built upon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone in whom all the building coupled together groweth to a holy Temple in the Lord Ephes 2. 20. HARLOT Why But all this while you are but upon the sand no true foundation nor infallibilitie of supporting Will you haue a Sonnes soule hazarded upon sand MOTHER Hazard my childs soule Harlot Oh pretious thing O rich Iewell an inestimable treasure it is amidst the thinges of the world like Dauid amonge the people worth ten thousand of them and much more of all the thinges in the world my deare child runne not the hazard of that Hazard a foote thou maist and yet thou wilt not thou hast another a legge thou hast another an hand thou hast an other an arme thou hast an other an eye thou hast an other Here are no pairs loose one and loose all O vnvaluable losse and unrecoverable the redemption thereof must cease for ever What would not a parent now doe to put a childs soule out of hazard Then heare me my Sonne Sonne of my bowels harken Is that soule in danger that is in the Arke made by Gods owne appointment both for the matter and manner directed to him by that morning Starr from which it hath a certaine course Listen my child child of my bowels listen Is that corner-stone a sandy foundation can the waight of men and Angels presse it can the gates of hell remoue it Indeed if that stone fall upon thee or me we are crushed in peices Math. 21. 44. So are wee if we fall upon it heedlesly carelesly presumptuously but come unto it in the whole obedience of thy heart sticke cleaue unto it as Ruth to Naomie be not intreated to leaue it or to depart from it and thou canst not miscary Harken my Sonne Sonne of my bowels harken can the blowing of the winde can the beating of the storme remoue that house which the wise builder hath founded upon a Rocke Thou doest my Sonne beleeue Christs words I know thou doest beleeue them Then harken my Sonne this once Sonne of my bowels harken He that layeth a foundation diggeth deepe certainely so did this wise builder beyond all humane traditions here was no setling Beyond all will-worship a counterfeite ground Beyond all satisfaction of his owne this was not solid Beyond the intercession of Saints and Angells this was not safe Beyond the righteousnesse of his best workes here he would faine stay but it would not hold the waight still he diggs further for the soule that seeketh the Lord is not satisfied untill he find him Where have yee laid my Lord saith Mary let mee finde him or all is nothing Hee digges deeper even as hee that seekes a treasure or as a thirsty man after a spring of water or like those three mighty he will through the whole hoast of the Philistimes but hee will digg through those sandy bottomes and get to the rocke And now upon it he is and by it supported and from it refreshed for behold here is strength to hold him up here are waters living waters to comfort him for this rocke is Christ It is good being here here will he set up his rest here will hee abide for ever If the Rocke faile not he cannot faile blessed is the man that hath this foundation thrice blessed is he that hath this water to drinke he will ever dig it in broken pits Can the raine or haile fall now upon this man as upon a wildernesse to whom that man for so Christ the Rocke is called and observe the number will be as a hiding place from the wind as a refuge from the tempest as rivers of water in a dry place and as the shadow of a great rocke in a wearie land Isa 32. 1 2. Now the raine may fall and the floods come and the winds blow and beate upon this house behold it stands for it is grounded upon a rocke Matth. 7. 25. See a mount Sion now which stands for ever and the blast of the mighty shall be as a storme against the wall Oh my child though my eyes be shutt up yet am I as it were in Balaams rapture who can rell the strength of this man for as the Rocke is such is his strength as the strength of an Vnicorne no poyson shall hurt him no sorcery shall make against him hee hath a refuge from the storme a shaddow from the heat a strength in distresse what can daunt this man now can evill tydings whereof the world is full and are to be expected daily like Iobs messengers No then being well able to judge of the times his heart would be shaken like a leafâ— with the wind but he is no reâ—d whose foundation is myre and durt The Lord iâ— his confidence Proverb 3. 24. He hath laid himselfe downe in peace and taketh his rest his heart is fixed trusting in the Lord Psal 112. Can the judgement when it doth come quaile him No for of all the houres of the day hee was inquisitive with his beloved where he should rest at noone he knew that would be an hot time His beloved told him and ever since he rests assured that the nature of the judgement be it what it will be shall be changed it shall give but a gentle correction a fatherly chastisement a sower sweet meat shall come forth of the eater Iudges 14. 