requirs him he graunteth him not that he demaundes But thrise happie was this théefe who afore all thinges desired the Lorde to haue remembrance of him when he came into his kingdome wherby demaunding pardon and remission of his sinnes he obteined the kingdome of heauen more easelie then he thought for Abraham demaunded of God linage and there was giuen to him a sonne of whose race Christ discended according to the fleshe Jacob prayed for the redeliuerie of Beniamin which he saw accomplished Tobias beséeching God for the returne of his sonne from Niniuie imbrased him safely restored and richely maried Iudith praied to God to chase away Holofernes and his Campe from her towne of Bethulia he put the Enemie into her power Anna in great compassion desired issue and she brought forth Samuell the Prophet And loe this good théefe besought God to haue remembrance of him in the other worlde and the Lorde did not onely pardon him in this worlde but also glorifyed him in his eternall kingdome Right true and absolute is the testimonie of the Scripture speaking of the liberalitie of God Quod ipse dat omnibus affluenter God geues to al men in great aboundance which is contrarie to the manner of the Princes of the world who if they geue it is not in plentie and if they distribute in fulnesse they geue it to few But such is the bountie and blessed liberalitie of our Lorde that he refuseth not to geue that which is demaunded and much lesse geues in penurie that which is required of him Aperis tu manum tuam et imples omne animall benedictione All those in this worlde sayth the Prophete that geue anye thinge geue it cloase fisted as the saying is But the Lorde alwayes encreaseth in liberalitie wyth his handes open who as he is Pitifull to pardon so also in his rewardes and recompence he expresseth hyghe Liberalitye Here also is to be noted that this Théefe in his inuocation to Christ dyd not desire the LORDE to haue remembraunce of him to the ende he were not Crucifyed nor required him to be mindefull of him that he myght escape the Perilles of Death since it was he onely that gaue lyfe But he sayde onely Lorde forget me not when thou commest into thy Kyngedome For séeing thée on thy Knées afore Pilate sayth he and béeing asked whether thou were a Kynge and had Realmes I hearde thée Aunswere that thy Kyngedome was not of this Worlde Which béeing true I beséeche thée Oh swéete comfort of my Soule that when thou art in Possession of thy Kyngedome of rest thou wilt then haue remembraunce of me being the greatest Sinner in the Worlde This Théefe séeing GOD in presence hearing him speake in person and touching him wyth his handes and woulde not demaund of him other thinges then of the Worlde to come can not but put men in a maze and drawe euen Aungels to admiration From the houre that our Blessed Sauiour suffered his bloude to be dispearced vppon the Crosse there hath bene great effect and vertue of it in the Church whereof appeared right good Testimonye in the discourse and action of this Théefe whose lyfe and whole course of his behauiour hauing béene infected wyth wicked conuersation he demaunded presently to be made a neyghbour of the Hierachies and companion to our redéemer And hauing done no seruice to GOD he asked of him wyth full mouth the Kingdome of Heauen which he obteyned not so much through the merite of his inuocation and Prayers as by the meane and vertue of the bloud of Iesus Christ wherin there is no reason to doubt but as our Lorde was readye to yéelde vp the spirite and that the effusion of his bloud prepared to an ende so this good théefe saw the Heauens open together wyth the great glory layde vp for our sauiour by which occasion he cryed in sewertie of fayth Memento mei cum veneris in regnum tuum For otherwayes it had béene vaine for a Théefe to haue demaunded wyth such boldenesse the Kyngedome of infallible felicitye But whether the Maiestie and presence of Heauen were open to him or not there is no necessitye of reasoning Onely let vs ioyne our selues to his Fayth and opinion and wyth his Prayer let vs call vppon the Lorde to remember vs when he comes into his Kyngedome for there may we be sewer he will remember vs since in this world he will not recompence the seruices that we haue done to him and in the other he will laye vpon vs the offences we haue committed agaynst his Maiestye Let vs beséech him that if in recompence that we are Baptized if for the renoume name and tittle we beare of Christians if for that we are his Seruauntes and specially if because he hath redéemed vs it will please him to blesse vs wyth any rewarde let it not be bestowed vppon vs here on earth but when he shall be established in the estate and maiestie of his kyngedome For all such as he markes with recompence and rewarde in the Booke of this worlde it is a signe that he hath razed them out of the register of Heauen Jsaac was aduaunced more then Jsmaell Jacob preferred aboue Esau Juda fauoured more then Ruben