The pilgrims profession. Or a sermon preached at the funerall of Mris Mary Gunter by Mr Thomas Taylor. To which (by his consent) also is added, a short relation of the life and death of the said gentle-woman, as a perpetuall monument of her graces and vertues

THE PILGRIMES PROFESSION. PSAL. 39. 12. I am a stranger with thee, and a soiourner as all my Fathers.

THIS holy Prophet being by great distresse of mind, and disease of bodie brought very low, (as appeareth in the whole Psalme) and so low as he was readie to breake patience, and t •… offend with his tongue▪ Vers. 3. yet after a doubtfu •… combat, betweene Fait •… and Frailtie; his Fait •… stepps aboue flesh, an •… leads him out of himselfe, to waite vpon Go •… with holy silence: an •… Vers. 7. lifteth him vp vnto Go •… in fervent and earnes •… Prayers (which are th •… breath of Faith) bot •… for pardon of sinne, th •… Vers. 8. cause, and for releas •… from the affliction an •… plague, the effect of i •… And because the sence of misery was deepe; he Vers. 10. striues with God, with great, vehement, and earnestnesse of spirit, ingeminating his petitiōs in this 12. verse. Rising vp in his requests by degrees, as one that meaneth to prevaile with God (as another Iacob) and not let him goe till he haue blessed him, and therefore first he desireth the Lord to heare his prayer. But because the prayers of the Saints are often faint and feeble, and without any strong motion; he desires the Lord to hearke •… to his cry; the sence o •… his need vrged stron •… cries, fervency, and importunitie. And furthe •… because euery strong cry is not heard, vnlesse it proceed from a broken and contrite spirit •… He prayeth the LOR •… not to keepe silence 〈…〉 his teares; well he kne •… that prayers of faith, watered with teares o •… godly sorrow, are eloquent perswaders, t •… draw a comfortable answere from God; they cannot suffer him to si •… silent long; who hat •… prepared both a botle to reserue them in, and an hand kercheife to wipe them away from the eyes of his children. Try it after holy David who will, or can; make euery day a spring to sow thy prayers in heaven; and water them sometimes with an April shower of mournful teares for thy sinne, and misery; and thou ha • t prevailed against Gods silence; thou shalt heare a sweet and comfortable answere in due season.

Now the words read are a reason of his earnest request, drawn from the acknowledgement of the frailtie, vanitie, and brevitie of his life, laid downe by a comparison taken from strangers, or Pilgrimes, of which number he professeth himselfe to be; and may well be called, The Pilgrimes profession.

In tying which words with the former, it may be asked, first, what force can there be in this reason, to moue or encline God to mercy, because he was a stranger with him; it might rather imply, that God should the •… ore estrange himselfe from him, and stand further from his helpe.

I answere. 1. The Quis dubitat quod hic psaltes posuit gnimca tecū idem esse quod Liphneca. id est, coram te. Bucer. Hebrew phrase, I am a stranger with thee, signifieth as much as to say, I am a stranger before thee, or in thy sight. And not that he was a stranger in affection, or conversation from God, as the wicked who are said to be strange children, and Psal. 58. 3. strangers from the wombe. For how could David be such a stranger, who set t •• Lord ever before Psal. 16. 8. him, and at his right hand, that he might not sinne against him?

2. As it is a confession and testimony of his owne humilitie & sence of his misery, it is a motiue to mercy; as if he had said, I am a stranger and need helpe, because as a stranger. I lie open to many iniuries and inconveniences: but thou art the God of the abiect; and thy propertie is as to cast downe the proud, so to raise vp such deiected soules as I am, and therefore heare my prayers, cryes, and teares.

3. As it ascribeth vnto the Lord the honour of mercy, it is a motiue to mercy; for holy David puts the LORD in mind of his owne gracious inclination and affection to strangers; for Exod. 22. 21 Lev. 19. 33. Deut. 10. 19 he hath commanded vs to be kinde to strangers; & hath in speciall manner vndertaken the protection of strangers. Psal. 146 9. The Lord keepeth the strangers: and therefore his faith binding God after a sort to his owne law and promise, assureth himselfe of Gods mercy, because he is a stranger.

4. As it is an acknowledgement of his owne impotency, and the misery of his life, it pleadeth strongly for mercy, as if he had said; Thou knowest Lord, that I am a stranger here, and so long as I am so, I cannot but carry a burden of flesh, and a body of sin, and daily thereby deserue thy most heauie displeasure: and therefore I beseech thee, be not so extreame against me, as in iustice thou maiest; but considering my frailtie, mingle thy corrections with mercy. And whereas I discerne also by my bodily weaknesse and infirmity, that I am a stranger here, and of short continuance, I pray thee remoue thy hand, and let not all my life be miserable, but stay thine anger from me, Vers. 13. that I may recover my strength, before I goe hence and be no more. And vpon the same ground, Iob makes the same request, Let him cease and leaue off Iob 10. 21. from me, that I may take a little comfort, before I goe and shall not returne, &c.

Secondly, it may be asked, How can David vse this as a reason for his recovery, which he vsed before, vers. 4. for the hastening of his death; for because his life was short and miserable, therefore he desires he might die in all hast.

To which I answere. That great difference there is betweene David foyled by flesh, and David supported by the spirit; for we haue in him lying vnder the temptation, an instance of our owne strong-harted corruption; which out of a good proposition, can draw most dangerous and wicked conclusions; for, out of the consideration of the shortnesse of his life, he could draw conclusions of murmuring, impatience, and almost of desperation. But now Dauid is another man, and the spirit of grace hath conquered those assaults, and now he can out of the same premisses, draw the cleane contrary conclusions, to support his faith, patience, and dependance vpon God. For such is the wisdome of the Spirit, that he can draw holy, sweet, and comfortable conclusions from those principles and grounds, from which flesh and corruption vseth to sucke sin & poyson; and teacheth the Saints so to doe.

In the Profession it Meaning. selfe, consider for the meaning foure things;

1. What a stranger 1. What is this stranger. is. 2. Who is this stranger. 3. Where he is a stranger. 4. The communitie of this condition; as all my Fathers.

1. A stranger is hee that being absent from his owne Countrey is travelling homewards vnto it. For these two conditions are proper to a stranger. 1. that he is absent from his natiue soyle, absent from his naturall friends, absent from his Fathers house, and absent from his owne home and inheritance; thus was Abraham a stranger in Canaan. 2. That he is travelling home as a Pilgrime to his own countrie; Thus was Iacob a stranger, whose whole life was a travaile in forraine Countries, out of any certaine and setled dwelling, as himselfe professeth, Gen. 47. 9. The whole time of my pilgrimage is an hundreth and thirtie yeares.

2. Who is this stranger? David sayth, I am a stranger, which may seeme strange, if we consider that David was a King, and that in his owne Country, and that the country of Iudea; in comparison of whose inhabitāts all the world besides were strangers, as Math. 27. 7. For David was not now in flight before Saul, as when he playd the foole in the Philistims Countrie before 1 Sam. 21. 13. Achish to saue his life; nor in likelihood, in chase before Absolon, as when being driuen from home, he went vp to the mount of Oliues and wept. Neither vndertooke he any meritorious journey in a Pilgrims weed. For besides that he was King of Ierusalem, and needed not make any tedious Pilgrimage thither, Popish Pilgrims were not borne Peregrinatio ad Imagines milla fuit ante 600. annos a Christo nato. Perk. Probl. some thousands of yeers after his Age. There was now no Sepulcher of our Lord to visit; nor no Image of our Lady, and yet he professeth himselfe a stranger.

3. But where was David a stranger? himselfe sayth, Before thee, that is, wheresoeuer he is before God, there he is a stranger; not in another mans kingdome or country, as of Moabites or Philistims: but in his owne Country, in Canaan he is a stranger; yea, at Bethlem in the Cittie of David; and in Sion the Fort of David he is a stranger. This he expresseth Psal. 119. 19. I am a stranger vpon earth that is, in euery part of the earth, euen in mine owne house, in mine owne bed, in my owne bodie and bosome I am a stranger with thee. Wherein the holy Prophet both acknowledgeth the Lord the proprietary, of whom he held Lev. 25. 23 his Country and Kingdome. For it is as if he had said, I am a stranger in thy Country; my Country is thy Country, and thy Country is my Country; and now I doe but soiourne a while with thee in thy Country, till I returne home and dwell with thee in my Country. As also he infoldeth a motiue, why the Lord should encline his care to his Prayer, and shew him favour, because he is a stranger in the Lords Country; and therefore committing himselfe to the protection and safe-conduct of the Lord of the Country, he doubteth not, but to finde grace in his eyes, and by his meanes a comfortable passage, till he come happily to the end of his way. For who should heare the complaints of a soiourner, but he with whom he soiourneth?

