to his creatures of the world but it is measured with his iustice and paysed with his wisedome and mercie And so following eftsones our first matter if it be true as it is most cleare from error or falshode that the Lord is iust and in his iudgements righteous and doth all things by waight and measure how can this be w tut apparance of contradiction when hee gaue heauen to the théefe without deseruing it and led him with him into Paradise hauing done to him no seruice For sinnai for sinner wicked for wicked vnthaÌ„kful for vnthankful théefe for théefe it séemes to the aduise reason of man that God might aswel haue employed his kingdome in Judas that had followed him thrée yeres as vpon the théefe that accompanied him on the crosse but thrée houres fur erat loculos habebat it was written of Judas he was a théefe and had the bagge and of the other it is also written that he was a théefe and a robber wherein if in the maner and fashion of robbing they were different much lesse were they like of name and fact So that if Iesus Christ had taken his kingdome from a wicked man to haue giuen it to a good man that had bene to do iustice vprightly but to take it from one théefe to bestowe it on an other robber séemes a thing very straite and hard for that in the world there can be nothing worse employed then that which is geuen to a person vnworthy God the creator tooke the right of inheritance from Cain to bestowe it on Abell he depriued Jsmaell to giue it to Jsaac and Esau to transferre it to Jacob he tooke it from Ruben too bestow it on Juda he deposed Saule to the end to rayse Dauid to the Empire depriued Holy to aduaunce â–ª Samuell al which he did for that in the one fort of them he found great merites and in the other plentie of wickednes and abhominable crimes But in these two théeues the world discerned little apparance of merit and lesse expectation of any good thing in a life so euill disposed as theirs where being detected iudicially the very testimony of their faultes proued in them sufficient matter to bée reprehended and corrected But since GOD is of a power to pearse into the thoughtes hartes and intencions of men and to him selfe he hath reserued the solucion and triall of thinges that hée doth I say that in this nor in any other case what so euer there is nothing wherein it is lawfull for man to argue with GOD For in this did hée iustly send Judas into hell and wyth the same equitie translate the théefe into Paradiseâ—… for that the one was worthy of glory for confessing his trespasse and the other deserued to loase it for that hée was a Treator to the lyfe of his Mayster Let vs not marueile at the thinges that GOD doth and much lesse rise into thought and wonder at the thinges which the almightie in his eternall counsell foreséeeth one man findes out an other by the habitte that they beare but GOD iudgeth euery one by the harte that hée hath yea hée leadeth the actions and effectes of their lyfe not according to their worldly appetite or wisedome but as hée hath preordeined in his eternall presence whereby it followeth that in the soueraigne and high tribunall of Iesus Christ the trueth of his iustice neuer was corrupted nor the measure of his mercie falsefied Therefore if Iesus Christ communicated the kyngdome of heauen to the théefe he did it in these good reasons and considerations first because hée confessed him to bée Lord hée accompanied him on the Crosse hée rebuked his other companion acknowledged him selfe to bée wicked died with Iesus Christ and to him recommended himselfe Oh infinite bountie and secret iudgements of God séeing that in recompence of a fewe transitory yeares wherein the théefe was a sinner in the world the Lord was content to be satisfied wyth the thrée houres wherein hée became a good man on the Crosse Yea those thrée houres onely wherein hée accompanied Iesus in his Passion serued him more then the thrée yeares of the Apostleshippe of Judas And these houres béeing the last and extréeme seasons and respite of his temporall lyfe hée employed so well that the more hée had sinned at leasure wyth so much more deuoute diligence hée repented and so much the more soddenly aspired to his conuersion But let vs nowe ioyne to the example of this théefe his singular excellencies and withall let it bée a chiefe office in our Christian dutie to knowe that the foundation of our health and heauenly felicitie consistes in the true fayth wée haue in Iesus Christ by meanes whereof as wée ought to doe our dutie and thereby stand in grace to obtaine that wée would or desire so without this meane wée can not be saued nor yet deserue to bée called Christians For to be a Christian is no other thing then to beléeue in Iesus Christ our GOD and serue him as our redéemer And that this good théefe was made a Christian it is a good argument to holde that he would not haue aunswered for Iesus Christ if hée had not bene a friend to Iesus Christ neither would hée haue recommended him selfe to him as to God had hée not beléeued him to bée god That this théefe was baptized we make no doubt but the maner and place of his baptizing is to vs vnknowne onely we may say that if there were want of water to performe the ceremonie there wanted no teares of the mother nor bloud of the sonne to regenerate him At the baptisme of Christ was onely S. Iohn but at the conuersion of this théefe was Iesus himselfe his mother S. John Mary Maudlen Nicodemus Joseph together with the inhabitants of JerusaleÌ„ vpon which we may inferre the in the house of God more honour is reserued to good théeues then to wicked Emperours This theefe was so good a christian and beleued with so great zeale in Iesus Christ that in faith he surmounted all those that till then were dead and withall was no lesse equall to all such as then liued For publikely and without feare he confessed Iesus Christ to bée God where all the others either denied him or doubted of him So much the more merit hath the fayth of a Christian sayth S. Gregory by how much lesse the reason of man hath force or vigor of it So that the merit of our catholique faith consistes not so much in thinges that the eye séeth as in that the hart beleueth But let vs conferre a little the simple beléefe of this théefe with the faith of those that were dead long afore him and such also as liued at the instant with him and we shall find that by how much they excelled him in good life and conuersation by so much did he requite it in the recompence of his faith and beliefe Abraham had faith but
