If we forgiue any little wrong that is offered vs ( especially by our inferiours , ) nay if they doe not patiently endure , and quietly put vp , any cruell , and intollerable iniuries , and open wrongs , that we do offer vnto them , Iniury offered three wayes . we thinke our selues both much abused , & foulie abused , whether it be in their body , goods or name , yea many , but vpon a supposed offence , will not onely offer iniurie , but also séeke reuenge for the same , yea euen vnto the death , which is a most detestable furie , far passing the nature of wilde beasts , which spare the bloud of their sexe . Therfore saith Socrates , Socrat. Reuenge is not in any sort to be vsed , nor is it iust to offend any , although hee had offered vs wrong : for the Lord is the auenger of all such things , & oppresso in refugium , 1. Thes. 4.6 Psal. 9.9 . and defence for the oppressed : but we neuer remember it .

Our heauenly father ( when he will teach vs this most excellent vertue of mercy ) bringeth in himselfe as a King , to teach vs that it is a princely thing to forgiue , for so saith Christ himselfe , Mat. 9.13 . pro. 21.3 . I wil haue mercy & not sacrifice . that is , what care I for your sacrifices , as long as your liues , and conuersations are wicked , and full of pride , oppression , couetousnesse , vsury , bribery , extortion , adultry , murder , drunkennesse , Idolatrie , mallice , e●…u●e , vndooing and deuonring of each other , &c. Mat. 5.24 & 6.12 . And therefore exhorteth vs vnto reconciliation , before wee come to offer any gift , else it is but in vaine to pray , forgiue vs our trespasses .

Therefore forgiue thy neighbor the hurt that hee hath done vnto thee , ●e●…e . 28.2.3.4 . so shall thy sinnes bee forgiuen thee also , when thou praiest . For should a man beare hatred against man ? and desire forgiuenesse of the Lord ? hee will shew no mercy to a man , which is like himselfe , and will hee aske forgiuenesse of his owne sinnes ? If hee that is but flesh nourish hatred , and aske pardon of God , who will intreate for his sinnes ? Psal. 103.8 Therefore remember the end , and let enmitie passe ; for misericors & clemens est dominus . The Lord is full of compassion and mercy , whose example wee ought to follow . And , Pius quotidie miseretur & dat mutuum , a good man is euer mercifull and lendeth , saith the Prophet , preferring mercy before iudgment i● his song , Psa. 37.26 . & 101.1 . Iam. 2.13 . Luc. 6.13 . and mercy reioyceth against iudgement . Therefore bee mercifull , as your heauenly Father is mercifull . For God had rather want the sacrifice due vnto him , Chrysost. then mercy and reconciliation should bee wanting , betwixt thée and thy brother

To pardon and forgiue , Pittacus . is the part of a man , to reuenge is the part of a beast . Then how many beasts be there now adayes amongst vs , who voyde of all mercy , pitty , or any sparke of compassion , séeke not onely reuenge , but the vtter spoile , subuersion , and distruction of their poore neighbours , Amos 4.1 and needy brethren , who would faine dwell in quiet by them . Pro. 3.29 . & 24.15 . & 22.23 . Therefore spoyle not his resting place : for the Lord will spoile the soule of them that spoile them .

In Athens there was a Temple dedicated vnto Mercy , into the which none might enter that were not helpe-full and beneficiall vnto others , which caused the people , but especially the Magistrates , and men of authority and calling , to studie and excercise works of pitty and piety , through a desire , which they had to enter therein . Now therefore if they which had not any knowledge of God nor his word , in respect of that which we haue now , in the light of the Gospell , did so much respect the workes of mercie , and compassion , pitty and piety , for the desire they had to enter into an earthly temple : what ought wee to doe for the entrance into the celestiall and euerlasting temple of the Lord , and the endlesse habitation in the same , 1. Cor. 2.9 where there are such ioyes as no mortall eyes haue seene , eares haue heard , tongue can expresse , or heart conceine ?

