THy letter came to my hands (my dear Child) like Iosephs party-coloured coate, to his father Iacob, in many things there holds much proportion. This is my Sons coate (saith the good old man;) a wicked beast hath devoured him: Ioseph is surely torne in pieces. I cannot say so altogether; but this is my Sonnes letter, doth your poore aged Mother say, I know it is; the great beast hath set his marke upon him, and appointed him for the ptey; I shall be robbed of my Son Oh! I shall be robbed of my Son. At the best the Ismalites haue carried him into Egypt, a place of grosse Idolatry, where he is; for his lettet tells me it left him at Doway, and there must mine find him.

What there my Son? Now let hir, who is acquainted with the deare name of a Child, say, whether there holds not much proporti­on, between Iacobs sorrow & mine, I go down to the graue mourning, I shall lye downe in sorrow. Your old Father, and as full of griefs as yeares, since thou wentest away, is not, & thou art not, and I am a poore distressed [Page 2] Mother, thus hath the Lord showen mee much bitternesse. These things are against me, even all these; but I am robbed of my Child: That, that hastens to bring my gray haires with sorrow to the graue: oh come a­gaine my deare Child, come againe; that I may see thy face with comfort once more before I make my bed in the darke, (it is now almost night with me) and I shall be seen no more. O returne my Son: returne my Sonne, my Sonne.

My Mother thinks me unmindfull of her now, whereas indeed, shee is unmindfull of her selfe: herein like a blind man, who because he sees not himselfe, thinkes another sees him not also: I discerne my Mother as plainely as Elisha the two Spies, quite out of the way to the place shee intends.

O Child; he, that thinkes he sees another best, most commonly discernes himselfe worst: There may be a great mistake about this businesse of seeing. We find one, who, in feare, tooke shadowes for men: Iudg. 9. 36. and it tells thee, the very outward sense may be so mistaken: We reade of another, who sodainly lost ger sight, yet could not be per­swaded but she could see well; the house was darke, the windowes shut, there was no want [Page 3] in hir eyes sure. But this was a foole you will say, and indeed she was accounted no better then Seneca's wives foole, Epist. 50: And yet hir Master could say, the foole had many fellowes, when hee little suspected himselfe one of the number, for do but turne the sense inward, and it shall appeare to bee an easie and ordinary thing to bee deceaved therein; because a light may bee in a man, and that light may be darknesse. The Iewes thought they could see well; they blind? it was not a thing to be questioned: And yet they had no more certainty of it, then Sisera's mother had of hir sons welfare, Iudg. 5. she stai'd not untill a good Ahimaaz brought hir newes; nor scarce, while hir Ladies could answere hir, though they were so wise in their Gene­ration, as to flatter hir, who would flatter hir selfe; yea, saith the text, shee returned an­swere to hir selfe: therein lay the deceit. You may make it the Embleme of the grand Imposture (I meane not the Pope, or his mi­stery of Iniquity, though our burning and shining light hath call'd it so, he must come an Ace lower) I meane the Imposture of that, which is deceitfull above all things: Ier. 17. 9 There is a spirit in a man, which will tell him all is well, and so carves forth a prey present­ly, and to a mans selfe as good a part as Sisera [Page 4] had: And here is the miserie of it; all this may be but in conceit, as an hungry man dreames he is eating. But the Lord weigheth the spirit [...]s, saith the wise man, Proverbs. 16. 2. therefore the counsaile is good, which followes: Commit thy workes unto the Lord, & thy thoughts shall be established. For as in a mans owne strength, no man shall bee strong; so nor by his owne testimonie, iustified. Let a man then looke out, and waite with long patience, till a good Ahimaaz bring him newes, for then it is certaine: and if hee bee long, and the soule weary, yet teturne not answere to thy selfe. The Iewes did fo, and thereby were they more grossely deceaued, then was the poore foole, or Lady mother: both which will appeare in their Question, and in Christs Answere to the same: Are we blind also? As if they had said, wee are not; Because yee say wee see, yee will answere your selves; therefore your sinne remaineth. Take it thus; A right and true convincement and acknowledgment of the Spirit of blindnesse, which was over their eyes, of that vaile that was over their hearts, had beene a direct and ready way, to have had the one cured, and the other drawne away; but that false con­ceit of seeing, tooke away all possibility of curing; That fancie of health and sound­nesse, [Page 5] hindered all the benefitts that might have beene taken from the great Phisitian: Obserue it good child, and take this with it. Saule was taught according to the per­fect manner, of the Law of the Fathers, and therein unblamable, zealous towards God, as we hope yee are all this day: Act. 22. Yet al this while, he had Scales before his eyes, and that it might appeare, he was all the former time blind, he received his sight after. Now read what the seeing man saith Philip. the 3. throughout the chapter, and if thou canst, eate it, It will be like the hony which Ionathan [...]. Sam. 14. 17. tasted on the end of his rod, thine eyes will bee inlightned with it; but then marke this by the way, thou must be as faint as Ionathan was: for he that is full dis­piseth the hony combe. Eate it then if thou canst. Certainely that Chapter thou now readest is the very language of Canaan; It doth and ever shall as plainely difference the seeing Paules now, from darke Saules once, as the pronouncing of Sibboleth did the Ephramite, from the Giliadite; say now Shibo­boleth and the Ephramite sayd Sibboleth, Iudg. [...]2. 6. he could not frame to pronounce it right. The resemblance lyeth thus: This man is now a seeing Paul; and he would o­ver that great gulfe, which is betweene God [Page 6] and man: bid him pronounce Christ then: he can frame to pronounce it right; Christ sincere, Christ perfect, Christ entyre, Christ without adding to him, Christ without de­tracting from him, Christ the Sonne of the living God, only Christ, he accompts of Christ now the cheifest of ten thowsand. He hath none in heauen but Him, none upon earth hee desires besides him. Psal. 73. 25. All things in compari­son, are but as dung. O the excellencie of Christ Iesus his Lord! O the power of his Resurrec­tion! that, onely that! He hath suffered the losse of all for that. He puts no confidence in the flesh, he knowes not Christ that way, the flesh quickneth not; his confidence is in Him, who rayseth the dead. His owne righteousnes is a men­strous cloth, oh he would not be foūd in that, but in that righteousnes, which is of God by faith.

He hath not as yet attained to a fulnesse, but forgetting those things which are behind, & reaching forth unto those things which are before, he presseth towards the marke, for the price of the high calling of God in Christ Iesus, this is the seeing Paul indeed; he will over. Here is another man, and over he would go too, for it is for his life: But is he not a Saul? nay: his scales are gone, he saith he sees well. He must be put to his booke now, this Scrip­ture [Page 7] must try him; whether hee can Pronounce Christ, Christ intire, Christ perfect: see, hee cannot frame to pronounce it right, Save me Savouresse, Redeeme me Redeemeresse; it is well hee saith it in a barbarous language (for so is Latine and Greeke; yea the Holy tongue too unto me and thee, if we under­stand it not:) I say it is well he saith it in the Latine, for it sounds ill in English, Save mee Savouresse; this is not to pronounce Christ sure. Why? the womans primative fruit for their godly valour, is called a man Child, Reu. 12. 6. And can it be that he should expect a­ny helpe of salvation from a She, the weaker Sex: if the saved be a man Child, the Saving is more then a man, he and he onely who is the Lion of the Tribe of Iudah.

Heare further what he saith to the Saints: for in his humblenesse of mind, he will not presume to go to Christ immediately; ō that were a bold thing, before hee hath obtained of the Mother to command the Sonne, and some Saints to helpe too: and yet I never knew a man speed better, then when he pre­ferred his petition himselfe: but he knowes a more mannerly way; Intercede for mee thou He Saint; Promote my cause thou Shee Saint: this is not a man Child; sure, hee doth not pronounce Christ right, for he detracts from him by adding to him.

Againe, doth this man esteeme all things as dung? Adde to what hath beene said; his caruing his dumbe Image: would he put so much cost upon dung? Why? he hath not onely the persons of men in admiration, be­cause of their gold Rings, and goodly ap­parrell; but very stockes and blockes; when he hath respect to the stocke that hath some cost upon it, and saith, stand thou here for a devout memorie, and representation of the Church Triumphant; and saith to his fellow block, because poore, & like it selfe, lie thou here for my footstoole. Iudge now in your selfe, is hee not partiall? I cannot conceive how a Papist, can be actually a member of the true Church, which hath the Moone under hir feete. I doe not, nor dare I state the question; but if he be, he hath committed a solecisme in nature, for he hath put an Image above the Moone, I am sure, it is above his feete, and that is the very way to put it above the Sunne too. Ah foolish man! Thou art go­ing to offer up the Calves of thy lipps, to him, who measureth the heavens with a Spanne, and holdeth the winds in his fist, before whom the na­tions are but as a drop of a Bucket: Isa. 40. To what wilt thou resemble him now? there is nothing can stand betwixt the living and the dead, but he that can stay the wrath that [Page 9] is gone forth. And how canst thou resem­ble him? he is an Emanuell, God with man, those two natures are inseperable, God hath joyned them together, accursed is that man that doth seperate them. His worke is an a­bomination, his Idoll a lye. It were a grosse superstition to fixe thy outward eye upon a­ny thing in the time of this thy service; yet it is more tolerable to set before thee a flo­wer, that's Gods Workmanship, the Image is mans: more tolerable to looke upon the Sunne, the Moone, the Starres; they are the workes of Gods fingers; the Image is the worke of a despicable man. Away with the Image then; it is nothing, it is an abomina­tion, it is dung, and fixe thine eyes upon him, whose office is, to stand betweene the li­ving and the dead: Hee thou prayest unto is a Spirit, thou must worship him in spirit and in truth

Againe, doth he put no confidence in the flesh? What meanes then his knowing of Christ, after the flesh? his will worship? all his carnall services?

Doth he renounce his owne righteousnes? is it as filthy raggs? What meanes then his meritts? his satisfaction? his worke of super­errogation.

Doth he, forgetting those things which [Page 10] are behind, reaching forth unto those things which are before, presse toward the marke, that he may apprehend that for which hee was apprehended of Christ Iesus? What meaneth then his fancy of perfection in this life? This man cannot frame to pronunce Christ aright; yet scales are before his eyes: let him looke to it. It will prove as deadly as Sibboleth to the Ephramite; then they tooke him & slew him at the passage of Iordan, Iud. 12.

I haue beene long about this; yet I know no parent will blame me: The Mother hath beene looking into hir Childs Eye, and she feares it will be lost: now you know the Eye is to this little body, as the Sunne to the great; the light of the body is the eye; if that be darke, the body lives in a continued night; then if there be any remedie, the Mo­ther bestirres hir selfe: how much more then, if the inward eye bee in danger; for when that is darke, how great is that darke­nesse? A man knowes not where hee shall fall. O the Mother would fame have that cleare; because the loue of an outward sense may be supplied, by the strength of another; but if the light within a man bee darknesse, what can recompence that losse? I cannot then leave my Childs eye thus, the counsaile is behind; so is the eye salue: thou shalt find [Page 11] them both, if, of what hath beene said, thou shalt make this use: Trust not, my sweete Child, thine owne eye, it will present unto thee shaddowes for substances; that is one grosse mistake: for what is the shaddow to the substance? no more then is the Chaffe to the Wheate: It will tell thee it sees clear­ly, when it is not onely dim and darke, but quite put out; that is another: and can there be a greater? Goe then, my deare Child, in the sense of this thy blindnesse (for thou art blind also, there is no question of it) to him, that is the Light; the effect of whose com­ming is, that they which see not, (to wit in the conscience of their owne blindnesse) might see; and that they which see might be made blind, Ioh. 9. Go I say unto him, it is not my coun­sell onely, and say; Son of David have mercie upon me, that I may receive my sight: and bee instant with him; give him no rest, till he make darkenesse light before thee, and crooked things straight, Till he bid the Prisoners come forth, and say to the blind, receive sight. Isai. 42. 16. Then and not till then shall thine eyes bee cleared, then and not till then shall thy tongue bee loosed, then & not till then shalt thou frame to pronounce Christ right.

God knowes, (before whome I am our day to [Page 12] giue an accompt of my duty towards you) that there passeth not a day, or night, either when you and yours take your rest, wherein there is not intercession made for you.

And dost thou begge vs of the Lord (my sweete child? Now the Lord unfold thy vnderstanding, he cure thy zeale: he adde knowledge to it; he can doe it. But all this while thou hast not fulfilled my ioy; I re­ioyced greatly that I found of my children walke­ing in the truth, as we haue receiued a comman­dement of the Father; they are Iohns words to to the elect Lady. v. 4. Heare what he w [...]ts to Gaius. I reioyced greatly when the brethren came and testified of the Trueth that is in thee, even as thou walkest in the Trueth. I haue no greater ioy then to heare, that my children walke in the truth. Beloued, thou doest faithfully what­soever thou doest to the brethren & to strangers.

I restraine this now to the matter in hand, prayer, though whatsoever a man doth, that he doth it faithfully, Crownes the worker, & the worke; thou doest pray for thy Mother and her children, doe it faithfully my deare child.

Faithfully in respect of those things that must be requested.

Faithfully, in respect of that heart, by which [Page 13] this Sacrifice must be presented.

Faithfully, in respect of him to whom on­ly it must bee directed. Psal. 65. 2.

Faithfully, in respect of that mediation through whom only it must bee accepted.

So pray on and begge vs of the Lord. Be­hold he prayeth. Acts 9. 11, It is the spirits te­stimony of Paul after hee had left Gamaliels feete, and his owne righteousnes, and had attained to the knowledge of Christ, and to the power of his Resurrection; then, behold he prayeth: it yeldes a notable consideration: no question, Saul had prayed long and often, while he satt at Gamaliels feete: yet, as if his prayers then, had ben rather an houling then praying, the spirit giues this testimony of him after the light had shined unto him, behold he prayeth, then, and not till then. Pray thus and pray on, so begging vs of the Lord. I should haue no greater Ioy, then to heare that my child walks in truth. Beloved child, thou doest faithfully, whatsoever thou doest to thy Mother and her children. Oh what joy were here! doe this and thou fulfillest my joy and thy owne, for else thy labour of loue will be lost, thy watching lost, thy pray­ers lost, thy selfe lost, all lost; looke to thy selfe then, (it is Iohns caveat,) that thou loose not the things that thou hast wrought, but that [Page 14] thou receiuest a full reward. In the meane time, the Mother will pray for the child too; that his loue may abound yet more and more, how? In knowledge and in all iudgement, Philip. 1. 9. then shall we loue both in the flesh, & in the Lord▪ Phil. 16.

What more to doe in this my state I know not, when my Mother is misled from the way of truth without knowledge, and I must obey her but in the Lord, in this thing then I must be excused, and she must be plainely told, that it stands not with the duty of a sonne, to yeeld the least to so uniust demaunds of a Mother, yet that she may know how duetifull a Sonne shee hath, and how couragious for the witnessing of that which hee professeth, were it with his owne blood. Oh! that the commands were of the same nature, with hers in the Maccabees, who did incourage her children to suffer euen to the death, surely I should be as ready to obey, as shee to command, but alas my Mothers commaunds are unreasona­ble, nay unnaturall, tending to the forsaking my Religion, Gods Church, his trueth, himselfe.

And is it so my Son? an unreasonable re­quest indeed, and unnaturall. O but hearken my Child, and if it bee so, let thine owne Mother bee hated: O hearken my Child I [Page 15] beseech thee, even by the throwes of thy first birth hearken, and the Lord give thee an open eare, while the true Mother pleads with the Harlot for hir Sonne, and he that is wiser then Salomon bee judge betwixt us, e­ven he be judge. He ease me of my adversary, e­ven he ease me of my adversarie, who vexeth me very sore, and makes me goe heavily all the day, troubling me and breaking my heart. The Lord looke on the trouble of his handmaid, and remem­ber hir, and give hir, hir Sonne againe, as I have desired, and to my power laboured to give him to the Lord againe, all the dayes of his life, by keeping his Religion, his Church, his Truth: and rather then to forsake these or any of these, to lie in the fetters, untill the iron enter into his soule, and after to give up his breath in the flame; to resist even unto blood. O my Child consider, it is neither the chaine, if not Paules, nor the prison if not Silaces, nor the flame if not Bradford's, that makes the Martyr: indeed Child it is not. But is it Pauls chaine? no reason the bearer should be ashamed; A Prisoner in the Lord? sure there is great cause of rejoycing. At the stake for a good cause? now there is cause of sin­ging, of clapping the hands.

But the body may bee given to the fire (my Child) and love may be wanting, 1 Cor. 13, the [Page 16] crosse may be taken up, yet not Christs, nor he followed: The body may be strip't, and whip't, pinc'ht, nay almost starv'd, and yet who required these things at your hands? But let the cause bee such as these Saints were▪ and then let the sufferers glory; for to such is it given not onely to beleeve, but also to suffer for the name of the Lord Iesus, Phillip. 1. 29. And now let the Harlot speake, for I know shee told thee what thou shouldest say; what could I have done unto my Sonne, that I have not done, for his better keeping of these, even all these? Yet would I not seeme a proud Iusticiarie; for how few are those Hannah's, who give their children backe to the Lord, who present them first in the Temple, who breed their children as they ought; as they are bound to doe: as the Grandmother Lois, and the Mother Eunice bred Timothy? I cannot say, I did: in how many things might I faile? I know in ma­ny. But let the Harlot accuse me. Child, canst thou speake nothing for thy Mother? my good Child speak, I know thou canst. Wher­unto hath the deare affection of thy parents tended? whitherto all their care, cost, their pains, their prayers, their feares, their hopes? Their hopes! here it was indeed, here it was, I thinke, I know we offended; for surely wee [Page 17] doted upon thee Child, forgive as that wrong: We thought thee our possession, the sonne of our right hand, the staffe on which our old age might leane: But how often do pa­rents hopes deceiue them? how soone may a hopefull blossome die in the bud▪ a forward spring be nipped with a coldwind, or a sharp frost? Doe not parents, I pray you, doe not doat upon your children, or thinke of them above what is meet. There are many mo­neths yet unto your harvest, and a little time makes great alteration. I tell you parents, & I tell you weeping; our extraordinary expe­ctations on earthly things, ordinarily disap­points us; sometimes our ordinary, but that doth lesse trouble us. Marke this I pray you, it falls out many times, that a beloved Rachel proues barren, and hated Lea fruitfull. It falls out so with me, and I am sure I was not the first, neither can I be the last, we have so ma­ny doters: my possession is become [...]ity, my Beniamin a Bennons, the Lord hath knapt my staffe asunder. But why should my adversary boast against me; I thinke he will not, least his Rachell also prove barren: so the Lord can make him or hir, when wee bottome our selves upon them, or set our affection on them too much, but come, what would the Harlot say?

Why? hee suckt in herisie with his very milke, and his stronger meate was mingled with it. And when you sent him to the fountaine, and as you thought to the spring head, you were quite mistaken, for they are but bitter waters, uncleane and muddie.

Mistaken indeed I was, and much decei­ved, for had not the fountaine beene im­pure, or had not the Beasts foote mudded i [...], I had not beene robbed of my Child, nor at this time beene pleading for him. But there was a bad hearbe in the good pottage; a dead flie in the sweet ointment; a subtill Serpent in the pleasant garden. Thus wee Parents drunke with our owne hopes, little foresee our Childrens danger; how soone they may fall vpon a shelfe, and there make shipwracke of faith and a good conscience, and all. A Parent art thou? when will thy doubts, thy feares have an end? And now what shall I say to thee my adversary? I must not, I dare not, give thee reviling words, but the Lord re­buke thee; even hee rebuke thee, and be iudge be­twixt us, whether in that way which thou cal­lest heresie, wee doe not worship the God of our fa­thers beleeving, &c.

What? and not to submit to our holy Church? not come within her armes for instruction? What is this but to bee as a Dove without the Arke, to be tossed up and downe upon the waues of herefies, still ready to suffer shipwracke, let your Sonne then have your hand Moth [...]r, who so piously reacheth forth his, whereby to drawe you into our Arke.