as he was in the state of a widower put the coole on his head eate not vppon any table cloth was not serued in vessell of siluer tooke not his seate in a chaire was not séene to looke out of a windowe in two monthes did not wash his face and in a whole yeare did not lie out of his cloathes All which I alleadge to you not so much to condemne Roderico for his follie past as to put you in remembrance that to continue in ceremonies is to offend god and abuse the reputation of a wise man One of the greatest benefites that a man can haue in this life is to be thankfull to Gods prouidence and not to attribute any thing to fortune The resolute man is neyther chaunged by a froward fortune nor raised into presumption by any prosperitie but standes as a trée well rooted which albeit is shaken with diuerse windes yet none can make it fal And be it that aduersitie make some mutation in goods yet it ought not to exchange the person much lesse haue power ouer our wisedome For the shamefast noble mind loseth much more in loasing that he deserueth then if he lost al the goods he was possest of by which reason I accompt that no losse which falles in transitory goods if with the losse of them hée recouer his shame and wisedome for let not that man thinke he hath found little which hath found himselfe it is a thing to be wondered at and no lesse worthy of slaunder that for the losse of any thing of right meane value men omit no paine nor cost to recouer it but if they loase shame patience continencie yea and conscience too they will neither be sory for losing them nor make great search to recouer them Oh corrupt nature of oures which cares not how we faile makes lesse reckoning to go the right way and that which worse is after we haue folowed error and falne from a faire path into a foule puddle we will not onely not search to find our selues but according to our full wickednesse we will not sée nor confesse that we are lost All things in this world what vile and base estimation so euer they beare we do not only make care and cost to kéepe them but also séeke out others to ioyne with vs for their safetie except our selues who not only forbeare to watch and kéepe our selues but also we search others to helpe to loase vs I wish you for end that you giue ouer to be priuat and enter into the discharge of the requestes and legacies of your wife so shall you expresse a dearer remembrance of hir then with al the funerall ceremonies you can vse for as she kéepes now no reckoning whether you are serued vpon a table at in a chaire or vse your other obseruations of dignitie so you can not yéeld a more worthy recompence to the affectiō she bare you then to visite hospitalles and haunt sermons and rather expresse the office of a true Christian then mourne in the habite of a pitifull wydower From Logronio the xj of August 1523. To Sir Peter Giron banished into Oran comforting such as liue in exile IT is written in the wonderfull visions of the prophet Daniel that two Angels disputing afore God the one mayntained that it was not méete to put the Hebrues in libertie least they were conuerted to the Persians and the other proued it necessary to giue them licence to the ende they might do Sacrifice reedifie the temple of Ierusalem by which may be inferred that that which amongest the wicked is called stubburnes with the good sort is named zeale This I write to bring into discourse the contents of your Fathers Letter and yours in which I finde such contraritie that it is harde to Iudge which is greater eyther the sorowe of the Father or the constant minde of the Sonne the Father expressed great heauinesse seing his Sonne sent into Exile vsing the nature of a pitifull Father and the Sonne according to the propertie of a noble minde beares this disgrace without grudge or griefe if this banishement had pleased your Father and you likewise had declared signes of disdaine and dispight he had abused the dignitie of a father and you transgressed the law of a valiāt Knight but seing you both perfourm that which you ought you haue no reason to distrust of that which you desire For my part to satisfie the dutie I owe to the one and exercise the good will I beare to the other I thought it agréeing with your estate and my profession to recommend vnto you these Particuler instructions which if you finde Tedius to read you shall at least féele wholesome to obserue specially conteyning poyntes of Consolation in your present banishement Now is the time wherein you are to call into exercise your Auncient wisedome to gouerne you your setled discretion to minister consolation and your valiant minde to entertaine the reputation of your honour by some worthie enterprise which thrée thinges if you omit you shall be holden a banished man euen in your owne Citie where putting them in execution being exiled you shall be sure to encrease the renowne of a valiant knight It is a verteous disposition to yéelde compassion to the afflicted but nature most of all doth chalenge it of those who prouing an estate of necessitie haue founde comfort in others And albeit one friend can owe no more to another then to remedie his necessities comfort his aduersities yet the wordes of a friend do giue lyfe to the hart of his friend if to the same be ioyned effectes of true affection and as prosperitie and aduersitie haue such societie by kinde that the one followeth the other as the shadow doth the man so also such perplexities as are fastened within a hart are hardly fogotten but with the passions of another mind the languisheth according to this example At the death of the only sonne of Diomedes the Gréeke and vppon whome depended the possibilitie of succession there appeared to this mourning father many affections of many his noble friends amongst the presse of others that came to visit and comfort his sorrowes there resorted a pore woman demaunding iustice Diomedes seing her wéepe as it were accompanie him in his sorrowfull moodes his other friendes to deliuer only reasons of consolation without teares tolde them the albeit his eares had receiued the impression of their words yet none had made passage into his hart but the sorrowful compassion of that simple woman in whome I haue receiued sayth he somuch the more comfort by how much I sée her hart suffereth the selfe same sorrowes which by effect I féele According to the conformitie of this aunswere sir you may iudge my disposition therwithal take occasion to giue faith to my wordes belieue the affection of my hart for by the fayth of a friend I sweare vnto you that as I haue always folowed you with an
