whiles it was open you saw no other picture but that of the brasen serpent yet so soone as the curtayne was drawne you mighte playnly see in the glasse not a reflection of the serpent but a liuely representation of our Sauiour on the crosse with our blessed lady S. Ihon S. Mary Magdalen standing at the foote therof for as those other double pictures are made by cutting paynting the Table sidewayes so this was done crossewayes in which as it downewarde represented nothing but the serpent which was a type of our Sauiour and vpwarde reflected on the glasse the thing signifyed which was his exaltation on the crosse so shoulde we from the inferior resemblance of all ceremonyes by opening the Curtayn lifte vp our minds to beholde and lay holde on their signifyed substâ—Ì„ce for good thinges are figured to be remembred and they are remembred to be apprehended And so whiles we remember hysope sprinkling the bloud of sacrifices let vs by faith good workes of deuotion labour to apply the sacrifice of our Sauiours bloud passion 3. Allso hysope we knowe is a lowe herbe medicinable which naturally desires to fasten his roote about stones so doo thou fasten the roote of thy loue on Christe our rocke and by imitation of his humility he will cleanse thee And as hysope is good to purge the swelling of the lunges so haue we need of the humble vertue hereof to purge our Brestes puffed vp in malice or pride As Saul went towardes Damascus breathing out hotte bigge crueltyes against the christians but being once humbled and caste downe vpon the earthe his swelling hâ—nges were purged his vnsauory breath was sweetned 4. These propertyes allso are written of hysope in twoo verses Parua calens pâ—ctus purgans petrosa screatrix Ius sapidat pleuri congrua spargit aquam It is little and hotte purging the breast stony and spitting it relisheth broathe helps a pleurisy serues for water sprinkling Allso which doo well agree with a penitent for thou must be little and lowly in thine owne eyes and so thou shalte be exalted and great in the eyes of allmighty God Thou must be hotte and feruent in charity which is the loue of God aboue all and of our neighebor as our selues for his sake By sorrowe contrition thou must purge thy harte from sinne spitte out this sinne by coÌ„fession and by stony and stedfaste satisfaction take roote in Christe our rocke These foresaid religious exercises doo relishe and giue good taste to all our prayers deuotions they heale and take away all payne punishment due to sinne and lastly they sprinkle refresh vs with the dewe droppes of all heauenly grace O come my soule to this medicinable herbe of hysope that being therwith sprinkled we may be cleansed and being washed in these vertues hereof we may be made white aboue snowe We haue neede of all these for sinne is a deepe pollution hardly cleansed whither it be a priuation or haue oughte in it positiue or negatiue whither it be directly in the soule or a crooked relation to the iustice of God sure it is of all men called a deadly â—eformity and a detestable blotte whose guilte remayneth still in the soule after the acte is passed It is a poysonous spotte a venimous leprosy o what shall we doo to be cleansed washed made white aboue snowâ— A dangerous disease requireth precious remedyes when he physicians prescribe Bezar stone or Confection of pearles then we knowe the patient is in a weake wofull estate And no lesse may we vnderstand our selues to haue bene in a wretched case when by no other meanes we coulde he cured speaking of Gods ordinary power but by this rare excellent hysope sprinkled with the precious bloud of our Sauiour Iesus OF DIVERSE CEREMONYES IN THE Catholique Church made profitable by the sprinkling vertue of our Sauiours precious bloud which is compared to the water of the Poole of Bethesda Sect 2. 1. IN this precious sprinkling I shall finde a double cleansing First I shal be cleansed from veniall faultes and allso if thou wash me I shalle made white aboue snowe from mortall sinnes for mortall crimes are remitted by washing of Baptisme or repentance veniall offences by diuerse other meanes of which some are expressed in these verses Confiteor Tundor Respergor Conteror Oro Signor Edo â—ono per quae venialia pono By Contrition Confession Knocking the Breast Sprinkling with holy water Prayer By blessing ourselues with the signe of the Crosse By receiuing the blessed sacrament By eating holy bread By Agnus Dei holy graynes Indulgences c. by giuing almes and by forgiuing iniuryes By all or any one of these euer ioyned with some contrition or displicence for our faultes in generall or particular we may be washed from our veniall faultes yet euery one all these are vnprofitable excepte they be referred grounded vpon the merites and vertue