Joseph raysed aboue his Bretherne and Nahabor aduaunced to the Vines of Samaria But let vs praye for no other aduauncement then Dum veueris in regnum tuum For out of thy house all honors all preferments all riches and dignities are contemnible For the ende of this discourse we haue to note that Christ pardoning this théefe sayde not Amen dico vobis but speaking singulerly he sayde Amen dico tibi Whereby as in the manner and estate of his pardon he manifested his mercie so in forgeuing him alone he shewed his vpright iustice Many nations and men of sundrie qualities and Countreyes standing then round about the crosse would haue bene glad to haue obteyned remission but amongest them all to this théefe onely was graunted pardon the better to aduertise vs that since he forgaue him we should not dispaire by the same meane to obteyne remission And since he pardoned but him alone let vs not sinne the more in hope that he will pardon vs So for conclusion let vs not forget that he forgaue the people afore they had transgressed and pardoned the théefe after he had sinned by which we are instructed to feare his Iustice and to remember his mercye which it may please him to exhibitte towardes vs here by grace and in the worlde to come by glory A discourse expounding this text of the Psalme Irasoimini et nolite peccare CHrist gréeuing still with the encrease of abuses in the Temple saw great necessitie of Discipline and therefore in one daye he whipped out the Vserers reuersed their exchaunges and dispersed their treasors Wherin we haue to note which of these two thinges were of a most importance eyther the zeale that Christ had or the fault that was in them béeing sewer that
aduising vs by the example that to be good christians and true folowers of our redéemer it behoueth vs afore we passe out of this life to desolue breake all rankor and malice for the froward and sedicious shall haue much to endure in the other world if in this lyfe they were slow to pardon and forgeue But since the spéech which the Lord expressed vpon the crosse was so high and excellent it can not be out of purpose to dispute what good thing the Hebrews did to deserue so famous a pardon for somuch more noble and great is the remission by how much lesse there is occasion geuen to doe it In the death of our Sauiour the Hebrues offered many great and vnnaturall iniuries for the least whereof much lesse that there was merite of pardon where in the act was sufficient desert to haue them all throwne quicke into the depest bottoms of hell In the first they did not onely put him to death by malice being the man most tollerable in their common weale but they set at libertie Barrabas a common murderer of the quicke and crucified Iesus Christ which raysed from death such as suffered death if the execution had ben don in some distant village farre remoued from the Cities and resort of people the iniurie and dishonour had ben more tollerable But to their wicked Conspiracie to put him to death they ioyned a most abhominable meane and manner of execution and applying it proper to their reuenge to bring open shame to his innocencie they crucified him in the great Citie of Ierusalem where Christ stoode in state of good reputation for his sermones and had there his allies and kynred euen men of great honour and honestie In their determination to put him to death although they published the execution in Ierusalem yet if they had eyther taken the nighte or chosen some priuate house the time and place had not so apparantly detected their malice For that is more thē barbarous fiercenes where is no respect to time place nor person obseruations naturally remembred euen amongst tigers and lions in their extreamest passions of rage and furie But of the contrary at the the third hower they led him out of the Citie and the sixth they crucified him and at the ninth houre he yéelded vp the Ghost seasons wherein the day raigneth in his most clearenes and people make their comon assembles In whose sight they ought to haue forborne to haue crucified that innocent Lambe betwéene two théeues he whose race and linage was of Kinges and estéemed to be the soueraigne Prophet But to persecute him as well with ignominie as with paine they gaue him societie with Robbers and théeues to the ende the world might thinke that he was the greatest théefe of all They might lastly haue referred him to a kinde of death lesse slaunderous to heare and not so cruell to suffer but according to their insatiable malice they restrained Pilate to that election choise of death as wherein might be wrought to our Redéemer most apparance of obliquie and shame for malice being the Maystresse of iniustice sturres vp both the thoughtes and handes of men to wicked things Albeit these were the works which they did the merites for the which Iesus Christ should procure them Pardon and mercie yet in recompence of this vnworthie death and so many blasphemous wrongs Christ cryed with a pitifull voyce saying