it was by the occasion that God spake to him from heauen Esay had fayth but it was because he had séene God in his maiestie Moyses had faith but it was for that God did communicate with him in a bush that burned and was not consumed Ezechiell had fayth but it was for that he had séene God enuironed with Seraphins Great sure was the faith of these holy personages but much greater no doubt was that of this sinfull théefe For if they beléeued in God it was because they had séene him and spoken face to face to him But so simple and resolute was the fayth of this théefe that he beléeued Iesus Christ to be God and had neither séene his maiestie nor yet to doe the workes of God yea though Christ did them yet he vnderstood them not In like sort touching his comparison with such as were then on liue We doubt not but Saint Peter had faith but it was for that he saw Christ march vppon the waues of the sea Mary Maudlein beléeued but it was for that he raysed againe her brother Lazarus The woman of Chanan had fayth but it was because she had séene him expulse the wicked spirit out the body of her daughter the Centurion beléeued because Iesus Christ had healed his seruant And Saint Iohn had fayth but it was because he had reapposed in the lap and bosome of Christ Right slender was the faith that these men had considering the wonders and miracles which they saw Christ do but oh blessed and happy théefe who notwithstanding he saw no action of these great wonders neither Christ to commaund the waues nor stay the wyndes nor chase out Deuils nor yet raise the dead to life yet with open voyce he durst confesse his creator and take him for a redemer yea in calling him Lord he acknowledged that he had created him and in crying to him to haue remembrance of him hée confessed that he had redéemed him and therefore as a good and faythfull Christian he beléeued with his hart and confessed with his mouth What habit or apparance of a Lord saw he in Christ when he sayd to him domine memento mei Yea what argument of confidence or assurance could he gather in him séeing that to whom so euer is called Lord it appertaines that he be frée which was farre frō Iesus Christ being bound to the crosse to be called Lord it behoueth to be mightie or at least compotently rich which appeared not in Iesus Christ being naked dismembred and crucified to the port and name of a Lord belongs great traine and seruice which was not expressed in the state of Iesus Christ who was forsaken euen of his owne followers And to the dignitie and place of a Lord belonges to be well obeyed and honoured which fell out contrary in the person of Iesus Christ for that euery one conspired against him and opprobriously crucfiied him betwéene two théeues yea by so much more worthy was the faith of this théefe by how much hée saw the Lord suffer imprisonment as a man and whipped and scourged as a man and yet confessed him to be God and called him God saying Lord haue remembrance of me Since this théefe was executed and Iesus Christ crucified great hath ben the number of saintes that beléeued in him greater the companie fellowship of Martirs that haue suffered for his fayth So that the example of the théefe beléeuing vpon so small occasion puts all posterities in remembrance how iustly we are boūd to fixe settle our fayth vpō the same son of God whom the théefe acknowledged to be the sauiour of the world In déede the writers of the gospell make no mencion of the race nation of this théefe neither what proportion of age he boare what offēces he had don nor what law he held for that to Pilate the iudge being a Romane belonged this prerogatiue to crucifie indifferenly the Gentils apprehend the Jews but what mystery so euer may be ascribed to the scripture for vsing scilence in this case let vs gather and beleue that God is no acceptor of persons but receiuing all sorts that beleue in him he makes no difference in his election whether they be noble or of base bloud pore or rich cōquerors or captiues infamous or well renowmed only it suffiseth that we repute Iesus Christ as our onely king obserue faythfully the precepts he hath left amongst vs so that of what sort of sinners so euer we be how late so euer we come to the crosse let vs not dispaire to be hard since we read not that to this thefe was ministred either baptisme or confession nor that he fasted vsed restitution nor had repentance vntill he was committed to execution when one sighe powred out in faith suffised to make him a christian and in one onely worde pronounced in hope was vertue to translate his soule into heauen To robbe in infancie to robbe in youth and to robbe in olde age the experience is dayly afore our eyes but to rob at the very article and instant of death we neuer red of any but of this théefe who then stole the kingdome of heauen Our originall Father Adam was a théefe when he stole the Apple in Paradise Fayre Rachell was a théefe when she Robbed the Idols from her Father Laban Achior was a robber in stealing the rod of Golde in Hierico Dauid was a théefe when he conueied the launce and flasket of water from the beds head of Saule Judas was a théefe in stealing the Almes of Iesus Christ And the seruauntes of Dauid were none other then theues when they stole the water in Bethelē But amongst them all none was more famous more suttle more notorious nor more cunning then this théefe who rob bed yea afore he was layd vpon the crosse and being crucified for Pilate taking from him his lyfe on the crosse he stole from Iesus Christ in the same place an other lyfe where vpon S. John Chrisostom speaking vpon that théefe sayth that for theft Adam was chased out of Paradise and for theft this théefe was bestowed in Paradise He that lost his lyfe by a trée went out of Paradise this entred into Paradise that recouered his lyfe vppon a trée he was chased out that beléeued not in God and this entred in because he confessed God to be God a Théefe was the first that issued out of Paradise and a Théefe was the first that entered into Paradise Yea at the houre of middaye GOD did iustice of the first Théefe and at noone tyde he Pardoned this Théefe wyth whom the Lord graunt vs to be Théeues not to steale the Apple as did Adam nor the Idols with Rachell nor the Flaskette as Dauid dyd nor the Golden Rodde with Achior but to steale for our selues the blessed fruition of the Maiestie of GOD which being the praye of this Théefe he is therby become perpetually happie euen in the bo-some of Abraham the