I thanke my good Child knowing his simple heart, and tender child like affection: for I beare him witnesse, that he hath a zeale, though not according to knowledge, the time of his ignorance O Lord remember not; and find out a time to take away the scales, and be mercifull to all such as sinne not of malicious wickednes.

Now my good Child, consider with me, that there was a Dove, which was out of the Arke, but found the way to it, and rested in it. that was a wise Dove sure, it had an heart. That was a true Arke sure, that could keepe from drowning.

There was a Dove, (o! be not ignorant of it) a silly seduced Dove, Hos. 7. 11 without an heart; and that gott into an Arke of its owne fra­ming, which held during the calme; but when the winds rose, and the flouds of great waters came, the workman could not defend [Page 20] the worke, nor the worke the workeman, both perished together. This is spoken by an Allegory.

This wise Dove is every soule, that is in­corporated into that house, whose builder and founder is Christ; or, which as a spirituall stone is rooted into that building, whose foundation is that chiefe corner stone, elect and pretious: and he that believeth in him, shall not be confounded: 1. Pet. 2. 6. By this silly seduced Dove, wee all know who was meant, even Ephraim, and by Ephraim, that brave & stomackfull tribe, is meant Israell, revolting Israell, backsliding Israell. And what had Ephraim done? he fol­lowed Ieroboams Commandement concern­ing the Calves, which the workemen made, therefore it was not God: and this Calfe cast him off. What did Ephraim then? He shew­ed his wound to Aegypt, and his sicknesse to Ashur. Did they cure him? No: they were Phisitions of no valew, for he was af­terwards among the Nations, as a vessell wherein was no pleasure. Ephraim is at this day a spectacle of a smoaking wrath from a iealous God, (iealousie is the rage of a man) a­gainst all those, whose Religion is exercised in false worship; whereas true Religion will indure no mixture nor partner. He was carried away we know not whither: his [Page 21] place knew him no more, where he was bu­ried we cannot tell, where he dyed; & what killed him, the text clears, A braue Tribe once, till strangers had devoured his strength, was knock on the head by a rotten peice of wood, whereunto he came for shelter as to an Arke, for when Ephraim spake trembling, he exalted himselfe in Israell, but when he of-in Baall he died. Hos. 13. 1. All this is written for our instruction, and it teacheth us, not to leave the snow of Lebanon, which commeth from the rocke of the field: not to walke after our owne devices, or the imaginations of our evill hearts: not to stumble in our wayes, from the an­cient path, to walke in a path, in a way not cast up; which will make a Land desolate and a perpe­tuall [...]issing, Ier. 18. not to forsake the fountaine of living waters, to hew out broken Cesternes that will hold no water. Ier. 2. Not to say to the wood awake, which though the maker hath carved, & now worshippeth his worke; for there is no more difference between bow­ing when it is before an Image, and worship that Image, then is betwixt bending the knee, and bowing the knee, is no whit bet­ter then the other wood, whereof one part hath warmed him; the other part rosted his meat; the other baked his bread: Isaiah. 44. This of the Prophet, doth aptly and necessarily put [Page 22] me in mind of a speech, which might have a very usefull consideration; It is this: Put a thing from its end, whereunto it was ordained for the use of man, and you arme it against your selfe. Further; the more subiect this Creature was to thee, and in thy power to use it so or so; the more strongly will it fight against thee in its kind, when thou shalt put it out of its place, and abuse it. This will hold us a little I hope useful­ly. I am upon Ephraims sinne, which put him upon record for a silly seduced Dove; and my labor is to make the punishment thereof as seasonably usefull to a poore seduced Child, as I may: The consideration of that speech will put me upon silly things, as stockes and stones, which being put out of their place, did mightily fight against Ephraim. But be­cause the wounds that these filly abused things doe give, are more inward, and not so obvious to the eye; we will not meddle with them yet: we will first be dealing with other more noble things, which put out of their place, do more evidently hurt the out­ward man, which is in sight: And I begin with that which is the Crowne of a man, his reason: It is an usefull thing; aske at Bedlam else; looke within the doores, heare the hooting, and clampering of chaines: (oh that we could prize blessings while we have [Page 23] them, and use them with thankes!) It will teach thee too, that being out of its place, it is strongly armed against thee. Thy will, an usefull thing, put it out of its place, it will carry thee like a ship in a boystrous storme. Anger, usefull too, but let it have power o­ver thee, it will teach thee to act the Mad­man. Feare, put it from its proper object, it will make thee like a Roe before the hun­ter, like a leafe shaken in a tempest &c. Come we to that wherewith the Lord hath graced the outward man: Thy sight, an ex­cellent thing, aske y^e dark man else: Thy hea­ring, aske the deafe: Thy speach, aske the dumbe: (why are not blessings prised till they be lost.) Put these, or any of these from their proper end, they are strongly armed a­gainst thee. I could say as much of thy strength, a great mercy: aske him, whose staffe cannot make him stand steddy: Abuse it, it is strong against thee. Come we to that which sustaineth the outward man. Meat, an usefull thing: Aske him else, for whom nothing is provided: him who staggers as hee goes, for want of due nourishment. Drinke, an usefull thing: Aske him, whose tongue cleaveth to his mouth: or enquire of those Nobles, who were sent for water, and returned empty, Ier. 14. 3. Such there were once, and [Page 24] there may bee such againe; prize the crea­ture, and abuse it not. Now put these crea­tures out of their vse, which is to refresh, & strengthen thy body, and behold them fighting against thee but in a different man­ner; the one fights more fairely and civilly; so that another besids thy selfe, cannot know what hurts thee, for who can tell, when I haue eaten too much, or what pincheth me. The other more unmannerly and boysterou­sly. For when a man in a wantonnesse, shall shew himselfe strong in abusing his drinke, being therein worse then a Swine; because the on hath reason, the other a soule pro salo but to keep his body sweete: This creature will returne it's abuse upon this man in its right kind; It will vse him also worse then a swine. And this before two witnesses, from whom of any thing in the world, a man would hide his shame, before the great Sun, and the lit­tle boyes. Marke what will follow, the one shall declare to the world, that there lyeth a man, who liv'd a Swine, in as cleare a light of the Gospell, as that was a sun-shine: The other knavishly I confesse, shall giue a plau­ditie to the creature shamefully foyling his Lord and Master.

Marke the equitie of this; we put the Glut­ton and Drunkard together; there is nothing, [Page 25] no not a peece of wood, which is more sub­iect to man, then meat and drinke is: They had them in their power as the worke-man the wood, who might make a ladle of it, as well as a Saint, they might haue sent, both the one and the other vnto the poore, who would be glad to find worke for their hands that their hands might find worke for their mouthes. But these two are too full, to re­member the emptie. That fatt morsell, so shall that beere bee turned downe into their stomachs like a dish of water into Thames, when it is high tide; and so they fall into the power of the creature: and the more they put forth their strength in the abusing of it, being in their power; the more will it put forth its strength in returning their a­buse, now that they are in the power of it.

It will nor be lost labour Reader, if thou shalt, according to those helpes the Lord hath given thee, consideratly looke over all that wherewith thy little world is beautified; and then that, wherewith the Great-world is beautified for the use of the little, see how orderly the greater serues the lesser, and the lesse it selfe, in the whole Bulke, then in the severall parcels of the same. Then againe consider these, either in the one, or in the o­ther disordered and put out of course by mans [Page 26] rebellion against God, whereby they rebell against thee. This if thou shalt do, thy song wilbe of mercy & iudgement, and to the Lord thou wilt sing; whom, as thou wi [...]t prayse al­ways, so also wilt thou feare always. The vse of the creature is alwayes before thee, that is matter of praise. Thy sin will soone turn it a­gainst thee, that is matter of feare.

Now I am to deale with silly and contemp­tible things, because I would make the sinne and punishment of Ephraim, a silly Dove, sea­sonably usefull to a silly seduced Child: wher­by I shall shew, how the more silly and con­temptible a thing is, and the more in mans power, the more strongly is it armed against a man, when hee shall subject himselfe to it. I begin with wood; the Prophet tells us the use of it. But now in that thou hast ta­ken a chip of that blocke, wherewith thou hast warm'd thy selfe, and made an Idoll of it; thou hast put the wood out of its place, and use, whereto it was ordained: now it is armed against thee, and will make thee stum­ble and fall upon thy knees; then, having thee at that advantage, it will slay thee: For thou hast put upon it that sweete name, which is a sweet savour to the Saints, and their Crowne of reioycing, not communicable to a Creature; and now, that will turne thy glorie into a lye.

I could say as much of gold and silver, how it was armed against Israell, when it was tur­ned into a Calfe Exod. 32. The like might be said of Iewells, and other like ornaments, which being clapt together into an Ephod, were a snare unto Gideon, and to his house, Iudg. 8. 27. This will appeare in the sequell. I will here aske hir, who hath the heart of a Mother; whether the Mother and hir house have not cause to mourne; in that my Child (for though he be rented from me, yet is he a parcell of my house) hath set up the abo­mination of desolation, where it ought not? when the wicked are exalted, yet they are men; wee know what followes: how much more then, when stockes and stones? I shall reade him the danger in Ephraims punish­ment, which I haue set downe before in the generall, but now I will take it in peices, that therewith I may make it plaine to my child, how that abused peice of wood had diverse times greivously wounded Ephrahim, so giving him faire warnings. You shall find that Deborah in her thanks giving for their deliverances is mindfull to set downe upon Record, that which had so inthralled Israel, which shee doth very shortly, but pithily. They chose new Gods: then was warre in the gates, Iudges 5. 9. When? then. I hope it [Page 28] will make my child tremble. It seem's by the text, that Idolatrie & war, kept a kind of E­quipage little distance betwixt them: yet thou must not understand it so. For sinne ever setts forth before punishment, and many times gets start of it, that a man would think it had quite out-run the punishment: yet af­ter punishment comes slowly, but surely. It cannot be better expre'st then to tell you it doggs a man: For looke how a man followes a thiefe, whom he meanes to attach sodain­ly; he lets him goe on, you know the man­ner, so he may take him at the greatest ad­vantage, perhaps at his supper, perhaps in his bed, whence hee must be rattled up: so punishment here; Ephraim had lodged Ido­latry within, and it was fallen asleepe; by this time, warre was in the Gate, Idolatry must be rattled up, with the noyse of the pransing horses, and iumping Charetts.

But could not Ephraim put backe the ene­mie? It seemes no: his defence was gon: his Idolls had disarm'd him, and left him naked: was there a shield or speare found, among the forty thousand in Israell? There is a place in the second of Isaiah pararell with the former, but much more terrible; you may call it the Burden of Idolatry. I will shar­pen it upon the Child, and bring it to a dou­ble [Page 29] point. If it enter, it will first learne thee, whensoever thy secure heart shall aske Ieho­rams question; Is it peace? to give Iehues an­swer: what peace, so long as thy whoredomes, & Iezabells witchcrafts are so many? 2 King. 9. 2 [...]. Secondly, it shall take thee off from resting upon the Arme of flesh; so that thou shalt say with the true Israell, we will not ride upon hor­ses, nor shall Ashur save us: Riches shall not bee my strong tower, nor ought else, but that name onely, whereunto the righteous runne, and they are safe, Prover. 18. 10. we read the words. The Land is full of silver and gold; no end of their treasure. So the sinnewes of war were perfect. The Land is full of horses. A vaine thing indeed, if we shall think to deliver our selues by them, but use the horse, and rest upon God; and it is a notable helpe. See how the Lord of Hosts describes his Horse: Iob. 39. 19. Neither is there any end of their Charetts. A mighty strength, they laid all wast as they went. We read forward, and wee find ano­ther fulnesse yet, that emptied all this: Their Land also is full of Idolls. These lay in Ephra­ims stomacke politicke, as some raw and disa­greeing bitts in the stomack naturall, amongst much good meat: they were hastily taken, and unadvisedly swallowed; and up they must, and the good meat with them: for [Page 30] the whole head is sicke, and the whole heart faint.

I know unto what my Mother tends apace; I must needs here crave pardon, and interrupt you. For you would bring Ephraims sinne upon us, as Peter Christs blood upon the Iewes, and so make us liable to a Iudgement, the hearing whereof would make the eare tingle, You may be pleased therefore to remember, that in a late letter, I professe to take Doctor Carier for my guide, who in his letter yet speaketh; and tells mee and you thus much, that we can wash our hands from Ephraims Idolatry well enough: For though we use Images, yet we abhorre Idolatry; and admonish the people to take heed thereof Sec. 12.

I meddle with no mans person: Paul would be followed, but as he followed Christ: thou didst not consider that. Thy letter with Do­ctor Cariers three reasons, is answered; but to the thing now in hand. To allow Images for religious use, and then to admonish the people to beware, is with the Mad man, to cast firebrands about the house, and then to bid the standers by looke to their shins. Pro. 26. 18. let the wood ly under the pot, it is the place for it: to what use serves it in the time of prayer, but to make the mind as sensuall [Page 31] as the Image, which should be quire drawne from the senses. Call ye this a serving God in Spirit?

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.

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, [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 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.

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:

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 [Page 37] 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 [Page 38] 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 [Page 39] 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 leaf [...] with the wind: but he is no re [...]d, whose [Page 40] foundation is myre and durt: The Lord i [...] 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 [Page 41] 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. R [...]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 the joyes of this Iacob, or number the fourth part of the comforts of this Israell? The sure mer­cies of David are his: The word of God his for his instruction: The righteousnesse of God his for his justification: Gods spirit his for his sanctification: Gods power his for his protection: Gods glory his for his hap­pinesse: All things are his▪ he is Christs, and Christ is Gods: 1 Cor. 3. 23. Let my strength be as this mans strength, and my last end shall be like his.

Oh but why doth Balaam wish and sit still [Page 42] the while? Iudge with thy selfe, whether such comforts can be drawne with ease. This is a worke, not an easie one: Why is there a price in the hand of a foole, and he hath no heart unto it? Prov. 17. 16. Digg man, digg deepe, deeper yet; to it againe: thou must through all these sandy bottomes. Why? judge with­in your selfe, whether any thing but onely the rocke, the rocke onely can hold a building thus stedfast, that the world, nay the gates of hell cannot prevaile against it? Oh to it a­gaine; there must be a low foundation, on which so glorious a building must be rooted, built, and stablished, that must stand like mount Sion fast for evermore. Then yet deeper, and faint not, forasmuch as you know, your labour is not in vaine in the Lord.

Deare Child; I as an affectionate Mother to my owne bowells, by my sorrowes in thy first birth, by those since, wherewith I tra­vell with thee, till Christ be formed in thee, by that solemne vow, thou mad'st to God in Baptisme; by that strong bond of nature, & deare name of a Mother, I doe desire thee, nay she that might command, doth beseech thee, if there be any consolation in Christ, if any comfort in love, if any fellowship of the spirit, if any bowells of mercies, to con­sider, by what hath beene said, and the Lord [Page 43] make it profitable, whether my requests that thou wouldest returne, bee unreasonable or unnaturall, whether my reasons for it, are a­ny way dangerous or hazardous; or rather whether the one be not pious, the other safe & certaine: directing thee unto that Church, which is guided by a certaine course; it may float, it cannot sinke; setting thee upon a sure foundation; it may shake, it cannot fall; no more then the corner-stone, which cannot be removed: Intreating thee to put away those lyes, which are in thy right hand: all those Idolls which cannot helpe: all those sparkes with which you may compasse your selfe, and yet lie downe in sorrow, Isai. 50. 11. perswading thee to put away all those vanities, (they are too long to name) which weighed in the bal­lance, will bee found too light; and also to digg to the Rocke which cannot faile. Oh my Child consider! It is not for any of your good workes, that you are condemned; yet I know thou wilt consider, that there are many circumstances, belonging to every ac­tion, from which the worke ever receives its true estimat. Thou may'st heare somewhat more of this anon, because thou doest not walke uprightly, according to the truth and purity of the Gospell. I would drive this naile to the head now: consider whether your [Page 44] rocke be as our rocke; even our enemies being iud­ges: what will become of their gods? their rocke in which they trusted? let them rise up and helpe you, and be your protection: Deut. 31. ver. 31. & 37. &c. But see my child, this rocke is hee, which I have pointed out unto thee, & there is none with him, onely Christ; onely Christ. Can here be hazard my Child? can here be danger? canst thou thirst at the fountaine▪ canst thou sinke upon the rocke? In thine owne righteousnesse thou mai'st, the inter­cessions of Saints and Angells may deceive thee. Baall may be busied, peradventure he may be sleeping. Abraham may be ignorant of thee; and Israell may not acknowledge thee.

I say but it may be, though the Scripture puts it out of all question; for albeit the Saints in heaven doe in generall remember their fellowes, whose warfare is not yet ac­complished, and so performe that never fai­ling act of charity, to pray for them; as they farre divided on earth, doe one for another: yet particularly they know not our hearts, nor the desires, nor sighs, nor groanes of our hearts: for thou only (saith Salomon) knowest, the hearts of the Children of men. 2 Chro. 6. 30. thou only, therfor not Abraham, not Israel. Yet I say, but that it may be, that thou maist see plainly, how at the best here is a venture, here [...]s a [Page 45] hazard: but he that keepeth Israell neither slum­breth nor sleepeth: and this is hee which I point out unto thee: there can be no hazard here; this rocke is a mighty redeemer: hee will sustaine thee alone; hee must have no helper: whom wilt thou joyne vvith him, whose name is everlasting? I tell thee this for the summ of all: there is nothing though never so lovely in thine eyes, which can mak thee the righteousnes of God, but that which was made sinne for thee. Tell me then, were any of these things crucified for thee? how long shall vaine thoughts which seperate from God, lodge within thee? returne then my Sonne, re­turne; or in case thou doest halt betweene two opinions, surely the Lord the jealous God, who will not give his honour to another, nor suffer Dagon to stand by him, will have this con­troversie against thee; and what Saint or An­gell shall plead for thee? thou hast committed two great evills, thou hast forsaken the fountaine of living waters, & hewed thy selfe out Cisterns, broken Cisternes, that can hold no water. Return then my Sonne, returne; for why shouldest thou be as a Cake halfe baked, neither hott [...]or cold, almost a Christian: Thou must [...]ke straight steppse, and cast off that which kings on so fast, lest that which is halting be tur­ned out of the way. The Lord calls for thy [Page 46] heart, give it him my Sonne, and follow him whol­ly, or else thou shalt nev [...]r with Caleb and Io­shuah, come into that good Land. O [...] my bo­wells doe yerne upon my Sonne! the Harlot shall rather have him, then I will have him di­vided. Come away from hir, Son, come away.

Yee have wolues amongst you, who pray not for you but prey upon you. Besids, the liues of your Ministers and professours, are very scanda­lous; you have but the carcasse of the Ministry amongst you, and you do not cover it, with a seeme­ly cloath. Doe not the Ministers some of them, like stage players, only an [...] barely act & talke and practise nothing? They will tell you of Christs passion, his hunger, his thrist; so of the Apostles too: But which of your Ministers or Laity will follow his Saviour in those his passi­ons? Who amongst you doe allow of fastings, or watching, or voluntary Poverty &c. Now looke upon ours, their practise will preach you a Ser­mon, they are rather doers then talkers. They fast hard: pray much, suffer continually. By this their practise, you may knowe their doc­trine; there is your Sermon. Now I would you could examine the doctrine of yours: but thats too high, looke upon it in their practise, that fits your capacity. Obserue also the liues of your pro­fessors: doe they not walke in palpable darknesse. [Page 47] whereas they would bee accompted children of the light: Are these the fruits of truth?