14. What will the King of feares doe What lay him upon his earth sure and there it will keepe him till the graves give up their dead But now it is sense that goes no further The body returnes to its earth the soule to him that gave it The sting of death is sin and the strength of sinne is the law but thankes be to God who hath given us victorie through Iesus Christ So then this mighty King who hath with stood his power will do the very same to this man which the Angell did to Paul Silas and as Pharaoh to Ioseph It will open to him the Prison doores knock off his fetters take off his Prison cloathes Let those feare to whom Christ is not both in life and death advantage This man cannot feare but rejoice rather For though the grave for a time must be his house and the wormes his companions Yet putting death on the one side and immortalitie on the other wormes on the one side and Angells on the other Rottennesse on the one side and Christ Iesus on the other he is bold and loves rather to remove and so for ever to bee with the Lord where he shall toile no more he shall weepe no more he shall sigh no more hee shal hunger no more he shall thirst no more Râ—st is come all teares are wiped away his Sunne shall no more goe downe neither shall the Moone withdraw it selfe for the Lord shall be his everlasting light and the dayes of his mourning shall be ended Isaiah 60. 20. Who can tell
a great King saith the Lord and my name is terrible Againe which is a consequent from the former and may be for explication whereas thou readest of dead works and a dead Faith which like her that liued in pleasure haue but a name onely thou hast thence concluded that it is not the bare doing of any thing that brings the doer into acceptation with God But that there is some more inward thing that witnesseth to the worker that he is in Christ in whom his person is sanctified and through whom the action is accepted And this also considering what Christ saith As the branch cannot beare fruite of it selfe except it abide in the Vine no more can ye except ye abide in me Ioh. 15. 4. Considering also what the Apostle saith By faith Abel offered a more excellent sacrifice then Caine But without faith it is impossible to please him Heb. 11. 2. 6. which consideration if it hath put thee upon the pursuit after faith wherby thou art fastned to Christ as closse as the branch to the Vine It is impossible thy workes should be dead Againe which is still for explication whereas thou hast read in one place a plaine reproofe for holding downe the head like a Bullrush and in another a plaine command But thou when thou fastest anoint thy head and wash thy face that is seeme least when thou do'st most thou hast thence concluded that God is pleased with sinceritie of life and manners not with a monasticall seuere seeming habit With a broken and contrite heart not with strange expressions of humiliation set forth in a poore and austere life of many orders amongst the Priests in their sundry acts of penance wherein they deale with themselues Bedlam-like or like Baals Preists And this considering God saith rent your hearts and not your garments I add for explication nor your skins neither the skinne is the outward garment of the soule As they might not vnder the Law so may not we under the Gospell disfigure our selues in mourning Zachariah foretelling the mourning that shall be by those one whom the power of grace and supplications is pour'd expressed it by two liuely comparisons their mourning shall be like his whose coale is put out who hath lost his onely sonne It shall be like that mourning which was for good Iosiah that was an extreame mourning Now how should this be performed The experience of Sions mourners can tell you this for there is the same spirit in them as in the text They shall mourne every familie apart and their wives apart I know outward expressions of this sorrow may be nay are and will be it is hard to bite in that sorrow nor is it expedient yet the direction must be followed but thou when thou fastest anoint thy head Matth. 6. For close hereof I adde this The outward gesture hath then a comely posture when a touched heart commands it An hearty sorrow is seene in the face It is true Deprendas animi tormenta deprendas et gaudia sumit utrumque inde habitum facies The inwardnesse of the griefe and the outward expression of the same even in sight may be as neare as Iohn and Peter in their race but still the first is more intense more lasting it out-runnes the second Againe and lastly when thou art commanded to beware in giuing almes that thou be not thine owne trumpet Corrupt nature is much pleased with that musicke And that upon thy prayers thou must shut the doores that is do all in secret before him who sees in secret but rewards openly thou hast thence concluded that it is most ordinary for a man truly religious to doe the workes of a syncere Christian and yet not to be seene or marked for feare of applause from others and ticklings from his owne heart which he would not haue to be his reward and therefore would not giue the least advantage that way And then as thou wilt not disalow publicke acts of charity or rashly iudge their miscarriage for who art thou that darest iudge anothers worke outwardly good though through the frailty of humane nature there is great hazard of miscarriage so nor darest thou consure a man for his not so frequent working or not working at all to thy knowledge And this for that the proper seat of Religion is the heart which indeede alwayes setts the hand and mouth on worke opening both but yet most times so secretly that the left hand cannot know what the right hand doth By this thou perceiuest what a faire hope is conceiued of thee First I will tell thee why then thou shalt know also that thou art not yet quitted from Idolatry Why The Lord hath given his word unto