Two treatises: the pearle of the Gospell, and the pilgrims profession to which is added a glasse for gentlewomen to dresse themselues by. By Thomas Taylor preacher of Gods Word to the towne of Reding. Taylor, Thomas, 1576-1632. 1625 Approx. 228 KB of XML-encoded text transcribed from 236 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A13560 STC 23855 ESTC S105335 99841064 99841064 5622

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 Early English books online. (EEBO-TCP ; phase 2, no. A13560) Transcribed from: (Early English Books Online ; image set 5622) Images scanned from microfilm: (Early English books, 1475-1640 ; 941:08) Two treatises: the pearle of the Gospell, and the pilgrims profession to which is added a glasse for gentlewomen to dresse themselues by. By Thomas Taylor preacher of Gods Word to the towne of Reding. Taylor, Thomas, 1576-1632. Taylor, Thomas, 1576-1632. Pilgrims profession. aut Gunter, H. [16], 172 [i.e. 188], [8], 191, [3], 52 p. Printed by I. H[aviland] for Iohn Bartlet at the gilt Cup in Cheape-side, London : 1625. Printer's name from STC. "The pearle of the Gospell," "The pilgrims profession" and "A glasse for gentlewomen" have separately dated title pages, all dated 1625 except that for "A glass," which is dated 1624; each has separate pagination and register. "The pilgrims profession, or a sermon preached at the funerall of Mis Mary Gunter" is edited by H. Gunter, who also wrote her appended life. Numerous mispaginations in first sequence; page 188 misnumbered 172. Reproduction of the original in the Folger Shakespeare Library.

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 eng Pearl of great price (Parable) -- Early works to 1800. Christian life -- Early works to 1800. Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-10 Assigned for keying and markup 2011-10 Keyed and coded from ProQuest page images 2011-11 Sampled and proofread 2011-11 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

Two Treatiſes: THE PEARLE OF the GOSPELL, AND THE PILGRIMS PROFESSION: To which is added A Glaſſe for Gentlewomen to dreſſe themſelues by.

By Thomas Taylor Preacher of Gods Word to the Towne of Reding.

a woman in front of a looking glass or mirror

LONDON, Printed by I. H. for Iohn Bartlet at the gilt Cup in Cheape-ſide. 1625.

THE PEARLE of the Goſpell, OR Jewell Euangelicall: 1. Diligently ſought 2. Ioyfully found 3. Dearly bought by the wiſe Merchant.

Infolded in Chriſts Parable, AND Vnfolded by the Application OF THOMAS TAYLOR, Preacher of Gods Word to the Towne of REDING.

LONDON, Printed by I. H. for Iohn Bartlet at the gilt Cup in Cheape-ſide. 1625.

TO THE RIGHT WORSHIPFƲLL, Mris. Elizabeth Backus, Wife to Mr. Samuel Backus Eſquire, and Iuſtice of Peace: And to her three vertuous and religious daughters, Mris. Mary Standen, wife to Mr. Standen Eſquire, and Iuſtice of the Peace; Mris. Flower Backus wife of Mr. Iohn Backus Eſquire and Mris. Elizabeth Bellingham, wife to Mr. Richard Bellingham Eſquire; Grace and Peace from the Fountains. Right Worſhipfull,

PEarles are ſmall in quantitie, but great in their hidden qualitie, and ſmaller often in the weight than in their worth: ſuch an one is this which I haue preſented vnto you as a token of my due reſpect and vnfained loue to your ſelfe, and the Church in your familie. Pearles from earth fit not common perſons; but this from heauen belongeth to all who meane to partake in the common ſaluation. As this Pearle is yours in the common right of Saints, ſo this offer of its is yours by a ſecond and more peculiar right, as who firſt helped it out of the darke into this light. Your earnest and often deſires of ſome of the written notes of this Treatiſe, drew from me a promiſe, the thought of the paiment whereof, was my firſt thought of this publication. And now this Pearle being yours, weare it as your chiefe ornament, the price of which raiſeth your owne price and reckoning in the eyes of God and good men,Pro. 30.10. aboue the Carbuncles and Rubies. Other ornaments ſeuered from this, are but beautifull vanities. The largeſt reuenues, the richeſt eſtates, the moſt ample treaſures, the coſtlieſt cabinets, filled with pearles and precious ſtones, ſets the perſon wanting this pearle, in no higher reckoning than common flints, or other contemptible ſtones,Iſa. 40.15. with him to whom the Nations are but as the drop of a bucket, or as the duſt of a balance. So of all naturall endowments, wee may compare them (as Salomon doth beautie) to a ring of Gold, which outwardly commendeth the wearer; But the iewell of this ring is this pearle of the Goſpell, or the life of the Goſpell, in the life of the Goſpeller. Let this Iewell be loſt once, or miſſing, the ring may be gilded, and gliſtering without, but the touchſtone and triall will finde that it was neuer gold.3 Ioh. 4. And becauſe I know that you haue no greater ioy than to ſee your children walke in the truth, I am aſſured, you will gladly afford them an equall ſhare with you in this ſo precious a commoditie, and therefore haue I taken them into this dedication.Pſal. 127.5.Bleſſed are you that haue your quiuer full of ſuch louely arrowes. Of the vertuous woman is ſaid, Her children praiſe her. Prou. 31.28.Were this a verball praiſe of the mouth, children might ſeeme teſtes è ſinu, and the ſpreaders of the partiall praiſes of their mother; but this is an actuall and ſolid commendation, and vnſuſpected, when the ſhining vertues of the feare of God, ſobrietie, and modeſt conuerſation of children, proclaime the grace, pietie, and care of the mothers education. Among that rich ſtore of earthly comforts, with which God hath beſet you, you haue none comparably gracefull to this, if you except your ſweet ſocietie with your graue and religious huſband.

And now to you three daughters, worthy of ſuch a Mother: When I call to remembrance the vnfained faith, which dwelt, and yet dwelleth in your Grand-mother, (whoſe reuerend old age is crowned with an ancient and honorable profeſsion and practiſe of holy religion aboue any I know in theſe parts) and in your deare mother; and am aſſured it dwelleth in you alſo, I could not but put you in remembrance, to ſtirre vp the gift of God that is in you: And exhort you, as you haue happily begun, to hold on in the way of grace, and ſee that your works bee more at laſt than at firſt. God hath aduanced you into the fellowſhip of religious and compleat Gentlemen your husbands, to faire eſtates and portions in this world, but eſpecially to a ſure expectation hereafter, by meanes of your inſeparable coniunction to your Head and Husband Ieſus Christ. You muſt now aduance him who hath thus aduanced you, and loue him for himſelfe, who hath loued you in his Sonne: and hold euery new ſenſe of mercy, a new ſpurre and prouocation vnto dutie. In the way and pace in which you goe, I muſt acknowledge I paſſe and ſlip an opportunitie, by paſsing ouer in ſilence ſo many commendable parts in you all,Prou. 31.30. which make you worthy to bee praiſed among women fearing God. But my praiſes can lift you no higher than your owne vertues doe, whoſe diligent paines in gaining knowledge of holy things, conſcionable practiſe of ſound religion, charitable refreſhing of the poore members of Chriſt, and whoſe humble, ſober, wiſe, modeſt, and louely carriage, (eſpecially in theſe looſe dayes) are as ſo many tongues, and mouthes, and pens (without mine) to publiſh your due praiſes: and knowing that you will be better pleaſed, that I turne my praiſes into praiers, for your progreſſe and proſperitie in the good way, I ſhall endeuour to ſupplie that want this way, heartily commending you to the power of his grace, who only can further enrich you with the pearle of the Goſpell; who alſo giue you with the new yeere, new ſupplies of all holy graces, till the new man be compleat in Ieſus Chriſt, in whom I reſt

Your Worſhips to be vſed for your furtherance in the faith, THO. TAYLOR.
THE PEARLE OF the Goſpell. MATTH. 13.45.

The Kingdome of Heauen is like vnto a Merchant man that ſeeketh good pearles.

Who hauing ſound a pearle of great price, went and ſold all that he had, and bought it.

OVr Lord Ieſus comming from the boſome of the Father, to reueale the myſterie hid from the beginning of the world, ſpent the whole time of his miniſterie in diſcouering to the Church, the excellencie, the vtilitie, and the neceſſitie of that bleſſed and ſauing truth, the daughter of eternitie, without which the whole world had lien in perpetuall death and darkneſſe.

This parable among many,The ſcope of this Parable. and aboue many, manifeſts, that how baſe ſoeuer and vile the things of God ſeeme to naturall men, yet there is ſuch worth, vertue, price and beautie in them, as the godly man who only can diſcerne them, will exchange all he hath with them, yea & part with all the world before he will part with them.

In which Parable conſider foure things.Foure parts of the Text.

1. What is this kingdome of heauen. 2. What is this pearle, and the goodneſſe of it. 3. Who is this Merchant man. 4. What are his actions, namely three. 1. He ſeeketh good pearles. 2. Hee findeth a pearle of great price. 3. Hee ſold all to buy it.

For the firſt.

By the kingdome of heauen,What the kingdome of heauen is not. is not meant the bleſſed eſtate of the Church triumphant in heauen: as in Matth. 5.10. Yours is the kingdome of heauen.

Nor the Church militant and viſible: as in Matth. 13.47. which is like a net cast into the Sea.

Nor the time of grace vnder Chriſt exhibited to preach in his owne perſon: Mat. 3.3. For the kingdome of God is at hand.

Nor the eſtate of grace, wherin the elect be iuſtified by faith, and are lead forward by grace, toward the kingdome of heauen: as Matth. 13.51. The kingdome of heauen is like a graine of muſtard ſeed.

Nor the kingdome of power, by which God in heauen as a King gouerneth all the world, and euery particular creature in it.What it is.

But by it is meant the preaching & publiſhing of the Goſpell, called here, 1. A Kingdome. 2. A Kingdome of Heauen.

A Kingdome,1. Why a kingdome, 3. Reaſons. for three reaſons.

1. Becauſe the doctrine of the Goſpell bringeth vs to Chriſt, that he as a King may reigne in vs: hence it is called the Goſpell of the kingdome, Matt. 4.23.

2. Becauſe it is a powerfull meanes ordained by God, to pull vs out of the kingdome of darkneſſe, and tranſlate vs to the kingdome of his deare Sonne, Coloſſ. 1.13. and the Apoſtle calleth it the power of God to ſaluation, Rom. 1.16.

3. Becauſe God hath ſet it apart, not only to erect vp the kingdome of God within vs, which ſtandeth in inward righteouſneſſe, peace of conſcience, the ioy of the Holy Ghost, Rom. 14.17. but alſo to leade vs thorow to the participation of that kingdome of glory reſerued in heauen for vs.

Secondly, of heauen.Why of heauen.

1. Becauſe of diſtinction from earthly kingdomes: it preacheth Chriſt a King; but withall, that his kingdome is not of this world: hee ruleth not after a temporall manner, but ſitteth as King in the ſpirits of his ſubiects, and ruleth the conſcience, and holdeth vp this ſcepter of his kingdome in the hearts of men, ſo as this kingdome is heauenly and ſpirituall.

2. For exaltation and aduancement, lifting it vp aboue al that earthly kingdomes can afford, for worth and excellencie: and ſo to ſtirre vp our affections, and pull our eyes toward it; the very name of it ſhould rauiſh vs, and commend the priuileges of the Goſpell vnto vs.

3. For admonition and caution, that the ſubiects of this kingdome ſhould receiue their lawes from heauen, and contemning earth & earthly things, ſhould aſpire, meditate and frame themſelues to heauenly conuerſation: this very title of the Goſpell ſhould be of power to lift vs aboue the earth.

Now what is meant by this pearle? What is meant by the Pearle. By the pearle is meant, 1. The happy eſtate of grace here. 2. The happy eſtate of glory hereafter.

Of which latter, ſee Reuel. 21.21. the foundations of the new Ieruſalem were garniſhed with all manner of pretious ſtones; Iaſper, Saphir, Chalcedon, and the twelue gates were twelue pearles, &c.

But here it ſignifieth the happy eſtate of grace, in which wee are ſtill ſeeking, and purchaſing the pearle, and the good things of the Goſpell, as namely, the glad tidings of it; the offer of Chriſt with his merits; the gift of faith, iuſtification, ſanctification;Good things of the Goſpell reſemble a Pearle in fiue things.ſanctification; and theſe are called a pearle for ſundry reaſons.

1. For the value and worth of them,1. In value and worth. which paſſe all other treaſures in excellencie and eſtimation. As ſiluer is beyond braſſe, and gold beyond ſiluer, ſo pearls are beyond gold, and the good things of the Goſpell beyond the moſt precious pearles: ſo ſaith Salomon, Pro. 3.14, 15. The merchandiſe of wiſdome is better than the merchandiſe of ſiluer; the reuenue of it is better than that of gold: it is more pretiou than pearles, and all thou canſt deſire are not comparable to it. What a world of wealth both ſpirituall and heauenly, is manifeſted by the Goſpell, which exhibiteth Chriſt, in whom are al treaſures of grace and glory? What a rich ſtore-houſe is Chriſt himſelfe? the leaſt drop of whoſe bloud was more precious than al the world? How precious are all his merits, and plentifull for redemption? What a good thing, and precious grace is faith, which ſtoreth a man with all the good things of heauen? How precious is the doctrine of ſaluation, which muſt not be caſt to ſwine; as Matt. 7.6? Well doth our Sauiour therefore call this a pearl of great price for the moſt precious pearles in regard o • theſe good things o • the Goſpell, are but duſt and clay.

2.2. In rareneſſe. For the rareneſſe. Pearles are not ſo common as pibles, nor in the hands of common and ordinary men; but fit for Princes & great perſonages; common men know them not, nor the price, nor the vſe of them: Euen ſo the good things of the Goſpell are not known or obuious to euery one, but hidden myſteries, vnknowne to the moſt part of the world, and a wiſdome reuealed to Babes. And as Pearles are eaſily contemned of vnskilfull perſons, who are ignorant of their price and vſe: ſo the myſteries of the Goſpell; offer them to the Gentiles, they eſteeme them fooliſhneſſe: 1 Cor. 1.23.to the Iewes they are as a ſcandall: Chriſt crucified is the very ſcorne of the world; onely a few beleeuers aduanced to be Kings and Prieſts to God,Reu. 1.5.know the price of this commoditie, and lay out for it.

3.3. For hidden vertue. In regard of the hidden vertue and ſecret excellencie of them. The body and quantitie of a Pearle is ſmall, but the vertue and power of it great: ſo the Goſpell ſeemeth ſmall, and contemptible,Rom. 1.16.but it is the power of God to ſaluation: and faith in the Goſpell draweth vertue from Chriſt to open blinde eyes; to cure all ſpirituall diſeaſes, to raiſe from death in ſinne; to driue away deuils, and breake the force of temptation: all the Pearles betwixt heauen & earth haue not ſuch power; onely faith as ſmall as a graine of muſtard ſeed, draweth vertue from Chriſt: and grace though it bee neuer ſo little (if ſound) it is of power to open blinde eyes, and to carry the Saints along vnto their ſaluation.

4. In regard of their excellent qualities,Foure qualities of a rich Pearle. as puritie, and cleereneſſe:1. Brightneſſe. 2. Famneſſe. 3. Greatneſſe. 4. Roundneſſeand orient brightneſſe: ſo the law of the Lord is pure, Pſal. 19. The doctrine of grace, for the brightneſſe and perſpicuitie of it, is as a reſplendent gem, which draweth all eyes to it. Secondly, in Pearles is firmneſſe and ſtrength; ſo hard and firme are ſome of them, as fire conſumeth them not, nor much ſtrength can breake them: euen ſo firme and ſure are the promiſes of the Goſpell; all of them are Yea and amen: 2 Cor. 1.20. fire nor water, proſperitie nor aduerſitie can conquer them: ſo firme is ſauing grace, which can neuer bee ſhaken out of the heart. Thirdly,2 Tim. 3. laſt. their magnitude and greatneſſe; ſo great is the myſterie of godlineſſe; amongſt all Gods ſecrets, there is none ſo great, as this of mans redemption: In the beholding of which, the Angels cannot yet ſatisfie themſelues, 1 Pet. 1.12. Fourthly, equalitie & roundneſſe much commend pearles. The Goſpell is offered to all alike, to beleeuers and vnbeleeuers; to maſters and ſeruants, rich and poore: it is no fault of the Goſpell, if thou beeſt not ſaued by it.

5.5. For the effects, which are three. 1. To inrich. In regard of their effects. Pearles ſupplie our needs at al ſeaſons; and therefore Nonius a Senator of Rome, perſecuted by M. Antonius, prouided only for himſelfe an Vnion of ineſtimable price, to carry with him in his flight, by which alone bee was rich enough: So the Goſpell ſupplieth all our wants; Chriſt in the Goſpell ſupplieth vs all things, prouideth for vs bread of life, and water of life, and garments of his owne righteouſneſſe; hee payeth all our debts, inricheth vs with ineſtimable treaſures, and naked Chriſt is wealth enough.

Secondly,2. To adorne. Pearles ſerue for ornament, and honour, and ſhew a man to be in dignity: ſome hang them in their eares; ſome hang them in golden chains vpon their breſts; ſome ſet them in gold, and weare them on their ſingers: So the Goſpell is the honour and ornament of a Chriſtian, and maketh vp all his indignities & wrongs: while he hangeth it on his eare, by diligent and carefull hearing: while he faſtneth this Vnion, and Pearle, and maketh it ſhine by faith in his heart: and while he weareth it as a ring on his finger, by conſcionable practiſe of the commandements of the Goſpell; which is, to beleeue in the Sonne of God, and loue one another; this man is honoured of God and all his Saints.Thirdly, to cure and comfort.

Thirdly, many Pearles are of great vſe, and effect, to preuent poiſon, to preſerue naturall ſtrength, and recouer it decaied: many of them great Cordials, and others great comforters of the principall vitall parts of man.

So the Goſpell and good of it preſerue the ſoule from the poiſon of ſinne, preſerueth ſupernaturall ſtrength, reſtoreth and reneweth ſtrength of grace decaied; is the only heauenly Cordial to comfort the heart in gripes of temptation, and accuſation: it is the comforter in all afflictions; that a Chriſtian may ſay of it as Dauid of the Law,Pſal. 119.92. Had not my comfort beene in thy law; I had periſhed long agoe in my trouble.

Labour then to ſee the worth and price of the Goſpell, that with Chriſt thou maiſt preferre this Pearle of the Kingdome, aboue all Pearles & Kingdomes, and value this Pearle of grace aboue al naturall Pearles.

Our Sauiour would haue vs ſee how carnall we are, while ſuch ſupernaturall treaſures are ſo ſlightly accounted, and at ſo little and low a rate with vs. How carnall is it to preferre other Pearles which are from earth, or ſea, before this Pearle which onely is from heauen? How vnwiſe are we, ſo highly to value the Pearles whoſe matter is duſt and ſlime, and whoſe beautie is by the Sun beames included: and contemne the Pearle, the matter of which is the eternall loue of God by Ieſus Chriſt: and the beautie the light & grace of Chriſt the Sunne of righteouſneſſe, which for the orient brightneſſe excelleth the Sunne ſhining in his ſtrength.

