their houses. job. 15.34 I would that such cruel men, and séekers of revenge, would remember the words and deeds of Philip King of Macedon, who when it was told him that one Nicanor (a needy fellow) did speak evil of him, because he never did him good, the king's servants gave him counsel 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 us. The King understanding that Nicanor was a poor man, sent him a rich present, whereupon afterwards this fellow spoke as much good of the king openly for his bounty, as ever he did evil of him for his covetousness. Whereby we see it is in the power of great men themselves, to cause either evil or good to be spoken of them. Likewise Antigonus King of Macedon, Antigon. hearing himself evil spoken of by soldiers hard by his tent, came forth unto them, and said nothing but thus. Good Lord could you not have gene farther off, to have spoken evil of me? Thus far off were these two Kings from revenging their own private quarrels, which might be a good example unto all men of what estate or degree so ever they be, how they seek revenge against the poor. But now tempora mutaneur et nos mutamur in illis, the case is clean altered, for every man (for the most part) will most cruelly revenge the injuries done to himself, & pardon those which are done against other, yea many times, although they be directly against the law & honour of God. Xenoph. And therefore as Zenophon saith in his Cyropaedia, let every one so behave himself to wards his enemy, as at some time or other he may think to have him his friend. Secondly now touching the servants, wherein we have 4. things to observe. First, that sin hath the nature of a debt, for so our Saviour Christ teacheth us to pray: forgive us our debts, and so sinners are called debtors, as Mary Magdalen was, Luc. 16.5 Luc. 7.47 who had her sins forgiven her, which afore were accounted debts. For the case of the law, it is as an obligation, wherein if the condition be not kept, we do incur the penalty. Secondly, we are to note a difference betwixt sins and debts. For sins, which are against God, are compared unto talents: sins against our brethren, are but as pence. Thirdly, the debt is not of one, but of t●̄ thousand talents: hec non summa, est massa, this is not a sum, but a mass of money. And as before, we saw the enormity of sin, so here we may behold the multitude of our sins. Fourthly, it is said, adductus est, he was brought: which bringing, showeth that he never took care, or any thought, A secure sinner. how to pay his debt. He eat his meat and took his rest, he lived merrily, and quietly, in pomp and pleasure, which is the case of many now adays, in respect of sin, wherein most securely they are lulled and rocked fast a sleep, yet their case is most dangerous, and most lamentable, and nothing else, but that which our Saviour 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 Captain having quiet possession of a castle or strong hold, what needeth he to make any broils, or brabbles? even so it is with our adversary the Devil, ●…c omnia possidet, doth so quietly possess the hearts and minds, (which are as the Castles and holds of many covetous wretched worldlings) and hath so rocked them a sleep in the Cradle of Security, that they never make any account of many sins which they daily commit, both against God & man: especially of petty sins, as jesting, scurrilous talk, wantonness, idleness, and riotous expenses, etc. for the which they scorn to be controlled or admonished of by any man, which is a token of reprobation: for let all such know, that as many small drops of rain do make a great flood, able to drown both horse and man, so many small sins do make a great and dangerous deluge, able to drown both body and soul. Therefore saith the Psalmist, Psa. 38.18 Cogitabo, et anxius ero pro peccato I will confess my wickedness, and be sorry for my sin. And, & 32.6. confessionem faciam de peccatis meis domino, et tu remisis●●, iniquitatem peccati mei: I will confess my sins unto the Lord, and thou forgavest the wickedness of my sin. According to that saving of Augustine. August. Audivi regem dicentem peccani Domino, et Prophetam respondentem transtulit dominus peccatum tuum a te. I heard the King say I have sinned against the Lord, and the Prophet make answer: the Lord hath taken thy sins from thee. Therefore the wise man's advise is, Pro. 6.8 if thou be surety for another, humble thyself, and use all means to discharge the debt: till then give thine eyes no sleep. But this fellow taketh no such order, but was secure and careless, and so was fit to be brought. Such is our security in respect of sin, we take no thought for it, we neither strive by prayer against it, before we commit it, nor yet are we humbled after it, but many are such as Solomon speaketh of, Pro. 2.11 Qui letantur