Iacob and his statutes to Israell Hee hath not dealt so with other nations nor haue the Heathen knowledge of his law The word of God the will of God the law of God the testimonies of God David calls them his counsellers also hee saw wonders in them they made him wiser then the auncient then his teachers This word of God I say is set before thee mauger the malice of Divell and Pope translated into thy mother tongue It is notwithstanding the neglect of such a iewell the loathing of such Manna rained downe round about thy tents nor so only it is committed unto thee at this day if thou wilt reach forth thine hand thou may'st open it if thou wilt open thine eyes thou may'st reade it It is a sealed book indeed but to none but such whose contempt hath closed the eye who haue hated iustruction So then God is not wanting unto thee and I hope that thou hast not beene wanting to thy selfe thou hast not neglected so great salvation There is the reason of my hope that thou hast seene by this cleare light and discovered too that the senses of some Papists are stupid and their ignorance monstrous and thou hast prayed for them Lord lighten their eyes els they sleepe in death Now looke home search thine owne tent turne up the furniture too for thy heart will keepe hir I dolls as closse as Rachell did when thou maist thinke thy selfe as cleare of them as Iacob his tents For surely thou maist be confident herein that since every sinne is founded upon a kind of Idolatry this sinne of Idolatry is not poured out of thy heart as water out of a bottle but as milke therefore is there a great tincture left behind And certainely thou maist say of this sinne as the Apostle concerning death the last enemie that shall bee destroyed is death So the last sinne that shall be destroyed in thy heart shall bee Idolatry I meane the Idolizing of the creature something wrought by thee or something wrought in thee It being the highest pitch and upmost peg in Christianity Yet so high mâ—st thou bee wound notwithstanding thy waight pressing downe to come before the Lord with the Syrians protestation Deut. 27. And then to say in his and Davids
it in the time of prayer but to make the mind as sensuall as the Image which should be quire drawne from the senses Call ye this a serving God in Spirit SONNE Yes for marke my Leaders words wee use them but as a devout representation of the Churche Triumphant which is fit to bee made in the time and place of prayer MOTHER I say nothing of the Church Triumphant or of that proportion which is betwixt the the representation and the thing represented turne we to Deut. 4. 15. Take good heed for ye saw no manner of Image lest yee corrupt your selves and make the representation of any figure See here ye saw no Image ye shall make the representation of no figure wee doe use Images as a representation What call ye this but with a whores forehead to walke in the stubbornesse of your owne hearts yee shall not yet ye will doe contrary to the expresse charge of God therefore as theirs so your services are accompted no better then sacrificing to Divells Deut. 32. 17. Whosoever walkes contrary to Gods revealed will shall find the Scripture an adversarie and contrary to his way in every page Agree then with thy adversarie while thou art in the way For ye can no more wash your hands from Israels sin then their following generation could theirs from innocent blood Therefore that thou may'st be pricked in thy heart I returne to the second of Isaiah where we find the burden of Idolatry The meane man boweth downe and the great man humbleth himselfe therefore forgive them not wherefore they bowed they humbled Marke it the iudgement is tied to bowing and humbling Forgive them not had thy Mother some rhetoricks now what could shee doe with it Elocution thrice repeated could do no good here This is a iudgement beyond expression It is the utmost of all Iudgements Why The horse may trample out the braines of a man and stamp his body to pieces yet there is hope in that death The Canon may dash the body like a snow ball throwne against the wall yet there is hope in that death The sword may bee made fat with the blood of the slaine there may be wailing in all streetes and crying out in all high wayes Alas Alas yet there may be hope all this while for these things fall alike to all and no man knoweth love or hatred But forgive them not What think you A man might here enquire with sobriety too why the Prophets tongue was thus steel'd against the people he seem'd more then a Son of thunder his words were swords even bitter words Lord forgive them not on would haue thought that he should have stood in the gap and have said Lord forgiue them Yea but the Prophet that hath a dreame may tell a dreame Ierm 23 but he that hath the word he saw concerning Iudah and Ierusalem Isaiah 2. 1 must speake the word faithfully and when the people shall aske what is the burden of Lord the Prophet must answer I will euen forsake you saith the Lord. Iere. 23. 33. Consider we now here is an heavy iudgment can the exalting of a peice of wood procure such a punishment Consider wee againe that sillie man would not be compared to a block and that iealousie is the rage of a man he will not spare in the day of vengeance Prov. 6. 34. Consider also that the name of the Lord is dreadfull he will bee sanctified of all that come neere him for hee is a consuming fire This puts vs upon Dauids words let vs call for his spirit my flesh trembleth for dread of thee and I feare for thy Iudgements Psal 119. 