sorrowful in thy heart, that by thine occasion that man or woman continueth in such a damnable state.  This notwithstanding, if thou do the best that lieth in thee to reconcile him, according to some doctors’ mind, thou art discharged towards God.  Nevertheless St. Augustine doubteth in this case, whether thy oblations, prayers, or good deeds, shall avail thee before God, or no, until thy neighbour come again to good state, whom thou hast brought out of the way.  Doth this noble doctor doubt therein?  What aileth us to be so bold, and count it but a small fault, or none, to bring our neighbour out of patience for every trifle that standeth not with our mind?  You may see what a grievous thing this is, to bring another man out of patience, that peradventure you cannot bring in again with all the goods that you have: for surely, after the opinion of great wise men, friendship once broken will be never well made whole again.  Wherefore you shall hear what Christ saith unto such persons.  Saith Christ, “I came down into this world, and so took on me bitter passion for man’s sake, by the merits whereof I intended to make unity and peace in mankind, to make man brother unto me, and so to expel the dominion of Satan, the devil, which worketh nothing else but dissension: and yet now there be a great number of you, that have professed my name, and say you be christian men, which do rebel against my purpose and mind.  I go about to make my fold: you go about to break the same, and kill my flock.”  “How darest thou,” saith Christ, “presume to come unto my altar, unto my church, or into my presence, to make oblation unto me, that takest on thee to spoil my lambs?  I go about like a good shepherd to gather them together; and thou dost the contrary, evermore ready to divide and lose them.  Who made thee so bold to meddle with my silly beasts, which I bought so dearly with my precious blood?  I warn thee out of my sight, come not in my presence: I refuse thee and all thy works, except thou go and bring home again my lambs which thou hast lost.  Wherefore, if thou thyself intend to be one of mine, lay even down by and by thine oblation, and come no further toward mine altar; but go and seek them without any questions, as it becometh a true and faithful servant.”

A true and faithful servant, whensoever his master commandeth him to do any thing, he maketh no stops nor questions, but goeth forth with a good mind: and it is not unlike he, continuing in such a good mind and will, shall well overcome all dangers and stops, whatsoever betide him in his journey, and bring to pass effectually his master’s will and pleasure?  On the contrary, a slothful servant, when his master commandeth him to do any thing, by and by he will ask questions, “Where?”  “When?”  “Which way?” and so forth; and so be putteth every thing in doubt, that although both his errand and way be never so plain, yet by his untoward and slothful behaviour his master’s commandment is either undone quite, or else so done that it shall stand to no good purpose.  Go now forth with the good servant, and ask no such questions, and put no doubts.  Be not ashamed to do thy Master’s and Lord’s will and commandment.  Go, as I said, unto thy neighbour that is offended by thee, and reconcile him (as is afore said) whom thou hast lost by thy unkind words, by thy scorns, mocks, and other disdainous words and behaviours; and be not nice to ask of him the cause why he is displeased with thee: require of him charitably to remit; and cease not till you both depart, one from the other, true brethren in Christ.

Do not, like the slothful servant, thy master’s message with cautels and doubts: come not to thy neighbour whom thou hast offended, and give him a pennyworth of ale, or a banquet, and so make him a fair countenance, thinking that by thy drink or dinner he will shew thee like countenance.  I grant you may both laugh and make good cheer, and yet there may remain a bag of rusty malice, twenty years old, in thy neighbour’s bosom.  When he departeth from thee with a good countenance, thou thinkest all is well then.  But now, I tell thee, it is worse than it was, for by such cloaked charity, where thou dost offend before Christ but once, thou hast offended twice herein: for now thou goest about to give Christ a mock, if be would take it of thee.  Thou thinkest to blind thy master Christ’s commandment.  Beware, do not so, for at length he will overmatch thee, and take thee tardy whatsoever thou be; and so, as I said, it should be better for thee not to do his message on this fashion, for it will stand thee in no purpose.  “What?” some will say, “I am sure he loveth me well enough: he speaketh fair to my face.”  Yet for all that thou mayest be deceived.  It proveth not true love in a man, to speak fair.  If he love thee with his mind and heart, he loveth thee with his eyes, with his tongue, with his feet, with his hands and his body; for all these parts of a man’s body be obedient to the will and mind.  He loveth thee with his eves, that looketh cheerfully on thee, when thou meetest with him, and is glad to see thee prosper and do well.  He loveth thee with his tongue, that speaketh well by thee behind thy back, or giveth thee good counsel.  He loveth thee with his feet, that is willing to go to help thee out of trouble and business.  He loveth thee with his hands, that will help thee in time of necessity, by giving some alms-deeds, or with any other occupation of the hand.  He loveth thee with his body, that will labour with his body, or put his body in danger to do good for thee, or to deliver thee from adversity: and so forth, with the other members of his body.  And if thy neighbour will do according to these sayings, then thou mayest think that he loveth thee well; and thou, in like wise, oughtest to declare and open thy love unto thy neighbour in like fashion, or else you be bound one to reconcile the other, till this perfect love be engendered amongst you.

It may fortune thou wilt say, “I am content to do the best for my neighbour that I can, saving myself harmless.”  I promise thee, Christ will not hear this excuse; for he himself suffered harm for our sakes, and for our salvation was put to extreme death.  I wis, if it had pleased him, he might have saved us and never felt pain; but in suffering pains and death he did give us example, and teach us how we should do one for another, as he did for us all; for, as he saith himself, “he that will be mine, let him deny himself, and follow me, in bearing my cross and suffering my pains.”  Wherefore we must needs suffer pain with Christ to do our neighbour good, as well with the body and all his members, as with heart and mind.

Now I trust you wot what your card meaneth: let us see how that we can play with the same.  Whensoever it shall happen you to go and make your oblation unto God, ask of yourselves this question, “Who art thou?”  The answer, as you know, is, “I am a christian man.”  Then you must again ask unto yourself, What Christ requireth of a christian man?  By and by cast down your trump, your heart, and look first of one card, then of another.  The first card telleth thee, thou shalt not kill, thou shalt not be angry, thou shalt not be out of patience.  This done, thou shalt look if there be any more cards to take up; and if thou look well, thou shalt see another card of the same suit, wherein thou shalt know that thou art bound to reconcile thy neighbour.  Then cast thy trump upon them both, and gather them all three together, and do according to the virtue of thy cards; and surely thou shalt not lose.  Thou shalt first kill the great Turks, and discomfort and thrust them down.  Thou shalt again fetch home Christ’s sheep that thou hast lost; whereby thou mayest go both patiently and with a quiet mind unto the church, and make thy oblation unto God; and then, without doubt, he will hear thee.

But yet Christ will not accept our oblation (although we be in patience, and have reconciled our neighbour), if