Father forgeue them for they know no what they doe Here may be brought in the saying of the Prophet speaking in the person of Iesus Christ Supra dorsum meum fabricauerunt pecatores prolongauerunt iniquitatem suam as if he had sayd I know not what I haue don against thée oh sinagog and yet thou hast ben against me from mine infancie thou hast persecuted me in my youth and in the fruite and ripenes of mine age thou hast crucified me and yet hast discharged all thy sinnes vpon my shoulders Supra dorsum meum fabricauerunt pecatores Adam was the first that layd vpon my shoulders disobedience his Wyfe Eue slouth and epicuritie Cayn his sonne Murder and slaughter the Patriarke Loth incest King Dauid adulterie Jeroboam his Sonne Idolatry and all the Sinagog so discharged vppon me her malice that where they in their wickednesse committed the crimes I vpon the Crosse payd for them the raunsome of their paines which are not onely for that they layde vppon my backe all their offences but because that assembling and heaping wickednesse vpon wickednesse they haue prolonged their iniquitie and haue not bene sorie for that they haue done but because they were hable to doe no more so that if their ioyes were great to sée my death great also was their displeasure by the meane of my resurrection Thus these miserable Hebrewes haue encreased and prolonged their iniquitie bearing enuie to the Doctrine of Iesus Christ of which enuie they conceiued hatred and of that hatred they conspired together to Crucifye him and being bolde to Crucifye him they tooke impudencie to mocke him and after they had Scorned him they denied his resurrection and so resolued into obstinacie that Iesus Christ sayde not of them without cause Expugnauerunt me a Iuuentute mea Continuinge to Persecute me euen vnto my Graue But hauing thus deduced the smale reasons of the Hebrues to put Christ to death together also with the slender occasions they gaue him to obteine there Pardon Let vs withal speake of the great bountie wherewith he recompensed their crueltie and of the vnuersall pardon which he obteyned of his Father for them wherein the circumstances deserue almost as much to be noted as the pardon it selfe Iesus Christ then well expressed his inestimable bountie in the prayer which he commended to his Father at the instant of his death requiring pardon for his enemies A thing so much the more vehemently desired of him by how much he knew it was most necessarie to them for whom he prayed Christ also felt bitterly the teares and sorrowes of his mother but that was a passion according to the nature condition of a sonne But the distruction of the Hebrues touched him in the zeale and compassion of a creator The dollors of his Mother could not stay him from dying for his enemies for that he knew that she had brought him forth in great ioye but he had redéemed the Hebrues with most bitter trauell In this also appeared his wonderfull bountie that in his Prayer he called not on the maiestie of God by the title of Lorde but by the name of Father A name truly wherin is vertue to make easie and tractable the hart of a man being appealed vnto by his Sonne Frons meretricis facta est tibi et noluisti erubescere reuertere ad me et dic Pater meus es 〈◊〉 Sayth God speaking to the Sinagogge of the Jewes by his Prophet Jeremye as if he had sayde Oh Jsraell albeit thou art so obstinate is thy
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
frendes may we say with this good théefe that they are out of the feare of God that they wander in their proper destruction that they are replenished with vices and doe not obserue one of Gods commaundements But by so much more wretched is our condition by how much one frende dare not warne an other for that all frendship now a dayes standes vpon these limits and tearmes not to correct one an other but rather to couer and dissemble and suffer communitie of euill It is a wonderful confusion to sée one sinner admonishe an other and a théefe to reproue a théefe and yet one Christian dare not rebuke an other no rather they will endure their vices then deuide themselues from their frendship Not to aduertise a frend of his honour or not to aduise him of his wealth may happen and is suffered but not to admonish him of that which concerneth his conscience is hatefull and ought not to be borne withall for that in thinges touching the honor of God we are bounde not to dissemble with our Father nor to yéelde consent to our dearest frende Nathan reproued Dauid Samuell rebuked Saule Micheas admonished Achab Helias reproued Jezabell S. John rebuked Herod and S. Paule reproued S. Peter not so much for hauing erred and fayled as for offending God the better to admonishe vs that him we ought to holde as enemie whom we know doth not loue God Nonne qui oderunt te inimici facti sunt mihi Oh great God of Jsraell sayth Dauid the greatest seruice that I haue done thée is that all my lyfe time I haue hated those that loued not thée eschewed