of our Sauiour Christes bloud wherin the hysopâ— must euer be dipped or else these sprinklinges will doo no good but being therin moystened our holy mother the Churche hath appoynted diuersity of hysope branches that euer some mighte be at hande and who wanted occasion or affection concerning one might readily find more easily stirre vp his deuotion by another 2. Because allso it is necessary we doo make vse and benefite of this precious bloud therfore diuerse meanes are assigned by which we may applye his excellent vertue The water of the Poole mentioned in the gospell healed all maladyes yet excepte they entred into it to be washed it cured none so it is most true that without the bloud of our L. Iesus no sinne is cleansed nor any by this except we do enter into this founteyne Wherfore as to that poole which was a figure of our Sauiours pretious bloud seing the water is so necessary if there were certeyn gates by which we must enter were it not willfull slothfullnes or idle madnes not to enter those gates which may be diuided into fiue sortes as there be fiue kindes of sinnes 1. Originall 2. mortall 3. venial 4. such as haue the Guilte erernall paynes remitted but are subiect to temporall punishments in this worlde 5. or such of these laste who dye before they haue here satisfyed all those temporall punishments which therfore they must suffer in Purgatory 3. The first kinde must enter this sacred poole by the large water gate of Baptisme which cleanseth originall sinne The second must passe into the same precious poole by the narrow roughe ston y gate of penitence opening his three hard lockes of contrition confession satisfaction which giue entrance to deadly sinners The thirde for veniall offendors is a playne free stone gate more easily opened hauing alwayes the master key of contrition by any on other key of those good workes Sacraments Sacramentalls or Indulgences as is before mentioned To enter this
innermost or fayrest garment or like deadly poyson in my vsuall drinking cuppe It is not enoughe with one water to take away the moste or the worste but rynse rubbe washe the cuppe agayne agayne with nettles with salte with ashes water after water let vs be sure there be neither sauour nor danger of poyson lefte behinde It is true that in our contrition Gods absolution all the guilte of all sinne is totally forgiuen yet our healed conscience which was wounded as a burnte childe is afrayde of any fire as hauing weake stomackes if we spye the least remaynder of our former filthynes or taste the smallest sauour of our wonted poyson O let vs crye not for distruste but for better security amplius laua me washe me yet more 2. Allso when we doo bewayle any greater crime let vs withall wash the spotres of any lesser faultes yet more euen our smallest offences which being many amounte vnto much yet more not only from all the guilte and eternall punishment but allso from purgatory or any payne temporall yet more both inwardly from sinfull thoughtes as well as outwardly from bad wordes or deedes yet more then others for I haue offended more then others yet more not only by these cerimoniall figures and externall signes but allso by the true precious bloud of our perfect redeemer 3. I haue sinned against God against men against my selfe against other creatures therfore o lord miserere dele laua munda haue mercy on faultes against thee blotte out accusatioÌ„s of men wash away the spottes of mine owne soule and cleanse my abuses corruptions of thy creatures O was he my soule which thou diddest make pure in my creation O cleanse my body which thou diddest sanctifye by thy incarnation O blotte out my faultes against the lawe which condemneth haue mercy according to thy grace giuen by the gospell which acquitteth And all these yet more as very filthy clothes must be boyled bucked in sharpe lee washed rubbed wringed beaten shaken bleached for as Seneca said they who are accustomed to sinne non tantâ—m inquinati sed infecti sunt they are not only defiled but infected which is more hardly cleansed 4. There is 1. a washing of Baptisme 2. of repentance 3. of martyrdome of the firste Zachary prophecyed there shal be a founte eyn open to the house of Dauid and to the inhabitantes of Ierusalem for the washing of a sinner sinne this water of Baptisme I haue bene abhominably polluted O wash me yet more in the second water of repentance which is Naamans Iordan interpreted a descending or a riuer of iudgement signifying our humility or judgement of our selues Or if it be thy blessed will O God washe me in the thirde water yet more by martyrdome that I may be somewhat like those in the Apocalyps who washed their ctoles in the bloud of the lambe 5. And thoughe we doo somewhat towardes these purifications yet more must be