O! Child take heed thou dost not seeme to wound a holy profession, through the vizard of it; but I haue many thinges to say unto thee, some thing to the Harlot too, they will come forth as in a throng, perhaps in no very good order: I would scrue it to­gether in as little roome as I might. And first my Sonne,, to excuse thee, I hope thou didst not tell in Gath, nor publish in the streets of Askelon, what thou didst obserue in our practise, if wee had not carried our wickednes in our forheads, my child would not have uncovered our skirts. I know thou wouldst preserue the creditt of thy owne nest. But the Harlot cannot but know these things, though never by thy relation, for they are not practised altogether in corners; but before Israel & before the Sunne: and they will be as openly punished, for God hath a controversie for it, and wo bee to them by whom this offence commeth. But stay Har­lot I haue many things against thee too, first thou hast told my poore child such an un­truth, that could haue none for its Authour but thy selfe; and did not the silly wretch winke with the eye, (for hee thinks he is [Page 48] bound to it, that thou mayst lead him, not knowing thy foot-steps lead to death, he could not bee so grossely deceived. Why wouldst thou tell him that we haue Wolues in England, preying upon vs? What if I should tell thee now that England breeds no wolues. But grant that wee haue Wolves in sheepes cloathing, yet they seeme rather sheepe then wolues, and indeede are rather deceivers then raveners; nay grant we haue as true wolues amongst vs, as Herod was a Fox; Ravenous Wolues, such as would rend in peices the fairest of the flocke, as truely I thinke wee haue such; Nay graunt they did gape at us with their mouthes, as it will be granted, if one day be written. Why then, thankes bee to God, who did not deliver us, as a prey unto their teeth. For Rauenous thogh they are, gaping though they were; yet haue they not suckt one drop of blood since Q. Maryes dayes, thus thou seest wee haue no wolues preying upon vs.

Againe, thou hast help't my poore delu­ded Child, to put downe one thing as gross­ly, though not so apparantly false, as the o­ther; which he would never have done, hadst thou not guided his pen with the one hand, and closed his eyes with the other: For having set downe Christs Passion, in the [Page 49] generall, and then in the particulars of it; my Child asketh, which now of all the ministry or laity, will follow his Saviour in these his passi­ons? In these his passions! why none sure. They cannot doe it: But through his strength, by whom they can doe all things: they will follow their Saviour, in his meekenesse, in his patience, &c. they are inabled to doe it, they are bound to doe it, for they have a pre­cept, as well as a patterne: 1 Pet. 2. 22, 23. I would my Child had observed so much, then could he have found no ground for all your superstitious services. Yee doe fast hard. [not one bit of flesh, no not an egge, what you will else, for fortie dayes together:] so ye follow Christs. Ye pray much. [yee will tumble over I know not how many Beades, sometimes a whole night together:] so ye follow Christ. Suffer continually. [yee will crosse your selves every hower, whip your selves till the blood follow: wee reade not the like, but of Baalls Priests: your whole life is a continuall pennance:] so yee follow Christ. In want and that willingly. [All is cast upon the waters: some leave not themselves so much as will bring them to harbour:] so ye follow Christ.

Well-worshippers! who required these things at your hands. I shall anon informe my Child [Page 50] concerning ourdoctrine and practise, answe­rable thereunto; the sinceritie and trueth whereof, will I hope plainly tell him, the vanity of yours: yet I am speaking to thee, and now concerning our practise. Grant it be scandalous; I remember what the Lord saith to Edom; pleasing himselfe once in the calamity of Iudah: Thou shouldest not have lookt on the day of thy brother. A teare on E­domes cheekes, would have beseem'd him better, then a smile on his lipps; for Iudah was his brother. Let me use the same wordes to thee: thou shouldest not have lookt on our day; call it our calamity, if thou wilt; for so it is in effect, to good Iosephs, who see the practise, and he are the wordes of their Brethren not good: And they bring them to their Father, and say, Lord visit not these things upon them, for they know not what they do; and by this meanes the Lords hand is stay­ed, though he is pressed as a cart with sheaves. But yet Harlot, why doest thou looke on our day? Why? thou wilt say, we have beene taken in the very Act; have we so? We confesse we should have walked warily towards them that are without; but yet thou shouldest haue held thy hand from taking up a stone against us, because the throwing of it doth but ag­gravate thy Iudgement: thou hast thy bill [Page 51] of divorce, and art sent away; but God hath beene patient towards us, as appeareth this day.

Againe, why should Catiline a very fire­brand, accuse seditious persons? Bee it our practice be bad, very bad, bee thou silent in it, and look homewards: for may I not say to thee, as the Prophet upon another occa­sion: Are there not with you, even with you, sins against the Lord your God? 2 Chron. 28. 20. What meane else those 6000. infants heads, found in your Gregories ponds? Act. Mon. p. 1954: whose fathers must needes bee holy men, living so neare the smoake of his holi­nesse kitchin. What meaneth else that fare­well which one of your owne proselites bids to Rome, when he came forth of her.

I could aske thee what meaneth such? and such abominations? Such wherein thy sister Sodome never exceeded thee, but what were this, but for the port to proue it selfe faire by [Page 52] the kettles blacknesse? Or it were somwhat though not altogether, like the reply of the Hebrew, reproved by Moses, for striking his fellow. Thou killedst the Aegyptian, what was that to the lestning of the Hebrews falt? Let my heart ever looke inward, and take a re­proofe as a plaister. We deserue thy reproofe even the spitting in our face, for we are un­cleane. Your sinnes are no excuse for ours, nor ours for yours, wee shall each beare our owne burden, punishment will find vs both out, and in the day of the Lords visitation, he will visite our sins upon vs, let Baal plead for Baall, and wickednesse proceed from awicked man, let him defend it, it will find him out at length, and in due time the foote shall slide. And it shall be bitternesse in the end, that the Priests, whether yours, or ours, haue made the Sacrifice to bee abhorred, and for the professors too, that they have caused the name of the Lord to be blas­phemed, and his holy wayes to be spoken against; nay I tell thee, some of these ministers and professors too, that have thus profaned the covenant, and dishonoured that holy thing, they have taken upon them, are made contempti­ble, and base before all the people. Oh that they were wise, then would they understand; they would consider their latter end.

Now againe to the [...] my Child, (it is no [Page 53] matter how my wordes come forth for their method, so none be lost, thy Mother hath no Art:) And first, for thy better information concerning our doctrine. Yet as an introdu­ction thereunto, because there is no end of writing; heare thy Mothers doctrine first: Call it Salamons summes. Feare God, keepe his Commandements. And consider this with it; that these are Evangelicall precepts, which are not dead, like those of the law, but live­ly in operation. Take this also with it, which thou findest in many places; The Lord gives his Spirit to them that obey him, and his secret is with them, that feare him. Thus much to pre­pare thy care, it is the Lord that must circum­cise it, that must bor [...] it. The doctrine fol­lowes. Love God with thy whole heart, and thy neighbour as thy selfe; there is the Law and the Prophetts, and in that the Churches doc­trine, and thy lesson. Thou wilt say with the young-man; All this I doe performe: There­fore thy Mother conceaves the lesse hope. I would rather thou could'st have confe'st thy selfe an unprofitable servant; that so thou mightst have beene capable, of that which followes; for thou hast but halfe yet: Christ came into the world to saue sinners. There is the Gospell; And if in thy owne apprehension, thou art one; yea the chiefe [Page 54] of sinners, there is the comfort & only there. Thus thou hast the summe of the Law and the Gospell, take it together in Paules words, 1. Tim. 4. 6. 2: 3: 4: 5. It teacheth the wholesome words, even the words of our Lord Iesus Christ, the doctrine which is according to godlinesse, and if any man teach otherwise, he is proud knowing nothing & from such with draw thy selfe. 1. Tim, 6. so much for the generall. Now more particularly thou shalt see how this doctrine ariseth out of the Scriptures, the ground of it, as the sap soaketh out of the tree, and thence spreadeth it selfe into severall branches; then unites it selfe upon it's disciple man, to whom it is more particu­larly made knowne by the inward worke of Gods spirit.

The Doctrine is holy according to the Scrip­tures, avowing them to be a most perfect rule, neither crooked any way, nor short in any thing requisite; which must bee received for the testi­monie of God, because wee must set to our seale, that he is true; and not for the testimonie of the Church, which were to set to our seale; that men were true: Thence concluding that there is one God, one Christ, one Faith, one Church, one Bap­tisme. That this one God is to bee worshipped purely as a spirit, in spirit and in truth; accor­ding to the three substances, soberly, and wisely; [Page 55] according to all his Attributes, piously, religiou­sly. That Christ is to be rested upon wholly, by a precious faith whereof God is the Author, God is the Finisher, (for it pleades not the power of mans free-will in spirituall things, against the free grace of God, who will bee admi­red in all that believe,) not immediately, when he giues the meanes, but upon the conscio­nable use of the word and Sacraments, according to the patterne, and primitiue Institution, set a­part for that end, and sanctified thereunto, by which faith euery soule gets vnion with, and interest in Iesus; and hereby is only perfectly iusti­fied, both in respect of degrees & parts; and san­ctified also in respect of parts: and all this, not by perfection of the instrument Faith, (that is a creature,) but of the obiect it apprehendeth, Christ, and so may with a true, though palsy hand, receiue and keepe both Christ and his benefits; which doth evidence to the soule, now not walking by sight, that he hath vnion with the vine, and Communion with the branches having now the Baptisme of the Holy Ghost, even cleane waters poured upon him, whereof the outward element was more then a bare signe: And now being thus washed, thus purged, he can­not be unprofitable, but beareth much fruite, to the glory and praise of him, who hath called him out of darkenesse into his marvelous [Page 56] light; and this fruite comming from a lively root, is lively also, evedencing outwardly what the Spirit hath sealed inwardly. So putting to si­lence the mouthes of wicked men; and his owne mouth too from glorying in any thing, but in him that raised the dead; who prevented him with grace, and followes him with grace, thereby giving him assurance that he will perfect what i [...] begunne; to him therefore is ascribed the glory, whose power was and i [...] so gratiously manifested in weakenes. Hence ariseth a Ioy inexpr [...]sible, yet till this warfare be accomplished, many waies and divers times interrupted, never quite lost in the ground of it, (be walkes by faith) but the fulnes is reserved in the heavens, which the Lord the righteous Iudge shall give him, for the praise of the glory of his grace, according to the dispensation of his will, purposed before all time, sealed unto him i [...] time; and shall bee perpetuated [...]to all eternity.

This is a light (Child) though darknes apprehend it not, this is a good seed, where­of i [...] given thee but a little handfull though tares be sowen with it. This is a Treasure, & what vessell is fit for it? yet it is but in an ear­then one; that the glory may be of God.

What should you be medling with the Scrip­tures, and the Churches doctrine; rather accor­ding [Page 57] to sobrietie, walke in un Implicit Faith, re­signing your selfe to the holy Church, and the holy Church to his Holinesse I pray you, what say you for your practise, your capacitie may ma­ster that.

Take heed, the tongue is an unruly member, Search the Scriptures it an indefinite iniunction, Timothie knew them of a Child, and by them was made wise unto salvation through faith which is in Christ Iesus. 2. Tim. 3. 15. the neglect of them is the ground of error: yee erre because ye know not the Scriptures. It is our happines that wee have them; our sure instruction that wee read them; our condemnation if wee seeke for truth from any els, though he who is translated into an Angell of light; nay, though an Angell from heaven should bring it. Wee looke unto the Scripture to seeke counsell from them, as from our Ora­cle, our Pillar, our Rule; but wee resignelour waies to the Lord, by whom our thoughts are established. And this shall aggravate your Iudgement, that whereas the Lord hath written unto you the great things of his law, ye have accompted them a light thing: And further, thy Mother is perswaded, that so long as thou hast neglect of such a trea­sure, and wilt hearken to the traditions of [Page 58] men, thou wilt continue a foole, though thou shouldest bee braid in a morter.

Concerning our practise, I have something to say for it; something against it; thou shalt have it presently: First, I thinke it fit in the way, to remove some strawes, (call them so comparatively) thy Mother would not have a straw lie in her Sonnes way homewards a and herein I am the more warie; because it will plainly appeare, that thou hast stumbled at a straw, and leap't over a blocke. Consi­der then with mee, that there may be some errors in points of doctrine, not Fundamen­tall; not trenching upon that onely and a­lone sacrifice once offered for sinne; since which all sacrifices must cease, whether bloudie, or vnbloudie; which errors not fundamentall, the fire may consume, yet the person bee sa­ved.

Againe, that there may be some faults in practise, and those foule ones too, which Charitie should helpe with both hir shoulders: but if strength be wanting that way, or the mantle too short, yet Charity hath done it's part.

That all this may bee, and is, I gather it thus. A wide doore was opened: what did fol­low then? many adversaries, saith Paul: The Husbandman was sowing his seede, where [Page 59] was the enuious man? As neere unto him a [...] Satan was to the Priests right hand, to resist him: Zech. 3. and he casts his hand as well as the seedes-man, and perhaps faster too; be­cause the seedes-man sleepes sometimes, but the envious man is wakefull, and he bestir [...] himselfe: In this place, he throwes a hand­full, and in that a handfull (& yet it is a field still) and the great Landlord saith; let them grow up together untill harvest, then they shall be seperated.

Now Child, that I may bring this to o [...] purpose, and thereby shew thee, how thou hast stumbled at a straw, and loap' [...] over a block, I returne to the first againe, and say, that as there are certaine principles of the do­ctrine of Christ, and of faith, which must first be laid, and upon which other truthes are to be built: so must not the foundation be confounded with the wall, or roofe; nor light errors bee made fundamentall. From hence thou art to take this into thy conside­ration, yet there is time, That the errors of the Antichristian Church, whereunto thou art joyned, as Ephraim to Idolls, doe trench upon the carner-stone, elect and preti­ous, than which none must lay any it be a founda­tion; thus thou didst leape over a blocke. Againe, thou hast seperated from us, (I hope [Page 60] but for a season, that wee may receive thee for ever at the ten Tribes (if I may compart small things with great) rented from Ieru­salem, the onely true instituted Church in the world, which was then on individuall, & not many as now; and this by Idolatry; thus thou didst leape over a block.

To the second, faults in practise, they are confe'st; I thinke the Harlot heard me plead guilty. It was the best way sure, unlesse one could have proved, that the envious man had done nothing. Be it granted then; yet what is the Tares to the good soedes, what is the chaffe to the wheat? Good seed is good feed, for all the tares; wheat, wheat notwithstan­ding the Chaffe. Be it, that we have both of our Shepheards, and of their flocke to, such whose walking is no whit answerable to that it should be: Then the Scripture calls them Idolls: Zech. 11. 17. And wee know, an I­doll is nothing. What can be inferred thence? what though an Idoll hath nothing but the superficies, & outmost proportion of a man; it sees not, it heares not, it speakes not; It will not follow, that therefore the living doe not praise God. Though a lye bee nothing, truth is something. Thy questioning here­of puts me in mind of a strange speech, that was uttered by one, whose conceit was stron­ger [Page 61] then his reason, and his love weaker then either. He was once, as hee thought, over­reach't by a minister: well, (said he) for this tricke, I will never trust a black-coat againe. A good Item, to those of that Coate, that they walk circumspectly, as examples in word, in conversation, in spirit, in faith, in puritie: [...] Tim. 4. 12. Considering their profession will take soyle, as soone as their cloth; so that the one as much requires a wakefull eye over it, as the other a brush; yet still of­fences will be taken. But let us examine the former speech: If so be that words make a Commentary on the heart, as well as acti­ons, (they say they doe) and the one be­wrayes a man, as well as the other, then I can discerne no difference, betweene that man we now heard of, and this I am now tel­ling you of; who very wisely put his drink into a sive; and because the sive deceaved him, and let his drinke out, would not bee perswaded afterwards to trust his dish, no that he would not. Think you as you please, of the one and the other: I am sure here was an extreame. The dish would have held it, though the siue did not.

I must not lay the blame upon all, because some walke not as they should doe. The faults of a counterfeit, must not cast dyrt into [Page 62] the face of a gracious profession: no, nor may any mans faults though never so scan­dalous, bring contempt upon the doctrine. As it was under the Law, so is it now under the Gospell: Aarons Priesthood was holy, though Nadab and Abihu did that the Lord commanded them not. The sacrifice holy, though Elies sonnes were wicked. That the offering of the Lord was abhorred, was the peoples fault. Yet woe befell them, who gave the offence, and it shall certainly over­take all such as goe on in their steppes. But all this while there is no warrant for abhor­ring the offering. There is a treasurie in earthly vessells; the treasure sanctifies not the vessell, nor the vessell pollutes the trea­sure: Moses Chaire cannot make the Scribe the holier; nor can the unholinesse of the Scribe pollute Moses Doctrine: No mans sinnes should bring the service of God into dislike.

Yea but you have been speaking of your doctrin, and you haue I know not how fitly, compared it to a treasure, and to wheat, and I know not what: this makes against you; For we say, sow wheat, and reape wheat.

It is most true; For what a man sowes, that [Page 63] shall he reape: but you know, the envious man sowed Tares; then by the same reason, there will bee tares too. As envious as the man is, he must have his crop.

This doth not satisfio mee: we have read, that Truth is strongest, and doth preuaile; it brings a power with it,

That it 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 one [...] 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 [Page 64] 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 sai [...]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 [Page 65] 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 [Page 66] 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 [Page 67] 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?

Yea but if trueth bring but such a power with it, how is it there is such fowle practise?

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.

Yet I cannot see, how trueth and such sowle practise may stand together any more, then light by darknesse; God with Beliall.

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 thou maist make some use of this observation. Thou hast beene looking on our practise; call it our carcasse if thou wilt, because it hath no life in it: yet as dead as it is, it might yeeld some honey, if thou wert wise. I read of one, whose name [Page 69] is as a sweet oyntment; that he never lookt on such an object, but he would say; Lord be mercifull unto me. He knew the envi­ous man had done that thing; and who knowes his depths? he knew a cunning Io­ab had an hand in it too, even that which is deceitfull above all things; & who knowes his slights? to this man this carcasse yeel­ded honey. But if thou canst not make this use of it, as every one cannot; yet beware thou stand'st no longer still looking on it, as they on Amasa's body. That may tell thee the danger: I want strength to take it out of the way; nor can I finde a cloth wide e­nough to cover it. I counsell thee to ha­sten forward: Thy owne corruption hath got much advantage, and more ground it getts continually; never more then when thou standest looking at others: It hath got a strong hold, nor is thy heart faithfull within thee, to cast this rebell out. Oh stand not still, but pursue this enemy even to death; looking up to him, him only, whose strength is perfected in weaknesse. Here is a difficult worke, and the hardnesse of it ly­eth in this; the getting the consent of ones will, which is a stubborne thing. And that cannot bee said to bee willing and pliable in deed, till it is as content to fasten upon the [Page 70] meanes, as it is to enjoy the end. The soule of the sluggard desireth, and hath nought. Prov. 13. 4. Hieromes translation of that verse see­med very strange to me, but (I hope) it pro­ved usefull: I take it rather as a comment, then a translation. He reads the words thus; vult et non vult piger; The sluggard wills & he wills not. It implies a kind of contradi­ction in the will, and that is strange; yet but seemingly, and there is the use. For that man who desires and wills, how covetous soever he be, and yet is not diligent, but turneth on his bed, like the doote on his hinges; he getts not forward; where he was, there hee i [...]; that man in deed and in trueth wills not. Why? he is not diligent: therefore be not mistaken, he doth not will the end; for the desiring of the end in deed and in truth, im­plies the meanes in sinceritie. This saying, if there be a willing mind, rocks many asleepe, and keepes them as fast on their bed, as the doore on its hinges. But diligence must try whether there bee a willing mind or no: if no diligence, no willingnesse: thou canst not thinke of a thing more considerable. Thou seest now what use I would have thee make of our practise; I would have thee mend thine owne practise, by looking on ours. So thou hast my counsell; now thou [Page 71] must hearken to my correction: these doe well together, let parents marke that.

Thy report in thy letter is like the report brought to David upon the murther of A [...] ­ [...]: (A thing is increased by report, as a snow-ball by tumbling.) All the Kings sout are slaine. That was not so; onely A [...] was slaine, whose lust and drunkennes gave the cause, Absolon the hand. What one of all your ministry or la [...]y doe allow of fasting, &c? Thou hast an envlous eye, that canst looke on nothing, but what the envious man hath done: we have living bodies, as I shall shew thee anon.