Beſide, neuer ſhall this Pearle be purchaſed before it be prized; nor euer be of vſe to vs vntill we haue purchaſed it: as a Pearle keepeth it ſhine, beautie, and vertue, wrapped vp in the darkneſſe and bowels of the earth; but no whit enricheth him that findeth it not.

Alſo let vs place our riches in the Goſpell, Place our riches in this Pearle.which is ſo farre aboue Pearles as the ſubſtance is aboue the ſhadow: Pearles here doe but ſhadow forth the worth of grace, but there is no proportion betweene them in ſhining, vſe, or beautie.

Firſt, becauſe opinion ſetteth the price of the one;1. The excellencie of this Pearle aboue all other in fiue things. but worth on the other: the true worth of the grace of the Goſpell, heighteneth it to him that can truly eſteeme it.

Secondly, no Pearle can buy a graine of grace; but grace may bring riches & Pearles; hauing the promiſe of this life as well as of that which is to come.

Thirdly, no Pearle can auaile in the day of wrath: only grace oppoſed to Gods diſpleaſure ſtinteth it, Prou. 11.4.

Fourthly, Pearles and treaſures can no way further a mans ſaluation; many wayes doe and may binder it: many for gaping after the world loſe their owne ſoules: but the wealth of the Goſpell only ſaueth ſoules, and there is no other meanes beſides it.

Fiftly, Pearles may make a man rich in this world, and adorne the outward man; but not the inward: neither will they goe with vs hence to doe vs any good; here we finde them, and here wee leaue them. But the rich Pearle of the Goſpel is indeed ours; and maketh vs richeſt in heauen: content thy ſelfe therefore with it as the bleſſed Diſciple Peter ſaying,Ioh. 6.68. Maſter, thou haſt the words of eternall life, and whither ſhall we goe? How haue the Saints eſteemed and made grace their only iewell and treaſure? Pſ. 119.111. Dauid made the teſtimonie of God his heritage, yea the ioy of his heart. Epheſ. 1.7. The Apoſtle calleth it a rich grace, and Chap. 2.7. the exceeding riches of his grace: and Col. 1.17. which riches is Chriſt in you.

But men that ſeeke after grace are the pooreſt men, meane, and vnproſperous in the world.

No, they are the richeſt men, though neuer ſo meane in the world, they haue many waies to be rich, which the worldling wanteth. They haue a rich knowledge, 1 Cor. 1.27. they haue faith a rich commoditie, more precious than gold that periſheth, 1 Pet. 1.7. they haue Chriſt liuing in them, and dwelling in them; they haue praier a rich ſtorehouſe; they naue title, and are indeed heires of the Kingdome of heauen. And ſuppoſe they be afflicted, reiected, and ſcorned amongſt men; yet can they with Moſes, account the rebukes of Chriſt greater riches than the treaſures of Egypt, Heb. 11.46. On what a world of ſweet content lodgeth in the heart with Chriſt? in want of all things hee hath all things. It one aske a Chriſtian, What is thy Country? he may anſwer, Chriſt and his Country. What is thy kindred? Anſ. Chriſt is my kindred. Matth. 12.50. Behold my mother, and my brethren, and my ſiſters. What is thy wealth and honor? Anſwer, Gods Kingdome is mine, yea God himſelfe: he is all things to mee, here and hereafter.

Men caſt vp their heads, and looke aloft, if they be Lords of ſome ſmall Manour, or poſſeſſion: but to be a King or Prince of a peece of earth, lifteth them in their conceits aboue the tops of the clouds: But a poore Chriſtian is better contented with poore and naked Chriſt, than with all ſuch high and ſtately vanitie.

Wee muſt alſo doe for the Goſpell as men will doe for pearles and treaſures, Doe for the Goſpell as men doe for Pearles. take paines to purchaſe and obtaine it.

1.1. Painfulnes to procure it. What a deale of paines and trauell doe men take to Faires and Markets, in hope of a little profit, of which yet they may be diſappointed: but refuſe all coſt, and trauell for the Goſpell? Oh that men would heare the call of the Goſpell, and ſeeke for faith aboue ſiluer, and for grace aboue fine gold; happy is the man that findeth the merchandiſe of grace, and the commoditie of faith, which is aboue all commodities: alas that ſuch precious wares ſhould lie neglected, and neuer asked after, nay refuſed and thruſt off, when God maketh offer to thruſt the ſame vpon vs; while for euery trifle wee want, for euery ſhooeſtring, we can inquire, aske, and pray for: but content our ſelues with goods wanting goodneſſe, and with a full cheſt of ſiluer, or gold; and a heart emptie of God and his grace: woe to ſo rich a begger; and vnhappy is that man that hath only not purchaſed what was only worth purchaſing.

2.2. Carefully locke it vp in thy ſureſt theſt. Locke vp the doctrine and promiſes of the Goſpell in faith full hearts and memories. A man that hath a Iewell of ineſtimable price, will bee ſure to locke it vp in the ſureſt cheſt hee hath; How careful then ſhould we be of ſafe keeping the inſtructions of Gods word? which wee can lightly reiect; and will bee more carefull to keepe the leaſt peece of ſiluer that euer we ſaw coined, than the moſt inualuable treaſures of Gods word that euer we heard preached? But Mary pondred Chriſts words, and laid them vp in the cloſet of her heart.

Againe, Comfort to poore Chriſtians. this tends to comfort poore Chriſtians. Thou art poore and deſpiſed in the world; but God hath honoured thee with a Pearle, worth all the Kings ranſomes in the world. Thou art a loſer in the world, the profits of it flie from thee, into other mens hands; But 2 Cor. 6.10. as poore, and yet making many rich; as hauing nothing, and yet poſſeſsing all things. Thou loſeſt thy name, goods, and libertie; but this Pearle remaineth with thee in all eſtates; thou art neuer ſo poore as thou ſeemeſt, nor ſuch a loſer as the world takes thee for: Dauid found the word his comfort in trouble, and that kept him from periſhing: yea the ſtatutes were his ſongs in the time of his pilgrimage, Pſal. 119.50.54.

This of the ſecond thing.

3. Who is the Merchant? Who the Merchant is. Anſw. Euery Chriſtian man and woman, who are in the way to heauen; and in reſpect of their trade of Chriſtianitie are compared to the Merchant. Prou. 3.14. for the merchandiſe of wiſdome is better than the merchandiſe of ſiluer, and the gaine thereof is better than gold. Luke 19.13. And hee called his ten ſeruants, and deliuered them ten pecces of money, and ſaid vnto them, Occupie this till I come. Chriſtianitie is a ſpirituall merchandiſing: I ſay ſpirituall, to diſtinguiſh it from ciuill; neither is it altogether ſo like, but that there is much difference and diſſimilitude betweene them:Seuen differences betweene ciuill and ſpirituall merchandiſing. and the difference is in ſeuen things.

1. In reſpect of perſons:1. Perſons.in ciuill ſocietie, all muſt not bee Merchants. The Polititians call Merchants, Pedes corpor is politici, that is, the feet of the body politicke; both to carry out needleſſe commodities into forraine parts, and by exchange to bring in more and other neceſſaries for them: Now all the body muſt not be a foot; nor all the members of a naturall body haue the ſame function. But in this myſticall body it is farre otherwayes: For here euery Chriſtian ought to bee a Merchant, Luk. 19.13. ſeeing euery Chriſtian man hath receiued ſome talents of his Lord to trafficke with; & charge alſo to trade, and occupie with them till hee come: And whereas in ciuill dealings Miniſters are excepted, and prohibited, that they muſt neither make merchandiſe of the word, nor intangle themſelues with the affaires of this life: 2 Tim. 2.4. No man that warreth intangleth himſelfe with the affaires of this life, becauſe hee ſhould pleaſe him that hath choſen him to be a ſouldier; Theſe are in this ſupernaturall trading the chiefe Merchants, of whom men muſt expect, & inquire of theſe chiefe and heauenly commodities.

Secondly,2. Commodities. in reſpect of the commodities; Ciuill Merchants doe only deale in profits from earth, and for earth: in earth are they gotten, and in the earth are they left; but theſe ſpirituall Merchants deale in commodities farther fetcht, namely from heauen, and for heauen; not left by vs, nor leauing vs, till wee get into heauen; the Apoſtle calleth them heauenly things in Chriſt.

Thirdly, in regard of the manner of obtaining them, they doe much differ: theſe are often gotten by indirect meanes; as by falſe weights, meaſures, counterfet money, lies, and oathes; and this ciuill merchandiſing is one of the Arts or Trades, that may bee well or ill vſed: But in ſpirituall & ſupernaturall trading, the Merchant aduanceth his eſtate by true and iuſt meanes onely: euery thing is weighed out, and taken in by the weights of the Sanctuarie, ſealed by God himſelfe for true and iuſt; they are people of a pure language; caſting deceit out of their mouthes: here they are not craftie Merchants to deceiue their brethren,Iohn 1. but true Nathaniels in whom there is no guile.

Fourthly,Fourthly, effects. in regard of the effects; Ciuill trading oft times calleth men from the worſhip of God, and hindreth it: Luk. 14.18.19. wee may read of three ſorts that refuſed to come to the ſupper, two of them were Merchants; the one had bought a farme, and the other fiue yoake of oxen, and theſe muſt be excuſed: But this euer furthereth it; for no man can attaine to the meanes of ſaluation (which is this ſupernaturall merchandiſing) but by ſuch parts of Gods worſhip, & mans duty, as the Lord hath appointed in his word.

Fiftly,Fiftly, meanes in reſpect of neceſſary meanes to vphold and driue the trade withall: In ciuill trading money is neceſſarium ſubſidium; for when men needed not the commodities exchangeable, mony was inuented to preſerue contracts; without which the Merchant cannot compaſſe his commodities. But in ſupernaturall trafficke, the Merchant buyeth without money or money worth. Eſa. 55.1. Hoe, euery one that thirſteth, come yee to the waters, and ye that haue no ſiluer, come buy and eat: come (I ſay) and buy wine and milke without ſiluer and without money: Not the leaſt of theſe commodities are to be valued by money, gold, pearles, and the deſirable things of this life, Prou. 3.14.15. for the merchandiſe thereof is better than ſiluer, or whatſoeuer men can deuiſe or deſire beſides it.

Sixtly,6. Circumſtances. 1. Of time. in regard of circumſtances of time and place.

For the time: Ciuill merchandiſing is to be exerciſed on the ſix dayes, not on the Sabbath day. 13. Neh. 19, 20. And when the gates of Ieruſalem began to be darke, before the Sabbath I commanded to ſhut the gates, and charged, that they ſhould not be opened till after the Sabbath: and ſome of my ſeruants ſet I at the gates, that there ſhould be no burden brought in on the Sabbath day: So the chapmen and Merchants of all merchandiſe remained once or twiſe without Ieruſalem.

But for ſupernatural and ſpirituall trading, as all the ſix dayes are fit; ſo the ſeuenth eſpecially is the Lords mart or market, to furniſh all his people with prouiſion for the whole weeke following.

And for the place: All places are not fit for ciuill marts & Merchants; but the principall prohibited place is the Church the houſe of God: Matth. 21.12. Ieſus went into the Temple of God, and caſt out all them that bought and ſold in the Temple, and ouerthrew the tables of the money changers, and the ſeats of them that ſold Doues: Chriſt would not endure his Fathers houſe of praier to be made a houſe of merchandiſe. But in ſpirituall trading, for heauen, all places are fit for Chriſtian Merchants, who ſhould goe no where but ſtill be trading for grace: and continually either be doing of good, or taking of good: But eſpecially the houſe of God is the moſt proper place appointed, for the inriching of the heart, and increaſing of the ſtocke of faith and knowledge, and of all graces.

So much for the diſſimilitude betweene them:The ſimilitude and reſemblance between earthly and heauenly trading ſtandeth in fiue things. Now the ſimilitude and reaſon of this reſemblance ſtandeth in fiue things.

1. A Merchant man is a man that dealeth in great and precious commodities; The Greeke word is 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , the Merchant is no pedler, nor chapman of ſmall wares, nor taken vp in ſelling pins, or points, and toyes for babes: but tradeth for great things, for great bulks, & quantities,1. In greatnes of the commodities. for great ſummes, and dealeth in moſt rich commodities.

So the Chriſtian Merchant carefull for heauen, aimeth not at the baſe profits of this life; as ſiluer, gold, and ſuch corruptible things: for theſe things are but ſmall in his eye and contemptible, in reſpect of the buſineſſe of iuſtification, of holineſſe, grace, and glory. Theſe are that one thing needfull, Luke 10.42. and that better part that taketh vp his thoughts and deſires: ſuch a rich Merchant was Dauid, Pſal. 4.7. Thou haſt giuen me more ioy of heart than they haue had when their wheat and their oile did abound. Let other men peddle and barter for corne, wine, and oile, the Chriſtian Merchant hath a commoditie beyond all this, in his eye: Pſal. 4.6. Lord lift vpon me the light of thy countenance; Such a Merchant was Zacheus, Luke 18.8.when ſaluation was come to his houſe; he caſt away theſe pedling profits, faſter than he gat them; halfe hee gaue to the poore, and the reſt he reſerued to reſtore fourefold.

Such a one was Paul, Phil. 3.8.who counted all things loſſe and dung in compariſon of Chriſt; and to know the vertue of his death and reſurrection. Such rich Merchants were the Martyrs; who hauing heauen in their eye, eſteemed their goods, libertie, yea life it ſelfe not worth hauing in compariſon thereof. For as a man if hee were as high as the Moone, would ſee the earth but as a pricke: ſo hee whoſe thoughts are in heauen, and his eye on things that are aboue, within the veile, eſteemeth the earth but ſmall, and deſpicable. For euen as the great light drowneth the leſſer; ſo the bright ſhining of the Sunne of righteouſneſſe, drowneth all the leſſer candles and comforts of this preſent world.

Secondly,2. In the skill of the commoditie. there is likeneſſe in the skill of the commoditie hee dealeth in: For as a Merchant greatly aduanceth his eſtate, if he haue skill, and inſight, what commodities are like to be of the quickeſt returne: if he know and lay out for the beſt conditioned commodities of euery kinde: So the Chriſtian Merchant labouring for Skill, knowledge, and ſound iudgement in the matter of Religion, whereby he may be able to iudge aright of Doctrines deliuered, ſhall grow rich in knowledge, and to a great meaſure of faith, and full of Chriſtian wiſdome; whence the Apoſtle (Phil. 1.10.) praieth, that they may abound in all knowledge and iudgement to diſcern things that differ: and thus they ſhall be rich, and filled with fruits of righteouſneſſe, verſ. 11.

And contrariwiſe, for want of this skill, a Merchant dealing for great bulkes, ſoone falleth into great loſſes: but eſpecially the Ieweller or Lapidarie by ignorance may ſoone ouerthrow his whole eſtate, in reſpect of many cheaters and couſeners, who can notably counterfeit Pearles, and make them ſeeme very orient by falſe arts, and ſo put away at a great price a peece of a fiſh bone or ſhell, or ſome peece of painted glaſſe for rich Pearles and precious ſtones.

Euen ſo, many ſpirituall Merchants decay, and breake for want of this skill, by meanes of many impoſters and deceiuers, heretickes, falſe teachers, Apoſtates, Libertine Preachers, and the Popiſh guides, furniſhed with all arts to deceiue, as with wit and ſpeech, and other inſinuatiue faculties, that make offer of pibles for Pearls, and thruſt vpon men for the true Pearle of Gods word, the glaſſie, and brickle conceits of mans braines: which becauſe they haue made to gliſter, and haue ſet a good colour on them, they hold at as high a rate, as any Pearle can be valued; and now many inconſiderate perſons are taken with the beautie, profit, or ſome ſeeming pleaſure, and ſo robbed and gulled of their ſoundneſſe, for the preſent; and of their expectations and hopes hereafter. Now that we may not be thus abuſed, let vs liſten to thoſe Apoſtolicall precepts: Epheſ. 4.14. Not to be children, wauering and carried about with euery wind of Doctrine, by the deceit of men, and craftineſſe whereby they lie in wait to deceiue: and in 1 Ioh. 4.1. Beleeue not euery ſpirit, but trie the ſpirits whether they are of God: and 1 Theſſ. 5.21. Trie all things, and keepe that which is good

Thirdly,3. In conferring of their commodities. the ſimilitude is in their conuerſing and conferring one with another: Euery Merchant will be ſpeaking of his commodities; he will make offer of his pearles, and wares of price, that he may put them off into other mens hands for his owne aduantage. So the Chriſtian Merchant will bee talking and conferring of this Pearle of the Goſpell; as in Cant. 5.6. The Spouſe ſpendeth her dayes in breathing out the praiſes of Chriſt. A faithfull Chriſtian cannot hide grace in a napkin, nor hold it ſo cloſe to himſelfe, but hee muſt communicate it and make offers of it to others: Such good Merchants were the two Diſciples going to Emmaus, conferring of Chriſt, whom Chriſt ioyned himſelfe with, Luk. 24.19. Such a one was Paul offering the Pearle to Agrippa, and wiſhing all the people were ſuch as he was, except his bonds, Act. 26.29. And the reaſon is, whatſoeuer hee can communicate to another, is his owne cleere gaine: For this is the difference between the ſecular riches and ſpirituall: A worldly rich man is rich for himſelfe only, and the more he imparteth to others, the leſſe is leſt for himſelfe; But hee that is rich in God, is not only rich in & for himſelfe; but theſe riches doe more inrich him by inriching others, than holding them to himſelfe: and the more he communicateth, the more remaineth; as the oyle in the cruſe and the meale in the barrell, were not waſted with ſpending, but rather increaſed.

Fourthly,4. The earneſt deſire of increaſing their eſtate of both. in the earneſt deſire, & endeuour of increaſing wealth, they may be fitly compared. The Merchant refuſeth no paines or perill, no labour or danger, no coſt or charge, no hazard by Sea or Land to purchaſe ſuch commodities, as may yeeld him returne of profit and aduantage: But eſpecially Lapidaries and Merchants for Pearls, toile themſelues by many weary iournies, and voyages, into all lands and countries; and haue their factors lying abroad euery where to meet with Pearles and precious ſtones which are of greateſt gaine and aduantage.

So the Chriſtian Merchant hath an inſatiable thirſt and hunger after the good things of the Goſpell; and with vnweariable ſtudy and deſire he trauelleth to euery Mart, where this Pearle may be met withall: he apprehendeth all opportunities, frequenteth euery Sermon, waiteth at the gates of Wiſdome: Pro. 8.34. hee ſwalloweth eaſily matter of labour and charge, to become owner of the Pearle, and hee is inſtant in this painfull endeuour: for here it is not as in ciuill trading, wherein many Merchants hauing gotten money enough, giue vp their trade, and take their eaſe in the Country: but ſo long as there is any good comming in, he will be ready for it: and as the labour of the body bringeth thirſt, ſo the labour of the ſoule increaſeth thirſt after grace. Beſides that, grace is ſo ſweet to a godly heart, as a Chriſtian Merchant can neuer bee ſatisfied, nor euer giue vp as hauing enough; and as hee knoweth the ſtreame from whence hee ſucketh, can neuer bee drawne drie: ſo himſelfe is euer in want of ſome good things, or at the leaſt of ſome meaſure of it; and is euer ſeeking the ſupplie of the ſame.