such as folowed not thy lawes was a straunger to such as searched not thy precepts and will and none haue bene worse welcome to my companye then such as boare to thee no seruice I woulde the example of Dauid might be embraced now a dayes or that to christian frends were ioyned such propertie of affection so should there be no vice in mens frendship nor toleracion of wickednes for that if euill men were not supported by their frends iustice discipline woulde either spedely determine their liues or shame instruction leade them to amendment of manners great then was the charitie of this théefe to his companion the pitie not little which he had of Iesus Christ whereof as he defended the one and perswaded the other so his vertue concludes in good Authoritie that it is a true effect of our Christian pietye to yéelde compassion to such as are troubled and reduce him that is out of the Way After this good théefe was commited to God and confessed his sinnes to Iesus Christ and aunswered for him he began then to lift vp his voyce and say vnto him Domine memento mei dum veneris in regnum tuum wherein with iust reason he calles him Lorde for that it is resolute with God not to take pitie or mercie vpon vs if first we accknowledge not in him his diuinitie and therefore in the olde times whē God spake with the Hebrues he vsed commonly this phrase haec dicit Dominus c. The better to aduertise the nations and people of the earth that all kinges and Princes of this world are in all thinges no other thing but gouernours and deputies and to God alone belonges all souereigne and Supreame Potentacie In which respect it behoueth vs afore all thinges to confesse God to be Father and souereigne Lorde and to honour his blessed sonne by the name of Lorde and redéemer for that it is directly to repugne his ordinarie power to Pardon sinne in any man which doth not accknowledge in God predomination and Lordship Let vs therefore with the humilitie fayth and conformetie of this théefe say Domine memento mei For th s ought to be an office in our beléefe that if we confesse god to be sole ceator serue him as soueraigne Lorde he will not misknow vs as straungers specially if we acknowledge vs to apperteine vnto him The seconde worde of this théefes petition was Memento mei agréeing with the inuocation of Salomon Da mihi sedium tuarum aslis tricem sapientiam vt sciam quid acceptum sit coram te omni tēpore giue me O Lord partin thy wisedome to the end I may doe the thinges agréeable to thee and tending to my saluation notwithstanding that Salomon amongest all the kings of Jerusalem was most Peasible most Riche Renoumed and most Wise yet with all these Qualities he durst not demaunde of God but Wisedome and that not without great reason For albeit a man knoweth that which he wold haue yet he is ignorant in that which is necessary for him And as we liue in God more then in our selues that God loues vs aboue our proper affections so it is he that knoweth better thē our selues what we wold haue of him what we want is néedfull for vs for which cause this well aduised good christian théefe would aske no other thing but that the Lord would haue remembrance of him instructing vs by that that God bearing to vs such plentifull will affection ther is no great nede to trouble him with importunities but onely with a feruent hart put him in remembrance of those thinges we desire to haue saying Domine memento mei Lord that hast created me haue remembrance of me Lorde that hast Redéemed me forget me not and thou Lord in whom I beléeue be mindfull of me Vouchsafe Oh Lord to draw me to thy selfe Oh loue of my soule haue remembrance of me since thou hast formed me of earth and since thou hast breathed into me a soule made me man hast employed thy lyfe for me vouchsafe to be mindefull of me to the ende there be no spoyle made of my Soule yea since thou hast suffered thy Passon for me resisted so many Temptations and spilt so much of thy innocent bloud as satisfyed the Price of my vyle and wretched Sinnes I beséeche thée be myndefull of me Here is to be noted that this théefe in these humilities to God sayd not Lorde haue remembrance of my children my wyfe my frendes or my labors and trauels but sayde onely Lorde remember me aduising vs that in this worlde there is nothing which we ought to holde so deare as the reckoning of our conscience according to the expresse text of our sauiour to the mother and children of Zebeda Nescitis quid petatis because that afore they asked pardon for their sinnes they demaunded realmes and kingdomes and before they sought to purge the transgression of their soules they aspired to be set one of the right and the other of the left hande of Iesus Christ But the wise Chananite woman afore she sayde Filia mea male a demonio vexatur cryed Miserere mei sewing first for pardon for her selfe afore she sought the recouery of her daughter for that so good is the Lorde our God that if he loue not him that