Father of fayth The good THEEFE hauing no other thing to offer to God offered him his hart and his tongue SAint Paule hauing séene the great secrets of god of which it belongeth not to man to speake being asked what we ought to do to please God Aunswered Commendat vobis Deus charitatem suam the chiefest thing saith he which God recommends vnto you is charitie which consisteth in this that you loue him as he loueth you which you shall more easely accomplish if you loue your Christian neighbour not so much for that he loueth you as for that he loueth and deliteth in god Wherein the Apostle doth not so expressely say that God recommends vnto vs his fayth his hope his patience his chastitie and his humilitie But aboue all things he enioyneth vs to haue charitie as therby to giue vs to vnderstand that that man that deliteth truly in God can not be reproued of any vice For what can be lacking to him that wanteth not charitie as also who wanteth charitie is imperfect in all other vertues Let the charitable man and he that delites to be pitifull be assured that God will alwayes lend him his hand to the end he decrease not in fayth loase not his hope defile not his chastetie dispise not humilitie nor forget patience For afore the tribunall and iudgement seat of God is neuer vsed crueltie to him the on earth hath exercised charitie si charitatem nō habeo factus sum sicut sonās aut cimbalē tynniens saith the Apostle though I speake sayth he as an Angell and all other vertues except charitie were familiar with me yet I should be but as a Bell that calleth the people to seruice yet entreth not therein it selfe The man then that is not charitable but taketh delite in his rigor is no way worthy of the name of a Christian and much lesse deserueth to be called friend because that in the hart wherein is not lodged charitie shall neuer be found fidelitie If we aske the scripture what thing charitie is we shal find by many texts that it is a vertue drawing to none other effect then to loue God for himselfe and our neighbour for the loue of God Wherevppon the loue of God and the feare of God ought alwayes so to be coupled within the harts of the iust that wee neuer ought to feare God only to the end he preserue vs from hell nor loue him altogether in this respect that he graunt vs Paradise but we ought both to loue and feare him because he is the Supreame and Soueraigne good and on whome doth depende and come all felicitie If men loue one an other it is eyther for benefites all readie receaued or for hope of good tournes to come But in the house of GOD there is no Sufferance nor Custome of suche affections For suche is the nature measure and proportion of Gods goodnesse towardes vs that the respect and intention of our zeale ought not to consist onely for that he is all in al for vs but because the greatnesse of his goodnesse deserueth it by which occasion the Prophete cryed oftentimes Paratum con meum the better to instruct vs that his hart was not onely ready to loue the creator but also to beare affection to the creature That man is ignorant in charitie who estemeth himselfe to loue God and hath no care of his neighbour and lesse is he a follower of charitie that is reputed to beare affection to his neyghbour and loueth not God since that all our Christian charitie consistes in this to doe seruice to Iesus Christ and worke some Good or benefite to our neighbour For the Lorde beares such a zeale to the Christian soule that in louing vs he will be onely and singuler and when we loue him he will be accompanied the same being contrary to the loue of the worlde with whom it is not suffered to haue the hart deuided into many partes but in the diuine loue and holy affection of the Lorde we are required to loue Iesus Christ and haue care ouer our neyghbour specially if he be a christian for otherwayes we ought to wish vnto him good eschew his conuersatiō This discourse haue I brought in to expresse testifie the wonderfull charitie which the good théefe had on the crosse who in the perplexitie of death in a small moment of time gaue good declaration of the affection he boare to Iesus Christ right published the zeale he had to saue his companion the wicked théefe Besides he was not without feruent desire to reléeue his sauiour of the paines he suffered which he wel testified in the seruice he did to him For dissembled loue is shewed in the propertie of spéech where the true frendship affection is expressed in the seruice gifts that are ministred the same appearing for the most part amongst our vaine worldlinges with whom swéet alluring words are familiar but the office effect of seruice are most commonly forgotten where in déede whose loue is chast ioyned with the holy loue of god there their mouthes kepe seilence their hands minister distributiō Cain offered to God fruits of the earth Abell brought firstlings of the fattest of his flocke Noe presented Muttons Abraham gaue Pigions Melchisedech brought Bread and Wyne Moyses Insence Dauid Golde Siluer Jeptha sacrificed his Daughter Annas Samuell his sonne All which offeringes presented by those holy personages beare great reckoning are much to be accompted of But farre more worthy was the seruice sacrifice of this théefe for that where they offered to God things apperteining to their houses he presented to the Lord his proper hart wherein he discouered a difference betwéene the oblation of things that we haue neare vs and to make an offering of our selues Therefore let no man maruell why I debate so much in prayse of this théefe For if I be asked what it was that he offered I may estsoones make a question what it was that he kept for himselfe When one man geueth to another his proper being ▪ doth he not geue by consequence his will and habilitie This théefe gaue not to God his eyes for the they were cloased vp shut he gaue him not Golde nor siluer hauing lost all by the iustice of his offēce he could not compart with him his cloths being riffeled by the executioners he offered him not his hāds féete for that the one were nailed the other bound And much lesse could he communicate with him his body for that it was crucified onely he offered that which he had remayning which was his hart wherwith he beleued his tongue by the which he confessed him to be god So that as he testified his fayth affection towards God with all that he had in his power so we haue to thinke that if there had remayned in him any propertie of more precious or greater thinges he would