Fiftly,5. They agree in care to preſerue their eſtate. they agree in the care of preſeruing, and ſafe keeping the Pearles, and wealth gotten: the Merchant doth know hee is in continuall danger of theeues and robbers; and that the more precious the commodities be, the more eagerly they are aſſaulted: and himſelfe for them often ſet vpon; ſometimes with hazard, ſometimes with loſſe of goods, & life it ſelfe: now hee is ſo much the more carefull and watchfull to barre, and locke vp in the ſureſt and ſtrongeſt places his richeſt commodities.

So the Chriſtian Merchants are in continuall chaſe and purſuit by Satan, ſeducers, heretickes, falſe teachers, tyrants, and all prophane ones in the world; Beſides their owne inbred rebellion and lufts, which fight againſt their owne ſoules.

Now then all theſe lie in wait ſo much more diligently, as the wealth is more precious than any other, to rob theſe Merchants, not of ſiluer or gold, but of faith and hope, and all their graces, the leaſt of which is much more precious than gold, or the moſt precious Pearles that euer lay hid in the bowels of the earth: Yea themſelues are ſo furiouſly aſſaulted, as hardly they may eſcape with goods or life, as wee may ſee in Chriſt himſelfe, and in the Martyrs, who for his ſake were bereaued, and ſtripped of all outward comforts of life, and life it ſelfe.

Hence the wiſe Chriſtian Merchant carefully fenceth himſelfe with Gods feare: Secondly, ſtandeth on his ground and guard of faith: Thirdly, locketh vp his graces and the word in his heart: Fourthly, keepeth watches with God morning and euening in holy praier and praiſes: Fiftly, with Chriſtian fortitude and armour, hee maintaineth the meaſure of grace receiued: By all which meanes hee not onely diſappointeth the enemie of his prey, but alſo ſheweth his owne valour & vertue which is no leſſe in keeping and retaining the good things of the Goſpell,Non minor eſt virtus, quam quaerere, parta tueri.than in getting and attaining them.

Now if Chriſtians be Merchants, then not Monkes nor eremits;Merchants & Monks very different.not a cloiſtred people who liue alone; and not to any other. Ciuill Merchants muſt trade and conuerſe together for the good one of another; and Chriſtian Merchants much more: I would theſe bellies had eares, and that theſe drones would conſider; Firſt, how vnnaturall this courſe of life is, condemned by the heathens themſelues. Ariſtotle could ſay that Homo eſt natura animal gregabile, Politie. 1. a man is naturally ſociable: and Cicero, that no man is borne for himſelfe,Offic. 1. Non nobis nati ſumus, ſid partem patria, partem parentes, &c. but his Country, kindred and his neighbours, yea euery man hath a part in euery man secondly 〈◊〉 other more eſſentiall efference is there, between the life of man & brute beaſts; but the beaſts life is a kind of fingle life for it ſelfe: but mans life is a life communicatiue? Thirdly, theſe droues of idle cattle are the vnprofitable burthens of the earth; for, what gift ſoeuer they haue, all is loſt; what profit is there in a hidden treaſure?Paulum ſepultae diſtat incrtiae Celata virtus. ſo wiſdome and gifts denied to the Church and Common-wealth, to what are they profitable? God hath not giuen all gifts to one; but varietie of gifts to diuers; Vt ego tuis, tu meis indigeres: God will haue men taught, edified, gouerned, by men, not by Angels: How then can he ſet vp the duties of pietie, promote the good of his neighbour, or edifie the Church by precept or example, which flieth ſocietie, and impriſoneth himſelfe in wilfull fetters; vnnaturally putting off manhood, and bleſſing himſelfe in a fearfull curſe, as any tēporall almoſt can be?

Let all of vs therefore carry our ſelues like wiſe Merchants.Imitate wiſe Merchants in three things.

1. A wiſe Merchant will know what ſtocke he putteth into trade: ſo muſt we take notice what talent or talents we haue receiued of the Lord to trafficke withall; what portion or proportion of gifts we haue in our hands: and eſteeme our ſelues worth ſo much, as we haue receiued of grace, and no more.

Secondly, the Merchant will not lay out his money but for a hopefull bargaine. Eſay 55.2. Wherefore doe you lay out ſiluer and not for bread, and your labour without being ſatiſfied? Hearken diligently vnto me, and eat that which is good, and let your ſoule delight in fatneſſe; taxing the folly of ſuch as labour and dearely buy externall food, and prouiſion: with neglect of the wholeſome bread and water of life.

So a wiſe Chriſtian Merchant will ſpend his time and labour on that, which when hee hath gotten, will ſatiſfie him; which if hee beſtow in outward things, (ſuppoſe hee doth gaine them) they cannot ſatisfie him.Eccleſ. 5.9. He that loueth ſiluer ſhall not bee ſatisfied, and hee that loueth riches ſhall be without the fruit there of: And of all earthly things may be ſaid that of Salomon. The eye is neuer ſatisfied with ſeeing, nor the eare with hearing: onely godlineſſE bringeth with it contentment.

Thirdly, the Merchant will often caſt his eſtate, his bookes, his ſhops, and his reckonings to ſee whether his ſtocke increaſeth or decayeth: If he finde himſelfe a gainer, then he is glad; if the contrary, he is heartles and ſorrowfull.

So the Chriſtian Merchant is much and often in trying his eſtate and ſtanding in grace; and is moſt glad when hee findeth in himſelfe increaſe of grace, knowledge, humility, faith, loue, &c. but it is a death to him to goe backward, and to ſee his eſtate of grace rather to decreaſe than increaſe: hee hath no comfort in his preſent vnfruitfulneſſe; much leſſe in Apoſtacy, and backe-ſlicing: but his comfort and account to the Lord is onely when hee can ſay, Luke 19.13. Lord, thy talent hath increaſed ten talents.

Let this conſideration alſo comfort godly poore men deſpiſed in the world:The pooreſt Chriſtian is a very rich Merchant. thou that art a poore Chriſtian, in a low eſtate in the world, labour buſily for grace: and thou maiſt bee as rich a Merchant, haue as rich a ſtocke, and deale in as great and rich commodities (if poore in ſpirit) as the richeſt. Thou that haſt no money, and but little credit in the world, maiſt heere make as good a bargaine and as gainfull returne for thy ſelfe, as he that hath thouſands of money beyond thee. The poore receiue the Goſpell, ſaith our Sauiour, that is, few but the poore in eſtate, none but the poore in ſpirit; for this trading is without money, like the poore womans curing, who ſpent all her money on the Phyſitians, and yet was not cured; but Chriſt commeth and cureth her freely. Againe, art thou a poore man, haſt thou a great charge of children, and no meanes to put them forth to trades? here is a rich trade: make Merchants of them, teach them and binde them to this trade of godlineſſe: this is the way to make them proſperous in earth, and bring them happily towards heauen, Prou. 14.26. The feare of the Lord is an aſſured ſtrength, and his children ſhall haue hope.

Haue likewiſe a care, that hauing bought and purchaſed the Pearle,Part not from the Pearle once gotten.thou doeſt not fell it againe. Pro. 23.23. Buy the truth, but ſell it not: likewiſe wiſdome and inſtruction, and vnderſtanding, for what wee ſell, we eſteeme it leſſe worth than that we ſel it for: but we muſt value this Pearle aboue riches, glory, libertie, Pearles, and life it ſelfe: by no meanes part from wiſdome, neither by our forgetfulneſſe, ſecurity or ouer-ſight any way: Beſides, we can ſell it for nothing which is not vncertaine gaine, but this is moſt certaine and moſt laſting; and therefore not to bee exchanged with any other.

This of the third generall.

The Merchant mans actions are three:Three maine actions of a wiſe Merchant.

1. He ſeeketh a good Pearle. 2. Findeth an excellent one. 3. Selleth all he hath to buy it.

Euery man naturally will be ſeeking ſome thing to make him happy: the naturall man hath ſome naturall Pearle or other, on which hee ſetteth his affection, and in which bee taketh greateſt delight. Some Merchants eſteeme pleaſure their beſt Pearle, ſome honour, ſome riches, and the moſt of the world ſeeking ſome Pearle, light vpon ſome counterfeit or other; wherein they content themſelues, and blinde both themſelues and others: which made an ancient Father cry out:Foelix negotiator qui nouit qua rerenon necina vt ambitioſi, nen inuti • a vt curioſi, ſed ſalubria vt ſancti. Happy is that Merchant that knoweth to ſeeke not hurtfull things as the ambitious doe, nor vnprofitable things as the curious doe; but the moſt wholeſome things as doe the Saints: but this a ſupernaturall both ſeeker and ſeeking and things ſought: The thing ſought is the grace of the Goſpell: a good Pearle indeed as before the ſeeker was, the wiſe Merchant.

But how can any man ſeeke grace, ſeeing Pſal. 14. and Rom. 3. no man ſeeketh after God?

Anſw. No man by nature can ſeeke after grace, nor of himſelfe once aske after it becauſe he is deſtitute of the ſpirit of God, no more than the loſt groat can aske after her that loſt it, or a wandring ſheepe after the Shepherd, or a dead man after life: So as thoſe places are meant of men before conuerſion and calling: for the elect ſeeke not God till God firſt ſeeke them, and findeth them. But this is to be vnderſtood of men called, conuerted, already found of God, and mooued by the Spirit of God: who mooued by God can now moue themſelues, and ſought by him now can ſeeke him. Which both ſetteth out our infinite miſerie, who of our ſelues neuer minde the meanes of happineſſe; and alſo magnifieth Gods mercie which is infinite: who offering vnto vs a free grace, doth truly ſay, I was found of them that ſought me not; and giueth him alſo the honour of goodneſſe, and of our ſeeking of him.

Only the godly and all they are ſeekers of the good Pearle: Doct. they ſeeke after God in Chriſt, and the grace of the Goſpell;Only the godly and all they are ſeekers of the Pearle.euery where the godly are called ſeekers of God, and ſeekers of wiſdome, Prou. 2. and ſeekers of the kingdome, Matt. 6.33. and wicked men are deſcribed to be ſuch as ſeeke not after God, Pſalm. 14.4. And why?

1. Theſe onely doe ſee their owne want and beggerie, which is implied in ſeeking. No man ſeeketh that hee wanteth not, or that firſt findeth not in himſelfe a want of grace.Pſal 143.6. Dauid deſired grace as the thirſtie ground, and grace is not promiſed, nor giuen to any but the thirſtie. Iſa. 55.1. Euery one that thirſteth, come yee to the waters. Pſalm. 14.2. Firſt they muſt vnderſtand (namely their eſtate) and then ſeeke after God.

2. All theſe, and they alone doe ſee the excellencie, as well as the need of this Pearle, and God hath let them ſee, in ſome meaſure, the worth of it. Why are men ſo earneſtly caried to ſeeke Pearles, farre and neere ſwallowing inſenſibly all toiles, dangers, and charges, but becauſe they know their worth and price, and that if they can light on them they ſhall be well paid for all their labour.

Euen ſo, ſuch as to whom God hath made knowne in ſome meaſure, the worth of this ineſtimable lewell, are quickned daily to the vnweariable inquiſition after it. Paul knew that one graine of grace would weigh downe all the world; and therefore would procure it through all perils and dangers, through good reports or euill, through wants and loſſes, euen of the deareſt things, and moſt deſirous in all the world; whereas Ignoti nulla cupido, none will ſeeke that he knoweth not, or not any goodneſſe in it.

3. They only know, that without painfull ſeeking, they ſhall neuer attaine the Pearle: for as Pearles doe not lie on the face of the ground, but are hid in the bowels of the earth, or in the ſands; ſo the myſteries of the Kingdome lie not abroad for euery one to ſtumble vpon vnawares; but they are a hidden treaſure, not diſcerned by the naturall man; nay hated by the wiſdome of the fleſh, and ſcorned by the wiſeſt of the world.

Beſides, that this is the condition vpon which the Lord beſtoweth his beſt bleſſings:Pro. 2.4.if we dig for wiſdome as for treaſures; which words implie, that it is not eaſie to come by; he knoweth our nature, that wee lightly ſet by what wee lightly come by: and if Pearles were as common as pibbles, wee ſhould as lightly ſet by them as we doe by the other.

4. The godly alone ſee, that without the Pearle, they cannot by any thing elſe be ſatiſfied: for ſo ſeeking, implieth a diſcontent in the want of the thing ſought for. Common men, if they finde health, wealth, friends, pleaſures, and the like outward things, are well contented; corne, wine, & oile, to cheere their hearts: But theſe wiſe Merchants ſeeking grace, no other thing contenteth them but grace; one glimpſe of Gods countenance through Ieſus Chriſt, is ſweet aboue all. And as hee that ſeeketh a 〈1 page duplicate〉 〈1 page duplicate〉 Iewell, doth looke ſtill after it, (a thouſand things come in his way and eye, but he paſſeth ſlightly ouer them, and ſeeth them not, nor ſeeketh hee them) euen ſo doth the Chriſtian Merchant; and as the ciuill Merchant attaining Pearles, doth reſt ioyfull in them as in ſuch commodities as will helpe his happineſſe in the world: So the godly Merchant finding this one Pearle of the Goſpel, which is the grace of life, goeth away reioycing, and reſteth well appaid for all his labours and ſufferings. He was before hee light vpon this Pearle, the moſt vnhappie man in the world; but now hee cannot hide his ioy: but as the poore widow, which called in her neighbors to reioyce with her, becauſe ſhe had found the loſt groat, Luk. 15.9. ſo can he neither wholly hide, nor yet expreſſe halfe the ioy hee conceiueth in his new commoditie and purchaſe.

But many ſeeke, and that with reares, that faile of grace, as Eſan, and many ſhall ſtriue to enter (ſaith Chriſt) and ſhall not bee able: and Rom. 9.31, 32. Iſrael ſought right nuſneſſe, but obtained it not.

Anſw. Many ſeeke, but amiſſe,Fiue conditions of right ſeeking the Pearle. and therefore faile: ſo Iſrael ſought, but not by faith. Now the true condition of ſeeking as the wiſe Merchant, and as the word directeth, ſtandeth in fiue things.

1.1. Affectionately. With an earneſt and true loue, deſire, and eſtimation of the thing ſought; this will make a man ſeeke diligently, and as a thirſty perſon, not coldly, careleſly, remiſly, ſlightly, or negligently; for ſuch ſeeking ſhall neuer finde: for why did the Church ſeeke Chriſt ſo laboriouſly, till ſhe found him, but becauſe it was hee whom her ſoule loued? Cant. 3.3. The watchmen that went about the Citie, found mee, to whom I ſaid, Haue yee ſeene him whom my ſoule loueth? And why did Mary ſeeke Chriſt, hauing loſt him three dayes? Becauſe ſhe loued him and reioyced in his perſon and preſence; which made her heart ſo heauie in his abſence, Luk. 2.42. Behold, thy father and I haue ſought thee with heauie hearts. The Merchant, becauſe hee loueth and eſteemeth of ſiluer, doth ſeeke it carefully and earneſtly, Pro. 2.4. and the heauenly Merchant ſhall finde grace vndoubtedly, if he ſeeke it as the other doth ſiluer. Loue is laborious; he that loueth Chriſt and his grace, will neuer ceaſe to ſeeke him, nor faile to finde him. See the promiſe in Ier. 29.12, 13. Then ſhall you crie vnto mee, and you ſhall goe and pray vnto me, and I will heare you: and you ſhall ſeeke mee and finde mee, becauſe you ſhall ſeeke mee with all your heart: Whoſoeuer then euer meaneth to finde God and his ſauing grace, muſt vnfainedly and heartily ſeeke after him.2. Wiſely in the likely place of finding.

Secondly, it muſt be ſought in the likely place and meanes of finding: the ordinary place where this Pearle is to be found, is, the aſſemblies of the Saints: there God holdeth forth his ſcepter, and maketh offer of the grace of life.Cant 1.7. Where was the Church to find Chriſt with his graces at noone, in her thirſt, but in the ſteps of the ſhepherds? And theſe aſſemblies are the Suburbs of heauen, called therfore the Kingdome of grace: and hee that refuſeth the good offers of grace, in the word, ſacraments, praier, hearing, reading, conferring, & the like, ſhall neuer finde it. No wiſe Merchant will ſlacke any good opportunity of aduancing his eſtate; now the likely meanes in wiſe ſeeking are diligently to be vſed, as

1. To ſearch the euidence of the Pearle, & this euidence is contained in the Scriptures. Iohn 5. Search the Scriptures, for they witneſſe of me.

Secondly, the grant of it is from heauen by prayer. Let vs therefore goe boldly to the Throne of grace that we may find mercy and grace to helpe in time of need, Heb. 4.16.

Thirdly, the couenant is by the application of theſe meanes ſigned, and deliuered, yea and witneſſed by the bleſſed Spirit of GOD, by a bleſſed change in the beleeuing heart; by mortification, and ſubduing the corruption of nature; by heauenly motions, heauenly mindednes, and gracious conuerſation, ſtanding not in a ſhell, a forme or ſhew, but in the kernil, power, and ſubſtance of ſound godlineſſe.

Thirdly,3. Principally. it muſt be ſought firſt and principally, yea onely ſought and that for it ſelfe: it muſt be ſought firſt in time: As Pſalme 63.3. Early in the morning wil I ſeeke thee. The Iſraelites muſt ſeeke Manna, the firſt thing they doe in the morning. Eſau ſeeketh, but too late; the fooliſh Virgins doe knocke, but the doore is ſhut. 2. It muſt be ſought in the firſt place. Matth. 6.33. Seeke yee firſt the kingdome of heauen, and the righteouſneſſe thereof: Seeke neither other things before it, as worldlings, nor other things with it, as prophane Epicures, who would graſpe heauen and earth together; nor yet ſeeke it for other things, as Hypocrites, who profeſſe the Goſpell for fauour, credit, profit, or ſome other (in reſpect of that) baſe things. But ſeeke it alone for it ſelfe, and in ſincerity; for only ſuch ſeeking findeth it: Neuer will Chriſt bee ſought for loaues, nor can the ſame eye looke to heauen and earth together.

Fourthly,Fourthly, humbly. it muſt be ſought humbly, that is, firſt out of thy ſelfe: a man that wanteth water, will go to the fountaine; the waters of grace muſt flow from the fountaine, and wellhead Chriſt Ieſus: ſeeke it therefore in him and from him. The eye of faith ſpieth it in him, and the hand of faith doth take it vp from him.

Secondly, it muſt be ſought with godly forrow and repentance for ſinne. Iſay 1.16. Waſh you, make you cleane, take away the euill of your works, from before mine eyes; ceaſe to doe euill.

Thirdly, with reformation of heart and life. Pſal. 14.4. The workers of iniquitie are vnfit and vnworthy ſeekers of grace.