4. But is it otherwise with David now, then with other men? No surely, but he beareth part in the common conditiō of his Fathers. Although he was deare to God, and the King of Gods people; yet he is no better then his Fathers; he is a stranger as all his Fathers were. He meaneth not the fathers 〈1 page duplicate〉〈1 page duplicate〉 of his flesh onely, who were all dead, and gone to their iourneyes end, but the Fathers of his faith also; those holy Patriarches, Abraham, Isaac, Iacob, and their posteritie, which were the holy seed; who in their times accounted themselues Heb. 11. 13. 14. strangers, and declared themselues so to be; both in that they chused to dwell in Tents, and not in houses or Cities; Heb. 11. 9. as the posteritie of Cain did, for they held themselues strangers on earth, and expecting euery day the word of God to call them hither or thither, at his pleasure, they would not cumber thēselues with buildings or purchases; but betooke themselues to poore and portable tents, which were soone pitched vp, & as soone taken downe. As also in that they were contented to wander vp and downe as Pilgrims, restlesly from place to place, insomuch as the iourneyes and travels of Abraham recorded in his Story, amounts to 1794. myles; Iacobs little lesse, whole posteritie was a stranger in Egyp •… foure hundred yeares▪ and from thence were taken into the terrible Wildernes; where they wandred fortie yeares and all the rest of them in the wide wildernesse of this world, and vale of Baca, onely passed through as Pilgrims vnto the heavenly Canaan▪ All which our holy Prophet revolving in his minde, subscribeth the same schedule, tha •… he is a stranger also as al •… they were.

Hence wee learne▪ Doctrine. That all the Saints of God, and true beleeuers are strāgers vpon earth: for so was David, and all his Fathers of his flesh, and of his faith, as himselfe not onely heere in sence of his affliction professeth: but else where stirred vp by the sight and sence of Gods abundant mercie towards him, and in the time of his solemne ioy and festivitie vttereth the same words, 1. Chro 29. 15. All thinges come of thee, and of thine owne 〈 in non-Latin alphabet 〉 . hand we haue given thee; for we are strangers before thee, and soiourners like all our Fathers. 2. Cor. 5. 6. while we are at home in the body, wee are estranged from the Lord. And indeede euery Christian is a Gershom, that is a stranger and in a strange land: in respect, 1. of place, for they are absent from heauenly Canaan, their owne home and countrey: heere is not theit fathers house, nor their brethren and sisters, nor their treasure they are cittizens with Ephe. 2. 19. Saints, and heaven their home, where our Lord Iesus is preparing Mansions for them. Iohn 14 2. as for the worlde it is but a way to their countrey, and as a wildernes through which the Israel of God passe towards their Canaan. They are indeed in the world, but not of it: for they are called out of the world, by 1. Christes seperation. Ioh. 15 19. I haue chosen you out of the world 2. Christes interdiction, 1. Ioh. 2. 15. Loue not the world nor the things of the world. 3 Christes operation, Gal. 6. 14. The world is crucified to mee, Commorandi diuersorium, non h • b • tandi. Cicero de Senect. & I vnto the world. The very light of nature saw and sayd, that nature hath afforded vs in this world onely an Inn, and not a dwelling: and should not grace much more acquaint vs with Gods decree and ordinance, which is that mā should be a while in the worlde, as in a way to passe him vnto his fina •… estate else where, or at most but a travailer in an Inn, which he is readie to leaue the next morrow.

Secondly, in their owne account and confessiō they are strangers, Heb. 11. 13. all these confessed that they were strangers and pilgrimes vpon earth. And in the account of the world also they are strāgers, which vseth them strangely & coursely, as David was a stranger to his brethrē Psal. 69. 8. and whereas, were they of the world, it would knowe them, loue them, and hugg them in her lap: they being strangers, it is an other Egypt to Gods first borne, & knoweth them not but to vexe & oppresse them.

Thirdly, in respect of the short time of their continuance, for as a stranger abides not in a strange place (as the natiues do) but hasteneth through his way, and so with his time cutteth and shortneth his iourney; so the godly haue here no abiding citie, neither is this their resting Heb. 13. 14. place. For this cause the whole militant Church is called a Tabernacle: & Psal. 15. 1. the Saints call the time of their life for the shortnes and discontinuance of it, but a being in this tabernacle, because first, as a 2 Pet. 1. 13. Tabernacle is but a soiournyng place, set vp for a shift, to hide our selues for a small while, as the Souldier hides himselfe in a sconce or tent onely for the time of a siege at the longest: so is it with the Tabernacle of the body, set vp for a small time, not so much for it selfe, as for the Inmate, the Soule which is conteined in it. Secondly, as a tabernacle is a moueable tent, pitched for a day, ouer-night is set vp and perhaps, the next day the stakes are puld vp, and the cordes are slacked, and the covering 〈1 page duplicate〉〈1 page duplicate〉 is folded vp: no otherwise is it with the Tabernacle of the body, which no man knoweth, whether it shal stand vnremoved till the next morrow, no, nor till the next houre.

Thirdly, as a Tabernacle is only a covering but hath no foundation to setle vpon: so Iob speaketh of our bodies, as houses of clay, whose foundation Iob 4. 19. is in the dust: that if God did not fasten the silver cords of them to his appointed time, every blast would overthrow them every moment.

Fourthly, The godly are strangers heere below in respect of their businesse, and employment; a stranger is vnacquainted with the afffaires of the place wher he takes vp his Inne, he medles not with the governement, the offices, the passages of causes in the towne where hee lyeth as a stranger; but intendeth his iourney, and onely careth how hee may passe through: and if he haue any busines there, it is onely to advance his estate at home in his own country. And so it is with the godly; they estrange themselues as much as may be from the world, and the common courses of it: their callings they cast not off, because they are commanded to abide in them with moderate care, to provide for themselues, & theirs. And for earthly things they cannot be without them, while they haue a life to maintaine by them; but yet they meddle no more with them then needs must; and in the midst of their earthly busines are not earthly minded. They are Burgesses of another Col. 3. 10. Corporation, and all their trading and traffique here is to make themselues a rich and sure estate there. They haue a chiefe businesse to doe which they principally intend, namely, to seeke the kingdome of God, and the righteousnesse of it; to repent of their sins, to beleeue in the Sonne of God; and to make their election sure: whereto they giue all diligence, as they are exhorted, 2. Pet. I. 10.

Fiftly, The godly are strangers in respect of their affection; for, as strangers long after home; and where ever their bodies be, their hearts and mindes are not there, but at home where their dear friends and estates are: So is it with the Saints, whose minds and meditations, and conversation are in heaven before hand; for there is their Fathers house, and there is their inheritance; there is Iesus Christ their treasure; and no marveile if their hearts be there where their treasure is. The worldling hath his whole portion in this life, and therefore he bestowes all his heart, his thoughts, his cares, his desires, and endevours vpon the world; he runs after it with a full desire. But it cannot be so with the godly man, who is minded as was good Nehemiah 2. 3. Who although his person was in the King of Persia his Court, and was a neere attendant at the Kings Table, yet his heart was at Ierusalem. And as Daniel, who while he was in the land of his captivitie, yet he opened his windowes euery day towards Ierusalem.

Quest. But are not wicked men strangers here vpon earth, as well as the godly?

Answ. Wicked men and worldlings are indeed strangers here, if we look towards God, they are strangers with him, strangers from the covenant of God; and strangers from the life, and wayes of God. Or if we cōsider the time of their continuance here, they haue no more continuance here then others; they haue no Leases of their liues; nor no surer hold of their estates then others haue. The rich Glutton heard; thou foole this night shall they take away thy soule, and all. Or if we consider the place in which they liue, they are strangers; for the East-wind takes Iob 27. 21. away and hurles them out of their place, as easily as any other. And the mightie die suddenly, Iob 34. 20. and are taken away without hand. And their houses & possessions which knew them once, shall know them no more, but take in other strangers for a terme of daies, as they tooke in them.