cum male fecerint, et exultent in rebus pessimis, they are glad when they have done evil, and rejoice in things most wicked: Simile. until God by some cross or affliction, by some means or other bring us under an arrest. Such may fitly be compared unto thieves in a jail, who never remember the assizes, until the judge come riding in at towns end. Nay rather like condemned felons, who fall merrily to gaming, sport, and pastime with the halters about their necks, wherewith their breath must be stopped. Even so, many secure sinners never think on their end, until ugglye Death arrest and seize upon them: and what is this? but even, the Ox to the slaughter, Pro. 7.22 and the fool to the stocks, never thinking of death or punishment, which is a most woeful case, the Lord amend it. There is also an other kind of sinners, A desperate sinner. who being but weak in mind and conscience, & not well acquainted with the sweet promises of the gospel, being pricked in conscience with the burden of their sins & then remembering the curse of the law due for the same, which no man is, (or ever was) able to bear, but only our Saviour Christ: alas, what a miserable case are these in? let them remember that at what time soever a sinner doth repent him of his sins from the bottom of his heart, Eze. 18.21 the Lord will blot them out of his remembrance, & that the servants Lord had compassion, and forgave him the debt, as soon as he humbly beseeched him. La●●an. 27. verse. Now for the two proceedings: and first of justice. justice as saith Lactantius, in respect of God, is called godliness, but in respect of ourselves, & our dealings with men, Cicero. it is taken for an equal distribution of right, & of laws, and as Cicero saith, it is a perpetual and a constant desire, and good will to give every one his right, and his own, especially as the party is greater, chief the King must have his right: but in respect of God, and the duties which we are to perform unto him, if he should take an account of us, job. 9.3. we 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 be extreme to mark what is done amiss, O Lord who may abide it? Then if not able to pay (which was the case of this servant) all his goods must be praised, and sale must be made according to the law; but not as many under Sheriffs and common Bailiffs do often times in the country with poor men's goods, Nota, quam iniuriam, in sons ego ipse, bis sustuli. imo omnia omnin● perdidi. playing swéepe-stake for their own advantage and gain, whereby the poor debtor, his wife and children are utterly undone, because his goods are praised and sold, not at a quarter the rate which they are worth, and never can have them again of which hard dealings, I have been Occulatus testis, but as Elisha said to the poor widow: 1. Reg. 4.7. sell thy oil and pay thy debts, and live upon the ●est. So doth the King command him, his wife and children, and all that he had, so be sold, and payment to be made, vers. 25. which were a happy course for many poor men, which commonly pine and perish in prison, by the cruelty of the creditors, there spending that little which they have, and at length there leaving their lives, as Snakes do their Hackles in old hedges, whereby the leanness of impoverished persons, make fat prisons, and jailers Gentlemen: where ten shillings a week for a bare Chamber and a bedstead, is nothing; where seventy pound a year for a drunken Taphouse is but a little, else how should the rent of a jail be at a thousand pound a year. But ad rem, I know this law of sale which the King commanded to be made, nor the doctrine thereof, neither tasteth well in the mouths, nor is it pleasant in the stomachs of those, whom we in plain English call Bankrupts: who upon credit, will take up as much money and goods, as they can get into their hands, and then break (as they call it) with their Creditors, contrary to their promise, bonds, faith, and all honesty, taking up their lodging in Ludgate, or some Sanctuary, and there living in ease and pleasure, letting out their money to Usury 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, clean contrary to Saint Paul's rule, Rom. 13.8 concerning debtor: Own nothing to any man, but this, Exod. 20 17.15 that ye love one another, and the last commandment, thou shalt not covet thy neighbour's goods, or thou shalt not steal; thoose ye which. But when the King cometh to take account of his servants, vers. 23. they shall find, that all such subtle shifts, and deceitful devices shall prove but Fig leaves, Gen. 3.7 not able to cover their cursed covetousness; nor yet to defend them from the wrath of him, who is scrutator cordis, jer. 17.10 1. Tim. 4.2 the searcher out of their hollow hearts, and seared consciences. Now if we should apply this to a spiritual consideration, it would fit us very