therewith haue made seruice offerings to the Lord Multiplicati sunt super capilos capitis mei et cor meuÌ„ dereliquit me I am falne into that age sayth Dauid that I haue no more sight remaining Mine enemies haue enuironed me my frends are dead my sinnes haue made me fall my good daies are now drawne to end so that my grieffes sorrows perplexities are mo in nomber then my hears but my greatest heauinesse of all is that my hart hath forsaken me wholoaseth his eyes the other particuler parts of his body together with all his goods can not but loase right dear great things but he that loaseth his hart loaseth assuredly all that can remaine or aperteine to a man For that within the wombe of our mothers the hart is the first that engendereth taketh lyfe and the last that dissolueth and vanisheth to death So that lyke as so longe as our hartes leaue vs not we may both loue feare and serue God so also if the hart loase his vigor and géeue vs ouer assuredly we haue neyther power nor facultie to Fast Praye or perseuer in Breath And therefore according to Saynt Hierom it is a great gyfte of GOD to be endued wyth a Constant and Valiant mynde as on the other syde to haue fayntnesse of hart and Pusillanimytye canne not but beare Testimonye and Prooffe of great Punnishement Audi popule Audi qui non habes cor sayth GOD by his Prophete Jeremie heare my voyce Oh generation of Jsraell and hearken to my wordes Oh People of the Hebrues I call thée Foole because thou art wythout harte yea I saye thou hast no harte because thou art a foole wher the Prophet in this phrase charged the people to haue no hart he imposed vpon them infidelitie as though they had neither fayth nor belefe in Iesus Christ the true god because the lyke as when the hart dyeth the life dissolueth euen so by Christ aspiring vpon the Crosse the sinagog tooke ende So that the Prophete was not without great reason to call the Hebrues Fooles men without hart séeing the testimony of so many miracles suffised them not much lesse were they satisfied with the nomber of benefites blessings with infinit Sermons perfourmed by our sauiour Iesus Christ all tending to make them Christians and yet wrought small impression in them by reason of their slender knowledge and great follie Euen so according to morrall phrase when we say any man hath want of hart it is asmuch as if we should charge him not to haue Iesus christ in his spirit for that as vndertaking to doe any good worke Iesus Christ is he that geues vs hart puts vs in reason euen so by good conclusion that man we may saye is depriued of reason and vnfurnished of hart which loues not Christ thinkes not on Christ serues him not feareth him not and hopes not in him So that in the Lawe of GOD to call a man without hart is no other thing then to saye he hath a body without a soule Omni custodia custodi cor tuum sayth the Wise man euery one ought to kéepe and double garde his hart to the ende it be not defiled by the fleshe oppressed of the worlde deceaued by the Deuill and that it be not altogether exercised by his fréende nor outraged by his enemie For that euen so much and no more haue wée in Iesus Christ then we geue vnto him Possession and place in our harte Wherein according to the measure of our confidence in GOD shall we finde recompence and retribution in him Yea if we geue our selues altogether to him he wyll assuredly be wholy ours So that all those thinges which the Lord geues vnto vs being holy harty or vnfained it belonges to vs the better to Prepare our offeringes to God euen from our hartes fixed in our harte vnfaynedly to touche our hart to kéepe our hartes alwayes replenished wyth Holy desires and enuironed with good thoughts For which occasion it suffised not the wiseman to bid vs simplie kepe our hartes but he enioyned vs to a double and diligent garde the better to aduertise vs that as the Eyes may be preserued by their Eyeliddes the mouth defended by the lippes the féete and handes kept from harme by Armour Gauntlets and a mans treasure holden from the Théefe vnder Locke and Key So there can nothing in this world suffise to forbid an ambicious minde to thinke and desire And so falling eftsoones vppon our first matter I saye that much doth that man offer to God that offereth his hart as also what hath he more to lose that loseth his hart the same appearing in the conuersion of this good théefe who euen as he hanged vppon the crosse because he offered to God onely his hart founde this recompence to be caryed into the eternall Tabernacle of God and communicate in his glorie Let then the example of this théefe stande before vs all that notwithstanding we haue not handes Féete Eyes Siluer Golde precious Iewels or clothes to offer to God yet let vs not be troubled or gréeued For who hath not these thinges in his power let him not doubt to be acceptable to the Lord if he present his hart replenished with holy desires The Sister of Moyses was diseased Moyses himselfe Stutted Tobyas was Blinde Mimpheboseph was Lame Zacharias the Priest was Dumbe yet these imperfections hindred not these men to be holy vertuous yea God called some of them to the function ministerie of his will If we haue our hartes whole holy sound the Lord obserues little the state of our other members no he makes no care whether they be perfect or putrified for this théefe in his senteÌ„ce of condemnation death had his limmes brused broken his mouth his eyes whole body crucified but his hart only reteining integritie he offred it to his sauiour and by his â—…yth constancie purchased the benefit of saluation And albeit in so small a respit of time in so quicke sharpe torments in so greuous apprehension of the dollors and terrors of death suffered by this théefe on the Crosse he coulde perfourme no great penaunce expresse no varietie or copie of spéeche or vtter apparant remorse by sighes sorrowe or publike contrition yet for that to his passions he ioyned greatnesse and constancie of harte wyth fayth and deuotion to GOD The Lorde dyd accept not onely that which he dyd then but also what he would haue done if he had not ben preuented by death How wickedly the euill THEEFE spake hanging on the Crosse THe Wicked Théefe speaking to Iesus Christ sayd if thou be that same Christ that is the sonne of God deliuer thy selfe from death and vs from this Passion of torments Oh cursed impudencie to pronounce such Horrible blasphemie against the maiestie of our Sauiour For albeit the Sonne of God was committed to the Crosse and