But wicked men are not strangers as the godly are, in foure respects.

1. In their owne account, or conceit; for, though their estate be as vnstable as any others; yet haue they a strong conceit of continuance, and of taking their rest for many yeares. They are described to be such as put off the evill day; and make leagues with death; and are hardly brought to confesse themselues to be Pilgrimes, and strangers.

2. In the worlds account they be not strangers, but neighbours, & Towne-dwellers. The world knows them, and loueth them as her owne: yea, luileth them in her lap as her children, shee graceth them, enricheth them, and advanceth them as men of best deserts. In a word, shee thinketh nothing shee hath too good for such fast friends, and diligent servants.

3. In their owne affection they be no strangers; for how can they considering they haue no other portion but here? Psal. 17. 14. How can they but mind earthly Phil. 3. 19. things, to whom God hath shewed no better? How can they but giue away their affections, and bury their hearts in earth, and drown themselues in the delights of it, that haue no other God, no other heaven? What man will be willing to giue over a broken title, till he be assured, and seated in a better? which because they are not; like prophane Esaus, they hunger after potage, let the blessing goe where it will.

4. In their course and conversation they doe not declare themselues to be strangers. All their studie, their paines, their sweat and endevour, is to get a sure and contented estate in earth: they treasure all in earth; If they can encrease their Corne, their Wine, their Oyle, their Coyne, their Commodities, they rest as in a good portion; seldom or never seeking in earnest that good part which should never be taken from them, nor they from it, if once they could attaine it. Thus much of the Doctrine, and this question. The Vse followeth.

First, In that the godly man is a stranger and Pilgrim here, we learne sundry duties. As first, to Christian sobrietie in 1. affecting. practise Christian sobrietie, in the affecting, enioying, and vsing the things of this life. For 1. a stranger in his way affects not, desires not, lookes not for great things for himselfe in the Cittie he travelleth through; he lightly regardeth the honors, offices, revenues, and priviledges of it, his chiefe desires & affections are else where; all the privilege he expecteth there is how to passe quietly & safely through; Even so ought the Christian Pilgrim by the weaned carriage of himselfe towards things below, declare plainly (as the Patriarches did) that he Hgb. 11. 14. seeketh a Country.

Seekest thou great things Ier. 45. 5. for thy selfe (sayth the Lord to Barak) seeke them not. And why must he not? because he was but 〈1 page duplicate〉〈1 page duplicate〉 a stranger in that Land, now presently to be giuen over into the hands of strangers.

Secondly, A stranger enioyes the things of a 2. enioying. strange place as a stranger; he vseth other mens goods for a night, but he setteth not his heart on them, nor taketh much delight in them, because he knoweth he must leaue them next morning, & may take none away with him; Even so a Christian stranger taketh but little delight in his iourney, because he thinketh not himselfe at home, neither doth he enioy things here as his portion, nor as his owne, because he is to be countable for them; and because he well knoweth, that too much delight in fleshly and worldly pleasures giueth life to corruption, and weakneth grace in him; he attendeth that wholsome Apostolicall exhortation, 1. Pet. 2. 11. Dearely beloved, as strangers and Pilgrims absteyne from fleshly lusts, which fight against the soule.

Thirdly, a stranger vseth the necessary comforts 3. Vsing the world. he meeteth with in his way as a stranger; he vseth them rather for necessitie then for satietie, onely for present occasion, and that with moderation and sobrietie; Even so a Christian Pilgrim must learne to vse the world as not vsing 1 Cor. 7. 31. it: and in the midst of his wealth and abundance, in the fruition of his greatest delights and pleasures, to take his mind off them, and to lift vp his thoughts to heaven, the place of his abode. Which dutie the Apostle strongly enforceth, Phil. 3. 20. Carnall men mind earthly things, and forgetting both heaven, and the God of heaven, make their belly their God, that is, drowne themselues in the pond and puddle of sensualitie. But farre be it from vs who professe the teaching of grace so to do, Our conuersation is in heauen, from whence wee looke for a Saviour; they haue their portion in this life, but our portion Psal. 17. 14. is in another, and contrary courses beseeme men of contrary Countries.

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Secondly, In that we are strangers here, wee learne another Dutie, which is the exercise of Christian patience and contentment in all estates, be it sicknes, povertie, reproches, abuses or wrongs in any kinde, a stranger is contented to endure the wrong that meet him in his way; he digesteth, and putteth vp all patiently; he complaineth not, & much lesse seeketh revenge: for he knowes he shall haue little rest or redresse till he come home: Even so the Christian Pilgrim must learne patiently to endure the afflictions, and course and crosse vsages of this strange Country. 2. Cor. 4. last vers. the blessed Apostle was contented to endure all indignities and wrongs; because he was of another country, the high priviledges & excellencies whereof, eie hath never seene, nor eare hath ever heard, nor ever entred into the heart of man. When the Disciples Ioh. 14. 4. of our SAVIOVR tooke it heavily that Christ sayd hee must leaue them: for now what could they expect but to be exposed and layd open to all the worlds malignitie, destitute of their Lords presence and protection? he comforteth them by this same argument; that this is not their place of rest, but he goeth to prepare a place for them. Moses chused to suffer afflictions Heb. 11. 26. with Gods people, because he was a stranger here, and looked for a recompence of reward hereafter. A cloud of Martyres as witnesses seale this truth, who were slaine, hewen a sunder, wandred vp and downe in sheepes skins, in goats skins, being destitute, afflicted, and tormented; and would not be delivered Ver. 35. (namely vpon vnequall conditions) because they saw that God had prepared better things for them.

A stranger turnes not against euery Dog that barketh at him; let Doeg accuse, & Shemei revile, let Currs barke, there is no hope to still them; the best way is to contemne them, and attend and ride on thy way. A stranger shrinkes not for euery shower of raine, nor is dishartned Nub •• ula est transibit. with the roughnes, and foulenes of the way; but he will through thicke and thin, through drops and drought, and all because he is going home. Neither must thou that art a Christian Pilgrim, shrinke for the stormes of the world, nor the asperousnes of the way, which is all strewed with crosses; but harten thy selfe as the Passenger who vsually sayth, it is never an ill day that hath a good night; and though many bitter pils of harsh and strange vsages must be swallowed by these strangers, yet the consideration of home is as sugar in their pockets to sweetē them all.

A stranger measures not his owne worth, nor thinketh worse of himselfe for things befalling him in the way; but esteemeth and valueth himselfe, according to his estate at home: So must the Christian stranger, liue by faith, looke vpon things not seene. Let the world vnder-value thee, content thy selfe, that thou hast credit, and reputation at home where thou art knowne, and thy worth is knowne, which by no disparagement in the way can be obscured, or diminished.

Thirdly, a third dutie hence that wee are strangers heere, is to learne to estrange our selues from the world, and courses of worldly men. A stranger when ever he trauailes, reteineth the maners, fashions, and customes of his owne country; a Christian stranger although he be in the world, yet hee is not of the world, he is of another corporation, and therfore though he walke in the flesh, yet he 2 Cor. 10. 3 〈 in non-Latin alphabet 〉 . must not warre according to the flesh. He carrieth this body of flesh about him as others doe, but hee must fight against flesh and the lusts of it, contrary to the Patrons, & defenders of the corruptions that are in the worlde through lust. The worlde may and must enioy our presence for a time, but must at no time gaine our conformitie to it. Rom. 12. 2. Fashion not your selues according to this world, that is, the customes and guizes of it; because it lieth in wickednesse, and the Christian is cast into another forme of doctrine and conuersation. Art thou now sollicited to follow the lusts and fashion of this worlde? thinke with thy selfe, that thou art a stranger here, and of another Countrey; thou livest vnder other lawes; thou mayst not cast in thy lot with the wicked of the world; nor giue voyce or suffrage in their meetings; but be as Lot, who though he were in Sodom, was not of Sodom; but was perpetually vexed with the vncleane conversation of those wicked men. Art thou provoked to sweare, to drinke excessiuely, to lie for advantage, to breake the Sabboth for gaine, to vncleannes, or any other foule lust? Now say to thy selfe; I am of the kingdome of light; but this is a worke of darkenes; this is an vnlawfull act in my Country, and why should I practise it here? seeing my Lord and King must needs know it: if I commit treason here against my King and Country; my King hath informers inough, and I shall loose my whole estate there, and be banished out of my Country for ever. Shall I (sayth Ioseph) commit this sinne against my God, against my Maister? Seeing my Maister hath kept nothing from me but sin; I will not do this thing, I will not sin, and commit this high wickednesse.