Againe, thou hast in thy letter pronoun­ced us uncleane: my Child should have u­sed much warinesse therein▪ the law of the hope [...] tells thee so much: the morrall where­of stands as a strong b [...] against rash censure. Thou wilt say, thou hast pronounced us un­cleane from the Priests mouth. I might que­stion the Priests order, yet I take not that ad­vantage: tell the Priest, that every white s [...]b, or white spot, is not the plague of le­prosie, though it be like it: when the gar­ments are washed, the man may bee cleane, and the Priest shall bee judged for his rash judgement. Aske him then, whether he hath considered of this sore, according to the pro­portion [Page 72] of time, seven dayes, yet seven dayes more &c. All the places that ever I met with, or ever shall, which may bee a few amongst many, being put together, will not so stop the way against rash judgement, as will this one; therefore admire the Scripture. The Priest tells thee, he hath considered accor­dingly, and that he findes the sore deepe in the flesh, nay in his head, the seat of life: therefore hath he pronounced him utterly uncleane.

Now I could helpe thee to make this re­ply to your Priest: First we question whe­ther the person were so neere him, as that he could discerne his uncleannesse so plainely: then, if it be granted, he was; we conclude, that the person received his uncleannesse from the Priest: For it is a position amongst us, that the priests breath is as infections a [...] the plague; [...]d that Idolatry is a spreading leprosie. But here would be much to doe to bring the Priest to confesse the plague of his owne hea [...] though it be a meane point in confession▪ therefore I leave that, and I take the advantage only, which the law con­cerning the Leper gives me, which is this: your Priest hath pronounced him uncleane, and yet hath not put him apart: This was against the saw then, and the morrall of it now, which is of force. He is uncleane saith [Page 73] the law, hee shall dwell alone, without the Campe shall his habitation be. Levit. 13. 46. Then not in the Campe: then he only un­cleane; not the whole Campe for his sake. What one (saith my Child, speaking from the Priests mouth) doth allow of fasting [...]re? Alas to thy owne prejudice thou hast put the whole and the sicke together. We say not, but that there is a leprosie amongst us; we cannot thinke but there are uncleane per­sons in a whole land: yet we say it infecteth no farther then it spreadeth, and it spread­eth not over all. Pitch is a defiling thing: who will denie that? but they are children that will be pidling in it. What was that to thee? what is that to me, if we touch it not? Coales will burne, he was burn't that deni­ed it: they will not burne thee, unlesse thou takest them in thy bosome; nor me, unlesse I walke upon them. That which neither comes into the mouth, nor goes forth of the mouth, cannot defile a man. We grant that we have some wicked persons amongst us; call them sonnes of Bichri if thou wilt, for they doe not yeeld subjection to David. Would my Child for their sakes swallow up the inheritance of the Lord? oh farre be it, far of thy heart, as it is from the power of thy hands, to destroy a peaceable and faithfull [Page 74] mother in Israell; who if shee doth not cast their heads over the wall, doth not therfore strengthen their hands, nothing lesse; shee can but go to them who have not the sword for naught, and wish that they were cut off that trouble her: and this shee doth with griefe too: for as she is a wise woman, and will doe nothing rashly; so shee is a mother too, and doeth what she doeth tenderly: she is not injoyned the temporall sword, but that which likes her better, even faire and gentle perswasions, whereby to perswade o­bedience to David; and thus she pearceth the hearts of men, by a two edged sword in her mouth. Consider this, good Child, for it is the inseperable marke of a mother, as you shall heare anon in due place.

Now hearken to what this wise woman saith, (for as hir actions, whereof anon, so hir words will bewray hir to be a mother:) Concerning this evill practise specially of hir ministers, and all such as come neere the Lord in the strong bond or profession. The watchman of Ephraim was with my God, Hos. 9. 8. & is he a snare? From the Prophets of Ie­rusalem is prophanenesse gone forth into all the land, Ier. 23. Israell hath played the harlot, and hath the bill of divorcement: and now doeth Iudah sinne? Comfort me, comfort me, for [Page 75] my strength faileth; mine eye breaketh my heart; it powreth forth rivers of teares. Why woman? onely Nadab & Abihu have corrupted their wayes. Two are too many: they are shepheards, and are they Idol shep­heards? woe to them; the sword shall be up­on their Arme, and their right Eye Zacha. 11. 17. Now that Israell hath hir bill of divorce, will Iudah sinne? This will bee bitternesse, much bitternesse; for heare what the Lord hath said, I will bee sanctified in them that come nigh me, and before all the people, I will be glori­fied, Levit. 10. 3. Why then if there be not a prevention in time, these Prophets shall bee fed with wormewood, and be made to drinke the wa­ter of gall: A whirlewind of the Lord shall goe forth in furie, & shall fall grievouslly on the head of the wicked: Ier. 23. Hearken Child, this wise woman is speaking still. She confesseth that the Priests mouth should preserve know­ledge, and his lipps teach many. The snuffers were of gold, of beaten gold: they that are appointed to give light unto others, should be burning and shining lights: Holinesse becomes the Lords house, and his Priests should for ever be clothed with righteous­nesse; then would the Saints shout for joy, for they doe wish that all the congregation were holy; Priest and people, every one of [Page 76] them. Yet was it rebellion in Korah and his company to thinke them all so; and surely a great fault in thee, to be as farre wide in the contrary. What one of your ministers, or professors? saist thou, &c. Oh number not the godly with the wicked, it will not profit, wis­dome will be iustified of hir children, whose spot is not like your spot, Deut. 32. I am taking up Ba­laams words: how wilt thou condemne, where the Lord hath not condemned? how wilt thou accuse, where the Lord hath not accused? Nu. 23. We haue a people (my Sonne) whom thou maiest see from the toppes of the Rockes, from the Hilles thou mayest behold them: Lo, this people shall dwell by themselves, and shall not be counted a­mong the Nations: Num. 23. 13. It is as dange­rous to call good evill, as evill good. Wee have a holy ministry amongst us, we have a holy people, though their number bee the fewest, but like to little flockes of kidds. It must needes bee so, how can it bee other­wise? why didst thou not see them euen now, a people upon the rockes, and upon the hills? there must be sweat to get thither; and how loath are we to take paines? this deepe digging is a wearisome worke, it is a sowing in teares. Good Child marke: An outward forme without the power, stayeth this man by the way, a lie another: one man [Page 77] setts up Idolls in his heart, and restes upon them: Another putts a stumbling blocke before his eyes, and will not over: A Lion is in the way saith another, and hee lies still, and turneth like a doore upon the hindges: An armie of the Philistimes will oppose me; I cannot through; the children of Anak are there, I shall never get the land: thus case slaieth the foole, & vaine thoughts deceive, as if victory could be got by sleeping, or a crowne with case. But there is a Caleb and a Iosua too, who walke wholly with the Lord; and through they get, notwithstanding all opposition. Thus there is a remnant, here is a few, and not so few but Elias may discern them, for he is not alone. But pray thou for the life and prosperity of these few, even for thy Mother and her childrens sake; for by them it is, that thy fathers house, and thou­sands more enjoy their safety, sitting under their vines and figgtrees; for these are the Moseses that stand in the gap, to turne away the wrath of the Lord, lest it should begin and make an end in one day. These are they who intercede for the people, when the plague is begun, standing betweene the li­ving and the dead. These are they who are as oft upon their knees, as the people in their sinne. These are the Michaa's, that will not [Page 78] daube with untempered morter, and so build a mudd wall; but deale plainly to turn away ruine from the King & people, if they might be heard; though they were smitten on their cheekes, and fed with the bread of affliction: But the soules of the Saints are in Gods hands, when others goe on and are punished; & others from chamber to cham­ber when the scourge commeth, yet shall not be hidd. These are the Amoses, who thus in many corners lift up their hands and say; Oh Lord God, cease I beseech thee, by whom shall Iacob arise, for he is small Amos 7. This is the day of his troubles, he lyeth now bleeding on the ground, almost fainting, strength faileth. The Syrians before, and the Philistimes behind, would devoure him with open mouth; But thy thoughts ô Lord are too high for them: A brutish man knoweth not; nor can fooles understand this: The wicked is exalted, and the righteous man is laid low: Psal. 92. It is because the workers of ini­quitie shall be destroyed for ever; but the borne of the righteous shall be exalted. We know Iacob must be brought to the grave, that he may know whose hand must bring him backe againe: hee must receive the sentence of death within him­selfe, that he may not trust in himselfe, but in God that raiseth the dead. Then Iacob is but in a trance, his life is whole within him. According [Page 79] to thy will we helpe him with our prayers, and re­member thee of thy promise, who hast said, that the house of Iacob shall be a fire, and the house of Ioseph a flame; and the house of Esau for stubble. Ob [...]d. 18. He that beleeveth maketh not hast, be limiteth not the holy one of Israell. The vision is for an appointed time, and we wait: The rod of Ashur shall not still be upon the backe of the righ­teous; it is in the Lords hand: and when wee shall turne to him that smiteth, we know the rod must to the fire: for upon mount Sion there shall be deliverance, and there shall be holinesse; and the house of Iacob shall possesse their possessions. In the meane time, we know Iacob shall be hid in a secret place, till these calamities be past; his head shall be covered, till the two tailes of this smoking firebrand be blowne over: For the Lord hath said it, who is making up his Iewells, when his fire is in Sion, and his fornace in Ierusalem.

Thus my Sonne, wee have of our mini­sters, that weepe betweene the porch and the Al­tar, and say, spare thy people, O Lord, and give not thy heritage to reproch. Call them the great Kings Embassadours; they know whose mes­sage they have; and they deliver it faithfully. Then call them [...]rs of the breach; they stand in the gap. Shepheards; they strengthen the diseased, Ezec. 34. Watchmen; they blow, though the Adders [...]r [...]s charmed. Thus they s [...]ke [Page 80] not ours, but us, who will most gladly bestow, & will be bestowed for our soules, though the more they love, the lesse they are beloved: yet is the word as fire within them, and knowing the ter­rors of the Lord, they will perswade men.

We have of our people too, that hold the mystery of faith in a pure conscience. 1 Tim. 3. 9. So adorning that holy name by which they are called. It is hard to speake of them a part, they are so like; being indeed but as a one lump leavened with the same leaven: but as fellow branches, borne up by the same roote: onely these last are as the lower bough's; the other as the upmost, whose places set them as a Citty on an hill, that can­not be hid. Call them Puritans if thou wilt, because they were uncleane in their owne eyes, they sought for a righteousnes of faith, where­by they are cleansed from their filthinesse. Call them Seperatists if thou wilt, they can­not runne into the same excesse of riott. Call them stout and stiffe fellowes, for you can no more make them bow before an Image, then you can make an Elephant bend, which they say, the waight of a Castle with arm­ed men in it will not doe. Call them if thou wilt, as thy Leader Doctor Carrier hath done; Schismaticall fellows, Sonnes of Zervia, too hard for David. Cry out against them A­thaliah-like; [Page 81] Treason, Treason; so dealing with them, as a man with his dogg, whom he would have knock't on the head, he calls out, he is mad: they will by well-doing, put to silence the malice of wicked men. How? they will pray for their King, blesse God for their King; perswade obedience to their King; accounting him the breath of their nostrills. He is the Lords Annointed, let his soule bee bound up in the bundle of life; but let his enemies be slung out, as out of the middle of a sling. Now my Sonne will use his tongue a little better, knowing whose tongue would learne no manners before it was scorched, and then it called Abraham Father. We will then find out other names for them, that thou mayest be instructed by them: we will call them freely beloved; for they are iustifi­ed by faith freely by his grace Rom. 3. 24. Wee will call them living men; as they are planted into the likenesse of Christs death, so are they in­to the liknesse of his resurrection. Call them new Creatures: old things are passed away, all things are new. Call them Gods workmanship; thou hast made us, not we our selves, thou hast wroght all our works for us▪ Call them holy; for they have not defiled thier garments: and it shalbe their glory, and Crowne of reioycing. Call them tree [...] planted by the rivers of waters, which cannot [Page 82] care for the yeares of drought, nor feele when the heat commeth, neither cease from yeelding fruit. They are of the Lords plantation ever fat and well liking, as the dew from the Lord, & the shewers upon the grasse, tarrieth not for man, nor waiteth for the sonnes of men. Me thinkes I am againe in Balaams rapture; how goodly are thy tents O Iacob? and thy habitations O Israel? as the valleyes are they stretched forth, as Gar­dens by the river side; as the Alloe trees that the Lord hath planted; as the Cedars besides the waters. We have spoken of them a part, and now they are together againe, they cannot be parted, belonging both to one head, and having fellowship one with another. Wee will now call them mount Sion, for they stand fast for evermore: on them is deliverance, and in them is holinesse. We call them as the Chur­ches primitive fruit was called: A Man Child; for their faith, charity, patience, labour, godly valour. These are they who count all things but losse, that they may winne Christ; whom yet they knew not after the flesh: much lesse the crosse, much lesse the nailes of it, or any other relique. The Spirit quickneth; the flesh profiteth nothing. These are they who goe al­wayes bound in the Spirit, not knowing what things will befall them; but they passe not, neither is their life deare unto them: For they are ready [Page 83] not to bee bound onely, but also to suffer for the name of the Lord Iesus. And yet (observe my Child) before they will goe into the face of persecution, they will have as sure a warrant as Iacob had to meete his brother Esau: Lord which saidst unto me returne, & I will deale well with thee Gen. 32. 9. And having this, nothing can be too deare for him, who hath done so much for them; neither goods, nor liber­ty, nor life: now into the face of this Esau they goe; and behold! to the admiration of the beholders, his sterne face is changed: the face of persecution is unto them now no other then the face of God; and behold! in stead of blowes kisses. This is as the healing of the waters; and indeed, the waters of affli­ction are healed to the children of God, and shall never prove deadly unto them; it is like Samsons riddle, and none but the children of God can unfold it: only they with Samson can find swarmes of bees, & hony in the carcasse of a Lion.

It seemes your men must be dealt with, as the Iewes dealt with Simon of Cyrene, who was Angariatus; so they must be compelled to beare the Crosse. The Lord loveth a chearfull giver, I adde too, and a chearfull sufferer; this free will offering is an acceptable thing. Our men reading Christs passion, see warrant enough [Page 84] to disesteeme life, libertie, goods, and all. They will live in austere pennance for ever: Christs life was a passion. They will bee poore, and that willingly; Christ was so: They will live pent up in a hole; Christ had not whereon to lay his head. And all this they will doe, before they bee Anguriati constrained unto it. Meritorious thinges sure! Thus you have, (as I may say) the whole bundle of the sower hearbs, wherewith we eate our Passeover; the very ingredients, which make up our austere penance, the soules medicine.

I might say of this medicine, as they of the pottage: Death is in the pott, wee cannot eate of it. But I leave the figure, and speake plainely; wee haue no such custome, nor the Churches of God. It is a truth; A man ought to be a martyr in affection. Hee must deny himselfe, and take up his crosse daily: And yet he must take his life, goods, and li­bertie from Gods hand, as Talents intrusted to him, to use, to improue. Nor must hee part with them, till they stand in competiti­on with the puritie of the Gospell; and now that they doe, he hath his warrant what to doe, and his wo too, if he doth it not: and to the Saints, the choyce is easie, neither are their liues deare unto them; it is necessary say they (the trueth of Christ constrayning [Page 85] them) that wee goe, not that we should liue. Wee shall loose our goods. No matter, wee will take it ioyefully, knowing we have in hea­ven an induring substance. Heb. 10. 34. we shall loose our libertie. No matter, the word of God is not bound, Christ hath set us free, we are free indeed.

Life is sweete, the other life is sweeter. But Death is bitter, the second death is more bitter. Come prison, come death: all is advantage. The choyce is made; but still they have their warrant. Esau hath a sterne looke, the true Israel will goe to meet him warrantably, & preparedly, they looke to haue kisses from him. The Crosse is a heavie thing: the Head fainted under it, much more the member: therefore they will forecast the Crosse at all times; they will cast it in their way at no time: It shall meete the Saints as it did Simon of Cyren, and as the Lyon mett Sampson in their way. They will not thrust themselves into danger, as they will not cowardly a­void it. They will pray to be delivered from the mouth of the Lion; but if the Beast will bend them or breake them: their breaking hath and shall be like the breaking of a box of pretious oyntment, it shall fill the whole house with a sweet perfume. And the Beast shall bee forced in spite of mallice to yeeld [Page 86] them honey, which proves so sweete, that they shall take pleasure in infirmitie, in repro­ches, in necessities, in persecutions, in distresses, for Christ his sake, whose power is so upon them, that when they are weake, then are they strong. How sweet shall the waters bee, when the Lord hath healed them? What pleasant fruit shall grow from a bitter root, when the Lord hath watered it, or hath changed his nature? Tribulation shall worke patience; pati­ence experience; experience hope; and hope ma­keth not ashamed: see what kisses are here.

You have said something to our sufferings in geuer all; what say you to the particulars; first to our austere penance: wee are content to whip our selves, because Christ was whipped by the Iewes; and we thinke we haue ground for it, if not a direct precept: yea what clearing of your selues: there is ground for our auricular con­fession: yea what indignation, yea what re­venge, 2 Cor. 7. there is ground for our pen­nance. There cannot be a greater token of sor­row to repentance, then to take revenge of our body for the sinne of our soules. Againe, we haue patterne for it too; The Publican smote upon his breast, Luke 18.

Trueth is an excellent thing, if we haue [Page 87] it not, yet we would haue some thing like it▪ Your letter doth not mention Auricular con­fession, therefore I will but touch upon it, because it goes before Penance. If you will take the Apostles clearing for Confession, let Ezra & Nehemiah, and Daniell expound it, in their three excellent chapters the 9 of their books, where you haue the forme of clearing your Confession, where you must marke by the way, that it was accompani­ed, with astonishment, with trembling. For that indignation, and revenge, the Apostle speaks off, it cannot be meant of whipping your selues. For what is a little smart of the body, a yery flea biting, to make satisfaction for sinne? when as the sinne of the body, can­not satisfie for the sinne of the soule. For the Publicane smiting his breast, It is a wonder to me, you dare come so neere that Scripture, because the Pharesi [...] is hard by, and meete [...] you at every turne staring you in the face. It is true the Publican smot his breast, hee lookt upon the ground too. Christ doth not deliver a generall rule; but tels me and thee, the inseparable marke of a true penitent; shame or loathing. He lookt on the ground, acknowledging, that mercy kept him from being beneath for his iniquity: he smott his breast so pleading with his heart the mother [Page 88] of sinne. Take it tohetger, and let indigna­tion and revenge be put to it too; the Pro­phet Ezech. comprehends all, and expound [...] it fully. They shall loath themselves for the e­vills which they have committed Cap. 6. ver. 9. They shall be on the mountaines like Doves of the valleys, all of them mourning every one for his i­niquity: so cap. 7. ver. 16. They shall remember their wayes and be ashamed. so cap 16. ver. 61. And ye shall loath your selves in your owne sight: so cap 20. ver. 43. Whether this were not a smart within the skinne, let the indifferent Reader judge.