Fiftly,5. Conſtantly. it muſt be ſought conſtantly: Mary and Ioſeph neuer gaue ouer ſeeking Chriſt vntill they found him, nor the Church till ſhee found him: neither muſt we giue ouer ſeeking, hauing found grace, for it is not in this ſeeking, as in other things, where hauing found, we reſt contented, and ſeeke no more: but here hauing found the thing wee ſought, we muſt ſeeke ſtill: for a Chriſtian is euer wanting of grace, if not in whole, yet in part, if not in ſubſtance, yet in ſome degree and meaſure of it: and therefore this worke (as the husband mans) is neuer at an end.

This muſt needes condemne many of vs, of extreame folly and ſinne: how few of vs, haue ſought after grace as after ſiluer? for ſiluer we will take great paines, riſe early, goe to bed late, and eat the bread of carefulneſſe: but when doe wee ſo for grace? for ſiluer we will trauell many miles on horſe, and foot, to a market or faire, if wee can but gaine or returne halfe a handfull of ſiluer: but for grace we will hardly ſtep out of doores or beſtow the leaſt paines, to frequent the places of Gods exchange. In ſeeking ſiluer, euery man will ſeeke a good pennyworth; hee is carefull that none ouer-reach him: hee parteth with his money as warily as may be: and will be ready to lay hold on a good bargaine, when it is offered. In the matter of grace, how fearefully doe many thruſt it away with both hands, wilfully forſaking their own mercy? Iona. 2.8. They that wait vpon lying vanities, forſake their owne mercy: that is, refuſe the bargaine of eternall life offered, almoſt forced vpon them and others, that ſeemed to haue receiued a good ſum of grace, fooliſhly depart with it, and fall away either quite or wholly, or elſe from their meaſure and their firſt loue; theſe men are farre from ſeeking grace, and farther from finding it.

This ſhould ſtir vp our thirſt after grace, to expreſſe our ſelues wiſe Merchants ſeazed on the Pearle, which that we may earneſtly ſeeke after, let vs conſider theſe fiue motiues.

1.5. Motiues to prouoke vs earneſtly to ſeeke after grace. Chriſt ſeeketh vs, and deſireth vs to ſeeke him; and ſhall Chriſt ſeek thee for thy good, and not thou ſeeke him for thine owne good? But Chriſt ſeeketh vs, as a Hen that gathereth her chickins vnder her wings, Matth. 23.37. and woe vnto vs if we remaine vngathered. The father of the prodigall, goeth out to meet his ſonne returning home, to incourage vs to goe out of our ſolues to ſeeke him.

Secondly, the fearefull reuenge againſt ſuch as ſeeke not, nor inquire after GOD, ſhould mooue vs to ſeek him: as Zeph. 1.6. in the fourth Verſe, I will cut off the remnant of Baal; & in the ſixth, And them that turne backe from the Lord, and thoſe that haue not ſought the Lord nor inquired for him. And if they vnder the Law were ſo reuenged, how much more ſhall wee liuing vnder the Goſpell,Heb. 2.3. if we neglect ſo great ſaluation? If the Goſpel be now hid, it is hid to them that periſh, 2 Corin. 4.3. Oh what a fearefull caſe is it, that the Goſpell ſhould ſerue for the conuiction of men, and not for their conuerſion? Oh thrice vnhappy man that ſhall peruert this ſo aboundant grace to his owne deſtruction: and yet the plenty of Gods grace in the Goſpel ſhall condemne thouſands that neuer required or ſought after it.

3. Thou ſhouldeſt ſeeke grace from God, but he ſeeketh to pin his grace on thy ſleeue: God bringeth home the Goſpell to thy houſe and doores; hee ſendeth forth his ſeruants, he continueth to ſeeke thee by continuing the meanes and the ſeaſon of grace: he ſeeketh thee daily by his word, his Miniſters, his bleſſings, his corrections, by the motions of the ſpirit, by the checks of thine owne conſcience, and wilt thou not ſeeke being ſo ſought vnto? dareſt thou receiue ſuch grace ſtill in vaine? 2 Cor. 6.5. or turne it to wantonnes? Iud. 3.

Fourthly, of this ſaluation the Prophets ſearch diligently, 1 Pet. 1.10. and ſhall wee to whom it more ſpecially belongeth, not ſo much as aske or inquire after it? or ſhall we thruſt it away as the Iewes did, Acts 13.46. but not without the moſt fearefull reuenge that euer hapned to any nation vnder the heauens, vnder which they lye at this day?

Fiftly, for a man to abide deſtitute of deſire and indeuour after grace, ſheweth that Sathan the God of the world worketh mightily in ſuch a one, and hath him in his power to hood-winke him, and hide from him the grace of the Goſpell, that the brightneſſe of this Pearle ſhould neuer ſhine to him, leaſt he ſhould conuert and be ſaued: See 2 Cor. 4.3, 4. This of the firſt action: Who hauing found a Pearle of great price.

The ſecond action of the wiſe Merchant is; he findeth an excellent Pearle; Of the Pearle, and of the excellencie we haue ſpoken: Now are we in this part onely to ſpeake ſomething of the finding of it. And by the Pearle being meant the grace of the Goſpell, as wee haue heard, wee learne this Doctrine: Seekers of grace ſhall finde it. That ſeekers of grace ſhall finde it: and onely they. Pſalme 118.5. I called vpon the Lord in trouble, and the Lord heard me, and ſet me at large: and Pſalm. 138.3. When I called then thou heardeſt mee, & haſt increaſed ſtrength in my ſoule: Salomon ſeeketh wiſdome and findeth it. Luke 15.9. Matth. 7.8. The woman that ſought the loſt groat, found it: Whoſoeuer asketh, receiueth, and he that ſeeketh, findeth. Why?

1. Faithfull ſeeking can neuer take God wanting or vnwilling to giue grace, both becauſe hee hath promiſed, and is able to performe, aboue all we are able to aske or thinke: His power is ſufficient to ſupply all our wants: and Iſay 65.1. I was found of them that ſought mee not: and verſe 24. Yea before they call I will anſwer, and while they ſpeake, I will heare.

If earthly fathers that are euill, Matth. 7.11. (both in compariſon of God, and in their owne inclination) can giue good things to their children that aske, much more our heauenly Father can and will. How glad is an earthly father, when his children can ſeeke after that which is good for them? and our heauenly Father much more: Beſides, God who hath promiſed cannot lye, Titus 1.2. now he ſhould deceiue his people, if they ſhould not finde the grace they duly ſeeke: but he hath ſaid, Matth. 5, 6. that the hungring and thirſting ſoule ſhall be ſatisfied and ſupplied.

2. The Lord will not ſo farre diſcourage his ſeruants, and diſhearten them, as neuer to let them finde that, they beſtow ſo much true paines in ſeeking: but he vpholdeth them in ſeeking, by ſupplying, ſome way or other, ſome time or other, that they ſeeke: his wiſdome not only feedeth his children with hopes of an harueſt to come; but affordeth them preſent food and finding, euen in this life, ſo far as will ſtand with hunger and thirſt: by which hee incourageth them in their prayers, teares, labours, and ſufferings, and without which finding for the preſent, in part, the ſmoaking wicke ſhould bee quickly quenched, and all the beginning of grace eaſily loſt: oyle is not more neceſſarie to feed a lampe, than the ſupply of grace is to feed grace. Pſal. 116.1. I loue the Lord, becauſe hee hath heard my voice and prayers: and Pſal. 65.2. Becauſe thou heareſt prayer, vnto thee ſhall all fleſh come.

3. The Lord will not ſo much withſtand his owne glory, as not be found of true ſeekers, becauſe his owne glory is the maine end of all his mercy. Pſal. 22.26. They that ſeeke after the Lord ſhall praiſe him: namely, in acknowledging him true in his promiſes and plentifull in his mercies.

But God is a free giuer of grace, and before wee can aske wee ſhall haue it without ſeeking: what need we then ſeek ſo diligently?

Anſw. 1. Gods grace is free in reſpect of merits, not of meanes: if God ſhould not giue vs ſauing grace before we aske it, we ſhould neuer haue it; and no man can ſeeke grace but by grace; yet God giueth not grace to idle or ſleepy perſons, but to the vigilant and watchfull: he is not ſo prodigall of ſo excellent a Pearle, as to beſtow it for nothing: or vpon thoſe, who hauing taſted the ſweetnes of it, will not beſtirre themſelues for more, that they may grow in grace.

2. Though God doth beſtow on vs free ſaluatiō which coſteth vs nothing, yet wee muſt accept it in the meanes: which do excite & exerciſe our graces, & ſuffer vs to bee neither idle, nor vnfruitfull in the worke of the Lord.

But if we ſeeke, our ſeeking is a cauſe of finding, & ſo Gods grace ſhall not be free.

Anſ. 1. Our ſeeking is no cauſe of finding but a meanes or way in which we finde.

2. In ſeeking we doe our duty, but merit nothing by it; for when we haue done all we can, we are vnprofitable ſeruants.

3. The promiſe of finding is not made to the ſeeking, but to the ſeeker, being in Chriſt: who findeth for Chriſts ſake, not for his owne.

But I haue ſought long, and haue not found.

Anſ. There is a 2. fold ſeeking, 1.6. Sorts of ſeekers amiſſe. a ſeeking amiſſe, and then no maruell if thou findeſt not; Eſan ſought with teares, and findeth not: many ſhall ſeeke and ſtrine to enter, and ſhall not bee able; and of theſe are ſixe ſorts, 1. wicked men being deſtitute of the ſpirit of GOD, want their eyes cleared: and a blind man ſhall ſooner find a Pearle loſt, than they this.

2. Some ſeeke without light, as fond Familiſts and Anabaptiſts, who ſeeke grace in the darke corners of Enthuſiaſmes, and reuelations, ſcorning the light of the Scriptures and Miniſtrie: in which the ſpirit onely and ordinarily offreth himſelf to be found.

3. Some ſeeke without the promiſe and ſo without faith: Iſrael ſought it by merits, Rom. 9.31.

4. Some ſeeke without repentance. Iſay 1.16. waſh you, make you cleane, and then come and reaſon together.

5. Some ſeeke it vnſeaſonablie the doore being ſhut, ſo did Eſau when the bleſſing was beſtowed.

6. Some ſeeke withon out ſincerity. Hypocrites ſeeke a while but giue ouer, as weary of ſo much paines; now the promiſe is made to none of theſe: the goale is not giuen but to ſuch as ſtriue lawfully.

A ſecond Kind of ſeeking that is which faileth not, and that is in the true and lawfull conditions of ſeeking, as by the ſupernaturall eye of faith, by the light of Gods Word, in the right veine of finding, and in the places where the Pearle lieth, and in ſeaſon of ſeeking, whilſt the day laſteth and the light is with vs: haſt thou thus ſought, and art yet held off? I ſay God muſt be true Quaerentibus recta & rectè, hee that ſeeketh, quae oportet & quomodo oportet, ſhall certainely finde; and therefore I ſay to thee that ſeekeſt good things well: 1. Thou haſt found grace ſufficient, 2 Cor. 12.7.as Paul did when hee ſeemed to be denied of the grace deſired: thou haſt found grace in ſome meaſure, at leaſt in ſuch meaſure as may cauſe thee to hunger for more.

2. God may delay to giue thee a greater meaſure, and yet not deny thee; it may bee that which thou ſeekeſt, is worth more labour than yet thou haſt beſtowed: diſtinguiſh now betwixt Gods delayes and denialls: hold on thy ſeeking, thou ſhalt find in good time.

Thirdly,The beſt ſeekers find but in ſmall meaſure in this life, and why. the beſt and holieſt ſeekers of al find but for the eſtate of this life; that is, in ſmall meaſure, a taſte, a firſt fruites, heere is but a ſowing in grace. God leaueth his children in many wants for the preſent, for diuers ends. 1. For their humiliation, as Paul had a pricke in the fleſh left.

2. To maintaine hunger and thirſt after more.

3. To long after the time of perfection, and full ſaciety, when they ſhall bee fully conformed to the Image of God.

Fourthly, thou haſt found a promiſe of God to be fully ſatisfied at length, Matth. 5.6. in the meane time eſteeme thy ſeeking as a ſeede time, thy labour is ſowen in heauen, thy ſeede is caſt into the boſome of God: and if it preſently returne not ſo much comfort, ioy, and increaſe as thou deſireſt: it is layd vp and will bring thee good ſtore, and a happy crop for hereafter:Gal. 6.9. therfore be not weary of well doing, for in due time thou ſhalt reape, if thou faint not.

If no man ſeeketh this Pearle aright but findeth, ſee a difference betweene this commoditie, and all other. Seeke any other thing in the world, with thy beſt indeuour, and thou maiſt faile,Eccle. 5.9. and not finde. He that ſeeketh ſiluer, ſhall not bee ſatisfied: Seeke wealth, pearles, honor, pleaſures, thou ſhalt often faile of them: but ſeeke the beſt thing, & alway ſpeed. In all other things, many ſeeke one thing, but finde another: goe to the Phyſitians to ſeeke health, thou maiſt meete with death; to the Lawyer, to ſeeke law and juſtice, thou maiſt find iniuſtice and oppreſſion: at ſome friends hāds thou maiſt feeke fauour & friendſhip, but finde hatred and enmitie, as Ioſeph ſought at his brethrens, but findes them foes and enemies.

But in matters of grace, thou ſhalt finde the ſame things thou lookeſt for: ſeekeſt thou the Pearle, thou findeſt the Pearle, as the Merchant did: nay, findeſt an excellent one, farre better than thou lookedſt for; the worth of which is not to bee valued in this vale of dackneſſe.

Here is alſo a difference betweene ſeeking things at Gods hands, and at mans: all that aske at mans handes ſpeed not: though thou maiſt aske neuer ſo iuſtly, as in the example of the vniuſt Iudge. A poore man asketh at mans hands mercy, and miſſeth of it: knocke at mans doore, it is not alway open: But the gate of grace is neuer ſhut; Gods eare is alway open, and as a fauorite ſitteth in the eare of the King, and ſpeedeth in any ſuite, ſo doth the godly ſeeker ſpeed with God.

This comforteth poore ſoules ſeeking & panting after grace; ſo long as thou canſt ſeeke, thou art ſure to find, though the Lord hide his face for a time, and ſeeme to locke vp his mercy from thee, yet vpholde thy ſelfe in ſeeking, and thou ſhalt find in due ſeaſon, Pſal. 9.9.10. The Lord alſo will bee a refuge for the poore, a refuge in due time, euen in affliction. Wanteſt thou ſtrength againſt temptations? Seeke by prayer the grace of Chriſtian fortitude: be ſtrong in the cry of prayer; and as a theefe will runne away when the true man maketh a noyſe and outcry, ſo will Sathan vpon this noiſe of feruent prayer ceaſe his aſſault. Wanteſt thou peace of conſcience, chearfulnes in doing, or ſuffering? wouldeſt thou ſee a ſweet looke from God? or needſt thou any other bleſſing for life or godlines? Seeke it with inſtance, doe as the woman of Canaan, who ſought grace at the hands of Chriſt, and would not be repulſed, Math. 15.22. And the poore woman by her importunitie preuailed in her ſuit with the vniuſt Iudge, Luke 18.5. And how much more ſhall faithfull importunitie preuaile with the moſt righteous & faithfull God?

But my ſeeking is ſo weake and ſinfull, that I ſhall neuer finde: my ſinne quite marreth my ſeeking, and hindreth my finding.

Is there more weakeneſſe in thy ſeeking,than in Iacobs ſeeking the, bleſſing? yet his weake and faultie ſeeking found it.

O that I could finde any feeling or worke of grace, but the ſtrong hart of my corruptions is not yet brokē: I haue loſt all my labour, and found nothing but diſcomfort of it.

Let not thy ſoule preſcribe and inſtruct the Lord, how, or what way or when to do thee good: but waite and ſtriue, and find and preuaile.

Secondly, ſeeke againſt ſenſe and feeling, euen out of the belly of the whale of deſperation it ſelfe, lay hold on the free grace of God, and thou ſhalt find an iſſue, & his ſweet loue dropping comfort, ſweeter than hony combes to thy ſoule.

Thirdly, ſee the reaſon why grace groweth ſo thin euery where,Grace not found becauſe not ſought. euen becauſe hee that hath not attained grace neuer ſought it aright; the want is not in God, nor in the meanes, but in thy ſelfe and manner of ſeeking:Non deficit dā tis miſericordia. Non medicorum inſufficientia, ſed quaerentium negligentia culpanda; Blame thy ſelfe for not finding, who haſt failed in the manner of thy ſeeking; for perhaps,

Thou art full and feeleſt not the need of grace, as the Church of Laodicea, Reu. 3.17. and then how canſt thou ſeeke? A beggar will not ſtir abroad ſo long as hee hath any thing at home.

Or art prophane and ſcorneſt the bleſſing, as Eſau.

Or art a hater of it, and the ſeekers of it; turneſt their glory into ſhame, & art of the generation of them that hate them that ſeeke the Lord.

Or art idle and ſeekeſt ſlightly, or formally; and can God attend that prayer, or requeſt, which thou careleſly & formally caſteſt out, and thy ſelfe attendeſt not? And here numbers of men lye vnder juſt reproofe; as

1. Such as neuer ſpent ſo much labour in ſeeking grace, as Saul did in ſeeking his Fathers Aſſes, 1 Sam 9.4,

2. They that neuer ſpent ſo much time to find it, as they could for a handfull of ſiluer, and yet hope they haue it, or ſhall haue it. When didſt thou breake thy ſleepe, diſeaſe thy ſelfe, put thy ſelfe into all weathers by night and by day, for the Word, as thou haſt for wealth? When waſt thou ſo good and thriftie an husband for thy ſoule as for thy body? Neuer looke for grace before thou prizeſt it: and bee ſure thou haſt it not, who ſo vnder-valueſt it.

Thirdly, let vs examine our ſelues whether by all our ſeeking wee haue found the Pearle, & that by theſe rules.

1. He hath found by ſeeking who ſtill ſeekes to find,5. Notes of one that by ſeeking hath found the Pearle. for it is not here as in ſeeking other things: heere the finder giueth not ouer ſeeking: but the more be findeth the more he ſeeketh; heere is an vnſaciable couetouſneſſe, and a couetouſneſſe warrantable.

Secondly, much ioy and large affections to expreſſe the ſence of ſo great a commoditie: the teſtimony of Gods Spirit witneſſeth our adoption; once receiue it, and it refreſheth the ſoule with ioy vnſpeakable and glorious, 1 Peter 4.5. and this ioy will not be hid, as in the woman finding the loſt groat.

Thirdly, the Pearle once found, there followeth a contempt of the world, a killing of the cares of this life, a fencing from the loue of earthly things: there is no true content in any thing elſe, he that hath found this Pearle eſteemeth all other things, euen the beſt of that the world ſo admireth, dung in compariſon of Chriſt.

Fourthly, being ſo rich a commoditie, it enableth to good workes and (as no other Pearle can) it worketh the will alſo to be aboundant in good workes, aboundant in the fruits of the ſpirit, in the fruits of Sanctity, and holines of life.