Fourthly. A fourth dutie is that, seeing we are strangers here, to learne to affect our owne country, and highly to esteeme it. Euery man by nature loueth his natiue Country best; neyther thinketh himselfe so well in any forrein land; and strangers, especially having parents, kinred, and great revenues in their natiue soyle; and being hardly entreated where they soiourne; would be glad to returne home, & enioy the sight of those whom they haue long longed to see: Euen so the Christian Pilgrim. Never did Israel more affect and extoll their owne Country in their banishment from it, and captivitie in Babylon, then the Christian stranger doth affectedly desire, and preferre his heavenly Coūtry aboue this strange land, the Countrie of his captivitie; For, he discerneth that this is not his country, first, That is a mans Country where he was borne and brought vp, but whence taketh a Christian his spirituall birth, or where is hee brought vp but in the Church and kingdome of Christ? Earth giueth him a birth and being as he is man, but as a Christian he is borne of God. Secondly, againe, that is a mans Country where his parents, his ancestors, and deare kindred dwell, and inhabit. Now where dwelleth the Christian mans Father, but in heaven? Where is his elder brother, but there? Where are all his brethren and sisters, sonnes & daughters of the same parents but there? and therefore heaven is his Country. Thirdly, Further, that is a mans Country where his principall estate, and goods are, where his patrimony & inheritance lyeth; and where is the chiefe portion, the treasure, the immortall inheritance of the Christian, but in heaven? And where els is his Countrie? Now then, a Christian considering on the one hand, that he is in a strange Country, and how hardly he hath bin intreated in it, and so likely to be still; and on the other hand, that he hath an home, and a father there that loueth him dearely; and that his elder brother Iesus Christ, and all his spirituall kindred, the Saints of God are there; And besides that, he hath a rich portion and a large patrimony, even an immortall inheritance in heaven; how can he chuse but to be reared in his affections, yea, ravished to be there? desiring nothing in the world more then to be dissolved hence, and to be with Christ, which is best Phil. 1. 23. of all. A traveller hath his mind, and thoughts still vpon home, & sayth with himselfe, home is homely. And the Marriner, or Sea-faring man in a storme, or rough Sea, hath his desires on the Shore, and his mind is not where his body is. So is it with the Christian Passenger, his mind is not where his body is; and if he cannot get home in the body as soone as he desireth, yet in his spirit, he will mind heaven, and heavenly thngs; he will get as neere home as he can; if he cannot get into the heart of the citie, he will be sure to get into the suburbes the Church of God. If he cannot get suddenly into that Ierusalem which Rev. 21. 2. is aboue, he will get into the Ierusalem which is from aboue; and where his person cannot be for the time, his conversation and meditation shall be in heaven; for Math. 6. 21. where his treasure is there will his heart be also.

Vse 2. In that we are strangers with God, wee learne divers things;

1. The soveraigntie and power of God, who is the great owner, and ruler Zach. 4. 14. of the whole earth. Kings themselues, who are the highest earthly Lords, & commanders, are but strangers with God, for the earth is the Psal. 24. 1. Lords, and all that therein is: And no man sitteth in his owne, but are Tenants at will vnder this great Land-Lord. The greatest of men, yea, of Kings, are but as David was, soiourners in his sight. Levit. 25. 23. The Land is his, and wee are but strangers, and soiourners with him.

2. We must hence gather out our owne dutie towards God, in whose Country we soiourne; and our dutie is manifold;

1. To aske leaue of GOD, to passe through his Country; so did Israel of Edom, a wicked Prince & people. Numb. 20. I pray thee that we may passe through thy Country, &c. It is fit to aske leaue where no right is. Besides, that by daily prayer for Gods leaue, and favourable loue in our way, we both ascribe vnto God the honour of soveraigntie and bountie; 〈1 page duplicate〉〈1 page duplicate〉 as also sweeten his mercies which he giueth vs leaue to enioy, all which are sanctified to vs by the 1 Tim. 4. 5. word and by prayer.

2. Bind thy selfe from trespassing in the way and Country through which thou passest; So did Israel vnto Edom, We will not goe through the Num. 20. 17 fields, nor the vineyards: neither will we drinke of the water of the wells; we will goe by the Kings way, and neither turne to the right hand, nor left, till we be past thy borders; So must the Christian bee carefull he transgresse not the lawes of the Country in which he soiournes, to stirre vp against himselfe the wrath & revenge of the Lord in whose Country he soiourneth; but frame himselfe to please him, by whose leaue he travelleth through his Country. How carefull and diligent were Iosephs Gen. 44. brethren to please their vnknowne brother, the Lord of that strange Country? Much more ought we to please our brother Iesus Christ, the Lord of this strange country through which we passe to our owne Canaan.

3. Cast thy care vpon God, and depend vpon him for all needfull supplies; so did holy David here, because he was a stranger in Gods Country, he therfore casteth his burden vpon the Lord, desiring him to heare his prayer, and to harken to his cry, and not to be silent at his teares. A stranger overloadeth not himselfe with cares, & carriages; but carrying a competent viaunce with him, dependeth for all necessaries vpon them where he soiourneth; so a Christian stranger need be in nothing carefull, but in all Phil. 4. 6. things let his requests be shewed vnto God (the King of the Country) in prayer. All distrustfull and excessiue carefulnes is to be avoyded of a Christian, yea, suppose the care be about things lawful, if it be excessiue, it is sinfull, and vnseemly in a Christian Pilgrim. Let thy chiefe care be, to commit thy way vnto Psal. 37. 5. 1 Pet. 5. 7. the Lord, and trust in him, and he shall bring it to passe. Psal. 55. 22. Cast thy care vpon the 〈…〉 and he shall nourish 〈…〉

4. Be much in t … fulnes vnto God 〈…〉 the comfortable blessings thou receivest in thy Pilgrimage: a stranger thankfully accepteth all the favours shewed him in a strange Country: and so did holy David, when God had enabled him to prepare abundantly for the building of the temple, breake out into abundant prayses; Wee thanke thee our God, and 1 Chro. 29. 13. 14. prayse thy glorious Name. But who am I? or what is my people, that we should offer vnto thee? for all is thine, and of thine owne haue we given thee; for, wee are strangers before thee, and soiourners, as all our Fathers were. And surely it well beseemeth the iust to be thankfull, seeing they are strangers in the Lords land, and all the comforts they enioy, are his by right, and possession, & theirs onely by leaue, and thankfull acceptation.

5. Be contented and patient, if this great LORD deny thee any thing thou wouldst haue, whilest thou passest through his Country; so was Israel when Numb. 20. 21. Edom out of a churlish and hurtfull minde, denyed them peaceable passage. But the Lord of this Country knoweth what is sit for vs, and never denieth any thing out of a churlish mind, neither can deny any thing good in it selfe, and good to vs; and if he withhold any hurtfull things, we must be not only patient but thankfull.

Vse 3 In that we are strangers here, and travelling to our Country, as all our Fathers haue done before vs, it appeareth that our wisedome will be to resolue of paynes and travell all the dayes of our life, and not to expect rest till the night of death come, when dying in the Lord wee shall rest from our labours; and because this Mica. 2. 10. is not our rest, we must arise and depart hence. And seeing we can no more avoyd this weary iourney, then any of our Fathers could doe; wee must rather bestow wise and carefull thoughts, in fitting our selues to our iourney, & in behaving our selues through our way, then to expect to auoyd the tediousnes and difficulties of it.

Quest. How may we fit our selues for our iourney home into our owne Country?