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
desireth or possesse the thinges whereon he hath fixed his affection and zeale Cicero speaking of force attributed firmenesse and constancie to no other thing then a determination of a valiant minde who dissembleth that which he desireth and suffereth thinges that he would not Macrobus referreth to no other thing the vertue of force then to the harte of a man Heroycall and valiant whom prosperitie cannot rayse into wéening or fircenes nor aduersitie makes weake or faynt in courage Aristotle giues this iudgment of the vertue of force that it is a certayne strength and courage of a mynde resolute which estéemeth aduersitie to bée no other thing then the stipende and recompence of some dishonest act Lucius Senequa attributes so much to the excellency of a man hardy and valiant that he makes it more easie to take a Cytie well garded then to vanquish a minde enuironed wyth force and vertue Saynt Hierome sayth that no other thing is the discourse of this lyfe then a high and publyke way on whose right hande marcheth the valyant and hardy man on the left part the coward and faynt harted and betwéene them goeth he that we call strong and resolute Plato is of opinion that the prerogatiues of constancie and force are to moderate anger wyth méekenesse malice wyth loue aduersitie wyth perseuerance and feare wyth patience S. Gregory referreth the vertue and operation of constancie and force to vanquishe the fleshe to resist appetytes to dispise delytes to affect thinges of hard enterprise and not to eschew those that are perillous and paynefull So great is the qualetie of this vertue of force that it is necessary to all the other vertues For if it minister not to iustice Temperance Chastetie and wisedome to come to their endes they would easely loase their operation and suffer conuersion So that to enterprise any good worke wisedome is necessary for the beginning discretion to manage and guide it and constancie to bring it to execution The good lucke and felicitie of the good Pilot consistes not altogether to guyd well the Helme but rather that he bring it to aryue safe at the Hauen Euen so Iesus Christ promyseth not the Kyngdome of Heauen to such onely as are Baptized nor to him that is called a Christian and muche lesse to any that for a tyme doth the Woorkes of a Christian if he perseuere not in his Seruice For the Crowne of Tryumphe is not bestowed vppon him that goeth to the Warres but is worthely reserued for suche as obtayne the victorye Euen as in the lyke resemblaunce it is a vayne Labour to the Husbandman to manure and sowe his Lande if afterwardes eyther for feare to be tyered or in doubt to be made wearie wyth trauell he forbeare to labor in Haruest and forgetteth to bring his Corne home to the Barne Lykewyse if a Poore man making some voyage and doubting to fynde the way harde or vneasie or his Iourney long retourneth géeuing ouer that hée hath begone Let him assuredly looke to loase that hee hath spent and wythall to forgoe the purpose and expectation of his Trauayle Hée that Laboureth by the daye is not payed his hyer for that hée brynges onely his Mattocke into the Garden but workyng from Morning till night hée is woorthye of his Wages and hath it The wyfe of Loth was transformed into an Image or stoane of Salt for that shée tourned her heade to looke backe to Sodome contrarie to the Commaundement of God saying Goe alwayes furth right without loking backe The same being an example and doctrine to instruct vs how wretched the worlde is and hauing once forsaken it wée ought not so much as once Looke backe to it and muche lesse reappose Confydence in it Great was the constancie of Moyses and Aaron in not condiscending to the Requestes Presentes and Threates which the great Kynge Pharao practised to haue them abyde in Egypt and not to drawe from thence the People of Israell wyth whom I agrée that in cases to retourne to the worlde and giue ouer any good thing that we haue begon we ought to reiect the prayers of our frendes and much lesse to be moued wyth any other temptation Of this is a good example Ioseph the sonne of Jacob who being solde into Egipt and in great opportunitie to possesse the beautie of the queene would not for all that defyle his conscience but had regard to his constancie and bare care to the reputation of his master By his example let vs be warned that greater necessity haue we of resolute minds to resist vices and present sinnes together with the offers and temptations that are ministred then to repulse or defende an enemie that assayleth vs Many were the perswasions of the Bretherne of Dauid to haue the kinge to retourne to his howse and goe no more to the Warres but muche lesse that their importunities were sufficient to make him giue ouer Armes séeing he redoubled his courage and eftsoones assailed the great Goliath Géeuing vs to know thereby that wée ought rather to loase the liues that wée haue then to leaue of the good wée haue