done by our lorde Iesus the beginninge proceding finihing must be his grace working our will consenting our obedient diligence must be answerable to his caâ—ling guiding inspirations the inwarde spiâ—ite grace is his the outwarde labour must be ours Ouer besides all which we can doo yet more he must wash vs other wise as Ieremy said If thou wash thee with Niter and multiply vnto thy selfe the herbe Borith yet thou arte dâ—filed in thy iniquity before me the Septuagint call it the herbe Toan which S. Ierome saith is the Fullers herbe and the Chaldey paraphraste interpretes it Soape so that thoughe we washe with water yet more our lord must cleanse vs with his soape All our owne Niter and Borith our penances voluntary or our vnuoluntary afflictions are to small purpose of themselues alone yet more o lord giue them vertue and accepte them in the merites and passion of our Sauiour without whom all our actions are nothing worthe vnto saluation 6. And yet we may not be idle christians laying all vpon the shoulders of Christe for thoughe he be able yet he will not beare all such be all carnall libertines Caluinistes such others who will no fasting dayes no whipping of themselues no hayre clothes no harde beddes no pilgrimages no stricte exercise of religion no corporall penances whiles they be in healthe thoughe they be able to endure them without hurte for in case of apparent or very probable damage to our necessary healthe they are rather forbidden then imposed But these without sicknes or other cause will neither faste nor absteyne from flesh no not in lent nor scarse vpon Good fridaye they will performe no stricte obedience to the publique orders decrees of the Churche but when how it please themselues and this they call their christian liberty wherin not withstanding Christe practised the contrary in all thinges he obeyed the lawe thoughe he were not bound these are bound yet will not obey He himselfe hath commanded that whosoeuer obeyeth not the churche should be accompted as a heatheÌ„ and did he himselfe liue in any such liberty his whole life was rather full of bodily labor wante in fasting watching prayers in many greifes tormentes much vnrest O holy Iesu we must come after thee in some such sorte if we will come vnto thee as we oughte we truste not in our bodely workes alone without thee but we worke them in thy loue after thy exaÌ„ple to suffer with thee that we may be glorifyed with thee We confesse and rejoyce because thy merites are alone all sufficient but we know that thou wilte not haue vs partakers of those merites by such liberty but by obedient labor Is the disciple more at liberty then the maister he wroughte for vs till he sweat droppes of water bloud shall we stand idle or at liberty to doo nothing but beleuee yes we will beleeue for that is our foundation yet more we will worke be obedient to his churche in euery religious action For of theÌ„ he hath said he that heareth you heareth me he that despiseth you despiseth me WE MVST DAILY PROCEDE IN ZEALE against all sinne and in particuler against the sensualities of the fleshe Sect. 7. 1. MAny men when they are sicke and growe neare to their death doo begin to eate greedily so shoulde a good christian more huÌ„ger for righteousnes when his death is more neare and in his spirituall hunger and deuotion pray and desire Amplius yet more Or as he that hath bene sicke and beginnes to amend if he be perfectly cured he will bee exceding hungry otherwise it is a signe that all bad humors are not expelled or digested So if we waxe negligent in our reasonable penances or spirituall exercises we haue cause to feare that all sinne is not well purged or mortifyed wherfore in any such queazynes or lazynes let vs returne to say with Dauid Amplius yet more O lord
subiect to the motions of concupiscence which are not properly sinne but only the remnantes and effectes of originall sinne and inclinations alone to actuall sinne For Baptisme doth alltogether so abolish originall sinne that nothing therof remayneth in vs which hath still the true nature of sinne Otherwise how are we cleansed by his washing as S. Paul saith And hath reconciled vs to exhibite vs immaculate And to be renati borne agayne by water the holy ghoste therby to be as free from originall sinne quasi modo geniti euen as new borne infantes are cleane from actuall sinne 4. And in circumcision the foreskin was not imputatiuely but really cut away In Iordan Naamans leprosy was quite taken away And S. Gregory saith That he who auoucheâ—h that sinnes are not altogether released in Baptisme let him say that the Egiptians were not indeede truly drowned in the red sea And S. Paul proueth that as in Adam all dye so in Christe all shall be reuiued viz truly verely really not so alone estemed