So then I conclude against you, wee haue no such custome, nor the Churches of God. We have no precept for it, rather against it: rent your hearts, and not your garmens. This shadow hath devoured the substance: we have no patterne; for Baalls Priests must not be our examples: we follow Paul, for he followed Christ. Paul received from the Iewes forty stripes save one; we read not, that he gave himselfe one. Your heretickes (you will have it so) were whipt by Boner, as long as his breath would hold; wee find not that they g [...]ve themselves one stripe. A man may bee too unmannerly bold with his bodie: Certainly the Saints have a reverent esteeme of it. It is the Cabinet of a rich Iewell: nor [Page 89] is that all; it is the temple of the Holy Ghost. A temple made with hands wee know is of much esteeme: The temple of the Holy Ghost much more. I find it used by the Apostle, as a maine Argument against uncleannesse: It may serve also as a buckler, to keepe off the blowes. Are the bodies of the Saints the temples of the holy Ghost? they dare not whip them, nor scorch them, nor pine them, these are not the markes of the Lord Iesus: who required them at their hands? They know that the sufferings of Christ must abound in them; if they look to have the consolations abound through Christ: They know that they must heare about in their bodies, the dying of the Lord Iesus, that the life of Iesus may bee made manifest in their bodies; knowing well that there is a false penance, and a counterfeite Martyrdome: my sweete Child, they never vvere, nor never will bee their owne tormentors. If their bodies must be whipt, they shall be delivered up to bee whipt, and a Bonner shall doe it; but they will goe away reioycing. If their bodyes must be scorctht, a Terrill shall doe it (un­lesse our English Mutius will in an holy in­dignation and revenge, burne that hand which had subscribed, to that which would haue destroyed the whole body & soule too. But Rose Allen hath an other fire within, e­ven [Page 90] zeale to the truth, and this burnes so within her, that outwardly she feeles but lit­tle payne. If they must be pincht with hun­ger, a stony-harted keeper shall do it, whose charge is as hard as hee; but they haue a meate, which the keeper knowes not off. they liue not by bread alone, yet if the keeper be so kind as to giue it them, they will take it, for they will not hate their owne flesh, but in due time and place nourish it & che­rish it was the husband the wife, and the Lord his Church: these know not (my child) what to make of that for ever Austere living in pennance for sinne. But they are very well acquainted with a sorrow for sinne, and af­fliction of soule, which is an inward thing, comming from an inward principle, and this is such that it doth make them with David, to forget to eate their bread, or if they doe re­member it, to mingle it with weeping. Then they be such as fast too and fast often, not resting upon it, as an essentiall part of Gods worship, but as a notable help and preparati­on thereunto, fitting them for that wherein they are aboundant, prayer, ioyning that with it, knowing that some sinnes will not be cast out without it. And thus they doe for a time, not defrauding themselues super­stitiously in imitation of Christ, or of Moses [Page 91] before, then they should go against the pre­cept; and be found to neglect their bodyes, which must be cared for, y^t they may be servi­ceable. They do, they must somtims sett aside their water, & use a little wine for their stomacks sake, and their often infirmities. 1. Tim. 5. 23. Somtims a bitt of flesh on the friday, and an egg on the saturday, to the pare, dayes and meates are pure; But still respecting the main, that they be seruiceable to God, and his Church, whereunto they haue euer so wake­full an eye, knowing well their season when to keepe vnder their bodies, and to bring them into subjection, least at any time or by any meanes, they should be reproued. This they doe frequently but by no means resting on the outward act. That is but the carkasse, but ioyning many excellent works with it; breaking of their sins by repentance, that is a prin­cipall thing, for now their worke is accepted. Dealing their bread to the hungry that is an other: feruent prayer that was in the first place and now it comes againe to be consi­dered a part, that thou maist know, that we haue them who pray too and pray much: but marke, upon all these, the doore is shut, know­ing they haue a God that seeth in secret. These are they, who are frequent and fer­uent in prayer, carried upon the wings of [Page 92] faith, without the help of Saint or Angel, not by number but by weight, yet hauing the spirit but by measure, they doe not conti­nue in prayer superstitiously. It is an easie matter to count Beades: but that prayer which foyles Amalecke, is a laborions work; for behold two men holding up Moses hands. O Lord, whose property it is, to have thy hands stretched out still, strengthen the weake hands, that Amaleck may not prevaile. Thus they doe pray, and that fervently, watching thereunto: prayer is one of their weapons, and is unto them as Goliahs sword to David, nothing like that. Like the worthiest of Da­vids worthies; what difficulties doth it goe through? what waters of comfort doth it fetch? the time would faile mee; I leaue it to a silent admiration. That soule on which the spirit of prayer and supplication is pow­red, can tell, and onely that; it is possible for mee & thee to admire that whereof we have no experience; I doe so, and see I am againe in Balaams rapture. Behold here they rise up as a great Lion, and lift up themselves as young Lions, they shall not lie downe till they eate of the prey, and drinke the blood of the slaine. This is Moses hand lift up, Amaleck falls before it. No that it doeth not some will say; Ama­leck prevailes. He doth so, yet are the pray­ers [Page 93] of the Saints ascended up, and they are before the throne, as the Lords remembran­cers; how long Lord, how long, when wilt thou hearken to the voice of our breathing? And these are heard, though the Lord bee not now come to answere them in all the peoples sight: here is the patience of the Saints. In the meane time, their teares the other wea­pon shall bee bottled; for they have teares too: I say not all have, nor all at all times; it is certaine, there may be a weeping heart, when there is a drie eye; as there may bee and often is a wett eye, and a drie heart: all natures, all constitutions are not alike, yet teares they have, some of them Ieremies vi­vers; some teares to fill a bottle; some of them have teares to cover the place they pray in, teares to water the couch. Maries teares to wash with; teares to eate; teares to drink▪ teares to sow with; teares to water with: they have their joy too, but that as a cluster of grapes, in respect of the vintage; to re­fresh them travailing through this wilder­nesse: light is sowen for the righteous, they kn [...] they shall reape in due time, therefore they fai [...] not.

Come now my sweet Child, set the pe [...] ­nance of your Augustine, or your Capucim or Anchorite; call them what you will; an [...] [Page 94] compare it with the pennance of the afore mentioned, and like Dagon before the arke, it falls before it. I know well you have much bodily exercise, you see many things, which have in deed a shew of wisedome, in volun­tary religion, and humblenesse of mind, and in not sparing the body. But are not many things in great estimation among men, and yet in the eyes of God and his Saints vile & contemptible, yea beggarly rudiments; no more able to cast downe the strong holds of sinne, which are set up in the heart of man, then a child with his pot-gun can batter a tower.

Come we to your voluntary poverty; a thing your letter tells me, thou doest much gaze upon, This casting away all, and then casting your selves upon Gods providence: In want, and that willingly: oh it is a glo­rious thing!

Yes, our great Master saith so, Cardinall Bellarmine, he hath Scripture for it too, If thou wilt be perfect, goe sell giue to the poore. Math. 19. A worke of Supererogation: It will set a man on the right hand in the king­dome. All this haue I done. Hast thou? now overtopt perfection, go sell, and giue, &c.

Againe, marke what Peter saith in the per­son [Page 95] of all the rest, (therefore the Pope is Su­preame head, Bellar: makes it follow, mark that by the way) we haue forsaken all, what shall we haue therefore? Peters expectation was large upon that, so is ours. Now turne to the 2. & 4. of the Acts. there you shall find that as many as possessed Lands, or houses sold them and layd the money at Peters seete, Put all this together, and wee have first Counsell (Bel­larm: calls it so) to maintaine voluntarie po­vertie. Secondly, we haue the practise of the con­verts to cast away all: and Thirdly, we haue it warranted from the Apostles, to begg when we haue done: who after they had forsaken all, li­ved (saith Bellarmine) vitam mendicanti­um, like our Monks, beggar-like.

Then you must mend your Coppie; It is voluntarie beggerie. Here good Reader thou seest my child hath urged Bellarmine: that booke he read and such like before the Scriptures, nay before he had layd the first principles, and so was poysoned. Hence those tares: let them teach thee, to look un­to the Scriptures as thy Counsellors: throgh Gods blessings upon it, they will make thee wiser then was Bellarmine: In the meane time know, they are the Soveraigne Anti­dote against poyson. Now thou shalt heare a [Page 96] woeman contend with Bellarmine. A booke I never read, but a skilfull Fisherman hath fished out of that booke, something to my hand, which I shall set downe for my childs instruction and thee too, till thou findest a better help. It is true: Bellarmine saith, that This, Goe, sell, giue &c- was not Christs pre­cept, but his Counsell: and that not to the young man alone, but to all the faithfull.

We will not contend about words; call it precept or counsell, (I confesse their is diffe­rence) It was specially directed to one, and it teacheth all. I pray you give me leaue to pa­raphrase upon Christs words though like a woeman.

Thou wouldest get heaven by doing, and thou thinkst thou art come to a nothing more; what lacke I yet? doest thou understand the voyce of words? They that heard could not en­dure that which was commanded; and Moses said, I exceedingly feare and quake. Hebr. 12. And yet wouldst thou get heaven by doing? something is behind that shall tell thee, thou art too forward, yea that nothing is yet don. Thou hast kept the Commandements: that shall be tried. What canst thou doe for thy brother, whom thou hast seen? canst thou draw forth thy soule unto him? I doe not mean thy outward parting with thy goods. Canst [Page 97] thou doe it according to the perfection of charity, which the Law requireth? Nay canst thou doe it according to that measure which the Gospell requires, if the cause of the Gospell calls for it? Though thou bestow­est all thy goods to feed the poore, and hast not Charity, it profiteth thee nothing. 1 Cor. 13. Thy money is thy treasure man, thy heart is upon it. Thou must part with thy treasure, when thou maist keepe thy money. Thy af­fections must be taken off; thou must bye as if thou boughtedst not, thou must enioy as if thou enioyedst not. This makes thee sorrow­full now. Thou art then exceeding faulty in the second table toward thy brother, whom thou hast seen: Thou art infinitely short in the second table towards God, whom thou hast not seen. Thus you see, y^e Lord tried this yong man in that; which was his treasure indeed, for his heart was on it: he sorrowed, for he had great possessions. The Lord feeles the pulse of a man, and can make him bleed in a right vaine.

Now if you will conclude hence, that no man can bee justified by the workes of the law, (which I take to be the genuine scope of the place) we consent, though Bellarmin doth not. That he who failes in the second table, must needs faile in the first; we grant [Page 98] that too. We goe further; if you will prove hence, that a man must cast away his trea­sure: we grant that too, meaning that, what ever it be, being a creature, on which the Heart is rivited. But if you will conclude hence, that it is Christs counsell not to the young man alone, but to all the faithfull; goe cast away that civill right, which thou hast to the talent given thee to use; I will put thee to prove it out of Bellarmine; and when thou hast done, thou shalt begin againe, and prove it from the Scripture, else I will not beleeve it: so much to the Counsell. To the practise of the Apostles I have this to say: Christ had told them by occasion of this rich mans departing sorrowfull; It was hard for a rich man to enter into heaven: Impossi­ble, without a great measure of grace. Let none be grieved he is of low degree, if hee hath a competencie: Adversitie hath slaine a thousand, prosperity ten thousand. This man though young was sorrowfull to heare of parting with his possessions; they lay too neare his heart. Then answered Peter, we have forsaken all, what shall we have therefore? What had they forsaken? A house, and old netts, and friends too. As small as you may ac­count it, all was forsaken, for they left them­selves nothing. And this all, might be great [Page 99] matters; for a poore fisher man hath slept as quietly in his boat, and upon land in his thatcht house, as an Emperour in his pal­lace; perhaps more quietly, for great dores let in great cares. And this is a truth too: A man loves his house, or what you will, not because it is a great one, but because it is his owne; and therefore may he bee as loth to part with it, as a rich man with hi [...] of hew­en stone. We will grant that, the Apostles forsooke All; and that they had not done it, but that they knew, hee that called them, would recompence the losse, though Peter was too hasty. But if Bellarmine will con­clude hence, that a man may warrantably cast away his possessions, and then confine himselfe to a Cloyster; I shall never beleeve him: because this man hath not a calling to it; the Apostles had: Come follow me, This man mu'eth himselfe up in a hole; the other were sent forth to publish the glad tidings of the Gospell, a great worke. Again, Christ called them; it was their best way to follow: there is no danger in following Christ, what ever the way bee; Christ is a sure guide: But they could not follow him like snailes with their house on their heads, or with the netts on their backes: The Scripture doeth not tell us, they left the propriety they had [Page 100] in their house, or in their netts: if they did, they were called to it, and the matter was not much; those netts were not to catch men: we have not done with this Scripture yet. My Child quotes Bellarmine, and that truly; who concludes, that the Apostles did live the life of beggars; therefore the Monks doe beg warrantably. I could say, it followes not; still urging the Call, which makes a maine difference: the one were called, and must obey; the other were not called, yet they will be in wants and that willingly. But I will never grant that the Apostles beg­ged, or lived a beggars life, it is much one; yet we will see, from what premises Bellar­mine concludes it: which are these. The A­postles had forsaken all. The Apostles might provide neither gold, nor silver, Matth. 10. The Apostles did not worke with their hands; therefore they lived vitam mendicantium, in my English, a beggars life. I shall not medle with persons; the Cardinall in his booke yet liveth, yet speaketh; but very ignorant­ly, very unmannerly: therefore is he delive­red into the hands of a woman, who by the help of the Scripture, will confute Bellar­mine. He speaks ignorantly; for thou art to know, that he who brings his servants into straights, knoweth well how to deliver his [Page 101] servants out of the straits: he speaks unci­villy too, and upon that I will insist a little.

Their shall be no begger in Israel after the flesh: and shall there be beggars in Israel af­ter the spirit? It is not probable. David had observed much in his youth, so had he in his age: yet he never saw the Righteous forsaken nor his seed begging their bread. Yea but Da­vid was a King you will say, the righteous might goe a begging for ought he knew, hee was in his Pallace: he little saw the di­stresses of his subiects: yes sure, his eares were open to the cries of his good people. Indeed his countenance expelled the wick­ed as the Sunne the mist, but his delight was with the Saints, with them that excelled in ver­tue; he tooke good notice of them, and I wil tell you how you may be sure of it. David was a King, and David followed the Ewes great with young too. David run from Cave to cave like a poore hunted Partrialge. Saule made him skip like a flea, more then this, David did water his Coucth with teares too. This non ignora mali, I was thus afflicted my selfe; It draws forth a mans soule to an other; miseris succurrere disco; it will make a man [...]atch at a poore mans petition, and teach him not to send the Petitioner away sad. Thou shalt respect the stranger. Why? Thou [Page 102] wast a stranger in Aegypt. What then? Thou knowest the heart of a stranger. Davids afflic­tion board his eare. He hard the sighs and groanes of his poore, he knew the heart of the afflicted. It is certaine, Davids experi­ence was much more then a Cardinalls, and you have heard what David said. You are bound to beleeue him, before the whole Conclaue of the Cardinalls. Yet heare you the Cardinals Reasons. The Apost­les work't not with their handes; therefore they begged; It followes not, I know some who worke not with their hands, yet think it foule scorne to be called beggers. Yea, but the Apostles might have no money in their purses, therefore they begged. It followes not, my purse hath often times ben empty, yet I thanke God, I never begged, I would much rather worke with my handes, and I will presume, so would the Apostles too, ra­ther then they would have begged. The fowles of the ayre shall teach this great schol­ler; they worke not with their hands I am sure, for they sowe not, neither doe they reape, yet your heavenly Father feedeth them. I aske were not the Apostles much better then they? They did dispense the Sacred Oracles of God, can wee thinke that God would suffer them to begg their bread? The prettie Lil­lies [Page 103] shall teach him too; they toyle not, yet So­lomon then; nay which is more, the Pope now, in all his glory, is not arayed like on of them. Then the Apostles begged not their cloathing, nor their bread, O yee of little wit.

Againe, would Paules hearers plucke out their eyes, to doe Paul good, that is, they would part with the dearest things? and can we thinke, that the Apostles hearers would not draw forth a morsell of bread, or a dish of drink, to refresh empty soules, unlesse they begged it? But it will be said, though I make the best of it I can, yet the Apostles liued upon the liberalitie of others, which is vita mendicantium, beggar-like. Pray you let us see how this followes: A man is liberall to me, I accept it, therefore doe I live beg­gar-like? It is, as I have said, an uncivill conclusion. But let us examine, whether the Apostles did live upon others liberality. I find not the Scripture saith so: let me put in a houswiues similitude; I have spun a pound of flaxe, I expect sixe pence for my labour, I can scarce live on that; for you shall find that a poore bodies labour is the cheapest commoditie in the market: call you this li­beralitie: I say my worke is worthy of my wages, if it were more. Gods Apostles (for [Page 104] they be sent) doe dispense unto us spirituall things: we let them partake of our tempo­ralls: what a matter is this; not so much as the six pence for flaxe. Christs words clear [...] this; provide neither gold &c. So they may begg. No, For the worke man is worthy of his meate, Math. 10. 10. Then the Apostles will not feare, but he that paid the Israelits for their burdens, and righted him who served a long siedge, will see their wages paide, they shall not begg. Now if any will yet take his warrant hence, that he may part with his possessions, and then begg an Almes; I have no more to say to him from this text, Iubea miserum esse libenter, which I English thus, let him be in want & in ignorance too willingly.

I come now to Peter [...] converts, to whom Christ had made his words good; I will make you fishers of men. He caught as many men at a Sermon, as before he caught Fishes: Christs power was plaine in the on, and in the o­ther. Three thowsand were pricked in their hearts at on sermon. Men and brethren, what shall we doe? Certainely they thought, that if the Lord did forgive them, hee did forgiue much; then they would love much. By this meanes, here was a sparke of loue kindled. A sparke is true fire; it will giue a reflexion, it will soone kindle a flame.

This reflects upon the members; they shall haue no want. For if a man, that hath this worlds goods, yet releeveth not his brother in want, how dwelleth the loue of God in that man? It will never be answered.

Then all sold their possessions, and parted to all as there was need. It is an indefinit speech thinks Calvine, ordinarie in the Scripture, under the forme of an vniversall. It is like that all did not part with their houses and Lands: For of all the 3. thousand, only one is named (the other a counterfeit) as a me­morable example of liberalitie, Ioses having Land sold it. So farr Calvin. Ioses might keep his house for ought I know, and what was in his house, a wiser body then my selfe can­not tell. But let it bee granted, all sold their possessions, yet they cannot make a rule of this, a Rule must be fitted to circumstances of persons, time and place: Here was an ex­traordinary liberalitie: here was an extraor­dinarie occasion. Following generations should speake of the one; so should they of the other. A box of Oyntment of Spikenard▪ very pretious, may be powred forth at some times; and yet there was no waste. A man may poure out a trifle, in comparison at another time, and yet there may be much wast. Circumstances must guide me, or else I walke as a foole.

Againe, grant All parted with their possessi­ons; what poyson can bee sucked thence? therefore they lived in voluntary poverty. It followes not: For though all parted with their possessions, yet All parted not with All. The text cleares it: They sold their possessions, and parted them as every one had need. Cer­tainly, they were so wise, so to help others, that they might not need themselves. Look we on the 34. verse of the 4 Chapter: Nei­ther was there any among them that lacked. I conclude hence, that the liberality of the rich supplied the wants of the poore; they lack­ed not: And the wants of the poore did not exhaust, or sucke drie, the liberality of the rich: there was no lacke. It is a madnes, (could an heathen say) to destroy thy liberality, by li­liberality. Wee may bring the wise mans si­militude hither, though it may be in a more proper place where it is: Drinke the waters of thine owne Cisterne, let thy fountaines bee dis­persed abroad, & rivers of waters in the streets: let them be onely thine owne, and not strangers with thee. I pray you take the reddition in my owne meaning. Let the streames of thy liberality runne about the streets, like the gutters after a sodaine flood of raine; it is a hard time: Nay, rather like a hie tide, let them runne into houses too: there are ma­ny [Page 107] dry soules, water them: but keep the foun­taine within thine owne doores. Looke to that; let it be thine, thine onely.

Thus Reader (for I still speake to two, whereof one is my Child; so thou must be, else I can give thee no instruction) I have rubbed over those knotts, which lay in my way, as strongly as I could: And I professe unto thee, that it was my chiefest worke to enquire into these Scriptures, from which corruption might guild over this voluntary povertie; and I find them to be those Scrip­tures which I have named unto thee, and onely them, as farre as I could find; where­unto Piscator upon Mathew, gave me much light; so did Calvin; the one is large in it, the other more briefe; both excellent helpes: Yet let my teares entreat this thing of thee, that thou wouldest read the text diligently, comparing scripture with scripture, and thou shalt find, that scripture answers it selfe, then it is soundly answered. It is a notable helpe, and it is made as common unto thee, as the booke of nature; neither can be out of thine eye, let thy eye carry them to thy heart; if through thy neglect, both doe not helpe to teach thee; to the aggravating thy punish­ment, both will helpe to condemne thee.