béegonne Muche was estéemed the Constancie of Nehemias and Esdras in the Buylding of the Temple which they made at Ierusalem in which worke many threatened them they suffered many passions of iniuries and were by many wayes dysswaded from their enterprise Wherefore let the Seruaunt of god hold it for a signe that he doth then some good worke when the wycked wythstande or contende agaynst him Great was the Constancie of Mardocheas vnckle to the Quéene Hester when he could not be brought to doe worship nor any humylity to proud Hamā a grauer of Idols great enemy to the Hebrues by whose examples we are taught that it belongs to vs to estrāge our selues altogither from those men that diswade vs from our saluatiō inuite vs to sinne No lesse was the constancy of the holy woman Susanna in disobeying the wicked iudges desiring her to defile mariage and consent to thir cursed luste Whose vertue may serue as a doctrine to all Christians that neyther for feare of Punishment nor by force none ought to commit any great transgression séeing God kéeps a garde and reckoning aswell of our honor as our lyfe and is as ready for our defence as he was to preserue the chastetie of Susanna All these examples I thought not amisse to reduce into discourse to the ende that good men might striue still to pursue the seruice of the Lorde and the wicked be afryayde to tourne backe Wherein let all men hold this for a fayth and law infallible that the Lorde neuer forgetteth him that serueth him and much lesse is farre from those that follow him according to his prouidence ouer the Prophet Daniell who being out of his Countrey and by the sentence of tyrantes throwne into the Denne of Lyons abandoned of all succour of men was not forgot of the Lord who sent his Prophete Abacuke not onely to
visit him but also to comfort and refreshe him wyth meate By this also we may inferre that if we forget not to serue God he will not forget to minister remedy to our distresses as knowing right well the little we haue and the lesse we canne doe And therefore let vs not giue ouer to Serue him and much lesse forbeare to folow him séeing he doth Capitulate wyth all men that if in his Seruice they doe that which they may he will recompence them with the effect of all their desires So that how lame weake or frayle so euer we be we ought not in the action of Gods seruice say We can not and therefore wee will not For that we haue a Lorde so good and easie to content that he takes vs not as we are but hath respect to that we desire to be Agréeable to these S. Barnard vseth this text Debilis est hostis qui non vincit nisi volentem as if he had sayde the Deuill of his nature is weake and the Lorde holdes him so restrayned and vnhable that he hath no power to vanquishe any but such as cannot resist him At the Gates of the hart of a Christian knocketh Iesus Christ and also knocketh the Diuell and offereth to enter so that in that case we cannot deny that it is not in our hande to receiue the one and rereiect the other And therefore neyther hath the Diuell any prerogatiue to enter one house vnlesse we admit him nor the spirite of God doth depart out of our harte if our selues make not the way for him O miserable man what shall become of thée when the Lorde calles thee to reckoning saying he hath entreated thée and thou hast not followed him He hath admonished thée thou hast not béeleeued him he hath called thée but thou hast not aunswered he hath spoken to thée but thou hast not knowne him Yea he hath touched thée but thou hast not felt him God speaking to Dauid as he was wont to communicate with his friendes and seruauntes sayth I holde not so great a care ouer my Elect when they eate when they sléepe or in their other actions as when they sigh and wéepe Yea if they will call vppon me in their tribulations and somwhat attende me I will draw them out of their troubles not onely comforted but also to their honour and Estimation Wherein wée haue reason to know that God loueth vs aboue all others séeing hee byndes himselfe to doe more for vs then all the worlde agayne For according to the propertie of the worlde our frindes helpe vs to spende the goodes we haue gotten where the Lorde aydes vs to beare the trauelles we suffer And therefore the seruaunt of God ought to consider that when Iesus Christ sayth Beati qui lugent quoniam ipsi consolabuntur He establisheth not a happinesse and felicitie onely in that men wéepe and mourne but referreth it to consolation that they exspect of their teares So that to the wise and good Christian it is not so much to beholde the Temptation which of the enmie he suffereth as to consider the recompence which of the Lord he expectes The simple husbandman when the season and the weather agrée is not affrayde to cast his séede into the dust of the earth recommending the encrease to the Lord and dare not true Christians commit their estate to the hands of God their Cretor in whom remains the euerlasting prouidence ouer all And