or reputed And that we are buryed together with Christe by Baptisme in his death S. Augustin inferreth expressely That as in him was fulfilled a true death so in vs a true remission of sinnes and as in him a true resurrection so in vs a true iustification But the death of Christe and resurrection were true euery way not true in regarde of somewhat and in another respecte false Therfore allso the remission of sinnes is a true death of sinne not in respect of the Guilte only but in regarde of all thinges which haue respect of sinne 5. Not taken away in the Guilte alone as heretiques auouch and remayning in the Acte for how can the Acte of sinne be separated from the Guilte in this concupiscence Nay they themselues must needes confesse it hath still some Guilte whiles they say it is still true sinne for how can true sinne remayne wâ—thout some Guilte Or if we be free only from the dominion not free from all blemish or consideration of true sinne thoughe it be said this blemish is not imputed vnto vs yet if there remayne true sinne then are we not in deede free but in opinion And if that blemish or spotte remayning be true sinne then according to their owne doctrine it is a true mortall sinne for they admitte none veniall But to remayne in true mortall sinne and yet not to be in fauor of God is impossible for the same person to be in state of grace â—nd of saluation and in mortall sinne and so in state of damnation all at the same instante is as possible as to ioyne light and darknes Christe Beliall 6. But Protestants finding in our weake natures after Baptisme certein motions of concupiscence vnto sinne they deceiue themselues supposing these to be in deede sinne Some of ignorance because they distinguish not betwene the prouenes or inclinations of concupiscence and betwene the Acte of concupiscence for the firste is most especially perteyning to originall sinne thoughe after baptisme it is no sinne but only the effecte of originall sinne And the second which is an Actuall motion vnto sinne perteynes rather to Actuall sinne then to originall to which if there be added consent or full delighte then it is a complete actuall sinne otherwise no sinne These men therfore are deceiued in accompting that originall sinne which perteyneth to actuall But some others doo accompte the very firste pronenes or concupiscibility without any acte or consent to be of it seâ—fe sinne because it seemes the roote of sinne Wherin they doo manifestly admitte that defecte and ignominy of the vertue of our lordes grace in Baptisme which S· Augustin was so carefull not to admitte viz that in baptisme originall sinne only is razed of not vtterly rooted out 7. And in this poynte whether the first motions of our concupiscence be sinne Caluin himselfe is driuen to confesse the Ancyent Doctors to be against him His wordes are these Neyther is it needfull to labour in serching what the Ancyent doo thinke herein when therabout one Augustin may suffice who faithfully and with great diligence hath collected all their judgements and a little after he addes Yet betwene him and vs there is this difference That he in deede dare not call the mâ—lady of concupiscence a sinne but being content to decipher it by the name of Infirmity he teacheth it then finally to become sinne when eyther action or consent is added therunto Which is the same and no other then that which S. Iames said Concupiscence when it hath conceiued bringeth forthe sinnâ— and sinne when it is complete bringeth death Vpon which wordes S. Gregory and our venerable Countryman Bede maketh three daughters or effectes of concupiscence 1. suggestion when any vnlawfull thoughte doth sodeinly present it selfe to our minde whervnto if we doo not consent but resiste it doth not bringe forthe sinne but a crowne of life 2. Delectation when we doo not perfectly resiste the first motion or suggestion but in a mixte sorte we are somewhat delighted therin althoughe not with a full but with an imperfect consent then hath sinne conceiued venially not mortally But in the 3. if we proceede to a deliberate full consent althoughe it be only in thoughte yet then is it a complete sinne either veniall or mortall according as the matter of sinne wherunto we haue consented is veniall or mortalll As it is a mortall deadly sinne to see a woman and with full consent of thoughte deliberately to lust after her this is a complete sinne bringing forthe death thoughe it neuer come to action because as our Sauiour saith he hath allready committed adultery in his harte and as he hath fully in thoughte consented and either purpoâ—ed or deliberately desired to put his thoughte in execution so if he had meanes he woulde in deede practise it in Action 8. As for those Textes in the 6. and 7. chapters to the Romanes