well: for as the Apostle saith, we are all sold under sin, Rom. 7.14 1. joh. 5, 19 and totus mundus in maligno positus est, all the world is set upon wickedness: 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 abominable in their doings, there is none that doth good, no not one. But here I leave these, and go forward to the proceedings of mercy. Mercy being the most excellent virtue, and the joy of faith, the author whereof is God himself, whose mercy is everlasting, Luc. 1.50 will hear the cry of the afflicted, Exe. 22.27 & 4.31. and wil● never forsake them, because he is merciful, yea as David saith, Prope adest Dominus omnibus invocantibus eum in veritate, Psa. 145.18 The Lord is nigh unto all that call upon him faithfully: he heard jacob in all his troubles, Gen. 35. Exod. 14 1. Sam. 1 & Moses when he sighed and groaned, Anna that barren woman was not forgotten, nor Da●iel in the Lion's den, Dan. 3. & 1, 3. nor Susanna amongst the wicked judges, nor the three children in the fiery Furnace, Acts. 11. nor Peter in prison: and so likewise, as we may see verse. 26. by this servant, when he besought his master, he heard him, and had compassion upon him. Doctrine. Wherein we have to learn, that prayer and humble supplication unto God, is the only means to preserve us from condemnation for sin: for by that means he was forgiven his debt. Quiarogasti, because thou prayedst me, vers. 32. For so saith the Prophet David, Psa. 32.6 if a man will be delivered from his sins, Pro hoc orabit omnis, for this shall every one pray. And Saint Peter's advice is, Pray God, Acts. 8.22 that if it be possible the thoughts of thy heart may be forgiven 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 invonietur, sic aporietur. Of thee we must ask, at thee we must seek, & at thee we must knock, so we receive, so we find, and so to us it is opened: which doctrine is clean contrary to the vile blasphemous Papists, which pray either unto stocks or stones, Images, Saints, Angels, or the Virgin Mary. Also, here we may see, that by a submissure intercession, we must remove from the Court of God's justice, unto the Court of God's mercy. And upon this second proceeding, behold the bountifulness of the King, who for a few words speaking, forgiveth him the debt, when he had nothing to pay, as we read in the Gospel, he doth not only grant him that which he desired, Luc. 24.7 which was but forbearance, but also much more abundantly, according to the saying of the Apostle, Eph. 3.20 he is able to do abundantly above all that we can ask or desire. For whereas he desired but only to be forborn, by his humility and prayer he doth obtain both dilation and remission, be doth not only forget, but also forgive, and remit the debt: lo here the necossitie and effect of himble prayer. And that which is a third thing to be remembered, turn at that time when 〈◊〉 sat upon his judgement seat, to take a reckoning and strict account: as the Prophet saith; He doth in wrath remember mercy, which is a lesson, Hab. 3.2 both for judges, that sit to hear the causes of poor distressed men, and also of great consolation and comfort to all those that are oppressed and heavy laden with the burden of their sins, Mat. 11.2 that the nature of the Deity is thus slow to wrath, and ready to forgive, which is or might be an example unto all men, but especially unto great men, and Magistrates, that they should imitate this King in mercy, which is Almighty GOD, whose mercy indeed, should be the example of ours, and our mercy the measure of his. For man being a creature made of God, after his own image, just, holy good, Gen. 1.2 and right by nature, framed of the earth, and inspired with spirit and life, hath his being, and his well being, only to set forth the glory of his Creator, and to speak and do those things which are agreeable unto him, which is, to be merciful, Exo. 22.27 Luc. 6.36 as he is merciful. Thus we see the severity and bounty of the King. Now secondly we are to take a blue how he dealt with his fellow servant. A body would think, that after his impression of fear, that was condemned to be sold, and contrariwise, the great affection of love and compassion in the King in forgiving the debt, upon his humble entreaty, he would never have forgotten the goodness of his master. But we may see it to be true, which the Apostle saith, jam. 4.5 What envy is. There is an evil spirit which lusteth after envy, which is a grief arising at another man's presperitie, with which vice this evil servant was foully infected, as there be many now adays sick of that disease, who grudge and grieve, mumble and murmur, if they see any man thrive, come to any preferment, or have any good success in his affairs, more than themselves, or be accounted honester than they: we ourselves and every one, for his own part, 