Fiftly, it is of ſo precious vertue, as it is in euery one that findeth it, an antidote againſt all the poiſon of ſinne, the grace of repentance preſently expelleth it: the grace of patience is a ſalue for euery ſore: the grace of faith is a moſt ſoueraigne Cordiall; it is of vertue to renouate the whole man, and all the parts of the man: it cleareth his ſight daily, it maketh him quicke of hearing, it ſharpneth all his ſenſes in diuine things; it preſerueth his ſtomack, and appetite to Gods word: it purgeth out his corruptions, reneweth his ſtrength, as the Eagle: All theſe and a thouſand more vertues hath this Hearbe-Grace wrought in thee in ſome meaſure if thou haſt found it, and ſo aboundantly recompenſeth all thy labour.

He went & ſold all that he had and bought it.] The third action of the Merchant.Our Sauiour continueth the allegory of the wiſe Merchant, who 1. hath ſought, 2. found the Pearle, and then ſitteth not downe: 1. Vadit ad forum ſpiritualium per effectum. but (thirdly) maketh purchaſe. In the words are three things. 2. Vendit omnia per affectum & contimptum terrenorum.

1. He goeth away, to the Mart and meanes where it is to be had. 3. Emit per conatum & deſiderium aternorum.

2. Hee ſelleth all in affection to it, and contempt of earthlythings.

3. He buyeth it by a carefull deſire and endeuour after heauenly things.

For the meaning, 1. he goeth away.] Selfedenial is the firſt leſſon in Chriſts ſchoole, Whoſoeuer will ſaue his life, Mat. 16.25. ſhall looſe it, and whoſoeuer ſhall looſe his life for my ſake, ſhall find it; hee that forſaketh not his own will, reaſon, affections, and euill habits, and doth not croſſe his owne deſires, ſhall neuer prize or purchaſe this Pearle.

2. And ſelleth all] That is, in compariſon hee contemneth all earthly things, & ſetteth them at a low rate and value in reſpect of the Pearle, and doth not care much who haue them, ſo hee may enioy the Pearle: let others get the wealth of the world, he will be rich in grace; let others get corne, wine, and oile; if he can get naked Chriſt, hee hath enough.

But is it neceſſarie to ſell all, to haue eternall life? It may ſeeme ſo: Matth. 19.22. Ieſus ſaid vnto him, if thou wilt be perfect, goe and ſell all that thou haſt, and giue it to the poore, and thou ſhalt haue treaſure in heauen, and come and follow me.

Anſ. The Papiſts build a ſtate of perfection vpō voluntary pouerty: and hold it a counſell onely fit for perfect Chriſtians, and farre more meritorious than the keeping of the whole Law.

But 1. to anſwer them, and then the queſtion.

1. It is a friuolous conceit to thinke, that any man may come to an higher eſtate of happineſſe, by ſome other meanes than by keeping the Law.

Secondly, it is abſurd to thinke that any worke can be acceptably done toward ſaluation, which is without the walke and compaſſe of the law, which is ſo perfect, that curſed is he that doth dare to adde to it, or detract any thing from it.

3. Chriſt deſired no more of the young man, than he did of his Diſciples, who ſaid verſe 27. wee haue left all to follow thee, and yet Peter had an houſe ſtill, and Iohn, to which hee tooke the Virgin Mary.

And therefore Chriſt would haue the young man to part with all, which hee could not hold with his loue and affection to Chriſt himſelfe, and the Goſpell.

Fourthly, that which Chriſt required of this Iuſtitiarie, is not any deuiſed Euangelicall counſel aboue the law; but a dutie contained in the law: the ſumme of which is, Thou ſhalt loue the Lord thy God with all thy heart: and whereas hee had boaſted, that hee had kept all the law; Chriſt doth ſend him backe againe to the law, to let him ſee his want of loue, both to God and his neighbour; to God, if the loue of his friends hinder him from following him, whom he confeſſeth a teacher from God: And want of loue to man, if at Chriſts word hee will not part with his money, eſpecially if not at Chriſt his eſpeciall commandement.

So as this is not a counſell to ſome perfect recluſes or orders of wilfull men; but a commandement to all Chriſtians, that muſt ſtriue to perfection. 1. Cor. 2.6. And we ſpeak wiſdom amongſt them that are perfect: who muſt not onely leaue goods and lands, and houſes for Chriſt, and the Goſpell; but muſt hate father, mother, wife, and children, brethren, ſiſters, and their owne life, if they cānot hold them with Chriſt.

So much to anſwer the Papiſts:

Now to the queſtion.

1. Who can denie wealth to be the gift of God, if it be held without couetouſnes, confidence, pride, and ſubordinate to heauen and heauenly things? Or who can denie but riches may become helps to heauenly Tabernacles? who can denic but good men may both haue them, and vſe them? Abraham was a man of great poſſeſſions, and Iob and Dauid men of moſt great wealth: and yet godly men, and poore of ſpirit; goods therefore in themſelues are not to be caſt away: but firſt in compariſon,Wealth in foure caſes to be renounced.rather than we will not attaine, and retaine the Pearle of the Goſpell, we muſt abandon all we haue.

Secondly, when they proue an impediment to our calling, and holy profeſſion, we muſt renounce them,Heb. 11.25. as Moſes in this caſe refuſed to be the ſonne of Pharaohs daughter, and to ſuffer with Gods people: a traueller may carrie a ſtaffe to helpe him in his iourney, but not to ouer-load himſelfe: and he may beare ſome money in his purſe for his charges, but not burthen himſelfe with it.

Thirdly, in affection alwaies wee muſt renounce them, and hold them retiredly and weignedly, vſing the world as not vſing it: 1 Cor. 7.3.Let them be in our hands, not in our hearts; to lay downe, or lay out; not to lay vp, or lay vp our hearts with them.

Fourthly, actually, but not vncalled, wee muſt leaue them, not of our owne accord, but called by God, nō ſponte ſed vocati: let vs alwayes ſee wee haue a good ground, as if tyrants, or perſecutors, keepe vs from inioying either Chriſt, or our own eſtate; then in this choyſe, we muſt prefer a poore eſtate in Chriſt, before a rich eſtate in the world.

And buyeth it.] Our ſauiour vſeth this word buying, not to ſignifie, that we can make any recompence, payment, or merit, to purchaſe eternal life: for, firſt, that is infinite, we finite, and betweene theſe is no proportion. Secondly, it is a free gift of God, Rom. 6.23. Thirdly, it is a buying,Eſay 55.1. but without money, & money worth. And the poore are called to buy it, who haue no money to lay out for it. Fourthly, this Pearle is ſuch a commoditie, as neither men nor Angels can giue any due price for. Fiftly, we can giue God nothing but his owne.

But Chriſt here ſpeaketh figuratiuely, namely, that this wiſe Merchant dealeth as a buyer;The Chriſtian man reſembleth a buyer in 4. things.firſt, hee ſeeth the want of Gods grace & Chriſts merits; the thirſty are called to buy, Eſay 55.1.

Secondly, as a buyer, he priſeth, valueth, and caſteth the worth; eſteemeth Chriſt at the hieſt rate, and all things elſe in compariſon of him, loſſe, and dung, Phil. 3.13.

Thirdly, as a buyer he maketh an exchange; not of money, nor money worth, but vſeth all good indeuour, and labour, by prayer, and diligence, and the vſe of all good meanes, to obtaine the grace of the Goſpell. Which price God doth ſet vpon grace, and on which condition, an 〈◊〉 is made. The 〈◊〉 putteth ouer his ſinnes to Chriſt, and receiueth righteouſnes from Chriſt. 2 Cor. 5.21. For he hath made him to be ſinne for vs that knew no ſinne, that we ſhould be made the righteouſneſſe of God in him.

Fourthly, the bargain, made, is earneſted; ſo the beleeuer, able to giue nothing to God, taketh from God the earneſt of his Spirit, in ſome ſauing graces; by which the whole bargaine of eternall life is aſſured vnto him.

From this ſelling all, A wiſe Chriſtian will part with all before he part with Chriſt.and buying the Pearle, learne, That a wiſe Chriſtian muſt, and will part with all hee hath before hee will part with Chriſt. Prou. 4.7. Aboue all thy poſſeſsions get wiſdom and vnderſtanding. The godly follow Chriſt out of Ieruſalem, and out of the campe, Heb. 13.13. they ſold their liues, & loued them not to the death for Chriſt.

Pauls poſſeſſions and his life was not deere,Acts 20.ſo hee might finiſh his courſe with ioy. And why?

1. Such ſound iudgement is reſtored vnto euery ſound Chriſtian, as he thinketh nothing ſo deere to him as Chriſt, and his grace: and doth ſuppoſe himſelfe rich indeed if hee attaine naked Chriſt; and the deereſt things are baſe in this compariſon. The Church of Laodicea will neuer buy gold & white rayment, ſo long as her iudgement is blinded, till ſhee annoint her eyes with eye-ſalue to ſee; and ſeeing once the worth, ſhe is content to be at any paines for it. The text implieth, that no leſſe paines bee made for wiſdom than that of moſt induſtrious Merchants, who take long and dangerous iournies, and voyages by ſea & land for Pearles, and ſwallow all paines and perils in hope of attaining them.

Secondly, the Chriſtian knoweth that hee ſhall bee no loſer by the bargaine; other Merchāts buying great commodities know not whether they ſhall be gainers or no: and many ſeeke Pearles with infinite loſſes and finde them not: But here is a certaine and an vndoubted gaine, for whoſoeuer forſaketh houſe, wife, lands, liberty, children, and life for Chriſts ſake, and the Goſpell, ſhall receiue an hundredfold in this life with tribulation, and in the world to come life euerlaſting: here is vſury enough, not ten in the hundred, but an hundred for tenne: haue this Pearle and want nothing; want this Pearle, and haue nothing.

Thirdly, this putteth a difference betweene ſoundneſſe and hypocriſie; the hypocrite can ſell much for Gods fauour. Mic. 6.6. they will giue thouſands of rammes, and ten thouſand of riuers of oyle: and their firſt borne, but will not part with their ſinnes. Ananias and Sapphira can part with three parts of their portion: but ſoundneſſe eſteemeth the Pearle better than the whole, were it the whole world.

Fourthly, becauſe it ſeeth Chriſt forſaking all, liberty, life, wealth, heauen, and happineſſe for it; in the way of thankfulneſſe, grace in the heart doth hold it ſelfe bound to forſake all for Chriſt.

This condemneth fooliſh Merchants, who make a baſe reckoning of the Pearle: eſteeming the Goſpell worth nothing. The Gadarens accounted euery pig, and baſe profit better than Chriſt, and his Sermons: Prophane Eſau deſpiſed the bleſſing in reſpect of pottage; There are other ſcornefull Merchants, who ſcoffe at ſuch ſimplicity, as to forgo profits, and delights, for vaine conceits, as to ſtrip ones ſelfe of the pleaſures of life, to runne many miles to Sermons, where is none at home: Others would buy the Pearle, if by it they might gaine eaſe, reputation, and wealth, like the Swallowes that will take their Summer with vs, but in Winter take their leaue of vs: theſe meaſure religion by their gettings, and ſay with the old Iewes, What profit is there in ſeruing God? Mal. 3.14.

2. Many who thinke they haue the Pearle deceiued. We may ſee it is not ſo eaſy a matter to haue part in the Goſpell, as moſt men thinke: that vtterly deceiue themſelues in this commoditie; and this is the cauſe why ſo few reſpect it, 1. Some men thinke they haue it becauſe they haue heard of it, but there is as much difference betweene finding and buying, as betweene calling and anſwering. 2. Some heare, and like, and wiſh, and praiſe it: but as in a faire they ſee many rich commodities; but they paſſe by them and bargaine for none: ſo many approue of Doctrines in general, but lay out nothing, nor lay aſide any luſt: they can commend a good Sermon, but will be ſure it ſhal doe them no good.

Thirdly, there are others that come neerer, cheapen, loue, and bid ſomewhat; but as hard chapmen nothing neere the matter: rich men can caſt ſome of their ſuperfluity ſometimes to good vſes; but not as the widow that had but two mites and caſt in all: this were too hard a bargaine.

Fourthly, ſome would exchange ſome of their ſinnes, but not all: others will doe ſome duties, as come to Church, heare, pray, ſometimes reade at home, and reprocue ſinne: but come to chargeable or dangerous duties, to ſhew loue to Chriſt in time of danger or diſgrace, they are backward, and draw in the tender horne for feare they be loſers by him.

Let vs therfore learne to hold Chriſt, and the Goſpell as the only iewell, or pearle worth hauing; and to thinke our ſelues rich if we ſell our ſelues out of all, to purchaſe the Pearle: let vs thus aduance our religion, and ſhut the mouthes of our aduerſaries, that ſay we will leaue nothing for our religion, while they giue all they haue to the Church and pious vſes.Notes of a man that hath purchaſed the Pearle.

How ſhall I know a man that purchaſeth the Pearle?

1. He changeth his own merits, for Chriſts merits apprehended in the Goſpell, and caſteth them away like dung: and with Paul, who laieth his birth, kindred, righteouſneſſe, ciuill vertues & good works, and holineſſe in the ſcoale: but all is too light, and found loſſe weighed with Chriſt. So bring Wealth, libertie, friends, life it ſelfe, into the ſight of a ſound bele euer: and if he muſt leaue theſe, or Chriſt & his Goſpell, farewell they; he ſoone maketh his choyſe: As in the danger of life, Act. 27.18, the Mariners caſt out their wares with their owne hands, and the tacklings out of the ſhip: ſo we muſt caſt away all in compariſon of Chriſt, our Lord and our life. Where note, that the Papiſt that cannot diſclaime his owne merits, ſhall miſſe of Chriſts.

2. Hee goeth away reioycing, all his affections are on it; his chiefe ioy is,Luke 10.20. that his Name is written in heauen, no affliction can remoue this ioy.

3. Hee deſireth nothing in compariſon, beyond, or beſides it; Simeon was content with Chriſt in his arms; Iacob had enough, that Ioſeph liued: ſo the beleeuer hath enough, that Chriſt liueth in heauen, and in his owne heart.

4. He retaineth his confidence to it; euery thing elſe chalenging his confidence, is but a ſtaffe of reede.

5. He will neuer ſell his purchaſe at any rate. Pro. 23.23. Buy the truth, but ſell it not: Great merchants, what they buy for great prizes, they will ſell for greater: but nothing is ſufficient to buy the grace of the Goſpell out of our hands: what wee ſell we value vnder the price; but wee muſt deeme it aboue much fine gold, Pſal. 119. yea, aboue all that in the world is counted precious.

This is alſo a comfort to poore men, who may here light on a good bargaine, and make a good purchaſe for thēſelues, although they haue no money: nothing is ſet for the price but paines, endeuour, godly deſire and affection. Chriſt and his benefits freely paſſe to all, and are indifferently imparted to poore and rich; nay, if either haue the aduantage, it is the poore man, for the poore receiue the Goſpell, ſaith our Sauiour: whereas Not many rich, 1 Cor. 1.26. not many noble, not many wiſe attaine to haue their ſhare in it.

I haue now according to the meaſure of the gift giuen mee, ſet forth the choiſeſt and chiefeſt commoditie in all the world, which no Fayre, or Mart can match, if into one Fayre all the treaſures of the earth were brought to ſale: ſay not now as the buier vſeth to doe,Theſe Sermons were preached on ſeuerall Fayre dayes. It is naught, it is naught.

I haue ſet an eaſie price vpon it, a little paines, a few good affections, an vpright endeuour, which is ſo low a price as your ſelues can wiſh. You need not diſburſe ſiluer, or gold, but may carry away this commoditie in your hearts, & your money in your purſes too: as Ioſephs brethren carried from their brother, euery man his ſacke of corne, and his money in his ſacke too: he that now ſeeth on the one hand, his owne want, and on the other the worth of the Pearle, will come & cheapen, and buy, and purchaſe it at any rate, and will not leaue it behind him. But hee that ſtill eſteemeth the Pearle, but as a common pibble, will goe home without it, or tread it vnder his feet. Of this man ſayth Salomon, Wherfore is there a price in the hād of a foole, Prou. 17.16. and hee wanteth heart? And to this man I ſay, the day commeth, in which thou ſhalt ſay, thou once refuſedſt a good bargaine which was offered thee, and that was thine vnhappineſſe: but now attended with a greater, that it ſhall neuer be offered thee any more; Be wiſe betime,1 Cor. 12.31. and couet after the moſt excellent gifts.

FINIS.

THE PILGRIMS PROFESSION, OR A SERMON PREAched at the Funerall of Mis MARY GVNTER 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 per petuall Monument of her graces and vertues.

Omnis peregrina regio patria eſt corum, Et omnis patria corum eſt peregrina. Iuſtin Martyr. epiſt. ad Diognetum.

LONDON, Printed by I. H. for Io: Bartlet, and are to be ſold at his Shop in Cheap-ſide, at the gilt Cup in the Goldſmiths Row. 1625.

TO THE RIGHT HONOVRABLE The Lady LETTICE, Counteſſe of Leiceſter, All encreaſe of Honour and Happineſſe. MADAM;

HAving importuned and prevailed with that Reverend 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Preacher, who performed that laſt office for your LADISHIPS late Servant, to afford mee a perfect Coppie of his Sermon, (which for the fitnes and worthineſſe of the matter, I thought much pittie to bee buryed with her:) and purpoſing to adde a ſhort Relation of the happie Life and Death or my deare Wife, both which I thought were very exemplary; I emboldned my ſelf, to preſent the ſame to your HONOVR, not only as a thankfull teſtification, of my humble dutie and ſervice, for all thoſe gracious endowments, which I ſo happily enioyed in her, (of all which, vnder God, your (HONOVR was a chiefe inſtrument) but alſo becauſe I know that your HONOVR, who gladly apprehended all the meanes of her comfort through her life, would as gladly receiue the true Narration of her aſſured Comforts and Conqueſt in her ſo Chriſtian death and diſſolution.

Neither is the Sermon vnfit for your HONOVRS pervſall, whom God hath honored with ſo many dayes, and yeares, and taught not to feare eyther the end of your Pilgrimage out of this ſtrange Countrey, or the neare approch to your own home.

Thus humbly praying your HONORS acceptance of that which is moſt properly yours. I pray the Father of mercies, to adde to all your noble Vertues, the continuance of your true proſperitie.

Your HONOVRS in all humble ſervice, H. G.
THE PILGRIMES PROFESSION. PSAL. 39.12.