Now goe on with me, but consider first [Page 108] whether this voluntary poverty, notwith­standing Bellurmines art in guilding, be any thing else, then splendidum peccatum, a poy­son guilded over, like Apples of Sodome, which seeme faire to the eye, but if you han­dle them, they moulder to nothing. There­fore I conclude against my Sonne, yet to in­forme him; that we have no such counsell, no such custome, nor the Churches of God. But because we live in an Iron age, wherein we have Naballs churlishly keeping, as if they said; soules, ye may take your rest, though the fire be round about, which should tell the buyer, he should not rejoyce, and the seller he should not mourne: Because I say, wee have such, yea & prodigalls too, who spend that in a day, which might serve them, and the poore with them a moneth together: we will cut a middle way betwixt these two, and thou shalt see, that they, who doe not take for doctrines the precepts of men, goe as it were by a thre [...], neither churlishly keeping all, till like a butlers boxe they are broken; nor foolishly casting away all, that they may seeme some body. Call these Ia­cobs; or the Israel of God: The Lord (say they) hath had mercie on us, and therefore woe have these and these things; lands, houses, pos­sessions, we may call them what we will, so [Page 109] we call them not their trensure: that makes a main difference, for that is cast away; their affections are taken off▪ the Moone is under their feet: so then they can readily part with them, that so farre as they can helpe, there be no lacke; but yet wisely considering cir­cumstances, where, when, to whom, and what they give: they are not Solomons fooles, they know the way to the Citty: he that walkes uprightly, walkes safely, saith Iob: they goe by their warrant, for they are stewards. And this they have not by any extraordinary way, but by ordinarie. Is it possible that he who is in trust with much, and hath the bowells of mercy too, should detaine it for want of his masters order. See here mournes the wid­dow, there cries the fatherlesse, this backe is naked, that belly pinched; looke yonder steward, there are many families in caves and rockes; the sword of the enemie drave them, they are not in want, and that vvillingly: now they will draw forth their soules, they must be mercifull, as their heavenly father is merci­full: much is forgiven, they will loue much. Have they much? They see the waters, they cast their bread; they give the portion to seven, and also to eight. The rich woman mindeth hir husband of that man of God, who trea­deth forth the Corne, and perhaps his mouth [Page 110] muzled; he shall have his table, his stoole, his conveniences. Have they but little; the two mites shall go; their extream poverty shall abound unto a rich liberalitie. Can a poore man be liberall? an heathen said, yes: the Scripture puts it out of question, he can, he is. The poore widow that thinks there is but one way, is fetching some water for the prophet, & she must bring a morsell of bread, as hard as it is; she shall not die, nor shall hir Child, though hir want be greater then that of the Apostles, nor shall she begg: he that brings into a strait, can bring backe againe. If thou draw forth thy soule to the hungry, &c. then shall thy light shine in obscuritie, end thy darke­nesse as the noone day, Isaiah. 58. Israell knowes it; and as they haue an eye to the precept, so have they to the recompence of reward: They know, there is that scattereth and yet in­creaseth, & there is that withholdeth more then is meet, but it tendeth to poverty: The liberall soule shall bee made fatt, and hee that watereth, shall be watered againe. Proverbs. 11. These stewards doe not question their masters suf­ficiency; they will distribute and give to the poore, they will be mercifull, and they will lend; with such sacrifices God is well pleased: Then they know there must bee salt, they must measure their affaires by judgement, & [Page 111] as becommeth the wisedome of the Saints. They know that charitie must have an eye within doores, all must not goe forth. They know full well, that he who biddeth them part with their coat, gives them leave to keepe one for themselves; he that chargeth them to helpe others, doth give them that wisedome as not to leave themselves help­lesse: He that hath given them wherewith­all to shew mercy to others, gives them that care as that they doe not come to crave mer­cy from others. Since their master hath in­trusted them as stewards in his house, to give every one their portion, they will carefully doe it, knowing withall that the same ma­ster alloweth them meate, and drinke, and cloath, I meane a Iacobs competency.

Let the children stand aside a little, it may be your Hermit is not one of that number, and therefore he dares not keepe his goods: we will suppose him but as a servant in the house, waiting upon the children; yet when the children have done, he may sit downe if it please him, it is his good masters bar­gaine, and it shall be his shame; if when his Master allowes him it, he will refuse it, or sit downe naked. Marke Child, that thou maist not admire this voluntary beggery; I say the Lord his Master gave that Hermite (whom [Page 112] now thou admirest, because he hath thrown away his goods) a right unto the creatures, at least as a servant in the house, and hee should have beene well advised, not onely how he used them and kept them; for there was not all the danger; but how he parted with them too, there lieth as much. I have giuen you the hear [...] of the field, saith the Lord: Movnt Seir I have given to the children of E­sau for a possession; let his brother Iacobs posteri­tie take heed they meddle not with a foote of it; what they have, they must have for their money: If Esau will part with it for nothing, or give away all in hope his mercifull brother will relieve him, he may; but let him looke to it. Seest thou then my Child, this Hermit, call him by what name thou wilt; hath he cast away his goods? Let him looke to it, they were his masters, who gave him them to use, and he must come to his account: Servant what hast thou gained? I have cast them a­way Sir: they were combersome; I cast them at my heeles, so drowning them that they might not drowne me. The Holy Father is the better, his fire burnes the clearer; so i [...] the Holy Mother: the one will faint me; the other will helpe me with her prayers. Give a man this (as the Proverbe is) and throw him into the middest of the sea; he shall not [Page 113] sinke, unlesse his owne vvaight presse him downe. Hast thou not perceived by what hath beene said, that these are lying vvords; and that in these sacrifices there is no salt? But his goods are sacrificed: doth he novv thinke he hath denyed himselfe, because he hath denied himselfe these, & they are gon: Why Child, his sinnes may be as closse as e­ver they were, his goods were neither his right hand, nor his right eye I warrant thee: If so, they had not beene so easily parted with. Alas, a little money is easily turned o­ver board, when the Philosopher keeps his treasure, that vvhich is nearer then his skirt or skin: so doth that Hermit too, it is a venture else, but I judge no mans heart: on­ly I vvould have thee to knovv, and make use of it too; that there is great difference betwixt the emptying of a purse, and the emptying of the heart: The one will emp­ty whether thou wilt or no; the other will not be emptied doe what thou canst. The one hath money in it, thou maist keepe it if thou wilt, at least if thou canst, it is not a straw matter: the other hath a treasure in it; thou must not keep it, thy soule lyeth upon it. Empty the one this day, as the case may be, thou canst not fill it to morrow; let a man empty the other as well as he may, it [Page 114] will fill of itselfe without hands. I conclude hence, that though the emptying of the purse to ones hands, may help to the empty­ing of the heart; yet therefore the worke is not done, perhaps in no forwardnesse: For the purse may be emptied, yet the heart may be full; but when the heart is emptied, the purse will not be kept full. We proceede, looke yet better upon this Hermit; I will tell thee what thou maist discover by thine eye, thou see'st the cell or hole he lies buri­ed in. I tell thee, he may as well deny him­selfe that, nay the earth he stands on, the ayre he breathes in, the light he sees with; surely he might, as well as that liberty hee might enjoy, yea and is bound to improve too, or those other necessaries, which like a proud servant he would not take, when his rich Master offered them. But thou my Child, fly these things, and learne the wisdome of the Saints: they eat their bread with ioy, and drinke their drinke with a merry heart, for God accepteth their work. How should they pinch, where the Lord hath not pinched? how should they scant themselves, where the Lord hath not scanted? Are then the crea­tures before thee and me? Through our Master [...] bounty, and rich liberality they are so; we may eate of the fat, and we may drinke [Page 115] the sweet, and cloth our selves with the wooll: so the use of them is ours (our Masters pleasure is so) are we but as servants, and shall not a­bide in the house for ever: the abuse of them whether in not sanctifying them by the word & prayer, or not sending portions unto them, for whom nothing is provided; or in not using our li­berty, so as we give no occasion to the flesh; or in what kind soever, is ours, and is set upon our score, and without repentance shall in the end make for our great convincement. I have done these and these things for thee, wherefore hast thou despised the commandement of the Lord, to doe evill in his sight? Here is a convincement indeed, let us looke to it; if Gods daily renewed mercies lead us not to repentance, causing us to renew our obe­dience, they wil in the day of our reckoning make us speechlesse, if they be not as load­stones to draw our iron hearts unto God; they will prove in the great day of the Lord, as a heavy weight to crush us in pieces. This deserves our care, let us looke to it; lest our meate and drinke make us uncleane, and our owne cloaths filthy. Thus my Child, I think thou knowest now how to judge of volun­tary beggery: It is Bellarmines word, the Monks are proud of it. I have done with that, but not with the beggar. He must be [Page 116] examined upon two things; first for that he doth not; A Beggars life is a lazie life: then for what he doth; hee committs himselfe to Gods providence. But here is a strait; I am to examine a man I cannot speake with, therfore we cannot take satisfaction from on another: yet I will propose my questions; and till I am resolv'd in them, I shall thinke that the beggar lives as a thiefe, because he worketh not with his hands: and besides, when I looke upon a louse, it will put me in mind of a fat Friar; and the similitude, which wants no feet, lieth in this; the louse, a sluggish thing takes no paines, but lives on the sweat of anothers body. First then I question not his order, whether an Augu­stine, Capucin, Franciscan, or Dominican; I question the place hee lieth in, whether a monasterie, or a cell; I think a grave rather: and he lieth buried in it alive: For Seneca saith, that he never passed by one Vatia, who lived Friar-like, but he would say, Vatia hîc situs est, Vatia lieth buried here: That I may English situs so, Ovid warrants it; Hîc situs est Phaeton.

I know be would never answer you at an un­lawfull weapon, taken forth of an unlawfull Ar­morie, so might you kill him indeede: you prove [Page 118] nothing. What are Seneca or Ovid to us, worse then Apochripha.

As much as your doctrines taught by the precept of man, are to us; you will foist them upon us, why may not we foist these upon you. It is well I know your mind; what e­ver I shall find from any of yours, tending to faith and godlinesse, and is not grounded upon that, which only is of divine authori­ty; I will accompt of it as a light thing. In the meane time, I esteeme Seneca and Ovid, before the constitutions of Popes, Cardi­nalls, Monks or Friars; though in the one, the Deity is given to Iupiter as familiarly as Holinesse to the Pope: we expect no more from a Heathen, wee doe from Christians. Well now, the man will yet be found alive; yet we will question it further. Life is an ac­tive thing, specially in man, in whose litle world, nature hath put every member in office, which is faithfully executed for the good of the whole; to teach man, that he must be in some office too, & he must faith­fully discharge it, for the good of himselfe, and others. Now if I find this man out of a­ction, for ought I know, he may be found dead yet. I propose then unto him another question, so anciently asked, and resolved [Page 117] that it is almost out of use; some shame to answere to it, others scorne it, and others cannot; yet every man is bound to answere to it; and every honest man can, though perhaps he have not a fit word to expresse himselfe: It is Pharaohs question to Iosephs brethren. Sir what occupation are you off? I cannot imagine how he should answere to this; for it is granted by Bellarmine, he is a beggar, and though I have heard in way of contempt of the trade of begging; yet cer­tainly a beggar hath no more a trade, then a louse hath, which is wholly imployed in feeding it selfe, and hurting others. I que­stion him further; Sir, doe you enjoy the blessing of God on them that feare him, which they consider as a fruit of Gods love, and as a reward of their obedience to the commademenr of labour and travell to be undergone in this world by the Children of men, to humble them thereby, being borne to la­bour, as the sparkes fly upward? What is that? They shall eate the labour of their hands, that is of their diligence. The more I aske, the more unresolved. My Child indeed saith, his mind is imployed. If according to Gods ordinance for the good of himselfe & others, we grant it a calling. But to this my Child saith no more, but that he prayeth hard and [Page 119] long; which is an exercise of the generall calling, but very assistant to the particular, the onely thing in question: nor am I any way satisfied with his long prayers; It is a suspicious thing; I have heard of widowes houses have been devoured under pretence of long prayers. And though I judge no man so farre; yet I am sure there were fatt Friars once; for they had the fat and creame of a land flowing with milke and honey. I know better how they lost it, then how they gott it. I could question him yet further, as an heathen questioned a poore man, who after the burning of his little cottage, collec­ted a good summe of money: Did hee not sett his house on fire himselfe? Doth not this man find more ease, & partake of more fatnesse then before? This is the last doubt; because I know many have left thousands, choosing rather to be in want and that wil­lingly. But the maine doubt remains: When he kept his goods, he should have lived in a calling, so should he after he parted with them. I cannot possibly find he doth. And so much for that he doth not. I come to the second thing; that which he doth: his whole estate is cast away, and he committs himselfe to the providence of God, saith thy letter. And doth he so; I question his warrant. It is a [Page 120] truth; the providence of God is a large and sure inheritance to his chosen; It shewed Abraham a Ramme, where and when he little expected it. It provided Samsons drink, and Eliiabs meat, by such a meanes, as they little looked for; A drie bone yeelded the one, a Raven brought the other. But mark, this is only when ordinary meanes faile. God will be seene but onely in the Mount. I must not, I dare not part with my sheepe, in expectation to meet with one in the Bush; nor with my bread, in hope that a Raven will bring me more: I must not let my plough stand still, I meane my indeavour in what calling soe­ver, because God can spread a table in a wil­dernesse: I know he can, but I must not rea­son from his power to his will. The Lord did spread a table. Where? In a wildernes: he sent neither Quailes nor Manna in Ca­naan, there the Plough might goe. God will not feed me from heaven, when I may take up my meat from the earth: He works not extraordinarily in a fruitfull land. Now put these together, what he doth not, and what hee doth; and learne this from me: Ever suspect that mans prayer, whose hand is idle. An Heathen man hath a lesson, and me thinke it comes double to a Christian. God is to bee called upon by the hand. I desire the end: how [Page 121] knowes he that? Why volo et totâ mente vo­lo. My mind is intent upon the meanes; I indeavour my utmost, as if there were no providence: And yet I rest upon a provi­dence, as if my indeavour were nothing. A Christian may find much use from it, both in his generall and particular calling. Asa set his battell in array, and cried 2 Chron. 14. It is as observable likewise what Ioab did and said 1 Chron. 19. Whether he was a good man or no I define not, sure he was a good generall. The sluggard would have his meat; it is true, for he lusteth; but then the Raven must bring it him: the Raven comes not, for the sluggard hath nought: But the soule of the diligent shall be made fatt. As it is a fear­full thing to commit ones selfe to Gods mercy, Lord, Lord; and yet fit still the while: so is it dangerous to commit ones selfe to Gods providence, and indeavour nothing. I never heard of any mans will, but it be­queath'd his soule to God; let the living man be carefull to prove his will in his life time by double diligence; as by two sure witnesses: For certainly, as the sluggard hath lost his meate, so will he venture his le­gacie. I am now lapping up that which was last said, as closse together as I can; and let the Child hearken, even every one who is a child in understanding.

Thou must trust God with the blessing; he trusts thee with the meanes: if thou art not a wise steweard in the one, thou dost foolishly expect the other.

Againe, when thou seest thy way, walke in it, and goe down unto Gods providence by meanes, as by stepps and staires; so maist thou lay thy selfe downe upon it, as upon a bed of Camamile safely.

Againe, dost thou perceive no way? art thou in a wildernesse, and canst discerne no path? in a strait, and see'st no meanes? yet grope not for them in the darke by any meànes; but reach forth thy hand unto the Lord willingly as Abraham did; he obey­ed and went out, not knowing whither. The Lord can lead thee, whose property it is to shew his mercy then greatest, when nearest to be utterly despaired off: to doe the grea­test things by contraries. To deale with men as he did with Pauls passengers, to break the ship on which they bottome themselves, & yet to bring them to land. Thou had que­stioned the Churches being before Luther in another letter; thou art answered: but because thou art never likely to see it, marke this one thing more, which I shall now tell thee, touching Gods providence in answer to that rotten question. God hath and doth [Page 123] doe great things by Ashur, he layes wast, and cuts downe not a few: But the Lord will never doe a great thing for Ashur. What is that? The Lord will never make his Arme bare for Ashur; he will never shew himselfe in the Mount to Ashur: he will never strike off his charet wheels, and yet bring him safe to shore, when they goe heavily, he sinkes like a stone. This giving an issue, this opening the waters, this paving a path in the wildernesse, is Abrahams prerogative royall: I meane the Churches portion for ever. Ancient dayes can speake this, the following shall declare it. Consider this, thou lookest beyond Lu­ther. It cleares our eyes too. Iacob is small, his hands hang downe; Iacobs ship is almost broke: he will sinke sure. No, this doeth but unbottome him; see him rouling him­selfe upon Gods providence, and there re­sting, till the Lord make bare his Arme in all the peoples sight; so carrying him to the place, where he would be, as upon the wings of an Eagle. Thus Abraham as dying lives by faith, whose propertie it is to rest on God most, when it sees least; to relie on God a­bove meanes, against meanes.

Now but one word to thee Reader, before I leave the Churches treasure, Gods provi­dence. Thou art yet in no strait: That is a [Page 124] wonder. Doth the fire claspe the house, and is thy chamber in safety? doth it not smell of the smoke? then God is exceeding pati­ent towards thee, as appeareth this day; yet canst thou not discerne the wind, & which way it beares the flame? If thou thinkst not, thou maist be in a strait shortly, thou consi­derest nothing: and if thou considerest it; thou wilt be never the sooner io it, but the further from it. In the meane time thou hast heard with thy eares, and Iobs messengers have told thee, that there is one at this day, in a strait, and sees no meanes, (thou maist be sure it is the Church) in a wildernesse, & can discerne no path. What doe we, man, for hir, what shall we doe for our selves? what? We know not what to doe; our eyes are onely to thee O Lord: then it went well with Iehosophat. I have done with this mans ca­sting away his goods, and then himselfe up­on the Churches treasure: We must iudge no­thing before the time, he that iudgeth is the Lord, who will bring to light the hidden things of darknesse. 1 Cor. 4.

I haue yet more to say unto my child to bring him out of liking with this mans bo­dily exercise, will worship, his assumed, not commanded services, not onely shewes and shaddowes, but such as hold the heart con­tented, [Page 125] without the trueth, for what can Please the heart better, then some things of his owne chusing: which shall not be so sharpe (I warrant thee) but that he may keep upon the lees, and detaine his old sent still, O my child, let but thy heart once go a whor­ing this way, it is strange, how it will dote upon these things as a harlot upon hir lovers, no cost shall be thought too much, rivers of oyle shall goe, no travell too long, a thousand miles on pilgrimage if you will. No paynes too hard, no pennance too paienfull, the the heart will as easily turne in unto these things, as the Israelits were perswaded to re­turne into Aegypt, or Sisera persued by Ba­rak, intreated to returne into Iaels tent. A­las child any tent will serue the turne for a time, to take a little milke in, and so to bring it a sleepe, when like a wearied child, it is willing to rest. Or like a persued Sisera, it would faine be at quiet. A Cloister may serue the turne; a Scelb, a Crucifix, a stripe a pilgri­mage, a little holy water, a diridge, an Ave-Marie, let the heart but haue a Saint one its litle, or a pardon about its neck, and what can hurt him, O child? why dost thou gaze one these things? what is this? But for thee to make lyes thy refuge, and under falshood to seeke to hide thy selfe, for what are these? [Page 126] Or any of these, or ought else, of these as­sumed seruices, but like the Harlots wiping hir mouth, or Pilats washing his hands? Good child fall not a sleep here, or if thou hast in these Iaels Tents taken of the milke and it's pleasant unto thee, yet for thy soul [...] sake, keep thy eyes waking. For behold a stronger then Barak pursues thee. Iudgment will he also lay to the line, and righteousnes to the plummet, and the haile shall sweep away the re­fuge of lyes, and the water shall overflow these hiding places, and thou shalt not stand when the overflowing scourge shall passe over, thou wilt be trodden downe by it, for the bed is shorter, then that a man can stretch himselfe on it, and the co­ver narrower then that he can wrap himselfe in it. Good Child sleepe not. How willingly would a poore mother keep her child wak­ing; when if he sleepe, his sleep would proue and iron sleepe, he will never wake againe. How shall I indure the death of my Sonne? O harke unto thy mother child? that would faine keep 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 knocke [...] [Page 127] one thy breasts; will not soften thy hard heart, which is as an adamant. All your holy water not sprinckled, but powr [...]d till the challice be dry, will not wash away one sin. Is is as the spot of a Leopard or as [...]rimson of deepe dy [...] 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 think [...] to mae all cleane by wiping her lips, Pilat shall stand gulitie of innocent blod for [Page 128] 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 [Page 129] 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 [Page 130] 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, th [...]n Pilats washing his hands, to the purging his conscience: I say no more like it, then Elishaes staffe is to Elisha himselfe, [Page 131] 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 [Page 132] only receive, but also purgeth the heart from all dead workes; it doth not only take, but it doth also worke by love: behold now the joy and peace of this man, at what ease doth he now lie? If we looke upon him, we would set up a Tabernacle by him, nay certainly we should continue with him for ever. He finds his bed large enough for his wea­ried body to rest upon; the plaister great enough to the wound, the covering large enough to wrap himselfe in, and now heare him what he saith; Lord unto me thou wilt ordaine peace, for thou hast wrought all my workes Isai. 26. 12. Thou hast commanded deliverance for Iacob: In thee I will boast all the day long. The righteous shall heare of it, and shall wait upon thee for this thing: For I declare to the world, that they who observe lying vanities, forsake their own mercies. Ionah. 2. They shall sinke upon them as a man upon quick-sand: The sarrowes of them who of­fer unto other Gods shall be multiplied, their of­ferings I will not offer, nor make mention of their names within my lipps; but I will remember thee only and thy name, thou art the portion of my inheritance, and of my cup, thou maintainest my let, the liues have fallen to me in pleasant places, yea I have a goodly heritage: I will blesse thee O Lord, who hast given me this counsell, for now my heart is glad, my glory reioyceth, my flesh also [Page 133] shall rest in hope, for thou hast not left my soule in Hell; thou hast showen me the path of life, in thy presence is fulnesse of ioy, and at thy right hand are pleasures for evermore.