séeing he is the trueth wherein men ought to beléeue and the lyfe in whom we ought to liue and lastly the way by the which we ought to walke he inuiteth vs thereby to belieue him and so to possesse our desires to liue in him to the end we may be made happy by the benefite of his promises and lastly to walke in his wayes to the end he may guide vs and if we stumble or fall he may lende vs his hande eftsoones to remount vs. Non sumus sufficientes cogitare aliquid ex nobis tanquam ex nobis sed sufficientia nostra ex deo est We haue no licence saith S. Paule to thinke or presume any thing of our selues and much lesse sufficient by our industry onely to doe any good work But this ought rather to be our beliefe that if we doe or know to doe any good we haue power therunto by the grace of God like as also if we erre in any thing it comes for that we hauing forgot God he forgets vs and tournes vs ouer to our proper errors And therefore that Christian that beginneth any thing in confidence of his proper force or power hath great reason to liue in suspition of himselfe and set good garde of his doings for though it be in the cunning of men to giue the battell it resteth onely in the wisedome of God to dispose the victory So that who determineth to serue God and vnfaynedly repose confidence in him hath no necessitie nor reason of feare of himselfe or to be hurt by any other For that so great a prouidence hath god ouer his seruants that though he suffer them to be tempted yet he consenteth not that they be vanquished if it be not of their proper will. The Diuell obteined licence of God to tempt Iob but it was giuen him vnder this condition that though he afflicted his body yet he should not touch his soule Whereby we may note that our Lorde shewed not so much the loue he beareth to his seruauntes in taking from them their perplexities and trauelles but rather in deuiding them farre from sinnes In like sort the Diuell gat leaue to deceiue the wretched Achab by the meane industry of false prophetes In which two examples we may sée what difference is vsed betwéene the frendes and enemies of God séeing to such as serue him he suffereth that they be tempted onely but to those that offende him he giueth leaue that they be beguyled Graunt therefore Oh good Iesu and loue of our soules that we may rather be tempted troubled persecuted and vexed with the happy man Iob then beguiled vanquished and abandoned as was the wretched king Achab. If it be familiar to the men of the worlde to passe from place to place at their pleasure vnder protection and safe conduit In greater assurance doe walke all such as loue and serue god For that he hath promised by his Prophete Micheas that who shall lay handes vppon any one of his Elect shall touch euen the Apple of his eye kéeping such a mercifull prouidence ouer them that if he suffer them to slyde into sinne he is ready forthwyth to minister his grace And therefore such deserue not to be called Christians and much lesse to beare estimation in the ministery who forbeare to serue the Lord for feare to be tempted or that they doubt of his succours séeing according to the testimony of Dauid God beares to his chosen such property of affection that he pitcheth his Tentes rounde about them to defende
more manifested in the harte and tongue then by any other member of the body Signes and testimonies of a good christian Mans freÌ„dship is mainteined by supportation of vices 2. Kings 12. 2. Kings 20. Psal. 138. Sap. 9. Psal. 144. Psal. 4. Nothing is more sweete then passion of reuenge Office of the deuil the world and the fleshe Vaunters of sinne Psal. 118. Discription of a furious man. That which in a priuate man is but naturall anger in a magistrate may be called rage and furie Good aduise Touching a Chapter proâ—â—â—â—â—all thre sortes of people called to religion VVe must acknowledge Christ for our fayth for our redemption for our doctrine psal 24. Cant. 8. It is a dutie in disciples of Christ rather too doe then to speake Troublesom properties anexed to rithe Rich men brede most euills in the world Riches the ministers of vices Psal. 36. The souerigne dutie of mortal folkes is the solace of their life All thinges desire to liue and are loath too dye 2. Cor. 4. To pardon and forgiue is a thing proper to God. VVe offende God more too thinke him too be without mercie then in anye other transgrssion Esay 14. 