120. But if thy heart continue yet stiffe thou hast made thy selfe liable to Belshazzars sin which brought destruction upon him like a whirle-wind The Lord hath done thus and thus to Ephraim and thou hast not humbled thy heart though thou knewest all this But hast praised the gods of silver and gold wood c. and the God in whose hand thy breath is and whose are all thy wayes thou hast not glorified Dan. 5. 22. Good Child consider it and since I cannot give thee my right hand of fellowship yet the Mother and Child would faine bee together they would not a few miles should part them much lesse such a gulfe let us before thy hand bee pluck't backe seriously debate this thing by what hath beene said by what shall be said which is safest which surest my comming over unto thee or thy comming over unto us that if it may be we may be together here and hereafter for ever with the Lord. Attend then further to what I have learn'd from Pauls planting and Apollos watering God giving the increase we acknowledge but one Church firme and stedfast as the foundation of the everlasting Hills compared to Noahs Ark as in many respects so also for this because as out of that there was nothing but death so out of this there can be no salvation And therefore as Noah having Gods speciall order for the matter and forme of it had also his invisible hand to guide it So likewise hath this Church that watchman of Israel for its Pilot therefore though it be in continuall dangerin yet shall it be preserved from the raging waves of this sea be safely brought to the haven where it would bee And for its more sure direction this keeper of Israell hath appointed at a most certaine and infallible oracle whereunto all the Prophetts and Apostles give witnesse and thereunto it doth give diligent heede and firme assent because the Authority and testimony therof is alwaies the same being grounded upon Gods unchangeable veritie As for the Popes succeeding Peter the Church findeth not the truth of it in hir Genealogies and it may be as doubtfull as the succession of Peters Cocke whose Pedegree notwithstanding they say hath beene lineally drawne from generation to generation and it is Cock-sure But yet call your Pope what you will Iohn or Ioane you know it was doubtfull once yet is hee of the same mould with Peter and may erre as hee did whereupon Paul resisted him to the face for hee was to be blamed Gal. 2. 11. And therefore whatsoever he saith challengeth no other then an humane consent unto it for if all the men in the world not immediately directed as were extraordinary Prophets Apostles in whom the spirit spoke and testified by them should consent in one as they notwithstanding their multitude were but men though many so were their testimonie but humane It was not then of old time that they asked councell of your holy Father and so ended the matter but search the Scriptures they testifie of me There is our oracle hearken to what they say The Church of the living God I call it neither ours nor yours but blessed is the man that hath his name written therein is the pillar and ground of trueth no foundation whereon the building must relie but as it is
doeth and thou maist bee sure of it A greater power then is this to cast away ones goods to thump ones selfe on the brest to crosse the forehead to lash oneâ— sides till the blood follow to cast up ones prayers with beads in stead of counters to abstaine from egges on Friday and a chicke on Saturday and flesh for forty dayes together Nay I am not wide if I say it brings a greater power then that of your Popes keyes though it cannot open Purgatorie But for thy information which I specially intend I will plainly shew thee what power this is which trueth brings with it by two resemblances It is such a power as Iacob gave his Father Laban to search his tents for the Images which Rachell had stollen shee was desirous to keepe them whether to play with them or because they were hir Fathers I know not and Laban was desirous to haue them they were his gods therefore of great esteeme Search my tents saith Iacob there is your power I would give no way to keepe them upon any condition if I knew of them For Iacob knew not that Rachell had stollen them Gen. 31. 32. So then Rachell was too hard for them both The resemblance lyeth thus Trueth brings power with it to search the heart yea to sweepe it and cleanse it too And yet this crafty subtle Rachell keepes some of the filth behind the doore in a corner And this to humble man who if he knowes nothing by himselfe yet is he not thereby justified He hath to doe with him who is greater then the heart whose eyes are as Christall Selfe-puritie is a fancie it will deceive a man like a broaken tooth or a legg out of ioynt Behold if we say wee know it not doth not he that pondereth the heart consider it c Prov. 24. 12. Who can understand his errors cleanse thou me from secret saiâ—â—s keepe backe thy servant c. Psal 19. Now marke how Hezechiah prayed The good Lord pardon every one that prepareth his heart to seeke God though hee bee not clensed according to the purification of the sanctuarie That man who is as desirous to cleanse his heart from Idolls as Iacob was to cleanse his tents and can say with Hezechiah Remember how I have walked before thee in trueth and with a perfect heart 2 King 20. that man may find comfort from Gods answering Hezechiahs prayer And the Lord hearkned to Hezechiah and healed the people 2 Chro. 30. 