Answ. A traveller fitteth himselfe to his iourney two wayes especially;

1. By casting off, and leauing behind him whatsoeuer would burden or hinder him in his way.

2. By providing for himselfe things fit for his iourney.

Of the former sort there be three especiall encumbrances that the Christian Pilgrim must lighten himselfe off. The first of them is sin, which as an intollerable burden presseth vs down, and hangeth fast on; and Heb. 12. 1. therefore the Apostle counselleth to cast it off, if we meane to run the race before vs. Now the way to lightē our selues of this weight, is to exercise euery day the grace of repentance and mortification, and daily to take some sin or other in hand, and at least to slake & abate the power of it, that if we cannot be rid of the sinne in respect of the presence of it, yet we may be rid of the raigne & command of it.

The second, are earthly cares, profits, & pleasures, which are as heavie stones tyed vnto vs, and pressing vs from heaven to earth, making heavie & sad the soule, and vnweldy in her motions. The way for vs to lighten our selues of these encumbrances, is daily and continually to elevate, and rayse our thought homward, and heavenward, & exercise our selues in holy meditations, prayers, and prayses, sundry tymes through the day.

For as he that would keepe a Clocke in true motion, must euery day sundry times winde vp the plummets, which are still drawing downeward, even so must wee doe with our hearts; the cares and pleasures of the world are as plummets of lead, pressing downe the soule incessantly, 〈1 page duplicate〉〈1 page duplicate〉 in her motion towards heaven; and he that would continue his motion must daily wind vp his heart towards God: & by maine strength of grace fetch it vp from earth, that it may be firmly setled on heavenly things, delighting it selfe with the riches of heaven; & with contemplation of those pleasures, that are at the right hand of God for euermore.

The third encumbrance, is the feare of death, which presseth vs all our life; and the Christian must lighten himselfe of this burden by looking beyond it to his owne home; by longing after the liuing God, whom none can see in the body and liue; by considering that the nearer he is to death, he is so much neerer home. And what stranger feareth to goe home; or is sorry when after a long absence, he is entring into his owne Cittie?

Secondly, A wise Christian will furnish and provide himselfe with necessaries, and needfull supplies, to helpe him through his iourney.

There be fiue things especially which a traveller must fit himselfe withall, that his iourney may be lesse tedious, and more prosperous to himselfe.

1. The knowledge of the direct way. Now whereas no man knows the way to the heavenly Country without Gods teaching, every one must goe to God himselfe first, and then to such as God hath appointed to be the directors, and instructors in this way. The former we see in holy David. Psal. 119. 19. I am a stranger vpon earth, therefore hide not thy Commandements from me. He knew well how hardly a blind man could performe a farre and dangerous iourney, and thus it is onely the Commandement that shewes the way to this heavēly Country. Why was David a blind man, or did he not know the ten Commandements? Even David who was not stone blind, but much enlightned, was blind in part, and still earnest, that the LORD would further open his Psal. 119. 18. 34. 35. eyes, to see the way more plainly, & clearely then yet he did: And though he knew the words, and true sence of the ten Commandements, yet he desireth still to be led further into the particular vse, application, direction, and obedience of them; and of all other parts of the Word, which he sayth, is exceeding Vers. 96. large. And for the latter; As a stranger in an vnknowne Country, and way, will ever be asking the way of every one never so simple, who knoweth the way better then himselfe; and will observe the severall markes, and statues, by which he may know, whether he be right, or no: So must every Christian Pilgrim be inquisitiue of his way; for which purpose he must frequent the ministry of the word diligently, which God hath erected to be as a light in a darke place; as the Pillar of the Cloud and fire by night and by day to direct vs through this dry and desert wildernesse; as Ariadnes threed to helpe vs through this troublesome Maze and Labyrinth; and as a voyce behind vs, saying, this is the way, walke in it. An inquisitiue Christian will be still consulting with Gods Ministers about the way of God. And conferring with private Christians, be they never so meane in place or appearance, concerning their great iourney betweene heaven & earth; and will take speciall notice of the markes of their way, as whether it be the narrow way, or the broad way; whether it be strawed with crosses, or pleasant to the flesh; whether it be a cleane way, or a foule, dirtie, and miri • way of lusts; whether it be an old beaten way by the feet of auncient beleevers, the Prophets, the Apostles, and holy men, yea, of Iesus Christ himselfe, or a new broken and devised way, vnknowne vnto them and the Scriptures; whether it be a right way, or a Hos. 14. 9. crooked path of bylanes, & turnings to the right hand, or to the left; whether it be a lightsome, or a darke Pro. 4. 19. way, and the like. Thus inquisitiue and carefull will a Christian Pilgrim be of the best directions he can get; as the poore jaylor will know of Paul his prisoner, what he may doe to be saved; & it is none of the lightest plagues of God, to haue an heart vnwilling to aske about the way of heaven.

A second comfortable helpe in an vnknowne way, is a good guide. The Christian stranger hath need of a guide, & the best guide is God himselfe, yea and more, God is the onely guide. In any other way or iourney, the natiues or inhabitants can guide a stranger from place to place, but here none but God can be our guide. Psal. 25. 9. He will guide in Iudgement, and teach the humble his way.

Quest. But how then may a man get God to be his guide?

Answ. By two speciall meanes;

1. By earnest Prayer. David knowing that none but God could guide him, prayeth Psal. 14 • . 8. Sh • w me the way that I shall goe. And vers 10. Let thy good spirit l • ad me vnto the land of righteousnesse.

2. By constant subiection to Gods word; for God goeth before vs by his word, as he did before Israel in the Pillar of the Cloud & fire; and willing obedience to Gods word maketh God our guide.

Thirdly, A stranger in his way needeth his viance, or provisiō for his expence. The word of God is the Christians viaticum, and supplyeth all his needs, it assords him food in his hunger being the bread of life, and the Mannah that came downe from heaven; it yeeldeth him drinke in his thirst, being water of life, and whosoever thirsteth, is called to these sweet waters of consolation, drawne out of the wells of salvation; it assords him Physicke in his soules sicknes; strength in his weaknes; and never leaveth him that leaneth vpon it, without sufficient meanes to helpe him through his iourney.

Fourthly, A traveller hath need of a weapon to defend himselfe, and to wound or keepe off his enemies. The same word of God is a speciall part of our spirituall armour; it is the sword of the Spirit. And as David said of Goliahs sword, oh there is none to that, giue me that; so there is no sword to this for the repulse of all spirituall enemies, and for the sure defence of him that shall buckle it close vnto him. Besides that, it directs him to obtaine and fasten vnto him all the other peeces of Christian armour, so as in no part he lye open, or naked to danger.

Fiftly, A traveller hath need of good company, which is pro vehi •• lo, as good as a Waggon or Coach, to carry him with more ease through the tediousnes of the way. The same testimonies of God are sweet companions, and helpe to deceiue, and passe over our time comfortably; if we can talke of them in the way, and in the house, and in the field; and if we can whet them vpon our selues, and others; if we make them the man of our counsell, & meditate on them night and day; he is never alone that hath God and Christ conferring, counselling, and directing him in the Scriptures; neither is he alone who when he is most alone, is in Soliloquie with God, this man wanteth neither company nor comfort.

Now how happily shall this man compasse his iourney, and goe singing through the Psal. 119. 54. most tedious wayes of his Pilgrimage that hath thus furnished himselfe with the vnderstanding of his way; with a faithfull and vnerring guide; with sufficient provisiō for his expence; with a serviceable weapon; and with a sweet and chearefull Companion?

Vse 4. In that we are Pilgrims in the way to our Countrey; In this way we must learne to demeane our selues as way-faring men, & imitate the Pilgrim in these particulars.

1. To be stirring early for our iourney, and take the day before vs, that we may dispatch our iourney before we be benighted. It is our Lords counsel to worke while the day lasteth, because the night commeth wherein none can worke. Ioh. 11. 9. And his owne practise propounded for our imitation, Ioh. 9. 4. and imitated by the Saints, whose prayses are in the Scriptures. Holy David served out his time according to the counsell of God, that is, while he lived he was a servant of God, for the good of the age in which he lived. And the Apostle Peter exhorteth, that henceforth 1 Pet. 4. 2. so much time as remaineth in the flesh, we spend according to the will of God. Well did the holy men consider, what an advantage it is to set out in the way of God early, even in the morning of the life; What a sweet comfort it is to be early graced; that wee haue but a short day passed away in a few houres to travell in; that this day stayeth not, but hastneth from vs; that this day is the onely time to walke in; and that this day being shut in, there is no more time to worke or walke in, and therefore did bestir themselues least they should fall short of their intended iourney.