2. Tim. 3.2 is sick of self-love, for we can be content to be well used, well spoken of, and praised: yea, to have our faults covered, and our offences and debts forgiven us, without any scrupulosity or quaintness, both at God's hand and man's, which is a blessed thing, as the Prophet saith: Psal. 32.1 but we cannot find in our hearts to meet the same measure again unto others, notwithstanding our Saviour Christ in his holy Gospel teacheth us, that with what measure we meet, Math. 7.2 it shall be measured to us again; There is in this part three carnal sins. 1. First he was his fellow servant, of the same estate, no stranger unto him, but one that he knew well enough, yea a brother, which hath matter to stir up compassion, especially in any man that hath any spark of Christianity in him. God cannot offend man, yet he forgineth man: but man may offend man, and yet will not forgive man, he might after offend his fellow servant, and therefore aught to forgive him before he did it. 2. Secondly the debt was no great matter, but an hundred pence, and therefore he might the more easily have forgiven it, for as much as GOD forgave him a great mass of money. 3. Thirdly, this debt he will not forgive, although it be but small, but requireth it after a most inhuman and sa●age manner, taking him by the throat, and saying, pay me that thou owest, vers. 28. To the which we add three parts more. 1. First going forth but even from the presence of his Master as soon as he had been forgiven, he beginneth to be unmerciful, that having received mercy at God's hands, he is so cruel to his fellow servant, that addeth a great heinousness unto his crime. 2. Secondly, in that his fellow useth the same means to him, which he used unto God, viz. I pray thee have patience: quiarogasti, because thou prayedst me;: was the reason why the Lord forgave him, yet he will not forgive his fellow, who used the same words unto him. 3. Thirdly, non moveri saltem consciontia, not to be moved one whit in conscience, is a heinous fault, but especially not to be moved with the example of a King, that hath dealt so graciously with him, that is a great wickedness, he is not only cruel, but also wicked and unkind, even in that wherein he had found kindness, which also addeth very much to his fault: for our Saviour Christ saith, Cui multum remittitur, to whom much is forgiven, she loved much. Luc. 7.49 He had a great debt forgiven him, and therefore ought, to have showed his love in like sort unto his fellow servant, in forgiving him his debt, according to our Saviour Christ's commandment, go thou and do likewise. Lu. 10.37 For his fellows debt was but a small sum, an hundred pence; and ought therefore the rather to move him to have been pitiful, but he is never the better. Even as many now adays, to whom the Lord hath showed great mercy in giving them great abundance, and much enerease, frumenti, vini, atque olei, Psa. 4.8 or corn, wine, and oil, as the Prophet saith: Yea, the wicked live and wax old, and grow in wealth, job. 21.7 8. etc. their seed is established in their fight, their houses are peaceable without fear, the rod of GOD is not upon them, their Bullock gendereth, their Cow Calueth, and faileth not, their Children dance and make merry with Tabret, harp, and Organs, Amos. 6.4 and spend their days in wealth, Lying down upon their beds, eating fat Calves and Lambs, singing to the Viol, and drinking wine in bowls, but no man is sorry for the affliction of joseph. Nay as the Apostle saith, more than this, and far beyond the cruelty of this man, towards his fellow servant, many rich covetous wretches oppress the poor by tyranny, jam 2.6 drawing them before the judgement seat, clapping them up in prison, taking all their living and maintenance from them, which this evil servant did not: and so void of all compassion and mercy, keep their poor neighbours there, till gentle death bail them out of their bloody fingers, thus reproaching him that made them, Pro. 14.31 jam. 2.7. and blaspheming the worthy name after which they are named. Therefore why should they be honoured, that thus dishonour God, but even weep and howl for the miseries that shall come upon them, & 5.1.2.3 because their riches are corrupt, and their garments Motheaten, their gold and silver cankered, and the rust thereof shall be a witness against them, Math. 6.16 and eat their flesh as it were fire, thus they shall have their reward: so that as the Philosopher saith; the soul is lost, Plato. that delighteth in covetousness. Thus we see how he dealt with his fellow servant. Now a word or two, how he was dealt with all, for his barbarous cruelty towards his fellow servant. 