I am a ſtranger with thee, & 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 to offend with his tongue; yet after a doubtfull combat, betweene faith and Frailtie; his Faith ſtepps aboue fleſh, and leades him out of himſelfe, to wait vpon God with holy ſilence: and lifteth him vp to God in fervent and earneſt Prayers (which are the breath of Faith) both for pardon of ſinne, the cauſe, and for releaſe from the affliction and plague, the effect of it. And becauſe the ſenſe of miſery was deepe; he ſtriues with God, with great, vehement, and earneſtneſſe of ſpirit, ingeminating his petitions in this twelfth verſe. Riſing vp in his requeſts by degrees, as one that meaneth to preuaile with God (as another Iacoh) and not let him goe till hee 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; hee deſires the Lord to hearken to his cry; the ſenſe of his neede vrged ſtrong cries, feruency, and importunitie. And further becauſe euery ſtrong cry is not heard, vnleſſe it proceed from a broken and contrite ſpirit: He prayeth the LORD not to keepe ſilence at his teares; well hee knew that prayers of faith, watered with teares of godly ſorrow, are eloquent perſwaders, to draw a comfortable anſwere from God; they cannot ſuffer him to ſit ſilent long; who hath prepared both a bottle to reſerue them in, and an hand-kerchiefe to wipe them away from the eyes of his children. Try it after holy Dauid who will, or can; make euery day a ſpring to ſowe thy prayers in heauen; and water them ſometimes with an Aprill ſhower of mournfull reares for thy ſinne, and miſery; and thou haſt preuailed againſt Gods ſilence; thou ſhalt beare a ſweet and comfortable anſwere in due ſeaſon.

Now the wordes read are a reaſon of bis earneſt requeſt, drawne from the acknowledgement of the frailty, vanity, and breuity of his life, layd downe by a compariſon taken from ſtrangers, or Pilgrimes, of which number hee profeſſeth himſelfe to bee; and may well bee called, The Pilgrimes profeſsion.

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

I anſwere. 1. The Hebrew phraſe,Quis dubitat quod bic pſaltes poſuit gnimea tecum, idem eſſe quod Liphneca, id eſt, coram ie. Bucer. 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 hee was a ſtranger in affection, or conuerſation from God, as the wicked, who are ſaid to be ſtrange children, and ſtrangers from the wombe. Pſal. 58.3.For how could Dauid bee ſuch a ſtranger, who ſet the Lord euer before him, and at his right hand, Pſal. 16.8. that hee might not ſinne againſt him?

2. As it is a confeſſion and teſtimony of bis own humility and ſenſe 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 inconueniences: but thou art the God of the abiect; and thy property 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 Dauid puts the LORD in minde of his owne gracious inclination and affection to ſtrangers;Exo. 22. • 1. Re • . 19.23 Do • . 10.19 for hee hath commanded vs to be kinde to ſtrangers; and hath in ſpeciall manner vndertaken the protection of ſtrangers. Pſalme 146.9. The Lord keepeth the ſtrangers: and therefore his faith binding God after a fort 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 hee had ſaid; Thou knoweſt Lord, that I am a ſtranger heere, and ſo long as I am ſo, I cannot but carry a burden of fleſh, and a body of ſinne, and daily thereby deſerue thy moſt heauie diſpleaſure: and therefore I beſeech thee, bee not ſo extreame againſt mee, as in iuſtice thou mayeſt; but conſidering my frailty, mingle thy corrections with mercie. And whereas I diſcerne alſo by my bodily weakneſſe and infirmity, that I am a ſtranger here, and of ſhort continuance, I pray thee remooue thy hand, and let not all my life bee miſerable, but ſtay thine anger from mee, that I may recouer my ſtrength, before I goe hence, and bee no more. And vpon the ſame ground, Iob makes the ſame requeſt,Iob 10.21. Let him ceaſe and leaue off from me, that I may take a little comfort, before I goe and ſhall not returne, &c.

Secondly, it may bee asked, How can Dauid vſe this as a reaſon for his recouery, which hee vſed before, verſe 4. for the haſtening of his death; for becauſe his life was ſhort and miſerable, therefoer hee deſires hee might die in all haſte.

To which I anſwere. That great difference there is betweene Dauid foiled by fleſh, and Dauid ſupported by the Spirit; for wee haue in him lying vnder the temptation, an inſtance of our owne ſtrong-hearted 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, hee 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 hee can out of the ſame premiſes, draw the cleane contrary concluſions, to ſupport his faith, patience, and dependance vpon God. For ſuch is the wiſdome of the Spirit, that hee can draw holy, ſweet, and comfortable concluſions from thoſe principles and grounds, from which fleſh and corruption vſeth to ſucke ſinne and poiſon; and teacheth the Saints ſo to doe.

In the profeſſion it ſelfe,Meaning.conſider for the meaning foure things; 1.1. What is this ſtranger. What a ſtranger is. 2. Who is this ſtranger. 3. Where he is a ſtranger. 4. The communitie of this condition; as all my Fathers were.

1. A ſtranger is hee, that being abſent from his owne Countrey is trauelling homewardes vnto it. For theſe two conditions are proper to a ſtranger. Firſt, that hee 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 Secondly, that he is trauelling home as a Pilgrime to his owne Countrey; Thus was Iacob a ſtranger, whoſe whole life was a trauaile in forraine Countreys, out of any certaine and ſettled dwelling, as himſelfe profeſſeth, Gen. 47.9. The whole time of mypilgrimage is an hundred and thirtie yeeres.

2. Who is this ſtranger? Dauid ſaith, I am a ſtranger, which may ſeeme ſtrange, if wee conſider that Dauid was a King, and that in his owne Countrey, and that the Countrey of Iudea; in compariſon of whoſe inhabitants all the world beſides were ſtrangers, as Matth. 27.7. For Dauid was not now in flight before Saul, 2 Sam. 21.23. as when hee plaid the foole in the Philiſtims Countrey before Acbiſh to ſaue his life; nor in likelihood, in chaſe before Abſalom, as when being driuen from home, hee went vp to the mount of Oliues and wept. Neither vndertooke hee any meritorious iourney in a Pilgrims weed. For beſides that, hee was King of Ieruſalem, and needed not make any tedious Pilgrimage thither, Popiſh Pilgrims were not borne ſome thouſands of yeeres after his Age.Peregrinatio ad Imagines nalla fuit ante 600. annos a Chriſto nato. Perk. Probl. 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 Dauid a ſtranger? Himſelfe ſaith, Before thee, that is, whereſoeuer hee is before God, there hee is a ſtranger; not in another mans kingdome or Countrey, as of Moabites or Philiſtims: but in his owne Countrey, in Canaan he is a ſtranger; yea, at Bethlem in the City of Dauid; and in Sion the Fort of Dauid hee is a ſtranger. This hee expreſſeth, Pſalme 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 mine owne body and boſome I am a ſtranger with thee. Wherein the holy Prophet both acknowledgeth the Lord the proprietary, of whom he held his Countrey and Kingdome.Lev. 25.23.For it is as if hee had ſaid, I am a ſtranger in thy Countrey; my Countrey is thy Countrey, and thy Countrey is my Countrey; and now I doe but ſo • ourne a while with thee in thy Countrey, till I returne home and dwell with thee in my Countrey. As alſo hee inſol •• th a motiue, why the LORD ſhould encline his eare to his Prayer, and ſhew him fauour, becauſe hee is a ſtranger in the Lords Countrey; and therefore committing himſelfe to the protection and ſafe conduct of the Lord of the Countrey, hee doubteth not, but to finde grace in his eyes, and by his meanes a comfortable paſſage, till hee come happily to the end of his way. For who ſhould heare the complaints of a ſoiourner, but hee with whom he ſoiourneth?

4. But is it otherwiſe with Dauid now, than with other men? No ſurely, but hee beareth part in the common condition of his Fathers. Although hee was deare to God, and the King of Gods people; yet hee is no better than his Fathers; hee is a ſtranger as all his Fathers were. Hee meaneth not the fathers of his fleſh onely, who were all dead, and gone to their iourneys end, but the Fathers of his faith alſo; thoſe holy Patriarchs, Abraham, Iſaac, Iacob, and their poſterity, which were the holy ſeed; who in their times accounted themſelues ſtrangers, Heb. 11.13, 14. and declared themſelues ſo to bee; both in that they chuſed to dwell in Tents, Heb. 11.9.and not in houſes or Cities; 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 themſelues with buildings or purchaſes; but betooke themſelues to poore and portable tents, which were ſoone pitched vp, and 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 trauels of Abraham recorded in his Story, amounts to 1794. miles; Iacobs little leſſe, whoſe poſteritie was a ſtranger in Egypt foure hundred yeeres; and from thence were taken into the terrible Wilderneſſe; where they wandred forty yeeres, and all the reſt of them in the wide wilderneſſe of this world, and vale of Baca, onely paſſed thorow as Pilgrims vnto the heauenly Canaan. All which our holy Prophet reuoluing in his minde, ſubſcribeth the ſame ſchedule, that he is a ſtranger alſo as they were.Doct.

Hence wee learne, That all the Saints of God, and true beleeuers, are ſtrangers vpon earth: for ſo was Dauid, and all his Fathers of his fleſh, and of his faith, as himſelfe not onely heere in ſenſe of his affliction profeſſeth: but elſewhere ſtirred vp by the ſight and ſenſe of Gods abundant mercie towardes him, and in the time of his ſolenme ioy and feſtiuitie vttereth the ſame words, 1 Chron. 29.15. All things come of thee and of thine owne hand • ee haue gi • en thee; 〈 in non-Latin alphabet 〉 . for wee are ſtrangers before thee, and ſolourners like all our Fathers, 2 Cor. 5.6 while wee are at home in the body, wee are eſtranged from the Lord. And indeed euery Chriſtian is a Gerſhom; that is, a ſtranger and in a ſtrange land: in reſpect, firſt of place, for they are abſent from heauenly Canaan, their owne home and Countrey; heere is not their fathers houſe, nor their brethren and ſiſters, nor their treaſure; they are Citizens with Saints, Eph. 2.19. and heauen their home, where our Lord Ieſus is preparing Manſions for them, Iohn 14. Secondly, as for the world, it is but a way to their Countrey, and as a wildernes thorow 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; 1. by Chriſts ſeparation, Iohn 15.19. I haue choſen you out of the world. 2. Chriſts interdiction, 1 Iohn 2.15. Loue not the world nor the things of the world, 3. Chriſts operation, Gal. 6.14.Commorandi diuerſoriū, non habitandi Cicero de Senect. The world is crncified to mee, and I vnto the world. The very light of nature ſaw and ſaid, that nature hath affoorded vs in this world onely an Inne, and not a dwelling: and ſhould not grace much more acquaint vs with Gods decree and ordinance, which is, that man ſhould bee a while in the world, as in a way to paſſe him vnto his finall eſtate elſewhere, or at moſt, but a trauailer in an Inne, which hee is ready to leaue the next morrow.

Secondly, in their owne account and confeſſion 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 ſtrangers, which vſeth them ſtrangely and courſely, as Dauid was a ſtranger to his brethren Pſal. 69.8. And whereas, were they of the world, it would know them, loue them, and hugge them in their lap: they being ſtrangers, it is an other Egypt to Gods firſt borne, and knoweth them not but to vexe and 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 doe) but haſteneth through his way, and ſo with his time cutteth and ſhorteneth his iourney;Heb. 13.14ſo the godly haue here no abiding city, neither is this their reſting 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 ſhortneſſe and diſcontinuance of it, but a being in this tabernacle, 2 Pet. 1.13becauſe firſt, as a Tabernacle is but a ſoiourning 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 contained 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 pulled vp, and the cordes are ſlacked, and the couering is folded vp: no otherwiſe is it with the Tabernacle of the body, which no man knoweth, whether it ſhall ſtand vnmoued till the next morrow, no, nor till the next houre.

Thirdly, as a Tabernacle is onely a couering but hath no foundation to ſettle vpon: ſo Iob ſpeaketh of our bodies, as houſes of clay, Iob. 4.19. whoſe foundation is in the duſt: that if God did not faſten the ſiluer cords of them to his appointed time, euery blaſt would ouerthrow them euery moment.

Fouthly, the godly are ſtrangers heere below in reſpect of their buſineſſe, and employment; a ſtranger is vnacquainted with the affaires of the place where hee takes vp his Inne, hee meddles not with the gouernment, the offices, the paſſages of cauſes in the towne where hee lieth as a ſtranger; but intendeth his iourney, and onely careth how hee may paſſe through: and if hee haue any buſineſſe there, it is onely to aduance his eſtate at home in his owne Countrey. And ſo it is with the godly; they eſtrange themſelues as much as may bee from the world, and the common courſes of it: their callings they caſt not off, becauſe they are commaunded to abide in them with moderate care, to prouide for themſelues, and theirs. And for earthly things they cannot bee without them, while they haue a life to maintaine by them; but yet they meddle no more with them than needes muſt; and in the middeſt of their earthly buſineſſe are not earthly minded. They are Burgeſſes of another Corporation,Col. 3.10. and all their trading and traffique heere 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 ſinnes, to beleeue in the Sonne of God; and to make their election ſure: whereto they giue all diligeuce, as they are exhorted 2 Pet. 1.10.

Fiftly, The godly are ſtrangers in reſpect of their affection; for, as ſtrangers long after home; and where euer their bodies bee, their hearts and mindes are not there, but at home where their deare friends and eſtates are: So is it with the Saints, whoſe mindes and meditations, and conuerſation are in heauen before hand; for there is their Fathers houſe, and there is their inheritance; there is Ieſus Chriſt their treaſure; and no maruell if their hearts bee there where their treaſure is. The worldling hath his whole portion in this life, and therefore hee beſtowes all his heart, his thoughts, his cares, his deſires, and endeauours vpon the world; he runs after it with a full deſire. But it cannot bee 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 hee was in the land of his captiuity, yet he opened his windowes euery day towards Ieruſalem.

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

Anſw. Wicked men and worldlings are indeed ſtrangers here, if we looke towards God, they are ſtrangers with him, ſtrangers from the Couenant of God; and ſtrangers from the life, and wayes of God. Or if we conſider the time of their continuance heere, they haue no more continuance heere, than others; they haue no Leaſes of their liues; nor no ſurer hold of their eſtates than others haue. The rich Glutton heard; Thou foole this night ſhall they take away thy ſoule, and all. Or if wee conſider the place in which they liue, they are ſtrangers; for the Eaſt wind takes away and hurles them out of their place,Iob 27.21. as eaſily as any other. And the mightie die ſuddenly, Iob 34.20.and are taken away without hand. And their houſes and poſſeſſions which knew them once, ſhall know them no more, but take in other ſtrangers for a terme of dayes, 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 bee as vnſtable as any others; yet haue they a ſtrong conceit of continuance, and of taking their reſt for many yeeres. They are deſcribed to bee ſuch as put off the euill day; and make leagues with death; and are hardly brought to confeſſe themſelues to be Pilgrims and ſtrangers.

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

3. In their owne affection they bee no ſtrangers; for how can they conſidering they haue no other portion but here? Pſal. 17.14. How can they but minde earthly things,Phil. 3.19. to whom God hath ſhewed no better? How can they but giue away their affections, and bury their hearts in earth, and drowne themſelues in the delights of it, that haue no other God, no other Heauen? What man will bee willing to giue ouer a broken title, till hee bee aſſured, and ſeated in a better? which becauſe they are not; like prophane Eſaus, they hunger after pottage, let the bleſſing goe where it will.

4. In their courſe and conuerſation they doe not declare themſelues to bee ſtrangers. All their ſtudie, their paines, their ſweat and endeuour, 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; ſeldome or neuer ſeeking in earneſt that good part which ſhould neuer bee 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 practiſe Chriſtian ſobrietie, in the affecting,Chriſtian ſobriety in 1. 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 Citie hee trauelleth thorow; hee lightly regardeth the honours, offices, reuenues, and priuiledges of it: his chiefe deſires and affections are elſewhere; all the priuiledge he expecteth there is how to paſſe quietly & ſafely through; Euen ſo ought the Chriſtian Pilgrim by the weaned carriage of himſelfe towards things below, declare plainly (as the Patriarches did) that hee ſeeketh a Country.Heb. 11.14.

Seekeſt thou great things for thy ſelfe (ſaith the Lord to Baruk) ſeeke them not. Ier. 45.5. And why muſt hee not? becauſe he was but a ſtranger in that Land, now preſently to bee giuen ouer into the hands of ſtrangers.

Secondly,2. Enioying. A ſtranger enioyes the things of a 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 hee knoweth hee muſt leaue them next morning, and may take none away with him; Euen ſo a Chriſtian ſtranger taketh but little delight in his iourney, becauſe hee thinketh not himſelfe at home, neither doth hee enioy things here as his portion, nor as his owne, becauſe hee is to bee countable for them; and becauſe hee well knoweth, that too much delight in fleſhly and worldly pleaſures giueth life to corruption, and weakeneth grace in him; hee attendeth that wholſome Apoſtolicall exhortation, 1 Pet. 2.11. Dearely beloued, as ſtrangers and Pilgrims abſtaine from fleſhly luſts, which fight againſt the ſoule.

Thirdly,3. Vſing the world. a ſtranger vſeth the neceſſary comforts hee meeteth with in his way as a ſtranger; hee vſeth them rather for neceſſitie than for ſatietie, onely for preſent occaſion, and that with moderation and ſobrietie; Euen ſo a Chriſtian Pilgrim muſt learne to vſe the world as not vſing it: 1 Cor. 7.31. and in the midſt of his wealth and abundance, in the fruition of his greateſt delights and pleaſures, to take his minde off them, and to lift vp his thoughts to heauen, the place of his abode. Which dutie the Apoſtle ſtrongly enforceth, Phil. 3.20. Carnall men minde earthly things. and forgetting both heauen, and the God of heauen, Make their belly their God, that is, drowne themſelues in the pond and puddle of ſenſualitie. But farre bee it from vs who profeſſe the teaching of grace ſo to doe, Our conuerſation is in heauen, from whence wee looke for a Sauiour; they haue their portion in this life, Pſa. 17.14. but our portion is in another, and contrary courſes beſeeme men of contrary Countries.

Secondly, In that wee are ſtrangers heere, wee learne another Dutic, which is, the exerciſe of Chriſtian patience and contentment in all eſtates, be it ſickneſſe, pouerty, reproaches, abuſes or wrongs in any kinde: a ſtranger is contented to endure the wrongs that meet him in his way; hee digeſteth, and putteth vp all patiently; he complaineth not, and much leſſe ſeeketh reuenge: for hee knowes he ſhall haue little reſt or redreſſe till hee come home: Euen ſo the Chriſtian Pilgrim muſt learne patiently to endure the afflictions, and courſe and croſſe vſages of this ſtrange Country, 2 Cor. 4. laſt verſe, the bleſſed Apoſtle was contented to endure all indignities and wrongs; becauſe hee was of another countrey, the high priuiledges and excellencies whereof, Eie hath neuer ſeene, nor eare hath ever heard, nor ever entred into the heart of man. Ioh. 14.4. When the Diſciples of our SAVIOVR tooke it heauily that Chriſt ſayd hee muſt leaue them: for now what could they expect but to bee expoſed and layd open to all the worlds malignitie, deſtitute of their Lords preſence and protection? hee comforteth them by this ſame argument; That this is not their place of reſt, but hee goeth to prepare a place for them. Moſes chuſed to ſuffer afflictions with Gods people, Heb. 11.26becauſe hee was a ſtranger heere, and looked for a recompenſe of reward hereafter. A cloude 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 bee deliuered (namely vpon vnequall conditions) becauſe they ſaw that God had prepared better things for them.