2. As a man in his iourney, will be glad of any good company that will goe but part of his way with him; So must the Christian in his iourney be glad of companie in his way to heaven; and heartily embrace the fellowship and societie of the Saints, which meane to goe through with him. Indeed if a man would chuse to sort himselfe with evill men, he might get more company, but they goe the contrary way; but a wise traveller will rather chuse to goe with one, or two, yea or alone in his right way, then goe a cleane contrary way for companie. Let vs be glad to meet our country men in this through fare, be kinde to them for the same Countrey sake; and as we shall easily know them by their language, habit, and conversation, so let vs heartily affect them, gladly embrace them, and vndevidedly cleaue vnto them.

3. In this way be glad (as a strāger in a strange Country) to send home vpon euery occasion offring it selfe; send home thy prayers, thy daily desires, thy thoughts, thy meditations, thy prayses, thy sacrifices, thy loue tokens. And because some thing is to be done for thee at home now in thine absence, beseech Christ thy best friend, to set forward thy businesse there, and to looke to thine occasions, least all goe to wracke, by preparing a mansion for thee; by making intercession for thee; by sending out his spirit for thy direction and comfort, till thou returnest home vnto him, to render vnto him, eternall prayses and thankes for such great favours, so freely conferred vpon thee.

4. In this way be content if sometimes thou art weary, as one that goeth vp a st • epe hill, if sometimes thou sighest and pantest in thy painfull travell, through a foule way, and stormie weather; Let the tediousnesse of the way make thee desire the wayes end, and to covet to be at home with Christ, which is best of all. But be sure in thy wearinesse thou sit not downe; much lesse looke backe with Lots wife; but presse hard forward Phil. 3. 13. to the marke, as one resolved to goe through and persevere to the end; considering that after an hill commeth a valley; after foule way commeth fayre; and after a storme a faire shine and gleame againe; heavinesse Psal. 30. may endure for a night, but ioy returneth in the morning. If wee haue need of patience for Heb. 10. 3 • a while, it is but to enioy the promises. If th • sufferings 2 Cor. 1. for Christ encrease, so shall also the comforts. And many are the troubles Psal. 34. of the righteous, but the Lord delivereth them out of all. The end which crowneth all thy labour is worth all thy paines and patience.

Vse 5. Seeing all the Saints are strangers here as all our Fathers haue beene; Here are sundry grounds of comfort arising hence to beleevers.

1. Against the disgraces and open iniuries they perpetually sustaine from the hands of evill men, and the small favour they find in the world; for what can they looke for other, being strangers, but strange vsages and entertainements from the world? if they were of the world the world would loue them as her owne. Euery Corporation preferreth into offices her owne free men, and inhabitants; and it were folly for a stranger passing but through, to expect those places, and preferments; he must rather cast to endure wronges, where his worth is vnknowne, and expect no remedy or release at any of their hands; but herein comfort himselfe that he hath credit, and can haue right in his owne countrie, and if he were once at home, he should put vp no such wrongs and indignities.

2. Against the troubles and oppressions of the Saints of God in these heavie times of warres and bloudie persecutions; in which he Captaines of Antichrist chase the godly from their seates, houses, estates, and countries; not suffering the Done of Christ a rest for the sole of her foote. Here is a ground of comfort.

1. That all the surie of the enemies, exiling and banishing the godly, can but make them strangers, and so were they before, wheresoever they dwelt in any place of the earth. It is no great addition of miserie to banish him, that was in banishment before; or to driue a man out of one strange place into another: He that is alreadie a stranger vpon earth in affection, can easily become actually a stranger, if God call him vnto it.

2. When the enemies haue exercised all their rage, they cannot banish them out of GODS Countrey; but they are strangers before God, who is equally present with them in one corner of the earth as well as in another, to protect them, to provide for them, to pittie them▪ and guide them home to their owne Countrey.

3 Although the enemies would be endlesse in their rage against the Saints; and were they to liue ever, they would ever nourish and exercise an immortall wrath against the people of God, yet can they not inflict so much mischiefe on them as they desire; For besides that themselues are mortall, and besides the justice of God breaking quickly to peeces the rods of his wrath, and casting them into the fire; the godly themselues are but strangers here, and of short continuance; so as, suppose their sufferings be sharpe, yet they be but short. The rods of the wicked shall not alwayes lye vpon the lot of the righteous (as they desire they should) seeing the godly are strangers as well in time as in place, and themselues not continuing, their miserie cannot bee continuall.

3. In the many losses of these worldly and corruptible things which take them to their wings, and flie from one maister to another, by meanes of warre, mortalitie, and many casualties a Christian hath comfort, that he being a stranger here, he hath no great estate to loose; some mooveables, such as he carryeth along with him in his iourney he may loose by the way, but his estate and inheritance is safe enough at home. Nay, in that great and small destruction of the whole world by the dreadfull fire of the last day; When the 2 Pet. 3. 10. heavens shall passe away with a noyse, and the elements shall melt with heat, and the earth, with the workes that are therein shall be burnt vp. When all other men shall bee loosers of all their whole estates, onely the godly (because they are strangers here) they shall escape all these things, and be no loosers at all.

If some whole Cittie should be consumed by fire, when the whole multitude of Inhabitants sustaine losse, and beggery, by that Accident, a stranger that is but passing through the Cittie, and hath his estate and dwelling elsewhere, he looseth nothing at all; So the godly shall be glad in that day, that they haue no stocke nor portion with them, who had no other portion but in this life.

4. As his estate is safe, so likewise is the person of the godly Pilgrim; For he not being of the world, he shall not perish with the world. It was happie for Lot Gen. 19. 9. that he was a stranger, and scorned as a stranger by the Sodomites; for when all they were scalded with a shower of fire and Brimstone, the Lord being mercifull vnto him, his person was in safetie. Sever thy selfe from the condition of sinnefull men; estrange thy selfe from their courses; walke as one delivered from this evill world, if not yet in respect of place, yet in respect of new qualities; thou shalt haue Gods protection, and see the salvation of the LORD, when all the wicked Inhabitants of the earth shall call for the hills to cover them, and the mountaines to fall vpon •… hem, to hide them •… rom the wrath of the Lambe; for the great Rev. 6. 16. 17. day of his wrath is come, and who can stand?

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A PROFITABLE MEMORIALL of the Conversion, Life, and Death of Mris MARY GVNTER, set vp as a Monument to be looked vpon, both by Protestants and Papists.

I Could not better spēd some part of the dayes of my mourning for the losse of my deare wife, then in setting downe briefely some Passages of her course and Pilgrimage, that the happie memory of her graces and vertuous life might ever liue with mee, both for incitation, and imitation. And if my desires were strōg to make them more publicke for the directiō of some others, I hope it will rather be charitably ascribed to the working and stirring of my affection towardes her Ashes, then to any vanitie of mind, or ostentatiō in her. Besides, I am sure that if a Protestant had beene seduced from vs (as she was called out of Popery) and had lived, and dyed so zelous in that Religion, as shee did in this, the Adversaries would haue made their advantage of it, and published the same as one of the miracles of their Church. And I see not but it may be as lawfull for me, as it may proue profitable for others, to set downe the knowne Truth concerning her, that as she was in her life, so also she may happily continue now after her death, an happie instrument of Gods glory in earth, as I am assured shee is a vessell before him filled with his glory of heaven.

THIS gracious Her birth. Woman was for birth a gentle woman descended, but of Popish Parents, who dying in her infancie, shee was committed vnto the tuition of an old Lady, honourable Popish education. for her place, but a strong Papist, who nousled, and misled this Orphane in Popery, till shee came about foureteene yeares of age; at which time this Lady dyed. Vpon which occasion, God (having a mercifull purpose towards her Conversion) by his good providence brought her to the service of that Religious and truely honourable Lady, the Countesse of Leicester, who enterteyned her with more then ordinary respect, both because of her yong yeares, as also because shee was allyed to Sir Christopher Blunt, then husband to the Honourable Countesse; at whose request his Lady had taken her into her care.