1. First his other fellow servants were greatly moved, at his unmerciful dealings, insomuch that they accuse him to their master, for indeed man (who is the principal work 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 receive the inheritance of salvation,) by nature loveth mercy: knowing there is no man but shall have need of mercy, as the same Apostle affirmeth, Omnes sunt peccatores & deficiuntur gratià Dei: Rom. 3. 2● psa. 14. & 69.30. & 70.5. jam. 1.19 All are sinners and stand in need of God's grace, as the Prophet) plainly proveth throughout the Psalm. But God (our heavenly Father the Fountain of all mercy, who is slow to wrath, as the Apostle saith,) hateth all cruelty, especially this cruelty, which the very Heathen (which never knew God nor his laws,) could not endure, viz. poutem frangere quem ipse transisti, to break and pull up the bridge after himself hath escaped, that no man else may escape but be drowned, this is a great and a most sanadge cruelty. Now his fellow servants bring in their verdict against him for his discourtesy and monstrous inhumanity. 2. Then cometh in the second point. viz. that the King is altered, and his mind clean changed, for whereas before there was no sign of anger at all in him, but extended his great favour towards him, in forgiving him the debt, verse. 27. now his mercy is turned into mere and severe justice, and his goodwill into extreme wrath. 3. Thirdly, whereas before he used no hard speeches, nor any unkind words unto him, Doctrine. now he calleth him lewd and evil servant, vers. 32. wherein we are to take heed how we incur the Lord's displeasure, by any hard and cruel dealings towards our debtors or poor brethren. 1. Pet. 4.8 For even as mercy covereth a multitude of sins, even so cruelty in not hearing their complaints, and not showing mercy, incurreth the wrath of God: 1. The. 4.6 Deu. 16.19 For he shall cry himself and not be heard, for the Lord is the avenger of all such things. A good Caveat for Magistrates, and all such as to whom the hearing and deciding of poor oppressed men's causes doth appertain, that they be neither partial on the one side, nor the other, for rewards, pity, fear, or any favour, but judge the people with righteous judgement: whereby the integrity of ancient Justice may be preserved, and not like unto certain Lacedaemonian Ephori, tetchlesse Magistrates, that heard men's causes (as they say) with their harvest ears, nor yet like Adrianus the Emperor, that cast all the supplications of his poor petitioners, into the water before their faces, but even like the LORD himself, the judge of all judges, this King, who accepteth the rich and poor all alike, De. 10.17 job. 34.19 yea the Prince, no more than the peasant, but hearkeneth and heareth, Mal. 3.16 Exo. 22.23 Eccle. 35. yea, and revengeth the wrongs done unto the poor oppressed, be they widows, fatherless, friendless, or comfortless, or any ways distressed, jer. 21.12.13. which is more acceptable to him then sacrifice: and to do justice betimes in the morning, Pro. 21.3 viz. without any delay, which is the bane of many a poor man's cause, and the very shipwreck of him and his: Wisd. 6 for a great judgement shall they have that bear rule over the people. Therefore deliver the oppressed, jer. 21.12 out of the hands of the oppressor, lest the wrath of the Lord go out like fire, and burn, that none can quench it, because of sin and wickedness. 4. Fourthly, the just judgement of the King, upon him for his cruelty towards his fellow servant, for whereas before he condemned him to be sold only, now he condemneth him to be tormented. Now we see that his judgement is more severe, than it was before, whereby we have to learn, that God standeth otherwise affected to a malicious and merciless sinner, then to one that is but a bare sinner, such an one as falleth through weakness and imperfection, for there is great difference betwixt the infirmities of God's children, and the vnregenerat, for although the godly fall through infirmity, Ecc. 19.16 yet they strive against sin before they commit it, and are sorrowful for it afterwards, but the wicked neither labour by prayer against it, neither are they grieved nor humbled afterwards: Pro. 2.14 but as Solomon saith, potius letantur cum male fecerint, et exultent in rebus pessimis, & 24.16 they are glad when they have done evil, and rejoice 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 again, but the wicked play as one that breaketh his neck, and never riseth again: the godly have the relics of sin remaining in them, but not the kingdom of Satan reigning in them, Rom. 6. but as for malicious sinners; the world was never so pestered with them, Malliciou sinners. as it is now a days, against whom the Prophet prayeth with imprecations, that the Lord will not be merciful unto them, because they sin of malicious wickedness: Psal. 59.5 & 1.1. such are all that sit in the seat of the scornful, that snuff and puff when they are told of their sins, which is a token of reprobation, and contrary wise a sign of the child of God, when we can say with David, percutiat me justus, & 141.5 & redarguat, let the godly smite me friendly and reprove me, as Nathan reproved him for Urias' wife, 1. S●. 