18. 19. I should now shew this power which trueth brings in a second resemblance but I cannot leave this scripture there being something else in it considerable and pat for our purpose Rachell had stollen hir Fathers gods no question but shee would keepe them and what meanes useth shee for that shee hides them under the furniture then sitts downe closse upon them This was a principall means first to wipe hir Fathers nose of them and then to keepe them above ground for till she rose Iacob could not burie them under the Oake we may sitly call this hir wilfulnesse But wilfulnesse though it bee a kind of a reason such as it is yet it hath nothing to defend it selfe we call it a madnesse rather how then did shee defend hir wilfull sitting so closse in hir Fathers presence and upon such pretious things For that shee pleades custome So now this Scripture hath afforded us two principall helps by which you maintaine Images at this day they are the very pillars which keepe them from falling to the ground Yee resolve to keepe them therefore you sit downe closse upon them This is a strong Argument this will is a tough knottie thing And yet that this wilfulnesse may not bee counted madnesse ye plead custome from ancient dayes let ancient dayes speake It is ordinary with you to say you hope your great Grandfather is in heaven yet he bowed before an Image It is hard to prove that because there were seven thousand who bowed not the knee before the Image of Baall But see here though they cannot use a more Herculean Argument then wilfulnesse yet if ye will aske for the old way and enquire of auncient dayes which I am sure would faile you here is a Scripture would stand you in stead for it drawes the Pedegree of Images from more ancient dayes then were my Fathers And we do grant your Church had a being long before Luther and that your strange gods are as ancient as the oake beyond Sechem yet that you may not thence conclude their lawfulnesse they lay buried there and certainly there is no true Iacob but thinks them fittest under ground But if there be any one who will say to the dead stocke stand up he must uphold them by wilfulnes or by pleading custome or both Here I have beene out of my way yet not from my purpose I come to another resemblance wherby that power which trueth brings with it will appeare also It is such a power which Iosuah had to carry all before him yet the men of Gibeon were too wilie for him yet the Iebusite dwelt in the Land The one made their peace by working wilily The other stood to it having first had the Cittie in a kind of ancient possession which is 12. points in the law and so rooted and earthed himselfe in the Land as you see Ivie doth into a wall I remember one compare the body of sinne unto Ivie in a wall the Ivie doth so claspe the wall as that it cannot be taken forth till the wall be pluck't downe nor can that sinne bee purged till the building bee dissolved The Iebusite held out till Davids time But marke the resemblance goes further The first were hewers of wood and drawers of water to all the Congregations Anger hatred feare c. All things worke for the good of them that fear him they who are others masters are Israels servants The other vvere as goades in Israels sides and as thornes in his eyes so is the crucified body of sinne unto the true Israell witnesse a true Israelite who shall deliver me from the body of this death SONNE Yea but if trueth bring but such a power with it how is it there is such fowle practise MOTHER The reason is plaine all men have not trueth nay sew have it Truth is a Iewell it must be bought it may not bee sould It must be bought at any rate rather part with all then misse of it It must bee sould at no rate the world and the glorie of it cannot ballance it So then it being hardly bought and hardly kept no marvaile that all men haue not trueth SONNE Yet I cannot see how trueth and such sowle practise may stand together any more then light by darknesse God with Beliall MOTHER They doe not agree together yet may they stand together yet may they be together how As the Israelite and Iebusite in one Land as the wheat and the tares stand in one field Now Child that
thee waking that so discovering thy danger thou maist get forth of thy Iaels Tent and take sanctuarie at the rocks the mightie God of this Salvation I tell you child a thousand stripes on thy body cannot deface the print of one sinne that is write with a pen of a Diamond As many knockeâ— one thy breasts will not soften thy hard heart which is as an adamant All your holy water not sprinckled but powrâ—d till the challice be dry will not wash away one sin Is is as the spot of a Leopard or as â—rimson of deepe dyâ— in the wooll in the cloath The Harlots wiping hir mouth will not serue hir nor Pilats washing his hands nor Elishas staffe a man may be at great coast hee may part with rivers of oyle and yet his countenance looke never a whit more chearefull in the day of the Lord. He may kneele till the strong men are wearie yet may the heart continue still stiffe He may go one pilgrimage to this Saint and the other relique yea and bare foote till he pinch his feete and pricke them too yet may he be never the nearer heaven his heart