To this honourable Countesse shee came a most zelous Papist, and resolute, as soone as possibly shee could apprehend a fit opportunitie, to convey her selfe beyond the Seas, and become a Nunne; for shee then thought that that was the surest and likeliest way to get Heaven: which as she had an earnest desire to attaine, so would she take the nearest way which she thought would bring her thither. But she could not so closely carry her secret devotions and intentions, but that by the carefull eye of her Honourable Lady, they were This religious care of the honourable Countesse, as shee did all her life thankefully acknowledge it, so is it very observable both for the high commendation of her honor, and for the imitation of others of her honourable ranke. soone discovered, and not sooner discovered then wisely prevented; for presently her Lady tooke from her all her Popish Bookes, and Beads, Images, and all such trumpery, and set a narrow watch over her, that she might be kept from her Popish Prayers, and not absent her selfe from the daily prayers of the Familie, which were religiously observed: further, requiring her to reade those Prayers that her Honor daily vsed to haue in her private chamber with her women.

Her Ladiship also carefully prevented her from her Popish company and counsell by word or writing, for neither might shee write nor receiue any letter without the view and consent of her Honor.

She also constrained her to be countable for the Sermons which shee … rd in the house, which were constan •• y two every Sabboth day, (for the encrease of the sound knowledge of God, which is the onely Hammer of Popery). And hereby she in short time obtained great abilitie to communicate to others the substance of those Sermons which she heard, the rather because it was constantly observed by all the women in that honourable Familie, to come together after the last Sermon, and make repetition of both.

And this she did as yet for feare, but still with this reservation, that shee would keepe her heart for Popery; and trusted that God would be mercifull vnto her (as Naaman) in this which she did onely through feare & constraint. But God (who in his owne time worketh in his owne meanes) began to worke in her first a staggering in her old way; For, when she saw the holy conversation of that Reverend Preacher, Mr I. W. who was then Chaplin to the Countesse; shee began to perswade her selfe, that surely this mans godlines must needs bring him to Heaven. And then the reverend respect of the man made her begin to giue some better eare to his Doctrine, to examine his proofes, and to reverence his Ministry; whereby in short time, it pleased God that she was wonne to beleeue Her new birth. the Truth, and renounce her former superstition & ignorance. And, as it is the property of a true Convert, being Iohn 1. 45. converted her selfe shee endeuoured the conversion of others and was a great helpe and furtherance to the publique Ministery that way; For this was a thing which that honourable Familie tooke speciall knowledge of; and there were many that had great cause to blesse God for her in that respect.

Now presently Satan (that Dragon Rev. 12. that watcheth to devoure every manchilde which shall be borne vnto God) begins to rage, and reach at her with strong and violent temptations: and first he terrified her Her long and strong temptations. in that she had sinned the sin against the holy Ghost; for she had played the deepe dissembler; and being in heart a Papist, yet joyned with the Protestāts whom she held for Heretickes, and all this against her knowledge & consciēce, and so fiercely and incessantly he followed this temptation, as that she was perswaded it was impossible that ever this sin should, or could be pardoned. And this temptation was pointed and sharpned with that dreadfull and foule suggestion of selfe murder, as if the remedy of the sin against the holy Ghost, were to destroy ones selfe. While she was thus long tossed & tumbled in these warres and billowes of Satanicall suggestions, wherein she was so low cast & deiected (still concealing her griefe) as she almost despayred of recovery; It pleased God to direct that Reverend Preacher (who was her Father in Christ, and whom shee ever after embraced with the most entyre loue of the most naturall Childe) to entreat of this sin; and to shew what it was, & by whom, and in what maner it was committed. To which Doctrine she diligently harkning, and by examination of it, and her selfe, finding that she had not so sinned after illumination, nor with obstinate malice against God or his truth (which when she was most superstitiously devoted, she desired to finde out) it pleased God to quiet her minde for that; and so led her over that temptation.

But Satan that departed from our head, Iesus Christ, onely for a season, was not long away from the molestation of this his member, but returned and brought seaven worse spirits (were it possible) then before, and now his name may be Legion; for now he would confound and oppresse her with multitudes of blasphemous thoughts, and doubts. Now must she beleeue there is no God: That the Scriptures are not his word, but a Pollicie: or if it were his word, who must interpret it, or how could she a silly woman get the vnderstanding of such deepe, mysteries as are contained in the same. Besides, as she was of mind that she was gotten out of one errour, so she knew nothing but that she was misled into another; for, how could she be sure that this was the truth which she now professed, seeing there are as many or more learned men of the one opinion as of the other, & all of them maintaine their opinions by the Scriptures. Thus was she vexe •… and exercised wit •… Armies of roavin •… and vnsetled conceits for fiue or six •… yeares together, til •… God (whō she ofte •… sollicited for direction and assistance in the Cōbat) brought her to this resolution, that she would hold these conclusions, whatsoever disputes Satan might weary her withall. That there was not onely a God in himselfe, but a God that was her God: and whatsoever opinions there were in the world, that there was but one Truth, and that was to be learned out of the Scriptures; and though there were much in the Bible which she did not vnderstand, yet she was perswaded, that if she would diligently reade and search the Scriptures, with earnest Prayer to God for a good vnderstāding in them, she should attain thence a measure of knowledge, sufficient to bring her to heaven; and holding strongly these groundes, she found the temptations wast away by degrees, and her selfe daily more strongly setled vpon the foundation.

Neither was she onely by the grace of God a Conquerour in these temptations, but I may say with the Apostle, in a maner more then a Conquerour by them; for, God (who bringeth light out of darknes) made these temptations a sweet seasoning of her whole life. By occasion of which, she tyed her selfe to a strict course of godlinesse, and a constant practise of Christian Duties, which she religiously observed, even till her dying day.

For first, that she Her religious life. might bee stablished in the Truth, and confirmed against those former waverings & weaknesses, she vowed that God assisting her, she would every yeare read over the whole Bible in Extraordinary diligence in the Scriptures. an ordinary course, which course she constantly observed for the space of fifteene yeares together, beginning her taske vpon her birth day, and reading every day so many Chapters as to bring it about iust with the yeare. By which exercise she gayned a great encrease of knowledge, and no lesse strengthening of her faith; for she did not read carelesly or negligētly, but alwaies kept a note of what places she did not vnderstand, and would still be enquiring the meaning of them, as she met either with Ministers, or such as she thought were able to enforme her in the same. And her custome was ever before she opened her Bible, to send vp a short prayer vnto God, for the opēing of her blind eyes, to the vnderstanding of those sacred mysteries, that so they might be as a Lanterne to guide her feet in the waies of holines, vntill she had attained her desired happinesse.

And not herewith contented; as a good Mary she pondered the word of God in her heart, for by her great industry in the Scriptures, she had gotten by heart many select Chapters, and speciall Psalmes; and of every Booke of the Scripture one choyse verse: all wch she weekly repeated in an order which she propounded to her selfe; and being asked why she was so laborious in getting and reteyning those Scriptures in memory? Her answer was, that she knew not what dayes of tryall, or persecution might come, wherein she might be deprived of her Bible, and other good books & helpes; but so much of the Scriptures as she could get into her heart, she knew no Tyrants or Enemies could bereaue or rob her of. (God make thee that readest, & me that writeth this, so Christianly provident, as in these dayes of plentie to lay vp somewhat for the daies of straitnes & famine). Secondly, from that Her instāce in her private Prayers. time of her trouble she resolved vpō Daniels practise, wherin she was also constāt, namely, besides the family duties, which were twise a day performed by the Chaplin in that Religious house in wch she lived till within one yeare of her death; And besides the private Prayers that she daily read in her Ladies Bedchamber, she was thrice every day on her knees before God in secret, like a true worshipper whose delight was to be in Gods presence. By meanes of which daily exercise, besides all other comfortable fruits, she attained a singular sweet gift in prayer, whereby she could both strongly wrastle and happily prevaile with God, whose grace suffreth himselfe to be overcome wi • h the prayers of his weake servants.