thoughe concupiscence be there diuerse times called sinne Eyther he meaneth concupiscence actuall which hath some delighte or consent Or else if he vnderstand the first motions which are the remnantes of originall sinne yet he calleth them sinne improperly and so these are termed sinne because they are following effectes and remnantes of originall sinne Not that either of these after baptisme are in themselues sinne excepte we doo consent vnto them In like sorte S. Paul was soulde vnder sinne where S. Chrysostome saith he speaketh in the person of wicked men not absolutely of himselfe Or as S. Augustin interpreteth him against the Pelagians He was soulde vnder the sinne of Adam but now is redeemed throughe Christe our lord And so he complayneth of some remnantes of that bondage that he had still the sensâ— of concupiscence but did not consent and therfore addeth what he did that he did not approoue it viz not allowe of those motions which he did feeâ—e And so he performed the euill which he hated vbi facere
when the storme is passed the vowe is forgotten the Saynt is beguiled or they are soone weary of well dooing they must needes go backe to the flespottes of Egipte Non disceÌ„dunt à peccatis sed recedunt non desinunt sed relaxant these go not awaie from sinne they doo but go aside they do not cease but slacken their iniquityes Their time of amendement is but like a parenthesis in a speache being only inâ—erposed as in the by after which he presently followeth his former discourse â—r as a mad mery company at table full of wyne and good cheare and more full of immoderate mirthe laughter swearing scoffing and telling of lew de tales vntill peraduenture some body amongest them at the end of their meale at leastwise for custome say a grace and then all putting off their hattes euery one for shame if he haue any beginnes to set himselfe for a more sober countenance except some like a Puritan holde his hatte before his eyes to dissemble and couer his continued laughter But so soone as the grace is ended as men paste grace they presently returne to their vnruly reuell Such are they who faste a daye and become gluttons a whole weeke who are abstinent in lent and all the yeare after luxurious who are demure at sermons lasciuious in chambers who in his prayers turnes vp the white of his eye and presently in his dealing woulde teare out his neighbors harte who is sober or continent for a few dayes about Easter or any other time to come to the blessed Sacrament but ere long after he returnes to his quaffing potte or to his cursed harlotte Or whosoeuer else beginnes to be a penitent and before his end growes weary and faynte From all these faylers the grace of the sacramentes is subtracted the giftes of the holy spirite are taken away and deseruedly they are caste out from the face of our lord MEDITATION VIII Redde mihi laetitiam salutaris tui spiritu principali confirma me Docebo iniquos vias tuas impij ad te conuertentur Restore vnto me the ioye of thy saluation with thy principall spirite confirme me I shall teach thy wayes vnto the wicked the vngodly will be conuerted vnto thee IESVS IS THE IOYE OF OVR SALVATlON which a sorowfull soule desireth to be restored and a confortable soule prayeth to be continued Sect. 1. 1. VEspasian the Emperor was called deliciae hominum Delighte of men because he gaue such curteous answers to all that neuer any went from him diâ—contented But with much more truthe and reason doo we call lord Iesus the Ioye of our Saluation of whom neuer any asked hartily pardon and conforte who wâ—nt away denyed or greiued He came to heale the sicke to â—eeke the loste not to condemne but to saue the wor de that whosoeuer beleeueth in him should haue life euerlasting wâ—o hath w ished vs from our sinnes in his owâ—e bloud who dyed for our offences and roâ—e agayne for our juâ—tificâ—tion who verily did beare our infirmityes and our sorowes he did vndergoe who was wounded for our iniquityes afflicted for our wickednes and by his tortures we are hâ—aled Allmighty God not sparing his only sonne and he being God equall to his Father not refâ—sing to become man and to dye for vs not his freindes nor his seruantes but his enemâ—es and slaues vnto the Diuell redeeming vs from hell and damnation to be equalâ— with Angells and heyres with himselfe of eternall glory Wherfore o my soule I will glory in our lorde and I will rejoyce in God my Iesus for in all these pointes recited He is the Ioye of my Saluation 2. Lighte is pleasing and confortable dâ—â—kenes is irkesome and odious of lighte comes deâ—ighte but blacknes followes desperation He that neuer before saw lighte yet loues the sunne at first sighte But blind Tobias who had seene daye sittes musing with himselfe o what a Ioye would it be