Thou hast heard in this one, the Church speaking; I have brought hir in upon ano­ther occasion, and upon more deliberation, clearing hir oft ecclipsed light, as farre be­yond Luther, as the rising of the Sunne is from his fall; and thence fetching his race, as the Sunne in his strength, though many times hid under a cloud. And this she proves out of the Scripture, where is no other spirit, then what speakes in the hearts of hir chil­dren; first from what the Lord hath done for her, and then what she hath teturned to the Lord. Secondly, from what her enemies in all ages haue done against her, and then what she hath done for them. Thirdly. from those many deliverances, past, present, (though they be slaine all the day long) and to come. Wherein the Lord hath, doth & will, make bare his Arme. Thou hast only the first here but briefly, and in another forme of words, as be fits the present; but hast thou not discerned what a building this is. I would ravish thy thoughts; if any shall try to pluck a stone from this building, it shall be unto him a burdensome stone, If any shall march a­gainst [Page 134] it, the horse shall be smitt with astonish­ment, and his Rider with madnes. If any shall attempt to burne it; it shall be unto them as a firy torch in a sheaffe. If to devoure it, it shall be unto them as a cup of trembling, the Lord hath said this Zach. 12. He hath, he will, he doth make it good. Come away come away, it is much to be under the shadow of it, cast off all those dead works, which thou dost eye too much, and learne what the Lord requyres at thy hands, surely not thowsands of Rames, nor ten thousand rivers of oyle, nor the sonne of thy body, for the sinne of thy soule, but to feare the Lord and to serue him in sinceritie and truth. Iosh. 24. 14. not mentioning the names of o­ther gods, nor bowing thy selfe unto them. Iosh. 23. 6. but to breake off thy sinns by repentance [...], amd that there be an healing of thine errour, to do iustly, and to loue mercy, and to walke humblie with thy God; approuing thy selfe as the child of God, not by these assumed services, which will not hold weight, when righteousnes is put to the scale, but as the Saints doe by purenes, by knowledge▪ by long sufferings by kindnes, by the holy Ghost, by loue unfained, by the word of truth by the power of God, by the armour of righteous­nes, one the right hand and one the left. Oh my bowels doe yearne upon my child, my heart is inlarged? Thou art not kept straite in me, [Page 135] but I am kept straite in thee. Thou maiest plainely conclude, by what is said, see how dearely my mother loues: yea and the Lord knoweth too, who is truth it selfe, that my desire of thy returne hath no lesse loue in it, then it hath safetie too, for I wish aboue all things that thou maiest prosper: as thy soule may prosper. Once more; if there bee any conso­lation in Christ, if any comfort of loue, if any fellowship of the spirit, if any bowels of mercy: fullfill my ioy and come away.

And that thou maist make hast, for a Mo­thers affection thinks the shortest time long, I will quit thy argument, which thou thoughtest so fit for my capacity, & indeed it was so, with another as fit for thine, for thou art but a child yet, and knowest nothing as thou oughtest to doe: And I know it shall fall as right as thine did, but then with a dif­ferent effect. Thine did but foile the forme of godlinesse that was amongst us, the po­wer was not touched, the truth remains the truth still, and will be justified of hir chil­dren: mine shall take away the truth and po­wer you seeme to have, and shall tell thee plainely there is none indeed, harken while this argument smits your holy Mothet this once, I will not smite her the second time, for I shall labour to drive the naile to the head, [Page 136] & fasten hir to the ground with it, that she rise not againe, and all this in a deare affec­tion to thee, that so I may get thee out of her Tent, and free my selfe from the feare, & thy selfe from the danger, of having that o­ther nayle in thy Temples. Nearken then while the wiles and deceits of this Harlot are discovered unto thee, these are playne by what hath ben saide by her name & by her practise.

I shall not paralel this holy mother, with hers in the 3 Proverbs; it would proue her an Harlot, but it would be taken in scorne; neither will I tell you how shee hath filled forth the Cup of her fornications; that wold prove as much, but some would deny it. Nor will search into the chamber of hir Ima­gery; I cannot see into that; I will take hir owne Argument, and if I can by that prove hir to be cruell in commanding the Child to be divided; I will by helpe of that Scrip­ture turne it like a weapon against hir, and sheath it in hir bowells, for that Scripture makes cruelty the inseperable marke of an Harlott; and when that is done, the holy Mother is killed; the Harlot is reserved to a longer day, hir punishment sleepeth not.

The holy Mothers Argument against the Church, hath beene drawne from the block, [Page 137] fire, sword, persecution, interdiction, and the like: there is cruelty I think. The Chil­dren of the Church have answered this Ar­gument, with teares, prayers, martyrdome: there is patience I thinke. I have two paths to track, they lie neare together: the one i [...] dyed with blood; the other be dewed with teares: both lead us through the streets, be­fore Israell and before the Sunne, and meet at the stake; there is cruelty, there is pati­ence. We track the holy Mother first; we can not misse her; which way soever shee goes, hir footstepps drop blood. Looke up­on that little booke of Martyr [...], Heb. 11. What bloody footsteps are there? But y^t you will say was shed by Ethnick Rome. Its true. But Christian Rome hath justified hir sister: For aske the later times, & they shall teach thee, that Christian Rome hath risen up a cruell generation in hir sisters stead, so filling up that measure of blood, which must be visited upon hir: Aske I say and they will tell thee, not only what Christian Rome hath done in the Citty of Orange, or of that in Roane, or that in Deipe; but they will tell thee of that horrible massacre in Paris, where this mo­thers instruments went forth like a destroy­ing Angell, and within the space of three dayes or little more, cruelly murthered a­bove [Page 138] ten thousand, and all this after a mar­riage feast. Act. et Mon. 1948. Could here be truth? could this be a true Mother? A Divell she was, for like a beare robbed of hir whelpes, she went about seeking whom she might destroy. I assure thee, she hath killed the Mother upon the Child, witne [...] that lamentable Tragedy acted in Garnsey, where the infant bursting from the Mothers wombe, in the midst of the flame, and taken from hir, was by instruments sacrificed a­gaine to the flame, there to receive its bap­tisme, Acts. Mon. 1764. Cursed be their wrath, for it was fierce, and their rage, for it was cruell; into their secret let not my Sonnes soule come, nor let thy glory be ioyned with their assemblies; for in their wrath they have slaine millions, and the instruments of death were in their habitations. Wilt thou looke nearer into thine owne Country, then see our Marian dayes, I know my Childs eyes will stand with teares; what prisons empty? what racking? what tea­ring? what whipping? what scourging▪ what burning? whar bone fires were made of the bones of the Saints? Was this a Mo­ther? Certainly, that very sword, which did not divide the Mother from the Child, was a sure meanes to divide the Mother from the Harlot. You have heard them plea­ding in that text▪ let us heare them plead­ing [Page 139] againe. Nor will we put downe the [...] names; their words shall difference them to the meanest capacity: for this name Mo­ther is the sweetest name under the Sunne; and as she is such are hir words. Oh let the Child live: he is stubborne, he vvill not wor­ship, that which Longs wife hath made, and the holy Priest hath consecrated, he calls it Bread; because it appeares so to the eye, not considering how miraculously God can worke: nor will hee bend unto that the workman hath made as a devout represen­tation; he calls that no better then a block; but he shall to the block forit, I will bow him or breake him. A hard Argument; yet let the Child live: For he can take God to record upon his soule, that he doth not this in a stubbornesse, but for pure conscience sake: he doth acknowledge an unlimited power in God; and it is his crutch, his pil­lar to hold him up, when the nations take counsell against the Lord, and his annoint­ed ones: he knowes God can turne bread into flesh; he doth it daily, and the com­monnesse abates the sense of that power. But now in that his eye and tast tells him, the Accidents remaine; he eates it as true bread with the teeth of his body; and yet cheweth the living Bread, Christ and his be­nefitts [Page 140] with the faith of his heart; and so doth truly eat the flesh, & drinke the blood of the sonne of man; and yet as benefitts a sacrament, spiritually: my words saith Christ, are spirit and trath. Hee doth in that ordi­nance truly enjoy his welbeloved; his wel­beloved looking upon him, and he upon his welbeloved; and yet as through a Lat­tice. And for that representation he knows it is inferiour to the workman; he must wor­ship the Lord his God, and him only. He is a stubborne Child. It is not proved: but grant he be: If that be all, yet doe not blow his body up into the ayre, he cannot mend in the passage. Doe not turne his body in­to a coal, he cannot mend then. When once the breath is out, all passages are stopt, there is no comming in, there is no going forth. Now speak unto him, he can heare you; now give him his booke, he can read it: evidence his stubbornesse to him from a true and in­fallible testimony which cannot erre. Looke to your witnesses, when they passe upon life and death: for when you haue kindled the flame about his eares, you haue defaced that sacred Image stampt upon him, which made him little inferiour to the Angels. Con­sider of it, a heathen could say, demorte homi­nis nulla est cunctatio longa: ye cannot consi­der [Page 147] too much nor can ye consult too long, when in giving up your sentence, ye giue away a mans life too. You haue heard the pleading: and for ought was proved against the child; he might have lived to this day; but there was an Argument produced from the Stake, which he could not answer but by suffering. So blood was spilt: by whose Law? (for they said we haue a Law,) the holy mothers. A holy Harlot, curssed be her rage, for it was feirce; like the rage of him, who cast the man into the fire & into the water: (we know who it was): or like that possessed man, who was so feirce that none might passe that way. Come a little nearer (child) yet perhaps thou thou maist discerne thy owne preservation though then in thy cradle; hast thou not heard of our fift of November? I know thou hast. I must now take a little leaue, I assure thee, I thought that after that very day the name of a Papist would presently haue rot­ted, and that the stinke and stentch of it would have gone over all the earth, and surely it did and doth so, and it is unsavory in the nostrils of the very heathen, and would be so unto all, but that these Iaels Tents af­ford so much sweet milke, where with to bring the heart a sleepe in securitie. But my child, thou doest remember this day, [Page 148] doest thou not? thou doest, why then thou standest amazed at the beastly crueltie of the mother and of her children, and at the excee­ding loue, and super-aboundant mercy (words are too scantie) at the admirable kindnes of our God. Tell me for thou shalt be iudge, was not our Land at that time compacted as into a compendious body, which was to sit in Parliament, as the repre­sentation of the whole Land, and now had it but one neck? had not the whore and her instruments watching their oportunitie and finding it, layd this neck as upon the block, that they might strike it off at a blow; A blow indeede, whose rage would have rech­ed up to heaven, which would have sent up the bodyes of men, like the sparkels of a smiths forge, and haue made as many divi­sions of each, as there are sparcles.

Hold mother, for you are out. Beleeue Doct. Carier & your child, and take it upon our words who will not lie; wee never heard the worke of that dismall day commended, if so we had never been Papists.

I think so too, for the Lord awaked like a Giant refresht with wine, brake the snare that it might not be told in Gath, that the [Page 149] body of a state by meanes of a sulphutious blast was lifted up into the ayre, like the bo­dy of a Lark soaring upon hir wings: there­fore were your mouths filled with shame in stead of laughter. Foolish boy! dost thou not know, non placent scelera nisi peracta? The throwing of wild-fire into a state is not com­mended, before it takes and layeth wast; then it is a meritorious worke: Nay, it hath beene compared to the worke of our Re­demption. I have an Author for that: stop Reader, thou must help us with thy pray­ers. From this holy Mother O Lord deliver us. A good man is mercifull to his Beast, but the bo­wells of this Mother are cruell. We do tell this to our Children, that they may tell it to ge­nerations to come; and they stand affrigh­ted at it, like a little Child, when you tell it of Iohn of bare Armes. And we doe pay our vowes in all the peoples sight: nay, because the whole fabricke of nature, and the crea­tures in it, had suffered in that blow; we say, let every thing that hath breath praise the Lord; who stayed the blow like Abrahams hand, so snatching us and them as brands out of the fire: let every thing that hath breath praise the Lord. If thou wilt be out of this num­ber; yet detest this Mothers cruelty, nor let thy soule come into hir secret; she will bid [Page 150] thee dig downe a wall, that so thou maist prepare instruments of death. I have done tracking this woman whom I have called Mother, that she may so heare of hir cruelty, as that the name of nature might brand hir as an Harlot.

Now I track the Church and hir Chil­dren; and behold all hir wayes are peace: she goeth plainly and quietly not like a boyste­rous wind, but with a soft voyce, she sinks in­to the heart, well knowing the temper of it: hir weapons are meeknesse, gentlenesse, long suffering; if at any time, or by any meanes, (except fire and sword, thats the whores mark, truth abhors it) she may win the people to her. Observe further, is this trueth opposed, as indeed she is too much? thats truths destiny, not hir fault; is she tos­sed, and tumbled, and hurried? see hir tem­per, and thou wilt admire hir, and for ever detest the Beast; how doth she follow after righteousnesse, godlinesse, faith, patience, and meekenesse? Is she at length brought to the slaughter? she is so. That shall make hir light breake out as the noone day, she knowes it well; see hir temper still, and be­hold in it the patience of the Saints. Thou hast seene a sheep brought to the slaughter; so is truth. Thou hast seene a lamb before [Page 151] the shearer; so stands truth: Christ hath gi­ven hir a lesson, even his owne example, she hath learnt it; she openeth not hir mouth. I would not thou shouldest leave truths tem­per yet; for I hope by feeling hir pulse, thou wilt assure thy selfe she is of a sound consti­tution, and plainly discover the contrary. She is so farre from fire, and sword or any such cruelty, that she followeth peace with all men, as farre as is possible; she is no striker with the fist, no smiter with the tongue; (there is a smiting with the tongue) but it is bound to the peace, and good behaviour. I will shew thee hir Children as like the Mo­ther as may be; observe their carriage: Be­ing reviled, we blesse; being persecuted we suffer it; being defamed we intreat. 1 Cor. 4. This is a strange Retaliation, & never to be found but from the Children of truth, who must not render evill for evill, but contrariwise blesse, knowing that they are therunto called being heirs of blessing. 1 Pet. 3. 9. We will single out one of hir Children, who made Sauls heart melt. David had the skirt of Sauls robe in his hand, his heart smot him for that too. He cried out to Saul. What gesture used he? He might stand upon his poynts then; the wildernesse of Engedi, at least the advantage he had of Saul made them equall, did it not? By no [Page 152] meanes. Saul was the Lords Annointed still, and Davids Master too; and if he casts his eye upon David, off goes the ha [...]t: David stoopt with his face to the earth, and bow­ed himselfe: there was his gesture. What was Davids voice▪ what titles gave he to him that hunted him like Partridge? one would thinke they should be such as choller & rage had laid upmost: But you shall heare David was better taught; my Lord, the King, the Lords Annointed, my Father. What is the matter of Davids words? Wherefore doeth my Lord heare mens words, (saying) David see­keth thy hurt: behold my Father, see yea see the skirt of thy robe in my hand, I might have had thy head as easily. But I would thou could­est see, how my heart hath smit me for cut­ting off the lap of the coat of the Lords an­nointed. Heare yet further my Lord Saul: I am much displeased with thy chamberlaine Abner, whom thou hast made keeper of thy head; and were I judge in Israel, he might perhaps loose his owne head, he is worthy to die; but at the least he should out of his office, he is too sleepy for that charge. Why so? he hath not kept his master the Lords a­nointed. How doth that appeare? Abner may see here, and my Lord Saul may hear­ken, though Abner be a valiant man, and who [Page 153] like him in Israell, yet is he not fit to be the keeper of the head of the Lords anointed; that must have a surer watch then so: I tell thee Abner, thy masters head was in great danger this night, and thou layest by him sleeping; for novv see where the Kings spear is, and the cruse of water, are they not in my hands? they were this night at thy Masters bolster; and was not thy Masters head up­on it? Certainly Abner, and let my Lord Saul heare, had but a Philistim come in, or but halfe a Iesuited Israelite, thy Master, though the Lords anointed had beene smit­ten to the earth at once, there had not nee­ded a second blow; and his head had gon with the pot and speare. But a David came into your campe this night, a poore perse­cuted flea indeed, one of truths children, and God forbid that he should stretch forth the hand against the Lords anointed, or suffer it to be done. Why he was no more able to hurt, then a dead dog could bite; and there­fore art thou O Lord my King, and thou al­so Abner alive at this time, and your eyes may behold both the speare and pott, that was so nigh thy Masters Pillovv; and my Ma­ster Saul may heare too; and now I hope both my Lord and Abner from this very day will be able to discerne truth and innocen­cy, [Page 154] from wickednesse which ever proceedeth from the wicked man, and be able to point at it too with the finger, (saying) there it is; & behold Child, Saul doth it, he knowes the voice of David, and it melts him into teares, and see what he saith, thou art more righteous then I, thou hast rewarded me good, when I re­warded thee evill: and now my Child, rhou hast seene truths guize, and hir childrens carriage, how meeke! how harmlesse! Thou maist likewise discerne the Beasts mark, and from whence wickednesse doth proceed, I know no motive in the world, except the se­cret working of Gods Spirit, more prevalent to cause thee to come away, unlesse thou hast not a Sauls discerning.