vppon the crosse he was crowned as king saluted as king and hayled with the title of king So that all these being true how coulde it stande with any congruent reason that he should abandon the crosse which brought to him so many preheminences Oh Soueraigne sauiour and loue of our soules let vs not beséech thée with the Jewes to discende from the crosse nor in the corrupt affection of the Théefe to abandon the paynes thereof But graunt Oh Lorde that with thée we may be ioyned to the crosse where let vs not require that thou geue vs to eate since in that place thou haddest but gall and for thy drinke was reserued most sharpe viniger Let vs not require garments since thou wast all naked let vs not craue libertie since thou wast bounde and much lesse haue we reason to entreate for lyfe since thou diddest not refuse the execution of death That which we haue to require of thée is that it will please thée to geue vs part and communion in this crosse since in it thou hast with such plentie bestowed thy graces for wel we know Oh Lorde that thou dost neuer communicate thy loue and affection but to such as taste in thy paynes and Passions By all this discourse we may gather what hart we ought to haue to enterprise any good worke together with what magnanimitie of courage to execute it séeing that euen when we meane to beginne to doe well Wicked Spirites are then most neare vs and readyest prepared to deceaue vs For the Fleshe doth pricke and quicken vs men drawe vs backe and the Worlde workes to our vexation and Trouble Albeit manie were the occasions in IESVS Christe béeing on the Crosse to abandon it As firste the importunityes of the Jewes the perswasions of the Théefe the bitter Agonyes of Death the sorrowes of the Daughters of Hierusalem the Scornes and Scoffes of Straungers Passing that waye and Lastely the small thankes and recompence that men attributed to him for that Passion Yet they were not sufficient to Tempt him from the Execution of his Fathers Commaundement nor to let him to accomplishe all that wherevnto his Charitye bounde him for the fulfilling of our Redemption For when he sayd on the Crosse J am a thirst it was not for any appetite he had to Drinke but he spake it rather in a vehement wyll and desire to Endure yet more for the Healthe of our Soules The good theefe rebuked his fellowe hanging on the Crosse THE good Théefe hearing the wicked discourse of his companion agaynst Iesus Christ could not but minister this rebuke Weighing saith he with the horror of our lyfe past our present estate drawing to the extremitie of death I maruel that thou hast no feare of god art wythout shame of that thou sayest séeking to Crucifye this Prophete wyth thy Tongue as these Raging Tormentors doe wyth the violence of theyr Handes Oh thou knowest not that as this Innocent neuer dyd yll to any So in thée and mée was neuer founde any Good Fewe were the Wordes which this Théefe Spoke but ryght great Mysteryes are touched in them and therefore it is néedefull that we heare them wyth grauitye and Pronounce them in Charitye And albeit it is most Sewer that GOD the Almyghtie Creator is by Power all in all thinges yet particulerlye by Grace is he more manyfested by the Hearte and Tongue of man then through any other member of the Bodye as they being the two Instrumentes where wyth we doe most serue him and oftenest offende hym For the Eyes become Wearrye wyth séeing the Eares wythdrawe from Hearing the Handes refuse to Woorke the Féete forbeare to Goe and the whole Bodye may be gréeued to Sinne But it is the Harte which neuer puttes ende to hys Thoughtes and the Tongue is Séeldome wearye of Speakinge The Good Kynge Dauid was vpright in Iudgement and founde of Bodye and yet Praying to GOD for the most part he obserued these two Petytions Cor mundum crea in me Deus and Domine labia mea aperies Wherein he required of GOD to rayse in him a Harte cleare and Innocent also to blesse him wyth a tongue that should not pronounce any thing contrary to his wil for albeit he receiued gréeffes and disquiets by his other members yet he knewe he coulde neuer be vanquished of them for that it is one principall signe that we are in the grace of god when he blesseth vs with a hart replenished with pure intentions geues vs a tongue refrained frō speaking euill yea it is a true foundation testimonie of good Christians to beléeue in God with our hart and set forth his prayses with our tongue Much was the people of Jsraell in the grace of God when by Jeremie he sayd to them Ego dabo eis cor nouum and no lesse fauoured was Ezechiell of that almightie worker of all thinges when he sayde Ego aperiam os tuum in medio eorum as if he had sayde to Israell in signe of the great amitie I haue with thée I will illumine thy harte and because thou art my seruannt Oh Ezechiell I will open thy mouth to the ende thou mayest publishe and preach my power and might For right small is the nomber of those which atteyne to my knowledge and farre fewer are they that preach sincerely my name yea albeit a man haue the facultie to read to interpreat to studie and to deliuer yet he hath not for all that the full facultie of a true Apostolyke preacher for it is no small gifte and blessing of the Lorde to know how to preach well and pronoūce his worde and will Great therefore was the liberalitie which Christ vsed on the crosse séeing that the grace of newnes of hart which he gaue to Jsraell and the spirite and power of well preaching which he imparted to Ezechiell he infused both together into this good théefe toutching his harte to make him beléeue in him and opening his mouth to the ende he might publishe and preach his name By which is happened that after the Sermons of Iesus Christ and afore the preachinges of the Apostles this good théefe was the first that preached in the Church yea euen where he was crucified in the presence of the people he magnified that which Christ did and reproued his companion of blasphemy saying Neque tu times Deum qui in eadem damnatione es I sée saith he thou hast no feare of God and art in the way to be damned therefore beholde me and thinke vpon thy selfe To teach the ignorant and reduce to truth him that is in error is a worke of charitie proceding of great bountie which was expressed in the behauiour of this théefe warning his companion to consider that he was condemned to death hauing by his side the sonne of God in whom was power to pardon his offences and withall to deliuer him from the perpetuall agonies of Hell Oh to how many of our companions and