to recouer mine eyes who now sitte in darkenes and see no lighte of heauen Holy Dauid had seene much lighte of heauen for euen now he said The doubtefull and hidden thinges of thy wisedome thou hast manifested vnto me The wisdome of God we knowe is the Sonne of God And was there or is there any thing more doubtfull in nature then God to become man or more hidden to reason then for him so to redeeme the worlde by suffering on the crosse wherfore these hidden doubtfull secretes are called a stumbling blocke to the Iewes as thinges ignominious shamefull are estemed folly by the Gentiles as matters impossible and â—idiculous for to flesh and bloud without faith they are doubtfull hidden Vnto Dauid as a Prophet these doubtes and secrets were in some sorte reuealed he knew the Messias should procede of his linage and aboue all he expected whiles he was in Gods fauour to be partaker of the Benefites of his redemption but hauing fallen into sinne he perceiued himselfe to be gone out of the ioye of lighte into the horror of darkenes and not to haue any parte of saluation in those gracious promises Therfore desirous of his former estate he doth aptely praye Restore vnto me the Ioye of thy saluation and fearfull any more to susteyne 2 like losse he carefully addeth And with thy principall spirite confirme me vid least â— fall agayne 3. O mercifull God how long haue we sitte in darkenes and in the shadowe of deathâ— vntill by thy bowells of meâ—cy thy morning starre from aboue hath visited our hartes in the Ioye of saluation and enlightened our mindes to guide our feete into the way of peace To come from hellishe darkenes to lighte from aboue is Ioye of heauen To be taken out of the shadowe of death into the way of peace is saluation of Iesus O swete Sauiour by thy bowels of mercy we beseech thee to visite vs in this Ioye and to enlighten vs in this saluation then shall thy seruante departe in peace when myne eyes doo beholde thy saluation 4. Saluation and Ioye are well joyned for euen the future hope of saluation hath present possession of ioye for who doth firmely hope to be saued he doth cherfully rejoyce in his hope But S. Iâ—rome translating this Ioye of saluation to be Ioye of Iesus he doth include much more for in Iesus are conteyned all the infinite theasures of the Deity and of our felicity vnto Iesus is committed all power in heauen and in earthe Iesus is the brightnes of eternall lighte Iesus is the figure and substance of his Father Iesus is the hope of Israell and of the nations Iesus is kinge of kinges and lorde oâ— lordes Iesus is Prince of peace Iesus is the wisdome of his Father Iesus is beautifull aboue the sonnes of men Iesus is the glorious sunne of justice Iesus is the way truthe and life Iesus is the water and founteyn of life Iesus hath the wordes of life Iesus is the bread of
forgiuen thee because thou hast loued much and althoughe perfect loue is not in vs till we haue the holy ghoste fully dwelling in vs yet we may haue imperfect loue before this complete spirituall habitation thoughe indeede neither this loue nor any of these other dispositions are in vs before and without the preuenting grace or speciall helpe of God 5. Fiftely from this loue of our gracious Benefactor we must procede to Penitence which is a sorowe and contâ—iâ—ion for hauing sinned against him whom now we beginne to loue aboue all the worlde and therfore doo detest and greiue for what is passe and this sorowe saith S. Paul worketh penitence vnto firme saluation therfore this allso doth hâ—lpe to iustifye And with this sixtely is ioyned a purpose and desire of coming to Baptisme if the patty be vnchristened or to Confession and Satisfaction if since our Baptisme we haue mortally offened And that these are necessary entrances vnto iustification as well as faith it is manifest for except we be borne of water the holie ghoste we cannoe enter into the kingdome of heauen and the successiue substitutes of Christe haue auctority from him that whose sinnes they remitte they are remitted therfore only to beleue is not sufficient except we haue allso a syncere purpose to be Baptized and Confessed And lastly we must haue a resolute determination by Gods grace to lead a new life amending our faultes and endeuouring to kepe our lordes commandements as Ezechiel said cast from you all your iniquityes and make in you a new harte a new spirite 6. In fine our Sauiour doth often require besides faith allso charity workes of which two consisteth the wedding garment that is so necessarily required saying allso that if we will enter into life we must kepe the commandements and that at last we shall be iudged by our workes And holy scriptures in many places require iustice and good deedes for not the hearers only or beleeuers but the