12.7 which he, (although a King) took very patiently and cried peccavi: a good example for all men. Malicious sinners, also are all Ahabs' and jezabels and Nebuchadnezzars, such coverous cormorant, Caterpillars and Church-robbers, as will neither suffer ●oore Naboth to enjoy his Wineyard, nor the Minister his Tithes quietly, whereby God's people are not only rob of both temporal and spiritual food, life and soul, but also God of his honour, and glory. For take away living 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 die: Amo. 8 11 but no famine so grievous, as that of the word of God, which breedeth and bringeth the leanness, faintness, and famishment of the soul. Psa. 106.15 Yet such fellow servants this world is full of, who although they have no Reed, neither of Naboths' Wineyard, nor Church-livings, appointed ad pios usus, to godly purposes, yet they will throttle their fellow servants for them: and such malicious sinners are also all that know a matter to be nought, and yet will take part with it, and money to defend it, as many of our lewd, unconscionable Atturness, and pelting pettifoggers do, and so be they that take money, and never speak a word in a man's cause, and such be those that justify the wicked and condemn the innocent, either for fear, favour, Pro. 18.5. & 17.15. bribes or rewards, which as Solomon saith is abomination unto the Lord, with many more, as keepers back of the hirelings wages, and common blasphemers: and such a malicious sinner was this evil servant, in dealing so cruelly with his fellow; and yet not so cruel as many now adays, which cast their poor brethren in prison without any just cause, taking all their living from them: wherefore it may be said unto such kind of fellows, as that Father saith, Si in ignem mittendus est, Aug. Mat. 3.10 quia sua non dedit, ubi put as mittendus, qui aliena rapit, if he shall be cast into the fire, that hath not given of his own unto the poor? whether shall h●● be cast that taketh theirs from them? if there be an ite malidicti, a go ye cursed, for them that do not visit and comfort those that are in prison, without succour and relief: what remaineth for them that void of all compassion cast them into prison, there keeping them continually, without conscience, fear of God, or shame of the world. Our inferiors (saith one Father) do so look for our mercy, Greg. Naz. de pauper. as we at time of need do look for God's mercy. Therefore if a sinner that hath obtained mercy at God's hands, many & sundry ways, both in temporal and spiritual blessings, in so much that he wanteth nothing that his heart can desire, and then be merciless unto his brother, that humbly entreateth him to forbear him a little, and will not forgive him a light offence, but beyond all Christianity, will take him by the throat, vers. 28. vex and trouble him, lay frivolous actions upon him, cast him in prison, and so undo him, his poor wife and children, as the manner of many merciless men is now adays, whereby they can neither do their duty to God nor man, with any quiet conscience in their place and vocation, God will he wrathfully displeased, and revenge the same, Exod. 22 23.1, Thes. 4.6 they shall perish with the sword, their wives shallbe widows, and their children fatherless, and as the Prophet saith; their sword shall go through their own throat, Psal. 37.14 15 and all for casting down the poor and needy. Lo thus will God plague all cruel and covetous oppressors. This made. Plato say, Plato. that where there are beggars in a town, there are thieves and Church-robbers. Now therefore if we, that bear the name of Christians, acknowledging the poor our debtors and needy brethren, to be the members of Christ, are not ashamed to banquet and feast, and let them statue in the streets, nay vex and trouble, whip, punish, and cast them in prison, and there to let them pine and perish: shall not the very Heathen, that never heard of God, rise up in judgement at the last day, before that just judge, to accuse and condemn us as thieves, Church-robbers, and murderers, but especially such as maintain their vain delights and filthy pleasures, with the goods of the poor, and patrimony of Christ; towards whom the distribution of our own wealth ought to be exionded, both by the law of God and man; shall not our own consciences also accuse us? and be as mill testes, a thousand witnesses against us? when it shall be said unto us, Luc. 16.2 red rationem, come give an account? for ourselves, Adam? ubi es? where art thou? Cen 3.9. and how hast thou walked in my commandments? an account for our bodies, if they have been kept as the temples of the holy Ghost? 