A ſtranger turnes not againſt euery Dogge that barketh at him; let Doeg accuſe, and Shemei reuile, 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 diſheartned with the roughneſſe,Nubecula eſt, tranſilis. and foulneſſe of the way; but hee will through thicke and thinne, through drops and drought, and all becauſe hee is going home. Neither muſt thou that art a Chriſtian Pilgrim, ſhrinke for the ſtormes of the world, nor the aſperouſneſſe of the way, which is all ſtrewed with croſſes; but hearten thy ſelfe as the Paſſenger who vſually ſayth, it is neuer an ill day that hath a good night; and though many bitter pils of harſh and ſtrange vſages muſt bee ſwallowed by theſe ſtrangers, yet the conſideration of home is as ſugar in their pockets to ſweeten 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 euer hee trauailes, reteineth the manners, faſhions, and cuſtomes of his owne countrey; a Chriſtian ſtranger although hee bee in the world, yet hee is not of the world, hee is of another corporation, and therefore though hee walke in the fleſh, 2 Cor. 10.3 〈 in non-Latin alphabet 〉 yet hee muſt not warre according to the fleſh. Hee 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, and 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 conformity 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 faſhions of this world? thinke with thy ſelfe, that thou art a ſtranger heere, and of another Countrey; thou liueſt vnder other lawes; thou maiſt not caſt in thy lot with the wicked of the world; nor giue voice or ſuffrage in their meetings; but bee as Lot, who though hee were in Sodome, was not of Sodome; but was perpetually vexed with the vncleane conuerſation of thoſe wicked men. Art thou prouoked to ſweare, to drinke exceſſiuely, to lie for aduantage, to breake the Sabbath for gaine, to vncleanneſſe, or any other foule luſt? Now ſay to thy ſelfe; I am of the kingdome of light; but this is a worke of darkeneſſe; this is an vnlawfull act in my Countrey, and why ſhould I practiſe it heere? ſeeing my Lord and King muſt needs know it: if I commit treaſon heere againſt my King and Countrey; my King hath informers enough, and I ſhall looſe my whole eſtate there, and bee baniſhed out of my countrey for euer. Shall I (ſaith Ioſeph) commit this ſinne againſt my God, againſt my Maſter? Seeing my Maſter hath kept nothing from mee but ſinne; I will not doe this thing, I will not ſinne, and commit this high wickedneſſe.

Fourthly, A fourth dutie is, that ſeeing we are ſtrangers heere, to learne to affect our owne countrey, and highly to eſteeme it. Euery man by nature loueth his natiue Countrey beſt; neither thinketh himſelfe ſo well in any forreine land; and ſtrangers, eſpecially hauing parents, kindred, and great reuenues in their natiue ſoyle; and being hardly entreated where they ſoiourne; would be glad to returne home, and enioy the ſight of thoſe whom they haue long longed to ſee: Euen ſo the Chriſtian Pilgrim. Neuer did Iſrael more affect and extoll their owne Countrey in their baniſhment from it, and captiuitie in Babylon, than the Chriſtian ſtranger doth affectedly deſire, and preferre his heauenly Countrey aboue this ſtrange land, the Countrey of his captiuitie; For, hee diſcerneth that this is not his Countrey, 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 hee is man, but as a Chriſtian hee is borne of God. Secondly, againe, that is a mans countrey where his parents, his anceſtors, and deare kindred dwell, and inhabit. Now where dwelleth the Chriſtian mans Father, but in heauen? Where is his elder brother but there? Where are all his brethren and ſiſters, ſonnes and daughters of the ſame parents but there? and therefore heauen is his Countrey. Thirdly, Further, that is a mans Countrey where his principall eſtate, and goods are, where his patrimony and inheritance lyeth; and where is the chiefe portion, the treaſure, the immortall inheritance of the Chriſtian, but in heauen? And where elſe is his Countrie? Now then, a Chriſtian conſidering on the one hand, that hee is in a ſtrange Countrey, and how hardly hee hath bin intreated in it, and ſo likely to be ſtill; and on the other hand, that hee 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, hee hath a rich portion and a large patrimony, euen an immortall inheritance in heauen; how can hee chuſe but to bee reared in his affections, yea, rauiſhed to bee there? deſiring nothing in the world more than to bee diſſolued hence, and to bee with Chriſt, which is beſt of all. Phil. 1.23. A Traueller hath his minde, and thoughts ſtill vpon home, and ſaith 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 minde is not where his body is. So is it with the Chriſtian Paſſenger, his minde is not where his body is; and if hee cannot get home in the body as ſoone as hee deſireth, yet in his ſpirit, hee will minde heauen, and heauenly things; hee will get as neere home as hee can; if he cannot get into the heart of the citie, hee will bee ſure to get into the ſuburbes, the Church of God. If hee cannot get ſuddenly into that Ieruſalem which is aboue, Reu. 21.2. hee will get into the Ieruſalem which is from aboue; and where his perſon cannot bee for the time, his conuerſation & meditation ſhall bee in heauen; Matt. 6 21. for where his treaſure is, there will his heart be alſo.

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

1. The ſoueraigntie and power of God, who is the great owner, Zach. 4.14 and ruler of the whole earth. Kings themſelues, who are the higheſt earthly Lords, and commanders, are but ſtrangers with God,Pſal. 24.1. for the earth is the 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, Leuitic. 25.23. The Land is his, and wee are but ſtrangers and ſoiourners with him.

2. Wee muſt hence gather out our owne dutie towards God, in whoſe Countrey wee ſoiourne; and our dutie is manifold;

1. To aske leaue of GOD, to paſſe through his Countrey; ſo did Iſrael of Edom, a wicked Prince and people, Numbers 20. I pray thee that we may paſſe through thy Countrey, &c. It is fit to aske leaue where no right is. Beſides, that by daily prayer for Gods leaue, and fauourable loue in our way, wee both aſcribe vnto God the honour of ſoueraigntie and bountie; as alſo ſweeten his mercies which hee giueth vs leaue to enioy, all which are ſanctified to vs by the word and by praier. 1 Tim. 4.5.

2. Binde thy ſelfe from treſpaſſing in the way and Countrey through which thou paſſeſt; So did Iſrael vnto Edom, Num. 20.17. We will not goe through the fields, nor the vineyards: neither will wee drinke of the water of the wells; wee will goe by the Kings way, and neither turne to the right hand, nor left, till wee bee paſt thy borders; So muſt the Chriſtian bee carefull hee tranſgreſſe not the lawes of the Countrey in which hee ſoiournes, to ſtirre vp againſt himſelfe the wrath and reuenge of the Lord in whoſe Countrey hee ſoiourneth; but frame himſelfe to pleaſe him, by whoſe leaue hee trauelleth through his Countrey. How carefull and diligent were Ioſephs brethren to pleaſe their vnknowne brother,Gen. 44.the Lord of that ſtrange Countrey? Much more ought we to pleaſe our brother Ieſus Chriſt, the Lord of this ſtrange countrey, through which wee paſſe to our owne Canaan.

3. Caſt thy care vpon God, and depend vpon him for all needfull ſupplies; ſo did holy David heere, becauſe hee was a ſtranger in Gods Countrey, he therefore caſteth his burden vpon the Lord, deſiring him to heare his prayer, and to hearken to his cry, and not to bee ſilent at his teares. A ſtranger ouerloadeth not himſelfe with cares, and carriages; but carrying a competent viaunce with him, dependeth for all neceſſaries vpon them where he ſoiourneth; ſo a Chriſtian ſtranger need bee in nothing carefull, Phil. 4.6. but in all things let his requeſts bee ſhewed vnto God (the King of the Countrey) in prayer. All diſtruſtfull and exceſſiue carefulneſſe is to bee auoyded of a Chriſtian, yea, ſuppoſe the care be about things lawfull, if it bee exceſſiue, it is ſinfull, and vnſeemely in a Chriſtian Pilgrim. Let thy chiefe care be,Pſal. 37.5. 1 Pet. 5.7. to commit thy way vnto the Lord, and truſt in him, and hee ſhall bring it to paſſe, Pſal. 55.22. Caſt thy care vpon the Lord, and he ſhall nouriſh thee.

4. Be much in thankefulneſſe vnto God for all the comfortable bleſſings thou receiueſt in thy Pilgrimage: a ſtranger thankefully accepteth all the fauours ſhewed him in a ſtrange Countrey: and ſo did holy Dauid, when God had enabled him to prepare abundantly for the building of the temple, breake out into abundant praiſes; Wee thanke thee our God, 1 Chro. 29.13.14. and praiſe 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 own haue we giuen thee; for, wee are ſtrangers before thee, and ſoiourners, as all our Fathers were. And ſurely, it well beſeemeth the iuſt to bee thankfull, ſeeing they are ſtrangers in the Lords land, and all the comforts they enioy, are his by right, and poſſeſſion, and 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 Countrey;Numb. 20 21.ſo was Iſrael when Edom out of a churliſh and hurtfull minde, denied them peaceable paſſage. But the Lord of this Countrey knoweth what is fit for vs, and neuer denieth any thing out of a churliſh minde, neither can deny any thing good in it ſelfe, and good to vs; and if he with-hold any hurtfull things, we muſt be not onely patient but thankfull.

Vſe 3. In that wee are ſtrangers heere, and trauelling to our countrey, as all our Fathers haue done before vs, it appeareth that our wiſdome will bee to reſolue of paines and trauell all the dayes of our life, and not to expect reſt till the night of death come, when dying in the Lord we ſhall reſt from our labours; and becauſe this is not our reſt, Mica. 2. • 0.wee muſt ariſe and depart hence. And ſeeing wee can no more auoid this weary iourney, than any of our Fathers could doe; we muſt rather beſtow wiſe and carefull thoughts, in fitting our ſelues to our iourney, and in behauing our ſelues through our way, than to expect to auoid the tediouſneſſe and difficulties of it.

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

Anſ. A traueller fitteth himſelfe to his iourney two waies eſpecially;

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

2. By prouiding 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 ſinne, which as an intollerable burden preſſeth vs downe, Heb. 12.1. and hangeth faſt on; and therefore the Apoſtle counſelleth to caſt it off, if wee meane to runne the race before vs. Now the way to lighten our ſelues of this weight, is to exerciſe euery day the grace of repentance and mortification, and daily to take ſome ſinne or other in hand, and at leaſt to ſlake and abate the power of it, that if wee cannot bee rid of the ſinne in reſpect of the preſence of it, yet we may be rid of the reigne and command of it.

The ſecond, are earthly cares, profits, and pleaſures, which are as heauy ſtones tyed vnto vs, and preſſing vs from heauen to earth, making heauie and ſad the ſoule, and vnweildy in her motions. The way for vs to lighten our ſelues of theſe encumbrances, is daily and continually to eleuate, and raiſe our thoughts homeward, and heauenward, and exerciſe our ſelues in holy meditations, praiers, and praiſes, ſundry times 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 ſtil drawing downward; euen ſo muſt we doe with our hearts; the cares and pleaſures of the world are as plummets of Lead, preſſing downe the ſoule inceſſantly, in her motion towards heauen; and hee that would continue his motiō muſt daily wind vp his heart towards God: and by maine ſtrength of grace fetch it vp from earth, that it may be ſirmly ſetled on heauenly things, delighting it ſelfe with the riches of heauen; & 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 own 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, hee is ſo much neerer home. And what ſtranger feareth to goe home; or is ſorry when after a long abſence, hee is entring into his owne Citie?

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

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

1. The knowledge of the direct way. Now whereas no man knowes the way to the heauenly countrey, without Gods teaching, euery one muſt goe to God himſelfe firſt, and then to ſuch as God hath appointed to bee the directors, and inſtructors in this way. The former wee ſee in holy Dauid, Pſalme 119.19. I am a ſtranger vpon earth, therefore hide not thy Commandements from 〈1 page duplicate〉 〈1 page duplicate〉 mee. Hee knew well how hardly a blinde man could performe a farre and dangerous iourney, and thus it is onely the Commandement that ſhewes the way to this heauenly Countrey. Why, was Dauid a blinde man, or did hee not know the ten Commandements? Euen Dauid who was not ſtone blinde, but much enlightned, was blinde in part, and ſtill earneſt, that the LORD would further open his eies, Pſal. 119.18, 34, 35. to ſee the way more plainly, & clearely than yet hee did: And though hee knew the words, and true ſence of the ten Commandements, yet hee deſireth ſtill to bee led further into the particular vſe, application, direction, and obedience of them; and of all other parts of the Word, which hee ſaith, is exceeding large. And for the latter; As a ſtrāger in an vnknown Country, and way, will euer, bee asking the way of euery one neuer ſo ſimple, who knoweth the way better than himſelfe; and will obſerue the ſeuerall markes, and ſtatues, by which hee may know, whether hee bee right, or no: So muſt euery Chriſtian Pilgrim bee inquiſitiue of his way; for which purpoſe he muſt frequent the miniſtry of the word diligently, which God hath erected to bee as A light in a darke place; as the Pillar of the Cloude and fire by night and by day, to direct vs through this dry and deſert wilderneſſe; as Ariadnes threede to helpe vs through this trouble-ſome Maze and Labyrinth; and as a voyce behinde vs, ſaying, this is the way, walke in it. An inquiſitiue Chriſtian will bee ſtill conſulting with Gods Miniſters about the way of God: and conferring with priuate Chriſtians, bee they neuer ſo meane in place or appearance, concerning their great iourney betweene heauen and earth; and will take ſpeciall notice of the markes of their way, as whether it bee the narrow way, or the broad way; whether it be ſtrewed with croſſes, or pleaſant to the fleſh; whether it bee a cleane way, or a foule, dirtie, and mirie way of luſts; whether it bee an old beaten way by the feet of ancient beleeuers, the Prophets, the Apoſtles, and holy men, yea, of Ieſus Chriſt himſelfe; or a new broken and deuiſed way, vnknown vnto them, and the Scriptures; whether it bee a right way, Hoſ. 14.9.or a crooked path of by lanes, and turnings to the right hand, or to the left; whether it bee a lightſome, or a darke way,Pro. 4.19. and the like. Thus inquiſitiue and carefull will a Chriſtian Pilgrim bee of the beſt directions he can get; as the poore iaylor will know of Paul his priſoner, what hee may doe to bee ſaued; and it is none of the lighteſt plagues of God, to haue an heart vnwilling to ask about the way of heauen

A ſecond comfortable helpe in an vnknowne way, is a good guide. The Chriſtian ſtranger hath neede of a guide, and the beſt guide is God himſelfe, yea and more, God is the only 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 bee our guide, Pſalme 25.9. He will guide in Iudgement, and teach the humble his way.

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

Anſw. By two ſpeciall meanes;

1. By earneſt Praier. Dauid knowing that none but God could guide him, prayeth, Pſalme 143.8. Shew me the way that I ſhall goe. And verſe 10. Let thy good Spirit leade mee vnto the land of righteouſneſſe.

2. By conſtant ſubiection to Gods word; for God goeth before vs by his word, as hee 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 prouiſion for his expence. The word of God is the Chriſtians viaticum, & ſupplyeth all his needs, it affoords him food in his hunger, being the bread of life, and the Mannah that came downe from heauen; it yeeldeth him drinke in his thirſt, being water of life, and whoſoeuer thirſteth, is called to theſe ſweet waters of conſolation, drawne out of the wells of ſaluation; it affords him Phyſick in his ſoules ſickneſſe; ſtrength in his weakeneſſe; and neuer leaueth him that leaneth vpon it, without ſufficient means to helpe him through his iourney.

Fourthly, a traueller 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 Dauid ſaid of Goliahs ſword, Oh, there is none to that, giue mee 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 lie open or naked to danger.

Fiftly, A Traueller hath neede of good company, which is pro vehiculo, as good as a Waggon or Coach, to carry him with the more eaſe through the tediouſneſſe of the way. The ſame teſtimonies of God are ſweete companions, and helpe to deceiue, and paſſe ouer our time comfortably; if wee can talke of them in the way, and in the houſe, and in the field; and if wee can whet them vpon our ſelues and others; if wee make them The man of our counſell, and meditate on them night and day; hee is neuer alone that hath God and Chriſt conferring, counſelling, and directing him in the Scriptures; neither is hee alone, who when hee is moſt alone, is in Soliloquie with God; this man wanteth neither company nor comfort.

Now how happily ſhall this man compaſſe his iourney,Pſa. 119.54. and goe ſinging through the 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 proviſion for his expence; with a ſerviceable weapon; and with a ſweet and chearefull Companion?

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

1. To bee ſtirring early for our iourney, and take the day before vs, that wee may diſpatch our iourney before wee be benighted It is our Lords counſell 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, Iob. 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 hee was a ſervant of God, for the good of the age in which hee lived. And the Apoſtle Peter exhorteth,1 Pet. 4.2.that henceforth ſo much time as remaineth in the fleſh, wee 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 bee early graced; that wee haue but a ſhort day paſſed away in a few houres to travell in; that this day ſtayeth not, but haſteneth 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 leſt they ſhould fall ſhort of their intended iourney.

2. As a man in his iourney, will bee glad of any good company that will goe but part of his way with him; So muſt the Chriſtian in his iourney, bee 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, hee 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, than goe a cleane contrary way for companie. Let vs bee glad to meet our countrymen in this throughfare, bee kinde to them for the ſame Countrey ſake; and as wee ſhall eaſily know them by their language, habit, and converſation, ſo let vs heartily affect them, & vndividedly cleaue vnto them.

3. In this way bee glad (as a ſtranger in a ſtrange Country) to ſend home vpon enery occaſion offering 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 bee 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, leſt 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; eternall prayſes and thankes for ſuch great favours, ſo freely conferred vpon thee.

4. In this way bee content if ſometimes thou are weary as one that goeth vp a ſteepe 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 bee at home with Chriſt, which is beſt of all. But bee ſure in thy wearineſſe thou ſit not downe; much leſſe looke backe with Lots wife; but preſſe hard forward to the marke, Philip. 3.13.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;Pſal. 30. heavineſſe may endure for a night, but ioy returneth in the morning. If wee haue need of patience for a while,Heb. 10.36. it is but to enioy the promiſes. If the ſufferings for Christ encreaſe.2 Cor. 1. ſo ſhall alſo the comforts. Pſal.34. And many are the troubles of the righteous, but the Lord delivereth them out of all. The end which crowneth all thy labour is worth all thy paines & 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; hee 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 hee hath credit, and can haue right in his owne countrie, and if he were once at home, hee 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 the Captaines of Antichriſt chaſe the godly from their ſeates, houſes, eſtates, and countries; not ſuffering the Doue of Chriſt a reſt for the ſole of her foot. Here is a ground of comfort.

1. That all the furie of the enemies, exiling and baniſhing the godly, can but make them ſtrangers, and ſo were they before, wherſoever 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: Hee that is alreadie a ſtranger vpon earth in affection, can eaſily become come 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 bee 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 bee ſharpe, yet they bee 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 hee beeing a ſtranger here, he hath no great eſtate to loſe; ſome Mooveables, ſuch as hee carryeth along with him in his iourney, hee may loſe by the way, but his eſtate and inheritance is ſafe enough at home. Nay, in that great and finall deſtruction of the whole world by the dreadfull fire of the laſt day;2 Pet. 3.10. When the heavens ſhall paſſe away with a noyſe, and the elements ſhall melt with heat, and the earth, with the workes that are therein ſhall bee 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 loſers at all.