And because she knew that religious Her frequent fasting. fasting is the whetstone of Prayer, she tyed her selfe to set apart six dayes in every yeare, wherein she was extraordinarily humbled in fasting and prayer, for her owne sins, and the sins of the times. At all which times she was in speciall manner earnest with the Lord, that he would be pleased further to reveale vnto her his whole Truth, needfull for her salvatiō, & keepe her constāt in the obedience therof vnto the end.

And because she knew that the right and worthy Receiving of the Sacraments affordeth a Christian speciall strēgth, & much stabilitie in the course of godlines: as she diligētly apprehended that comfort when she could cōveniently receiue that Sacrament; so for many yeares she had laid a band vpō her selfe, never to receiue it, but the day before to fit, and examine her selfe seriously, deeply humbling her selfe before the Lord in fasting and prayer all the day long.

Thirdly, the trouble The tendernesse of her conscience. of her Conscience, made her ever of a very tender cōscience: fearefull she was of offending God and her owne Conscience; & watched her selfe narrowly; and to keepe her selfe in awe; for the space of 5 yeares before her death, she kept a Catalogue of her daily slips, and set downe euen the naughtie thoughts which she observed in her selfe, that one day in every weeke she might extraordinarily humble her selfe for all the faylings of that weeke, and this with such moderat abstinence as might best fit her weake body to hūble & servent prayer. And all these private religious duties, she performed so secretly, that none but her bosom friend knew of their performāce. As she was thus fearful of sins present, & to come, so her conscience was tender in respect of sins past as may appeare by this memorable instance. Whilest she was a child bred vp in the chāber of that old Lady, she was entised by leud servāts who fed her with figs, and other such toyes, fit to please children withall, to steale money out of the Ladies Cabinet which often stood open in her Chamber, and which they knew she had the fittest opportunitie to doe of all other: whervnto her childishnes giuing way she found it not missed, & so continued it for seaven yeares or ther abouts without any great check of Conscience. But when the light of God came in and made a privy search in the heart; and made her able to take her selfe with the fact; now she was ashamed and confounded in her selfe, and her stirred conscience gaue her no rest, nor could she conceiue any hope of quiet, because she saw, she had done that wch she could no way vndoe. If she looked at the sum of money taken & given away, she conceived that by continuing in that course seven yeares together, she might haue wronged that Lady thirtie or fortie pound. If she thought of restitution, she was no way able. Thus she carried the burden of this sinne a long time, easing it aswell as she could with a resolute purpose, if ever God pleased to make her able, to make restitution to the heires of the deceased Lady. And accordingly so she did. For when that honourable, and bountifull Lady, whom she so long served, gaue her a large portion when she bestowed her in marriage, she forth with made choyse of a Reverend Minister, whom she employed therein (enioyning him secrecie) and because shee would be sure to make full restitution, she delivered him 60. pounds, to tender vnto this Ladies heire, as from a conceiled servant of the Ladies, who had vniustly taken it away from her. And when the Gentleman returned ten pounds of it backe againe, such was the tendernesse of her Conscience, that she would receiue non of it to her owne vse; but gaue it away to poore and pious persons and vses. And this childish errour God turned to her good; for in all the 22. yeares of her service vnto that honourable Lady, she never durst make vse of any thing that was vnder her charge, were it small or great but set it downe in writing, and once euery yeare did make it good, either in the kinde, or in some other thing which she bought for her Ladiships vse.

Fourthly. The Her charitable disposition. sence of her owne weaknesses & wants made her of a pittifull, and charitable disposition towards the wants, and miseries of others. She had ever a large heart to the poore, especially the godly poore; she never did see or heare of any that were in want, but her heart did mourne if she had not to relieue them, neither was her hand shut, for she did yearely lay aside a portion of money to the vttermost of her ability (if not beyond) for their releefe. Thus she lived holily, happily, and desiredly. Neyther could so gracious a life be shut vp but by an answerable, that is, an happie death and dissolution, whereof I will adde but a few words, and so leaue her to her happines till we meete happily againe.

True it is that the Her lingring sicknes. life of a Christian should be a continuall meditation of death, as it is a continuall motion to death: and such was the latter part especially of the life of this Christian woman, who was of weake & sickly constitutiō many yeares before her death, which made her so much the more prepared for her last combate & sicknes, which lasted tenne weeks; in all which time she certeynly apprehended & expected her dissolution, it being the principall, & almost only subiect of her discourse, six moneths before it came. But thirtie dayes before her departure, she finding her paynes encreasing, & growing very sharpe and tedious, she spent an houres talke with me concerning her desire for the things of this life; and having sayd what she purposed, she thus cōcluded her speech. Now sweet Heart, no more words betweene you and me of any worldly thing, onely let me earnestly request, & charge you, that as you see my weaknesse encrease, you will not fayle to assist me, & call on me to follow the Lord wi • h prayer and patience; For, now I know, that Satan will shew all his malice, because his time is but short against me, & he will easily espy my weaknes, and make his advantage of it, and therefore now especially helpe me with your counsell, comfort and prayers.

In all the time of her sicknes, our gracious God who as a fast friend standeth closest to his servāts when they haue most need of him, shewed his gracious presence with her, as in all other comfortable supplies answerable to that depth of distresse, so especially in hearing and answering her prayers, and desires of her heart.

There were foure Foure requests espe • ially shee made to God in her sicknesse, and heard • n them all. requests which we observed she especially preferred vnto God in her sicknes, and in none of them was denyed.

The first, that she might be armed wth strength against Satans assaults, which she expected would be fierce & frequent; from whō she was mercifully freed; for onely three dayes before her death, she began to be deiected in the sence of her owne dulnes, and thereby began to call in question Gods loue towards her, & the truth of Gods grace in her; for said she, were I the Lords, why shuld not I lift vp my head now, seing the time of my dissolution draweth on so nere? But these cōplaints cōtinued not aboue six houres, but she had much chearfulnes and comfort againe, which she expressed, both in earnest and excellent prayers, (wherin her gift was more then ordinary for her sex) as also in many chearful thanks and prayses to God for his great mercy, for that he had now so chayned Satan at this time of her great weaknes, that having bin formerly molested, and daily vexed with his assaults, for the space of aboue six yeares together, now he would not suffer him to rest on her with his malice aboue six houres

Her second request was, that the Lord would strengthen her with patience to endure all her paines to the end; & herein she was as graciously heard as in the former, for although she was full of paynes, & assaulted wth many strong fits, in which no part was exempt from deadly paines, & every of these fits of many houres continuance, yet was she never heard to vtter any word of impatience in her selfe, or discontent to any that were about her, and much lesse to charge God foolishly, in whose hands she was as the clay in the hand of the Potter.

Her third request to God was, that she might in all her sorrowes be still supported with some sence of his loue; and with the assurance of the pardon of all her sins. And that God was comfortably found of her in this request, was very apparant in her ioyfull expectation of death; the time whereof she truely fortold fiue daies before it cames and as this time approched her joy encreased; so as she was able • o comfort her mournfull husband & friends saying; Mourne not for me, but for your selues, for I shall very shortly be more happy then the wishes of your hearts can make me, and therfore cease your mourning, and help me thither by your Prayers as fast as you can.

Her fourth request was, that she might haue her memory continued vnto the last, that so by no idle, or light speech, she might dishonor God, or bring scandall on her profession; for she sayd, If I through payne, or want of sleepe (wch she much wanted) should haue any foolish, or idle talke, I know what the speech of the world vseth to be; This is the end of all your precise folke, they die madde, or not themselues, &c.

And as she prayed, God gaue her her memory to the last gaspe, that she dyed praying; for a little Her happie Departure. before her Departure, she called vs that were about her and hasted to Prayer, for now (said she) I shall be gone presētly: (which words wee then beleeued not) but Prayer being ended, she sayd with more strength then she had spoken any thing foure houres before; Amen, Amen. Into thy hands O Lord I commend my spirit. Lord Iesus haue mercy on me, & receiue my soule. And thus with her last breath and words, her soule was carried into Abrahams bosome in the Heavens, to wch her eyes and hands were lifted. This was the life & death of this sweet Saint, as it was observed, and now faithfully witnessed by her mournfull husband, who wisheth both his life and latter end like vnto hers.

FINIS.