1. Cor. 6.19. an account of our souls, 1. Pet. 2.25 Reu. 22.12 Mat. 12.36 Wisd. 1.9 if they be fit to appear in the sight and presence of the great shepherd, an account for our works, words, and thoughts? and also an account how we have used our brethren? Cain, ubi est frater tuus Abel? Gen. 4.9 where is thy brother? if there be à discite ex me, learn of me, by the rich glutton, that fared diliciouslie every day, Lu. 16.25 neglecting the miserable estate of poor Lazarus: what are all oppressors of their poor brethren to expect at the dreadful day of judgement, but even with most sorrowful sobbing sighs, and mournful moans, fall a wishing that they had never used such hard dealings, and cruel oppression towards their poor brethren and fellow servants? but alas now it is too late. Therefore when a man hath had forgiveness at God's hands for his sins, to forgive our brother and fellow servant in like sort, is not a matter of gift but of duty, non opportuit? oughtest thou not? vers. 33. Yes surely, having received mercy, thou art bound to show mercy: if thou have ten thousand talents forgiven thee, oughtest not thou to forgive an hundred pence? Covetousness and Cruelty always companions. yes certainly, but here we may plainly see, that covetousness, and cruelty, are always companions, for if the King that cannot offend thee, (but thou him) shall forgive thee? oughtest not thou to forgive thy fellow servant, whom thou mayst offend? and so stand in need of his mercy? In as much therefore as thou hast not done as thou oughtest to have done, Ex are tuo te judico. Lu. 19.22 I judge thee out of thineowne mouth: for as Solomon saith, he that findeth friendship ought to show himself friendly again towards others. Pro. 18.24 Now for the conclusion, the last verse 35. as I said is the key for the opening of this parable, and it lays us all in this duty. God is our King, and we his subjects, we become his debtors by our sins, and as we look to have forgiveness at his hands, so we must forgive one an other. For as Saint Paul saith, this was not written for Abraham only: Rom. 4.23 that he was justified, but also for all the faithful: so likewise this parable, we must apply unto ourselves. For the point of forgiving. 1. First we must know it is simile regi, like a King, Pro. 20.21 God our heavenly Father and King commandeth this duty, as an honourable thing, that we be ready to forgive, as we would have GOD forgive us, and doth accept it as done unto himself, Mat. 25.40 whatsoever we do unto his poor members, whom he calleth his little ones, and his brethren. 2. Secondly, as I forgave you, is a matter of duty and equity, and not of equity only, but also of justice, non oportuit? oughtest thou not? seeing thou hast received mercy? yes verily, thou art bound to show mercy. 3. Thirdly, in respect of the reward, for he that showeth mercy shall be rewarded with mercy. Yea in the kingdom of heaven, as our Saviour saith: Mat. 9.41. For God is not unrighteous, that he will forget your works of mercy, therefore be merciful after they power. Heb. 6.10 Tob 4.8 Luc. 6.13 for in so doing, thou shalt not only obtain forbearance, but also an acquittance of thy debt. 4 Fourthly, for the punishment of being merciless, for whereas before God was mild, 〈…〉 he will be wroth, whereas before he was condemned to be sold only, now he shall be grievously tormented, until he have the whole due, verse. 34. a most heause and 〈…〉 horrible sentence for merciless men to think upon. The Prophet, Ps. 118.12 his enemies shall come about him like Bees, not wasps, because hes gathered honey from them: so there is profit to be reaped from our enemies, but the profit that we shall reap by this Christian charity, is, we shall (as it were) make God bound unto us, by forgiving. It is that which some note upon the words of the Psalmist, where ●e saith, remember me according to thy word, Ps. 119.49 wherein thou hast caused me to put my trust, that is; we convent thee O Lord upon thy promise, to forgive us our trespasses, because we have forgiven our brethren their offences. Now therefore, if the reward will not serve to stir us up unto this duty of mercy towards our poor brethren? then the punishment must, which never faileth, viz. sic faciat vobis; so he shall do unto you.; And if some, perhaps understand it not, quando adductus erit, when he shall be brought, he shall understand, that he hath not only lost the reward, but also incurred the punishment, from the which the Lord and Father of all mercy, vouchsafe to deliver us, for his son jesus Christ his sake, our only Saviour and redeemer. To whom with the holy Ghost, three persons and one God, be all power and glory, praise and dominion, now and for ever, world without end. Amen.