The Prophet Dauid asketh , Psal. 15.1.2.3 . quis habitabit in tabernaculo domini ? Who shall dwell in the holy temple of the Lord ? and answereth : Qui operatur iustitiam ; neque fecit malum proximo suo . He that worketh righteousnesse , and hath not done euill to his neighbour . None else ? no. Then what shall become of all tyrants , oppressors , bloudy builders , murderers , backbiters , standerers , biting vsurers , bribers , extortioners , couetous persons , that take rewards against the innocent ? & such like , as false swearers , & knights of the post ? and those that vse false weights and measures ? surely these , and all such ( without spéedy and vnfeined repentance ) must néedes fall and be cast downe , with that mercilesse churle into hell , Luc. 16. who would shew no mercy vnto poore Lazarus , as the Prophet affirmeth , saying : Conuertentur impy in infernum , et omnes gentes , qui obliuiscuntur dei . The wicked shall be turned into hell , Psa. 9.17 . and all the people that forget God , who is the fountain of all mercy , pitty & compassion .

Therfore let all bloudy Cains , théenish . Achans , bribing Gehezies , couetous Ahabs and Iezebels , all Labans and Naballs , with all the rable of rent-rackers , take héed and remember , that Dominus sibi virum pium segregauit , Psal. 4.3 . & 5.6 . the Lord hath chosen to himselfe the man that is godly . Sed qui loquuntur mendacium , & virum sanguinum abhominabitur , but abhorreth both the lyer , and blood-thirsty man .

Man is called homo , from whence this word humanitas is deriued , which signifieth curtesie , or gentlenesse , for which cause Plato calleth him a ciuill creature , Plato . by nature sociable and mercifull , and therefore saith , that Mercy ought no more to be taken away from the nature of man , then the altar out of the temple . The sinner despiseth his neighbour saith Salomon , Pro. 14.21 but hee that is mercifull to the poore is blessed , and he that hath pitty on the poore lendeth vnto the Lord , who will ●ecompence him that which he hath giuen . & 19.17 . I might alleadge many reasons & diuerse arguments , 1. ● to mooue vs vnto lous and charity , pitty and mercy towards our poore brethren & néedy neighbours : as first the creation of man after the Image of God , wherevnto we owe all honor , Psa 2 Gen. 1.26 . loue , and obedience . Secondly the re-establishment into the same Image by his pure grace & mercy . Thirdlie the contemplation & building of this glorious frame of man , with the excellent composition thereof , in whom the brightnes and grace of God shineth , but especially in those whom the world despiseth . Further , if we did but consider , that we are of one mould , haue one maker , and one God , who promiseth to accept as done to himselfe , Mat. 25. what good so euer we doe to one of his little ones , of whom , some for want of succour and reliefe , 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. ● 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 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 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 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 the 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 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 non 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 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 aduersary the Deuill , ●…c omnia possidet , doth so quietly possesse the hearts and mindes , ( which are as the Castles and holdes of many couetous wretched worldlings ) and hath so rocked them a sléepe in the Cradle of Securitie , that they neuer make any accompt of many sinnes which they dayly commit , both against God & man : especially of pettie sinnes , as iesting , scurrulous talke , wantonnesse , idlenesse , and riotous expences , &c. for the which they scorne to be controuled or admonished of by any man , which is a token of reprobation : for let all such know , that as many small drops of raine do make a great floud , able to drowne both horse and man , so many small sinnes do make a great and dangerous deluge , able to drowne both body and soule .

Therfore saith the Psalmist , Psa. 38.18 Cogitabo , et anxius ero pro peccato I will confesse my wickednesse , and bee sory for my sinne . And , & 32.6 . confessionem faciam de peccatis meis domino , et tu remisis●● , iniquitatem peccati mei : I will confesse my sinnes vnto the Lord , and thou forgauest the wickednesse of my sinne . According to that saving of Augustine . August . Audiui regem dicentem peccani Domino , et Prophetam respondentem transtulit dominus peccatum tuum a te . I heard the King say I haue sinned against the Lord , and the Prophet make answer : the Lord hath taken thy sinnes from thee . Therefore the wise mans aduise is , Pro. 6.8 if thou bee surety for another , humble thy selfe , and vse all meanes to discharge the debt : till then giue thine eyes no sléepe . But this fellow taketh no such order , but was secure and carelesse , and so was fit to be brought .