But because I know thou art blind folded and hast no light, but what comes in by chaunes and crevises, I will contract what hath been sayd concerning these two Mo­thers into an Embleme one or two, which thou maist perceiue by the least glimme­ring. Then I will turne thee to two places of Scriptures, from which thou shalt make thine owne collection. The first Emblem shall bee of the holy Mother, and a Mother shall be it; An Hecuba in travell with a fire brand, and forth it comes rushing into the Bush of the Church. Or a Iezabell plotting [Page 155] the death of poore Naboth, because he will not part with the Vinyard, the inheritance of his Fathers. She must not keep it; for all her painting, downe she must be cast like a mil­stone. The Doggs did eate the flesh of Iezabel. Take the Embleme of hir eldest sonnes, and sonnes shall be it; Samsons three hundred foxes, running about the field with fire­brands at their tailes: see what hurt they doe; the shock [...] are burnt. Or for variety sake, look upon the Gadarens heard of swine, but not running into the lake, though an e­vill spirit be in them; The day of recompence for Sions controversie is not yet; yet the enemy is not brought to the valley of Iehosophat, to bee iudged there: we must looke on them run­ning into the vineyard, that must be more w [...]st: we leave them rooting there. But here is the cōfort; Is it wast, is Sharon a wildernes: now I will up saith the Lord, I will give to Isra­el the opening of the month in the midst of them, and they shall know that I am the Lord. Ezech. 29. 21. Take the Embleme of she true. Mo­ther, and that is made to our hands, you heard hir begging of the Childs life. Take the Embleme of hir Children; David cursed and pelted at by Shimes, and praying the while. Steven stoning, and even then say­ing, Lord lay not this ot their charge. We have [Page 156] done with the Emblemes, wee turne to the Scriptures; the first is 1 Kings. 19. 11. There came a great strong wind, but the Lord was not in the wind, nor in the earth-quake, nor in the fire: There came a still and soft voice, there the Lord was. Make thy collection now: here are two, both would be Mothers, both would speake in the evidence of the same spirits which of these comes like a wind renting as it goes; like an earth-quake, opening graves as it goes; like a fire, scorching as it goes: or in a still and soft voice, instructing, per­swading, blessing, praying as it goes? with whom the soft voice is there the Lord is. An­swer this unto him who understands thy thoughts long before. I have done with that Scripture: we find the other 2 Sam. 7. compared with 1 Chron. 22. 8. where is some­thing will hold us from our purpose a little for the Readers sake. We find David sitting in his house, and in peace, yet not confined to his owne particular interest, and looking no further: one eye is on his house, the o­ther on the Arke; and he sees no correspon­dency: And yet he that hath Davids obser­vation may observe a greater disproportion betwixt his conveniences & the Arks now; then was betwixt Davids and the Arkes then: he sitts in his house of hewed stone, [Page 153] he heares no complaining in the streetes; Gods footstepps drop fatnesse towards him; there are his conveniences. What are the Arkes? The enemy hath raised a mighty storme, and the Arke hath scarce curtaines to keep it off. I know well on the glory there i [...] a defence, but I speak of that covering the outward eye may discerne. Certainly if the consideration of David be this mans pre­cept, the practise of David will be his pat­terne, whose mind was presently on worke, how he might build an house for the Arke too. Yet Nathan must stay his hand, that must not be put to the worke. We came pur­posely hither, to enquire the reason of that, but I desire the Reader would marke one thing by the way. Though it were taken out of the power of Davids hand to build an house for the Arke; yet the Lord, tells him▪ thou didst well in that it was in thy heart 2 Chro. 6. 8. A mans hand may be kept from the Arke; every one cannot visibly worke the securitie of it, nor bring it within Ce­dars. Nay though the Arke shake, every hand is not worthy to hold it up. A man must looke to his warrant specially, when he goes about the busines of the Arke. But marke this; they shall prosper that loue thee▪ We wish you prosperitie in the name of the [Page 158] Lord; O it is a gratious thing even when the hand, can doe nothing. But M [...]roz with the inhabitants were curs [...] bitterly. Iudg, 5. 23. And the men, of S [...]c [...]oth were taught (that i [...] the word) by briers and th [...]r [...] Iudg. 8. 16. That was a sore teaching, but who can help it. They that will not be taught by instruction, must be taught by paine. 2. Esd. 9. 12. It is Apocry­ph [...] thou maist keep it in thy Bible, when it [...]out of thy Creed, and let it teach thee; when thou look'st upon thy house of Ceder, I meane thy many, many conveniences; many positrue, many privatiue, to haue the Arke in thy heart; for this is to remember the Chare [...] of Israel and the horse men thereof, that is the Church: The glory of Israel; that is the Gospell: The Paules in prison; and she Iaseps in affliction for this glorie (for thy sake are we killed all the day long:) now what thou doest for these or any of these, they [...]e so like, thou canst not distinguish them) thou doest it to Christ, and thou shewest mercy to thy owe soule. For these will pray that thy mercy may be returned to thee & thine in the tempestivitie of time. The Lord [...]ew mercy to Onesiphorus in that day. Nor is that all, the Lord shew mercy to the whole house of Onesiphorus. Now to my arrand, which should haue been done before, but [Page 159] that I intend the instruction of two. Wee enquire of this text, why David might not build an house for the Arke? & it answers, because Dauid had shed much blood. It was the bloud of Philistians indeed; yet that was bloud. Solomon must doe it, who was a King of peace, who had shed none. There was a mysterie in this, more cleare now.

That materiall house made with hands, was a typpe of a spirituall made without hands, who hath for her protection, him, who is the God of peace; and is maried (thogh the solemnitie bee not yet,) to him who i [...] the author of peace; and her children are the the children of peace. Therefore, as neither hammer nor axe, nor toole of Iron was heard in that: 1. King. 6. 7. so, nor in this; Righteousnesse and Trueth doe kisse each other. Peace is followed with all men, as far as is possible, so that holines be not left behind, Follow peace and holinesse: Heb. 12. But suppose this peacable body cannot bee at peace and keep holinesse too, yet she must not flie at the throat; holines is rather pluckt out than infused that way. She will not out with the sword with Peter, and cutt off the [...]are, much lesse with his supposed Successor, the head: shee finds no warrant for that, no, not where she finds two swords. [Page 160] The sword must be sheath'd, for all that touch it unwarrantably, must perish by it. Neither axe, nor toole of iron must be heard in it. Now let us consider: The Lord hath his Temple, and living stones are daily laid upon it. Here are two would have a hand in it; and they would be accompted buil­ders, that need not be ashamed. By which of these two hath it beene built? by whose hands is it daily raised? Consider the mat­ter before thou judgest, and looke upon it well by that light, this Scripture yeelds thee. Where is the axe, where is the toole of iron heard? who hath come out against the bo­dy, as the Priests and Elders against the head with swords and staves? where was the mat­tock heard? who prepared a Cellar well fur­nished with Barrells, and all filled up to the brim with deadly wine? by whom is all this bloud shed? not by dropps but by buckets; not by streames but by rivers? of Philistines thou wilt say, (for so thou art taught) it will never be granted; It is the blood of the Saints, which is tunned up, as their tears are bottled. But we take y^t which cannot be de­nied; here is blod: That was blod which was spilt in Paris, Holland, Germanie, Italy,) there she came neere home) all places Christian; nay I may say an heathenish too. A poore Heathen professed he would not come to [Page 161] heaven, if the Spaniards were there, this ho­ly Mothers instruments. A heavy speech if you mark it: The poore wretch felt a full­nesse of paine, he never heard of thy fullnes of joy: pitty the speech, and abhor cruelty; thou shalt never win a Christian that way, much lesse an heathen. Heare out the Iudious words; he lay tortured, so that he di­ed by peece-meale; so many joints, so many deaths: surely said he, the God of these Christians is cruell: thus their cruelty made the name of God to be blasphemed. See Reader, An Heathen by the light of nature, a candle in respect of thy Sunne, could tell who was their God by their worke. There is much use in it; but it must needs teach thee this, that thou canst not resemble God in any thing more, then in shewing mercy: nor canst thou more lively transforme thy selfe into the image of Satan, then in shew­ing thy selfe cruell. A cruell man, he serves a cruell master. Consider againe that mer­cy is an attractive thing; and therefore if [...] ­uer thou hast to do with heathens, let thy compassion drop towards them, it may lead them to the fountaine: let the little stream of thy compassion [...]n towards them, it may (for ought thou knovvest) carry them to the ocean. Is there so much compassion in [Page 162] these men, we will serve their God, he is a mercifull God sure.

Still this blood i [...] before us; we will now determine the question, who shed it? and we find out the murtherer by two witnesses: the first comes double, we find the swords in the slayers hands drunk with the blood of the slaine. Who is that who comes forth with as many swords, as she hath hands? whose mouth is that, which where there were but two sword [...], challengeth them both? there is one witnesse. And the blood doth evidence too, crying against this holy Mother; shed in England, in France, &c. we will goe no further, we wade in it already, and it riseth like the waters: yet will she have a hand in the building this house▪ Iudg Child, what warrant there can be for this; and consider it according to that sincerity wherein thou wouldst be found, when thou [...]t to stand before the great Iudge; at which time Belshazzars knees shall smite each o­ther, and he shall weary the mountaine to fall upon him. I adde one thing, which may tell, my heare hath gone with my pen; It is this; that I am perswaded in my soul, that there may be a candle lighted from these Scriptures, which all the world cannot put out: And though there be a mystery of [Page 163] iniquity; yet hath this blood washed off the seeming beauty of this well-favoured Har­lot; and the fire she hath kindled, hath mar­red the painting of this Iezabell, unto any ones eye, that hath the least glimmering. My conclusion unto this shall be a short rea­soning, and then a gentle perswasion. Thou art drinking of this holy Mothers cup: dost thou know what poison is in it? I reason with thee, as Iot [...]an [...] with the men of Se­chem; wherein if thou understandst, thou shalt perceive, thou hast not dealt kindly, no [...] truly, nor faithfully; with thy parents, with the Church, with thine owne soule.

Hearken to thy Mother, Child, that the Lord may hearken unto thee. Hast thou dealt kindly with thy dead Father, with thy dy­ing Mother: with thy Father, that toiled for thee; with thy Mother, that groand for thee? with thy parents, that thought all too little for the Child; come husband, ye [...] wife, let us take care, that the Child may have his education; he will returne it one day; when we are old, he will be our staffe to leane upon: A staffe indeed, which peir­ceth not the hand, but the heart; an Ae­gyptian staffe of reed. Hast thou dealt kind­ly with thy parents, hast thou?

Harken to me, that the Lord may harken [Page 164] unto thee▪ Hast thou dealt truely with the Church? Thou wast [...] thy blood: she tooke thee in her armes, [...] blessed thee, praying; that he, who came after, would power cleane wa­ters vp [...] thee▪ so [...]sing thee with fire and the Holy Ghost; then she held thee in her armes and [...]ipped or sprinkled thee, which is one, and after the Primitiue Institution: she used no spittle or the like, for she keep­eth the patterne: then shee layd thee to her breasts and suckled thee, so feeding thee with milke, till thou couldst beare strong meate. Now thou risest up as a gaine saying child, against the mother & her, house: hast thou dealt truely, with this Mother hast thou▪

Harken unto me, that the Lord may, har­ken unto thee. Hast thou dealt faithfully with thy owne soule? Thou hast left the fat­nes of the Oliue, the sweetnesse of the Figtree, the wine of the Vine▪ and thou hast▪ put thy trust under the shadow of the Bramble. It is true, of all the trees of the Forrest, non so ready to boast of protection, as is the Bram­ble. It is strange what a shadow it seemes to cast, like that we read off in the 4 of Daniell, the Cedars may come under it, nay must, they will not be safe else: but it is a dreame-Doest thou not know whether the Bramble [Page 165] must goe? Can it stand against the fire? Can it keepe off the he [...] at noone? I [...]na [...] was exceeding glad of his go [...]d; but did it sheilter him, when the [...] one the head of [...] faint­ing time will come, child, and [...]he strongest man this day living shall find it so, a vehe­ment wind; the Sunne at noone, will beate upon thy head, and then it will be too late to seeke for a sheilte [...]: we must thinke of this fainting time, vvhile it is to day. Novv there is a tree, whose l [...]ves [...] heale the nations, un­der which there is a sure shadow: the bramble not so. The olive [...] hath much fatness [...] the bramble not so. The f [...]ggtr [...] much sweetness [...]: the bramble not so. The Vine cheareth mans heart: the bramble not so. It is prepared for the fire, the end is burning; so is the its that trust under hir shadow, as thou shalt heare anon. Hast thou dealt faithfully with thy owne soule▪ Then doe thou re [...]ce [...] the Bramble, and let the Bramble reioyce in th [...]e▪ But if not, then yet let thy soule hearken unto thy Mother, that the Lord may hearken unto thee.

If the Lord hath left thee to the counsail [...] of thy owne heart, which he may doe, as not bound to the creature, a rebellious creature▪ and this is to be acknowledged, let him ac­cept [Page 166] an offering; even the [...]alv [...] of thy lipps, that he who i [...] the tr [...], wold lead th [...] into all truth. See thy face towards heaven, & resigne thy selfe to God, to be guided in the way thi­ther, a [...] David did, who know the way, bet­ter th [...] thou or I; with [...]y whole heare have I sought th [...], O let me not w [...]der from thy com­mandements. But if they be the children of men who have entised thee, and beguiled thy poore soule, which vvill likewise be ac­knowledged; I will not pronounce the Lords curse against them, for I have not Davids spirit▪ but the Lord be mercifull to the blind leaders of the blind, and remem­ber them not after their dealing; for they have driven thee out this day from the abi­ding in the inheritance of the Lord, saying, so sake the rock, even the only rock of thy salvation, and goe serve other gods. I am now at the bottome of thy letter, that shall conclude my Answer. Thou seemedst to perswade thy selfe, thou art another Ioseph sent before, to prouide for thy Mother and hir Children, and were it so, and that now I have heard from thee; let hir who hath the heart of a Mother, &c▪ is acquainted vvith the yearnings of the bovvells, say, vvhether she thinks not; (althogh novvagon is come) that I vvould presently take my staffe, and [Page 167] trudge avvay, yea and not feele the vveary stepps, though my legs be old: this thought vvould still be better then vvine to refresh me, I shall see my Sonne before I die. But alas, the case is different; hovv doth a be­guiled heart deceive thee? your Aegypt hath proved an iron furnace to our Israell, and at the best a staffe of reed, I dare not venture my selfe so; no nor yet thy brother neither; though thou like a good Iudah wilt under­take for thy brother Beniamen: thy Mo­ther will not trust thee to be thy brothers keeper, unlesse thou couldest keep thy selfe better; why should I be robbed of both my Children? Alas Child, I well knovv, your Aegypt is full of inchantments; aske a Mo­ther now, and she will tell thee, whether she will venture a Child as boyes venture pi [...]s; and points, hazard two that they may find one, she will not doe it; a Child is dearer then so. Againe, why should I send my Child over to you for bread? Why our staffe is not yet broken; it is Gods goodnesse, it is not; if it should be, which our unthankful­nesse threatens, what have we to doe with the broken reed of Aegypt, that would de­ceive us: we have yet store of bread in our fathers house, rebellious children though we are; but through our fathers patience we [Page 168] have it, and the children are fat and well li­king upon it; but if we were thrust out of dore, as we have well deserved it; yet we could not eate your Gibeonitish bread, which hath nothing to shew its antiquity, but that it is dry and mouldy; nor could we goe to eat among the swine, Husks, such empty things: we do daily pray, Lord give us ever­more of this bread: But if the Lord be deafe towards us, as he may justly be, he bath cal­led to us, and we have not hearkned; how could we expect that Baall could heare us? I trust we should never seek to Eckron, we know we have a God in Israell, and we hope we shall not goe from the living to the dead. To speak yet more plainly, we have Moyses and the Prophets, and thy are read amongst us even to this day, and it is wonderfull in our eyes, and the Saints see wonders in it; if we do not belieue them, neither should we believe, though some of us were sent unto your dead, or some of your dead were sent unto us. But to cut of all hope of comming over unto you, and yet to confirme this hope of thy returne unto us, I tell thee besides, that Christ hath set a sword to stop the way unto thee, which in some cases must divide be­tweene Mother and Child, brother and sist­er: there is a kind of gulfe betwixt us, yet [Page 169] passable on thy part, that strengtheneth my hope; a se [...] betwixt us, no lesse full of blood; then that other is of water: For is it not plaine unto thee, what havock the whore hath made of the Churches, what threat­nings she hath breathed forth, what rivers of blood she hath shed, how she hath killed, and scourged, & persecuted the Saints & Mar­tyrs of the Lord Iesus; that may come upon hir all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of all the Prophetts, Apostles, and Martyrs, that have beene slaine. O Child what a sea is here! Certainly, he that hath any light will not venture here, & he that hath no [...]e walketh in darknesse, and knowes not where he shall fall, and plunge himselfe. Then there is no comming for us to thee, thou maist to us; & how am I straightened till thou commest▪ as long as thou art there, thou art liable to hir plagues; and how great will they be! Why thou seest plainly, that in hir is found the blood of Prophetts, and of Saints, and of all that are slaine upon the earth; and the [...]p she hath fil­led to others; must bee filled to hir double; how great will hir plagues be? Come forth from hir my Child, my sweet Child come forth, for living there, thou must partake of hir sinns, and then must thou receive of hir plagues▪ [Page 170] and how canst thou stand in that everlasting burning? Thou art now in danger indeed, thou art now in hazard, and hovv am I straightened? the sentence is passed upon the great vvhore, the execution hasteneth, and though it be deferred, it is at the dores; for can the soules under the Altar cry aloud and not be heard? O come forth of hir, vvhy dost thou linger man? wilt thou first know that Aegypt is destroyed? come avvay even before the day breake, come avvay even be­fore the dovv be leavened; and if thou vvilt in the other sense, before the vvhole lump be sovvred; there is no lingring, for Gods sake, & for thy soules sake come avvay, vvhy dost thou linger? my deare Child consider, other sins speak, blood cries; and here is not Ab [...]lls blood alone, he vvas but one, here i [...] the voice of bloods, even all vvhich vvere slaine for the vvord of God, and the testi­mony vvhich they held: vvhat a thunder­ing voice is here! Certainly the vvidovve [...] cry to the unjust judge, that he vvould a­venge hir of hir adversaries, vvas not so loud, and yet see though he lieth still for a while, up saith he I vvill arise, and aveng this trou­blesome bavvling vvidovv; I love my rest vvell, but behold there is no remedy, I see she is resolved to vveary me; I vvill up that I [Page 171] may be quiet; for though I regard neither God nor man, yet have I a great respect un­to my ovvne rest, and I vvill up and right hir. Now Child I have done with thee, my words haue an end; and how loth am I to leave thee, or to cease intreating thee: how doe my bowells yearne? how am I straigh­tened? but the Lord hath heard my contro­versy, and who knoweth whether he may not look on the affliction of his Servant, and bring thee againe; if not I am before him, let him do with me what seemeth good in his eyes. But yet before I leave thee, one thing I begg of thee; and since the Sonne will have the old Mother crouch and bend to him; why see a Mother will not stand upon hir points, she will doe any thing to have hir Son again; I do begg one thing of thee, and I begg it on my knees; it is this, that thou wouldest rouse up thy selfe, for there is a great matter in hand. What is that? Why the great God of heaven and earth is at this instant speaking to thee, and so slow is man of hearing, that it is possible for God to speak once and againe, and yet man may not perceive it: alas, what is mans speaking now? Yet since thou hast notice of it, for thy souls sake rouse vp thy selfe; it is the Lord which brings home the example of the unjust judg [Page 172] unto thee; in his owne vvords rouse up thy selfe, the Lord speaks unto thee; and he that speakes beare the care, that thou maist have an hearing care. Heare what the uniust Iudge saith, & shall not God avenge his owne Elect, which cry day & night unto him, though he hear them long, I tell you he will avenge them speedily, Luk. 18. There remaineth now but a little season, un­till their fellow servants also & their brethren, that should be killed as they were shall be fulfilled: Revel. 6. This the bloudy whore will dispatch as soone as she may, she is about it, & thus she trea­sureth up wrath against the day of wrath, & fil­lith up the measure of hir iudgement, which shall be given to hir double. O come avvay from hir my deare Child, come hastily, linger not; throvv thy dovv upon thy shoulders theris no time to leaven it, and [...]udge avvay, & the Lord vvhich can persvvade Iaphet to dvvell in the Tents of Shem, and if Loth vvill pro­long his time in so imminent a danger, cnast in mercy to him, cause him to come out of Sodome, before the brimestone and the fire shall fall, extend thy mercy unto thy ser­vant seeke him out who is gone astray, and cause him to returne to thee, who art the Shepheard and Bishop of his soule, so shall I ever praise thy name, who hast given me my Sonne againe, in whom I may have [Page 173] comfort here, and through thy mer­cy, joy with him hereafter.