to rise againe So prouident is the Lorde ouer the vertuous sayth the Prophete and so carelesse to the sinner that if the iust man swimme vpon the mayne Sea he will not suffer him to be drowned Where the wicked walking vpon the firme Lande shall fall headlong into wels and déepe pittes which the Scripture doth conster to that foule and huge enormitie of sinnes of the which he hath no power to repent All this I haue written vpon the occasion of the sins wherein King Dauid fell who notwithstanding vsed suche diligence to rise againe and from the time of his restitution so labored to liue in Gods feare that albeit he was brused with his fall yet he was not greatly hurt Immediatly then that the Lorde aduertised Dauid by the Prophet Nathan that he was so much kindled agaynst him both for the Adulterie and Murder that he would sende vppon him punishment according to the greatnesse of his falt The good King lift vp his hart and handes to the Lorde and cried Peccaui and confessing himselfe to be an abhominable sinner he rent the heauens with his sighes and watered the earth with his infinit teares wherin it is not to be doubted but that the exercize of so vnfayned repentaunce and confession of his falt was a great degrée to his forgiunesse He willed not the Prophete to dispute with God and saye on his behalfe that he was frayle or that the Deuil had deceiued him or that it was a sinne humaine But he aspiring to the mercie of God exhibited confession of his fault saying Tibi soli peccaut et malum coram te feci Wherein in not séeking to iustifie his fault he founde forgiuenesse of his trespasse Here may be gathered to the comfort of all good Christians that after Dauid had sinned he went not so soone to searche God as God was readie to receiue him whose prouidence perfection is such ouer his chozen that though they fall in any notorious Crime yet he suffereth them to haue no perseuerance in it according to the experiēce of his heauenly bountie expressed vpon S. Mathew and S. Paule whom Christ searched with the blind man neare the highe way with others of whom the Scripture giues testimonie that Christ searched them Then let all Christians confesse the wonderfull clemencie of God who euen in our negligence goeth out to séeke vs though we praye him not yet he prayeth vs and where we forget to call to him he fayles not to call vpon vs so that if we loase our selues and be the instruments of our owne destruction it is not so much for that we haue sinned as for that after our transgression we will not beléeue Let vs therefore take pleasure to heare when God calles vs Let vs be glad to be founde when the Lord searcheth vs Let vs be readie to folow whē he guides vs Let vs be willing to beléeue when he takes from vs all deceyt And let vs thinke vs happie to serue him when he is disposed to pay vs our hire Yea since he is so liberall and pitifull towardes vs let vs with the councell of S. Paule Go with confidence to the throane of his grace For séeing he went to séeke Dauid who had offended him let vs beléeue that he will be founde and entreated of any that is his true seruant the conditions of the house of God being such that as none are compelled to enter into it so it resistes none that knocke at the Gates Where Dauid stoode not to reason with himselfe that he had Sinned in this or in that we haue to gather by him that the matter of our Saluation consistes not so much in multiplycation of woordes as too correct our liues and encrease dayly in good déedes And truely GOD hath no necessitie of great Cryes to the ende he may heare vs and lesse néede of many reasons too perswade him too vnderstande vs since Dauid vsed no other solicitor for the remouing of Gods wrath then the imploration of a penitent harte Crying Tibi tibi soli peccaui et coram te malum feci Yea though men regarde for the most part the exposition of the Tongue yet wyth GOD the impression of the harte standes alwayes most acceptable as appeared in this conuersion of Dauid who acknowledging simplie that he had sinned without further dispute with God the Lord was neyther scrupulous nor suspicious for that he spake no more but one woorde but had regard to the sinceritie of the harte where with he repented Oh omnipontent Iesus and swéet comfort of our soules grant that with Dauid we may cease to sinne and beginne to amende our lyfe let vs with S. Paule confesse our sinnes with intention to offend no more And where by our proper corruption we ar subiect to dayly transgression without the ayde of thy holy spirit graunt that as thy law is replenished with mercie so with Dauid we may finde remission confessing with him that we haue sinned with intent to offende no more Let vs in the deuotion of Dauid recommende to Gods mercie the faultes and ignorances of our youth for that in that tender age wée know not what wée dyd and were ignorant in that wée ought to doe Wherein where Dauid asked pardon of GOD onely for the transgressions of his youth and not for the Sinnes he committed when he was olde and well experienced in the thinges of the world the faults of which age are not to be called ignorances but malices not simplicities but filthie enormities not light vanities but heauie vices and not faults done for want of knowlege but offences committed wyth well aduized will and resolution We haue reason to thinke that if his olde age had bene also defiled with crimes and sinne he had likewise offered them vp as a sacrifize with the confession of the abuses of his youth By which is wel proued that much doth it import when God pardoneth our sinnes past without sufferance eftsoones to retourne fal into them againe For Dauid had no sooner cryed Peccaui then GOD was readie to aunswere Loe heare J forgeue thee Whereby it is manifest that we are more slow to confesse our offences then God to exhibite his mercie And so for end of this discourse That life and death are in the power of the tongue we sée that as to many it hath bene the occasion of death so to the good king Dauid it was the meane to preserue his lyfe here through grace and in the other world to establishe it in eternall glory to the which the spirite of God bring vs all Amen A Letter to a great learned man aunswering to certeine demaundes THis hath bene alwayes one strange propertie in your frendship that the more I traueled to serue you the more you studied to troble me and that not so much for necessitie of matter as with intētion to exercize proue my skill wherein albeit to your wit is ioyned a naturall redines more