Such is our securitie in respect of sinne , we take no thought for it , we neither striue by prayer against it , before we commit it , nor yet are we humbled after it , but many are such as Salomon speaketh of , Pro. 2.11 Qui letantur cum male fecerint , et exultent in rebus pessimis , they are glad when they haue done euill , and reioyce in things most wicked : Simile . vntill God by some crosse or affliction , by some meanes or other bring vs vnder an arest . Such may fitly be compared vnto théeues in a Iayle , who neuer remember the assises , vntill the iudge come riding in at townes end . Nay rather like condemned felons , who fall merilye to gaming , sport , and pastime with the halters about their necks , wherewith their breath must bee stopped . Euen so , many secure sinners neuer thinke on their ende , vntill vgglye Death arrest and seize vppon them : and what is this ? but euen , the Oxe to the slaughter , Pro. 7.22 and the foole to the stocks , neuer thinking of death or punishment , which is a most wofull case , the Lord amend it .

There is also an other kind of sinners , A desperat sinner . who being but weake in minde and conscience , & not well acquainted with the swéet promises of the gospel , being prick●d in conscience with the burden of their sins & then remembring the cursse of the law due for the same , which no man is , ( or euer was ) able to beare , but only our Sauiour Christ : alas , what a miserable case are these in ? let them remember that at what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart , Eze. 18.21 the Lord will blot them out of his remembrance , & that the seruants Lord had compassion , and forgaue him the debt , as soone as hee humbly beseeched him . La●●an . 27. verse .

Now for the two procéedings : and first of Iustice . Iustice as saith Lactantius , in respect of God , is called godlinesse , but in respect of our selues , & our dealings with men , Cicero . it is taken for an equall distribution of right , & of lawes , and as Cicero saith , it is a perpetuall and a constant desire , and good will to giue euery one his right , and his owne , especially as the party is greater , chiefly the King must haue his right : but in respect of God , and the duties which we are to performe vnto him , if he should take an accompt of vs , Iob. 9.3 . wee are not able to answer him one of a thousand , and as the Psalmist saith , Si niquitates obseruaris domine quis consistet ? Psal. 103.3 If thou shouldest bee extreame to marke what is done amisse , O Lord who may abide it ?

Then if not able to pay ( which was the case of this seruant ) all his goods must be praised , and sale must bee made according to the law ; but not as many vnder Sheriffes and common Bayliffes doe often times in the countrie with poore mens goods , Nota , quam iniuriam , in sons ego ipse , bis sustuli . imo omnia omnin● perdidi . playing swéepe-stake for their owne aduantage and gaine , whereby the poore debtor , his wife and children are vtterly vndone , because his goods are praised and sold , not at a quarter the rate which they are worth , and neuer can haue them againe of which hard dealings , I haue béene Occulatus testis , but as Elisha sayd to the poore widdow : 1. Reg. 4.7 . sell thy oyle and pay thy debts , and liue vpon the ●est . So doth the King command him , his wife and children , and all that he had , so be solde , and payment to be made , vers. 25. which were a happy course for many poore men , which commonly pine and perish in prison , by the cruelty of the creditors , there spending that little which they haue , and at length there leauing their liues , as Snakes doe their Hackles in old hedges , whereby the leannesse of impouerished persons , make fatte prisons , and Iaylers Gentlemen : where ten shillings a wéeke for a bare Chamber and a bed-stead , is nothing ; where seuentie pound a yeare for a drunken Taphouse is but a little , else how should the rent of a Iayle bee at a thousand pound a yeare .

But ad rem , I know this lawe of sale which the King commanded to bee made , nor the doctrine thereof , neither tasteth well in the mouthes , nor is it pleasant in the stomackes of those , whome wee in plaine English call Bankrupts : who vpon credit , will take vp as much money and goods , as they can gette into their hands , and then breake ( as they call it ) with their Creditors , contrary to their promise , bonds , faith , and all honestie , taking vp their lodging in Ludgate , or some Sanctuarie , and there liuing in ease and pleasure , letting out their money to Vsury with a bad conscience , paying their Creditors with two shillings in the pound , or some such matter , thinking 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 .