Doâ—ers of the will of God shal be iustifyed Doo this and thou shalte liue said our L. Iesus And S. Iames of purpose against onlie faith in expresse wordes auoucheth that a man is iustifyed by workes and not by faith onlie Denying the worde onlie for which they sâ—riue so extremely that rather then they will not haue their will they will doubte of S. Iames Example whither it be true scripture as Luâ—her diuerse of his folowers did And Illyricus shameth not to say of all scriptures requiring good workes that when certyen excessiâ—e effectes and prayses and euen saluation it selfe is attributed in scriptures vnto good workes we must iudge that to be ascribed to them which is not conuenient for them O blasphemous impudency he boasteâ— of scriptures yet will thus controlle scriptures as giuing too much prayse excessiue effectes vnto good workes he confesseth scripture to ascribe vnto good workes euen saluation it selfe but he hath authority forsooth to call this an excessiue prayse effecte and that herin the holy ghoste doth ascribe that to good workes which is not conueniâ—nt to be ascribed And thus doo all heretiques euer bragge of scriptures yet so that they will reiecte them or interprete or controlle them according to their owne fancyes whensoeuer they find them contrary to their owne opinions 7. Much more modestly discretely S. Augustin aduertiseth that where faith in scriptures is extolled required there good workes are not excluded and where good workes are praysed commanded there faith is not debarred But wheras diuerse thinges are necessary vnto our iustification saluation they are seldome or neuer all expressely reckoned together in any one place much lesse in euery place or scripture or of any other writer but somtime one soÌ„time another according as occasion is offered And so the holy scripture doth not exclude what it concealeth but doth require what it expresseth and when seuerall thinges are mentioned in diuerse places yet all about one purpose we cannot denye them to haue all some vertue in the same office and therfore we must acknowledge good workes to haue vertue in them about the acte of our iustification neither separating faith nor reiecting workes from their mutuall assistance founded vpon our Sauiour Christe and in his merites concurring both of them to the very worke of our saluation OF THE HOLY WAYES AND OF THE sacred feete footesteps of our heauenly Guide Teacher Thus I shall teach thy wayes vnto the wicked and the vngodlye will be conuerted vnto thee Sect. 7. 1. THE wicked misbeleeuers haue neede of a righte faith and all vngodly liuers do wante good workes these will be conuerted by thy grace and inspirations and the other must we teach by our example instructions Vnto both of them we will shew the wayes in which all of vs must walke with those twoo feete of workes faithe 2. Thy wayes O lord are mercy truthe not only truthe in verity of faith and mercie in the rewarde merite of workes but allso thou haste truthe of iustice against obstinate presumers and mercie of fauour for tractable penitents If these would learne to walke in thy wayes it were good they shoulde be taughte to folowe thy footesteppes but how shoulde we better discerne thy footesteps then by knowing thy feete Therfore let S. Bernarde teach vs how the feete of our Sauiour are mercie iudgement with these feete he walketh vpon the water waues trampling downe both our proud highe mindes swelling as waues and our softe delicate flesh as mooueable as water with these twoo feete he traueleth vp and downe in all places to doo vs good to free vs from ill to giue vs healthe to caste out diuells as Abacâ—c prophesyed the diuell shoulde flye awaie from before his feete both visibly out of bodyes and out of soules spiritually 3. Wherfore come O my soule we will sitte vs downe at these feete with S. Mary Magdalene let vs marke well his feete and consider his fotesteps his feete are mercy iudgemeÌ„t his footesteps are hope feare O happy soules in whom are imprinted the steppes of both these feete and this happynes tâ—ey haue whosoeuer with S. Mary Magdalene will washe them both will annoynte them both will wipe them both and will kisse embrace them both to washe them to wipe them by cleansing sorowe to kisse them to annoynte them by swete smelling loue to sorowe in feare to loue in hope to feare his foote of iudgement and to hope in his foote of mercy not to be busy about the one foote to neglecte the other but to embrace them both If I be timorous sorowfull without hope I shall despayre If I be coÌ„fident secure without feare I shall be presumptuous more slothfull in negligence more colde in prayer my actions will growe more careles my laughter more loose my talke more inconsiderate and the whole estate of my outwarde