may remaine untouched still nay it is certaine child that nothing is a greater enemy to true mortification then the counterfeits nothing holds a man off more from the power then loue with the forme nothing more prevalent then these Iaels Tents to rocke thy heart in securitie and to keepe it in it's owne hardnesse till a dart strikes through the liver and a naile the temples the Harlot will never cleanse the heart if shee thinkâ— to mae all cleane by wiping her lips Pilat shall stand gulitie of innocent blod for ever because he thinkes he is cleare of it now that he hath washed his hands the blood stickes neerer then so the Prophet will never be sent for if his staffe will serue the turne but when a man lookes one his sinnes as those that put to death the Lord of glory or as that speare which perced his sides and is so pricked at the heart and receives the sentence of death within himself this man now looks upon the true crucifix his sinnes are alway before him What is this man doing now He troubleth not himselfe with empty questions and vaine genealogies wherein thou didst foolishly busie thy selfe some moneths before thou transgressedst the bounds namely whether Peter was at Rome or the Pope be his successor Peter might be at Rome and Rome never the better but much the worse for then another Apostle was there whose doctrine Rome followes not This man hath other worke in hand he goes upon certainties Peter is in heaven there is no question in that How came he thither Peter confessed with his mouth on that the Church was built Peter beleeved with his heart thereby he was tyed unto it as fast as the branch unto the vine Now marke this mans enquirie Can I confesse with my mouth the Lord Iesus Can I beleeve with my heart that God raised him from the dead Rom. 10. 10. Then I shall be saved but soft he is uppon an hard taske this is not a work of a day or two If he get faith he must know how he got it This man is upon this businesse still And what difficulties doth he meet with by the way amongst which this is not the least that Iael stands at the entry of her tent and the Harlott at her doore beckning to this babe in Christ come in to mee come in to mee these be false Christs and there be many of them within and without But he heares a voyce behind him saying walke in the way turne not aside we will suppose this man now troubled and bowed downe greatly I would aske your Priests what would ye do to him will ye put on him all your Saules Armour Alas it is but combersorne hee must march on in that strength wherein David came against Goliah not by might but by my spirit saith the Lord. Zech. 4. Will yee give him some of your balme your holy water your oyle your daubinges you are phisitians of no vallue All his money is spent upon trifles already and yet the bloody issue remaineth Will your Pope now freely give him his pardon since all his money is spent Alas he knowes he shall go forth from thence ashamed and with his hands upon his head the Lord will reiect those confidences Ier. 2. 36. 37. What would this man have I marvaile what seekes he after A ransome sure a pardon And if he get it he must have it without money or money worth the must bee brought to a kind of beggery in himselfe to a kind of nothing What should a sound man do with a Phisitian An whole man with plaister An uncondemned man a pardon He is now emptied indeed of his treasure of one of his greatest enemies himselfe he leaneth unto nothing within him nor to any earthly thing without him Now compare the pennance of your Capucino Franciscan or Dominican who will not part with his hole for as much land as the little bird flyeth over nay he hopes that his contendednesse in so little a place on earth shall procure him a large mantion in heaven I say compare his voluntary religion his humblenesse of mind his not sparing the body all his bodily exercise Coloss 2. 18. 23. with this mans pennance if I may call it so and it will be no more like unto it then the Harlots wipinge the mouth is to the clensiing the heart thâ—n Pilats washing his hands to the purging his conscience I say no more like it then Elishaes staffe is to Elisha himselfe then Solomons needle worke to the little Lilly I meane then art unto nature There is but imitation in the one art is but natures ape there is life in the other all the power in the world cannot produce it And observe it the effects of that mans pennance this mans sorrow are as different the one seeks after trifles and bables such as never pleased any but children and fooles empty things lies and vanities for as the wound is such is the remedy the heart was never touched The other labours after the one thing which is necessary which that he may obtaine he goeth downe by stepps of the flockes into the garden of spices and there he feedes on greene and cleane pasture regarding no more the stepps of Popes and Cardinalls Friars and Monkes then the crawling of a louse or the skipp of a flea he hangs upon the mouth of his beloved and observeth what they say who testify of him he waiteth upon God in his ordinance and he hath long patience nothing shall content him till his mouth be filled as with marrow and fatnes till the Lord hath reached forth his hand of mercy unto him and thereby inabled him to reach back his to the Lord whereby he receiveth blood to justify him and water to sanctify him for the hand of faith doth not only