mind fashioned of Drosse and fylth Séeing that in the house of God and where his loue is in office there ought to bée no Excuse of thinges Required nor Denyall to doe that is commaunded Oh that God giues a great grace to that man on whom hee béestoweth a hearte of massiue and weightye Golde as of the contrarie wretchednesse is his portion whose hearte is vayne light and hollow agaynst such men the Prophet beares witnesse Cor eorū vanum est For that the harte is the furnace wherein are framed all our desires and passions and the fordge whereon are Beaten all our trauelles and actions God sayth then that that which hée selleth vnto vs is no other thing then gold enflamed that is Gold Purifyed and Burning Wherein is géeuen vs to know that from that instant that the Loue of God hath touched our heart it wyll alwayes burne it will alwayes praye it wyll alwayes sight and it wyll neuer cease to loue The loue of God beeinge of suche Qualetie that in what mynde so euer hée makes hys aboade hée wyll not suffer to remayne any ill wickednesse or idlenesse Golde enflamed is sewer the loue of the Lorde séeing that with his sparcklinge flames it kindleth our vnderstanding enflameth our harte warmeth our will and burneth to ashes our offences Yea at the heat of that fire the elect are warmed and the reprobat smothered but the zeale of the louers of the worlde is not Golde enflamed for that it is entangled wyth this propertie to Burne wythout warming and to make Weary wythout resting it scorcheth and not purifyeth it terryfyeth and not assureth and killeth wythout remedie The mettall which is solde in the shoppe of the worlde is not Golde but Leade is not substaunce but scumme yea it is rather drosse then Golde séeing that such as loue wyth the affection of the worlde are euen those that come out of it in the end most smeared and corrupted The loue which the Lorde selleth is not onely Gold enflamed but very well refined and proued The first profe passing in himselfe in the trée of the Crosse and receiued Confyrmation by the Martyrdome of Saynt Peter and others by whose passions and torments the loue of Iesus Christ was well ratified and approued Quando apostoli ibant à conspectu concilij quoniam digni habiti sunt pro nomine Jesu cōtumeliam pati Right worthely was approued within their hartes the loue of Christ séeing they went to their execution better contented and glad then all the Princes of the world when they go to receiue the crowne of a kingdome Right well was approued the loue of Iesus Christ within the hart of S. Paule when he sayd ego Paulus vinctus in domino holding him selfe more happie to be fettred in chaines for the loue of God then if he had bene raysed to the greatest principalitie of the earth Touching the loue of the world frayle and vaine wyth greater reason we may call it reproued then approued séeing one man loues not an other but for respect of interest and commoditie So that as the seruants of God loue him with all their power including no other reason then the consideration of his greatnes and mercie So worldly men loue one an other no longer nor no more then there is possibilitie of gaine and recompence and therefore deserueth to be called and affection reprobate for that it beares regard to the benefit and not to the matter In this part of the text we haue also to consider that the Lord willeth vs not to buy gold of any other then of him offring it to vs of him selfe both purified and burning and all to instruct vs that it is he only of whom we are to obtaine grace to loue him and loue to serue him Besides this gold of the loue of the Lord will not be communicated to vs for nothing least we should estéeme it little Neither is it to be sold to vs at a deare price to the end we refuse it not and much lesse will it bée prised because it is without value and estimation onely all that is required of vs is that we retribute vnto the Lord loue for loue and giue our affection in recompence and change of his And séeing our loue is ambicious and blind in worldly things and altogether caried to light and strange desires Let not that man thinke hée giues little who vnto Iesus Christ giues his whole hart And he since he selleth not to vs but loue sincere and holy let vs not in enterchange returne to him affections fained infected and doubtfull great is the zeale of Christ who being loue and the better to lead our affections he teacheth vs how to loue The Lord make vs as we ought to be to the end we may the better minister to his commaundements and seruice and séeing hée is the true Lord that hath made vs of earth and referred vs eftsones to the destinie of the earth and that we haue nothing to giue in exchange for his loue of gold but a small affection and that cankared and infected Let vs beséech him that our corrupt drosse may be made acceptable to him and his precious and purified gold become profitable to our saluation A short Letter partly in rebuke and partly in perswasion WHen the miserie of others wil not make you kéepe a meane with your fortune nor the experience of harmes past touch you in example and warning I sée no other safetie remayning then may be hoped for in a ship who tossed with many stormes séekes her securitie where the sea goeth most high and raging But being happie in friendes you liue carelesse of chances estéeming your selfe subiect to the sentence of Solomon that that which the euill man feareth shall assuredly happen vnto him I vnderstand by your messenger the state of your perplexitie together with the possibilitie of your perill if present pollicie be not vsed for the which I am so much the more sory by how much our frendship is auncient and so much the lesse carelesse by how much it ministreth interest to our common alliance Two qualities of such fast coniunction that nothing can dissolue them for that alliance is congealed in the bloud and friendship makes his knot in the hart as touching the regard of a friend I maruell I haue not heard of you thus long for that amongst friends when their persons are deuided the next office is to communicate by intelligence but remembring that forgetfulnes is a swéete error I haue long since cut of all expectation to heare front you specially since you haue dedicated your selfe to sanctuaries churchyardes and churches of refuge where I thinke you establish your resort not so much for deuocion and remorse as to giue cooller to some abuse and wrong Remember that to offend God and disobey iustice is an act so duly deseruing punishment that there is no doubt of the reuenge though not vppon the person of the imediat offender yet vppon