4. Kinges 18. In no estate is it seemely to be byting in worde VVho can not flatter is esteemed eyther malicious or proud VVe offend not more in anye other member then in the tongue Sanguis tuus sit super caput tuum 2. King. 1. Juueni virum secundum cor meum God loues vs with the â—ame measure where with wee serue him The conclusion Eamus cum fiducia ad thronum graciae eius How to know a good man. VVhat thinges are most precious and yet not too be bought for money VVhat thinges soonest deceiue man. Foure thinges necessarie too a iudge Foure thinges necessarie to instruct the behauiour of man. Foure thinges which though we thinke wee haue yet wee haue them not Thinges wherein a man doth the sonest vndo himselfe and is most slowly recouered VVhat be the thinges which a man woulde not willinglie endure Foure thinges which God abhorreth are abhominable to man. Foure qualities necessary too a frende Foure thinges that most trouble a man. Foure thinges which soonest disclose mens impatience Foure thinges seldome satisfied Foure thinges which men can not chuse but feele and are lesse able to conceale Foure thinges in a man most praise worthie VVho they be that most readely get frendes and as easelye loase them Foure condicions of a seruant Foure desires of VVomen Foure obseruatitions to be vsed in giuing Foure necessary qualities in a Prince helping to maintein his reputation Foure thinges which a gentleman had most neede too take heede of And whereof hee is most noted Foure qualeties incident too a mayd to winne her renoume Factus sum mihi met ipsi grauis To repent coms of God. In conquering sensuallitie wee get the victorie of our saluatioÌ„ A VVise man ought too bee suspicious of himselfe Vertue rayseth vertuous men It is more worthy too deserue honor then too possesse it No prince but his behauiouris published Princes ought not to measure thinges by reporte but by equitie of concience That is vnlawfull which is got by vnlawfull meanes Such as giue councell to princes should be free from passions VVhat councelors Princes ought to chuse By the miserie of vnfortunate men others are warned to take heede Princes to common weales are the same that God is too sinners God hath authoritie too dispose all thinges by the same power where with he created them of nothing Due iustice for a wicked man. Princes subict to many perplexities Perplexities of Princes All seruitude is miserable The respect of a Prince in his election That king can not Reigne in suretie who prouides not too haue god serued Vertue consists more in works then in wordes It is better some time to dissemble an iniurie then to reuenge it VVhere vertue doth raise to honour there GOD failes not to establish the dignitie There is no benefite by lawes if they bee not executed It is too late to learne to liue when we are at point to die Old age a sicknesse incurable It is dauÌ„geours too haue great frendes A frend chosen by will a master taken by necessitie Offices of a friend VVe owe to our frendes al that we haue only we ought to haue but one frende The frend whoÌ„ we chuse ought to be wise and welthie Two thinges that proue the malice of the world to be infinite A friend must be doscreete and secret Benefites comming by tribulation True magnanimitie heareth al fortunes No man miserable but he that esteemes himselfe so Aboue all other mortall vertues patience is most necessarie The good woman will rather haue her vertues shine then her garmentes smel of muske Not to doe ill is the office of an innocent Counsels in the choyse of a wife No maÌ„ agreeth with the coÌ„dicion of his fortune Man and woman differing in creatioÌ„ must also differ in coÌ„dicion Infirmities in mariage Being once maried all men ought to be perticular to their wiues A great cause of vnkindnes of the wife against her husband No worse thing to tempt a wife then the ill example of her husband The Ladder or degrees whereby Christ discended from heaueÌ„ Esay 35. Iere. 1â— Iohn 1. Psal. 18. Psal. 68. The vision and consolation of the auncient fathers God hath no necessitie of any thing Heb. 1. Our absolution depends vppon the condemnation of Christ Osee 13. 1. Cor. 11. Psal. 15. Rom. 1. Math. 2â— Rom 7. Idolatri tooke his beginnig of infideliti Abraham chosen chiefe of the people of God. Persecutions are necessary for our felicities In aduersities riche men must giue remedie and wise men minister comfort Liuing in the flesh it is harde to suffise the desiers of the flesh Riches are ready instruments to vanitie The needy man can neues haue to great contentment Respectes of a gouernour It is more worthy to be called vertuous then noble or reuerent In aduersities it is one comfort to knowe the vttermost mishap VVomen rather desire libertie then knowe how to vse it Honor the true reward of vertue The man of honour neuer dieth Prou. 22. That tale importes small truth whose reporter is of no credit 1. Cor. 4. Actes 1 Good examples drawe more to perfection then speache Commodities comming by men of honour and vertue Gen. 4â— Riches to be got by industry and fortune to be gouerned by wisdome Iob. 1â— Ther is no losse in this life but the losse of good name The infamouâ— man not to beâ— trusted Psal. 139. Ill renoume is accompanied with ill conscience Esa. 17 figure God oftentimes takes away our honor for our offences He is a Tirant that is not appeased by teares There can not be a more high reueng then to forgiue an iniurie For the vices of the Childe the Father deserues rebuke The Father ought not to suffer his children to be dissolute He onely is olde that