If ſome whole Citie ſhould bee 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, hee loſeth 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 hee not being of the world, hee ſhall not periſh with the world. It was happie for Lot that hee was a ſtranger,Gen. 19.9.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 the condition of ſinnefull men; eſtrange thy ſelfe from their courſes; walke as one deliuered 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 them, to hide them from the wrath of the Lambe; for the great day of his wrath is come, Rev. 6.16, 17. and who can ſtand? (⁂)

FINIS.
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, than in ſetting downe briefly ſome Paſſages of her courſe and Pilgrimage, that the happy memory of her graces and vertuous life might euer liue with me, both for incitation, and imitation. And if my deſires were ſtrong to make them more publike for the direction of ſome others, I hope it will rather be charitably aſcribed to the working and ſtirring of my affection towardes her Aſhes, than to any vanitie of minde, or oſtentation in her. Beſides, I am ſure, that if a Proteſtant had beene ſeduced from vs (as ſhee was called out of Popery) and had liued and died ſo zealous in that Religion, as ſhee did in this, the aduerſaries would haue made their aduantage of it, and publiſhed the ſame as one of the miracles of their Church. And I ſee not but it may bee as lawfull for mee, as it may prooue profitable for others, to ſet down the knowne Truth concerning her; that as ſhee was in her life, ſo alſo ſhee may happily continue now after her death, an happy inſtrument of Gods glory in earth, as I am aſſured ſhee is a veſſell before him filled with his glory of heauen.

THis gracious Woman was for birth a Gentlewoman,Her birth. but deſcended of Popiſh Parents, who dying in her infancy, ſhee was committed vnto the tuition of an old Lady,Popiſh education. honourable for her place, but a ſtrong Papiſt, who nouſled and miſled this Orphane in Popery, till ſhee came about foureteene yeeres of age; at which time this Lady died. Vpon which occaſion, God (hauing a mercifull purpoſe towards her conuerſion) by his good Prouidence, brought her to the ſeruice of that Religious and truly honourable Lady, the Counteſſe of Leiceſter, who entertained her with more than ordinary reſpect, both becauſe of her young yeeres, as alſo becauſe ſhee was allied 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 zealous Papiſt, and reſolute, as ſoone as poſſibly ſhee could apprehend a fit opportunitie, to conuey her ſelfe beyond the Seas, and become a Nun; for ſhe then thought that that was the ſureſt and likelieſt way to get Heauen: which as ſhee had an earneſt deſire to attaine, ſo would ſhee take the neereſt way which ſhee thought would bring her thither.This religious care of the honourable Counteſſe, as ſhee did all her life thankfully acknowledge it, ſo is it very obſeruable both for the high commendation of her honor and for the imitation of others of her honourable ranke.But ſhee could not ſo cloſely carry her ſecret deuotions and intentions, but that by the carefull eye of her Honourable Lady, they were ſoone diſcouered, and not ſooner diſcouered than wiſely preuented; for preſently her Lady tooke from her all her Popiſh books, Beades and Images, and all ſuch trumpery, and ſet a narrow watch ouer her, that ſhee might bee kept from her Popiſh Prayers, and not abſent her ſelfe from the daily Prayers of the Family, which were religiouſly obſerued: further, requiring her to reade thoſe Praiers that her honour daily vſed to haue in her priuate chamber with her women.

Her Ladiſhip alſo carefully preuented 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 Honour.

Shee alſo conſtrained her to bee countable for the Sermons which ſhee heard in the houſe, which were conſtantly two euery Sabboth day, (for the increaſe of the ſound knowledge of God, which is the onely Hammer of Popery.) And heereby ſhee in ſhort time obtained great ability to communicate to others the ſubſtance of thoſe Sermons which ſhee heard, the rather becauſe it was conſtantly obſerued by all the women in that honorable Family, to come together after the laſt Sermon, and make repetition of both.

And this ſhee did as yet for feare, but ſtill with this reſeruation, that ſhee would keepe her heart for Popery; and truſted that God would bee mercifull vnto her (as Naaman) in this which ſhee did onely through feare and 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 ſhee ſaw the holy conuerſation of that Reuerend Preacher, Maſter I. W. who was then Chaplin to the Counteſſe; ſhe began to perſwade her ſelfe, that ſurely this mans godlineſſe muſt needs bring him to Heauen. And then the reuerend reſpect of the man made her begin to giue ſome better care to his Doctrine, to examine his proofes, and to reuerence his Miniſtry; whereby in ſhort time,Her new birth. it pleaſed God that ſhee was wonne to beleeue the Truth, and renounce her former ſuperſtition and ignorance. And, as it is the property of a true Conuert, Iohn 1.45. being conuerted her ſelfe ſhee endeauoured the conuerſion 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.

Reuel. 12. Now preſently Satan (that Dragon that watcheth to deuoure euery manchilde which ſhall bee borne vnto God) begins to rage,Her long and ſtrong temptations. and reach at her with ſtrong and violent temptations: and firſt hee terrified her in that ſhee had ſinned the ſinne againſt the holy Ghoſt; for ſhee had played the deepe diſſembler; and being in heart a Papiſt, yet ioyned with the Proteſtants whom ſhee held for Heretickes, and all this againſt her knowledge and conſcience, and ſo fiercely and inceſſantly hee followed this temptation, as that ſhee was perſwaded it was impoſſible that euer this ſinne ſhould or could bee pardoned. And this temptation was pointed and ſharpened with that dreadfull and fowle ſuggeſtion of ſelfe murder, as if the remedy of the ſinne againſt the holy Ghoſt, were to deſtroy ones ſelfe. While ſhee was thus long toſſed and tumbled in theſe waues and billowes of Satanicall ſuggeſtions, wherein ſhee was ſo low caſt and deiected (ſtill concealing her griefe) as ſhee almoſt deſpaired of recouery; It pleaſed God to direct that Reuerend Preacher (who was her Father in Chriſt, and whom ſhee euer after embraced with the moſt entyre loue of the moſt naturall Childe) to entreat of this ſinne; and to ſhew what it was, and by whom and in what manner it was committed. To which Doctrine ſhee diligently hearkening, and by examination of it, and her ſelfe, finding that ſhee had not ſo ſinned after illumination, nor with obſtinate malice againſt God or his Truth (which when ſhee was moſt ſuperſtitiouſly deuoted, ſhee deſired to finde out) it pleaſed God to quiet her minde for that; and ſo led her ouer 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 leuen worſe ſpirits (were it poſſible) than before, and now his name may be Legion; for now hee would confound and oppreſſe her with multitudes of blaſphemous thoughts, and doubts. Now muſt ſhee 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 ſhee a ſilly woman get the vnderſtanding of ſuch deepe myſteries as are contained in the ſame? Beſides, as ſhe was of minde that ſhee was gotten out of one errour, ſo ſhee knew nothing but that ſhee was miſled into another; for, how could ſhee bee ſure that this was the truth which ſhee now profeſſed, ſeeing there are as many or more learned men of the one opinion as of the other, and all of them maintaine their opinions by the Scriptures. Thus was ſhee vexed and exerciſed with Armies of rouing and vnſetled conceits for fiue or ſixe yeeres together, till God (whom ſhe often ſollicited for direction and aſſiſtance in the combat) brought her to this reſolution, that ſhee would hold theſe concluſions, whatſoeuer diſputes Satan might weary her withall. That there was not onely a God in himſelfe, but a God that was her God: and whatſoeuer opinions there were in the world, that there was but one Truth, and that was to bee learned out of the Scriptures; and though there were much in the Bible which ſhee did not vnderſtand, yet ſhee was perſwaded, that if ſhee would diligently reade and ſearch the Scriptures, with earneſt Prayer to God for a good vnderſtanding in them, ſhee ſhould attaine thence a meaſure of knowledge, ſufficient to bring her to heauen; and holding ſtrongly theſe groundes, ſhee found the temptations waſte away by degrees, and her ſelfe daily more ſtrongly ſetled vpon the foundation.

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

For firſt,Her religious life. that ſhee might bee ſtabliſhed in the Truth, and confirmed againſt thoſe former wauerings and weakneſſes, ſhee vowed, that God aſſiſting her, ſhee would euery yeere reade ouer the whole Bible in an ordinary courſe,Extraordinary diligence in the Scriptures. which courſe ſhe conſtantly obſerued for the ſpace of fifteene yeres together, beginning her taske vpon her birth day, and reading euery day ſo many Chapters as to bring it about iuſt with the yeere. By which exerciſe ſhee gained a great increaſe of knowledge, and no leſſe ſtrengthening of her faith; for ſhee did not reade careleſly or negligently, but alwayes kept a note of what places ſhe did not vnderſtand, and would ſtill be inquiring the meaning of them, as ſhee met either with Miniſters, or ſuch as ſhee thought were able to informe her in the ſame. And her cuſtome was euer before ſhee opened her Bible, to ſend vp a ſhort prayer vnto god, for the opening of her blinde eyes, to the vnderſtanding of thoſe ſacred myſteries, that ſo they might bee as a Lanthorne to guide her feet in the wayes of holineſſe, vntill ſhee had attained her deſired happineſſe.

And not here with contented, as a good Mary ſhee pondered the Word of God in her heart, for by her great induſtry in the Scriptures, ſhee had gotten by heart many ſelect Chapters, and ſpeciall Pſalmes; and of euery Booke of the Scripture one choife verſe: all which ſhee weekly repeated in an order which ſhee propounded to her ſelfe: and being asked why ſhee was ſo laborious in getting and retaining thoſe Scriptures in memory? Her anſwer was, that ſhee knew not what dayest of triall, or perſecution might come, wherein ſhee might bee depriued of her Bible, and other good bookes and helpes; but ſo much of the Scriptures as ſhee could get into her heart, ſhee knew no Tyrants or Enemies could bereaue or rob her of (God make thee that readeſt, and me that writeth this, ſo Chriſtianly prouident, as in theſe dayes of plentie to lay vp ſomewhat for the dayes of ſtraitneſſe and famine.) Secondly,Her inſtance in her priuat Prayers.from that time of her trouble ſhee reſolued vpon Daniels practiſe, wherein ſhee was alſo conſtant; namely, beſides the family duties, which were twiſe a day performed by the Chaplin in that Religious houſe in which ſhee liued till within one yeere of her death; And beſides the priuate Praicrs that ſhee dayly read in her Ladies Bedchamber, ſhe was thrice euery day on her knees before God in ſecret, like a true worſhipper, whoſe delight was to bee in Gods preſence. By meanes of which daily exerciſe, beſides all other comfortable fruits, ſhee attained a ſingular ſweet gift in prayer, whereby ſhee could both ſtrongly wreſtle, and happily preuaile with God, whoſe grace ſuffereth himſelfe to bee ouercome with the praiers of his weake ſeruants.

And becauſe ſhee knew that religious faſting is the whetſtone of Prayer, ſhee tied her ſelfe to ſet apart ſix dayes in euery yeere, wherein ſhe was extraordinarily humbled in faſting and prayer, for her owne ſinnes, and the ſins of the times. At all which times ſhee was in ſpeciall manner earneſt with the Lord, that hee would bee pleaſed further to reueale vnto her his whole Truth, needfull for her ſaluation, and keepe her conſtant in the obedience thereof vnto the end.

And becauſe ſhee knew that the right and worthy Receiuing of the Sacraments affordeth a Chriſtian ſpeciall ſtrength, and much ſtability in the courſe of godlineſſe: as ſhee diligently apprehended that comfort when ſhe could conueniently receiue that Sacrament; ſo for many yeeres ſhee had laid a band vpon her ſelfe, neuer 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 tenderneſſe of her conſcience. the trouble of her conſcience, made her euer of a tender conſcience: fearefull ſhee was of offending God and her owne conſcience; and watched her ſelfe narrowly; and to keepe her ſelfe in awe; for the ſpace of fiue yeeres before her death, ſhe kept a Catalogue of her daily ſlips, and ſet downe euen the naughtie thoughts which ſhee obſerued in her ſelfe, that one day in euery weeke ſhe might extraordinarily humble her ſelfe for all the failings of that weeke, and this with ſuch moderate abſtinence as might beſt fit her weake body to humble and feruent praier. And all theſe priuate religious duties, ſhee performed ſo ſecretly, that none but her boſome friend knew of their performance. As ſhe was thus fearefull of ſinnes preſent, and to come, ſo her conſcience was tender in reſpect of ſins paſt as may appeare by this memorable inſtance. Whileſt ſhee was a child bred vp in the chamber of that old Lady, ſhe was entiſed by lewd ſeruants who fed her with figs, and other ſuch toies, fit to pleaſe children withall, to ſteale money out of the Ladies Cabinet which often ſtood open in her Chamber, and which they knew ſhee had the fitteſt opportunitie to doe of all other: whereunto her childiſhneſſe giuing way, ſhee found it not miſſed, and ſo continued it for ſeuen yeeres or thereabouts without any great checke of Conſcience. But when the light of God came in and made a priuy ſearch in the heart; and made her able to take her ſelfe with the fact; now ſhee was aſhamed and confounded in her ſelfe, and her ſtirred conſcience gaue her no reſt, nor could ſhee conceiue any hope of quiet, beeauſe ſheſaw, ſhe had done that which ſhe could no way vndoe. If ſhe looked at the ſumme of money taken 〈◊〉 giuen away, 〈◊〉 conceiued that by continuing in that courſe ſeuen yeeres together, ſhee might haue wronged that Lady thirtie or fortie pound. If ſhee thought of reſtitution, ſhee was no way able. Thus ſhee carried the burden of this ſin a long time, eaſing it aſwell as ſhee could with a reſolute purpoſe, if euer God pleaſed to make her able, to make reſtitution to the heires of the deceaſed Lady. And accordingly ſo ſhee did. For whē that honourable, and bountifull Lady, whom ſhee ſo long ſerued, gaue her a large portion when ſhee beſtowed her in marriage, ſhee forthwith made choice of a Reuerend Miniſter, whom ſhee emploied therein (enioyning him ſecrecie) and becauſe ſhee would bee ſure to make full reſtitution, ſhe deliuered him ſixty pounds, to tender vnto this Ladies heire, as from a concealed ſeruant 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 ſhee would receiue none of it to her own 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 two and twenty yeeres of her ſeruice vnto that honourable Lady, ſhee neuer 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 yeere did make it good, either in the kinde, or in ſome other thing which ſhee bought for her Ladiſhips vſe.

Fourthly,Her charitable diſpoſition. the ſenſe of her owne weakneſſes and wants made her of a pittifull, and charitable diſpoſition towards the wants, and miſeries of others. Shee had euer a large heart to the poore, eſpecially the godly poore; ſhe neuer did ſee or heare of any that were in want, but her heart did mourne if ſhee had not to releeue them, neither was her hand ſhut, for ſhee did yeerely lay aſide a portion of money to the vttermoſt of her ability (if not beyond) for their releefe. Thus ſhee liued holily, happily, and deſiredly: Neither could ſo gracious a life be ſhut vp but by an anſwerable, that is, an happy death and diſſolution, wherof I will adde but a few wordes, and ſo leaue her to her happineſſe till wee meet happily againe.

True it is,Her Imgring ſickneſſe. that the life of a Chriſtian ſhould bee 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 and ſickly conſtitution many yeeres before her death, which made her ſo much the more prepared for her laſt combate and ſickneſſe, which laſted ten weekes; in all which time ſhee certainly apprehended and expected her diſſolution, it being the principall, and almoſt onely ſubiect of her diſcourſe, ſix moneths before it came. But thirty dayes before her departure, ſhe finding her paines increaſing, and growing very ſharpe and tedious, ſhe ſpent an houres talke with mee concerning her deſire for the things of this life; and hauing ſaid what ſhee purpoſed, ſhee thus concluded her ſpeech: Now ſweet Heart, no more wordes betweene you and mee of any worldly thing, onely let me earneſtly requeſt, and charge you, that as you ſee my weaknes increaſe, you will not faile to aſſiſt me, and call on mee to follow the Lord with prayer and patience; For, now I know, that Satan will ſhew all his malice, becauſe his time is but ſhort againſt me, and he will eaſily eſpie my weakneſſe, and make his aduantage of it, and therefore now eſpecially helpe mee with your counſell, comfort and praiers.

In all the time of her ſickneſſe, our gracious God who as a faſt friend ſtandeth cloſeſt to his ſeruants 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 requeſts which wee • bſ • rued ſhee eſpeci •••• preferred vnto God in her ſickneſſe,Foure requeſts 〈…〉 them all.and in none of them was denyed.

The firſt, that ſhee might be armed with ſtrength againſt Satans aſſaults, which ſhee expected would be fierce & frequent; from whom ſhe was mercifully freed; for onely three dayes before her death, ſhee began to bee deiected in the ſenſe of her owne dulneſſe, and thereby began to call in queſtion Gods loue towards her, and the truth of Gods grace in her; for ſaid ſhee, were I the Lords, why ſhould not I lift vp my head now, ſeeing the time of my diſſolution draweth on ſo neere? But theſe complaints continued not aboue ſixe houres, but ſhee had much cheerefulneſſe and comfort againe, which ſhee expreſſed, both in earneſt and excellent Prayers, (wherein her gift was more than ordinary for her ſex) as alſo in many cheerful thanks and praiſes to God for his great mercy, for that hee had now ſo chained Satan at this time of her great weakneſſe, that hauing beene formerly moleſted, and daily vexed with his aſſaults, for the ſpace of aboue ſix yeeres together, now hee 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; and herein ſhe was as graciouſly heard as in the former, for although ſhe was full of paines, and aſſaulted with many ſtrong fits, in which no part was exempt from deadly paines, and euery of theſe ſits of many houres continuance, yet was ſhee neuer heard to vtter any word of impatiēce 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 hād of the Potter.

Her third requeſt to God was, that ſhee might in all her ſorrowes be ſtill ſupported with ſome ſenſe 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 apparent in her ioyfull expectation of death; the time whereof ſhee truly foretold fiue dayes before it came; and as this time approached, her ioy increaſed; ſo as ſhee was able to comfort her mournfull huſband and friends, ſaying; Mourne not for mee, but for your ſelues, for I ſhall very ſhortly be more happy than the wiſhes of your hearts can make me, and therefore ceaſe your mourning and helpe mee thither by your praiers as faſt as you can.

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

And as ſhe praied, God gaue her her memory to the laſt gaſp,Her happy departure.that ſhe died praying; for a little before her departure, ſhe called vs that were about her and haſted to Praier, for now (ſaid ſhe) I ſhall bee gone preſently: (which words wee then beleeued not) but Praier being ended, ſhe ſaid with more ſtrength than ſhee had ſpoken any thing foure houres before; Amen, amen. Into thy hands, O Lord, I commend my ſpirit. Lord Ieſus haue mercy on mee, and receiue my ſoule. And thus with her laſt breath and words, her ſoule was carried into Abrahams boſome in the Heauens, to which her eyes and hands were lifted. This was the life and death of this ſweet Saint, as it was obſerued, and now faithfully witneſſed by her mournfull husband, who wiſheth both his life and latter end like vnto hers.

FINIS.

A GLASSE for Gentle women to dreſſe themſelves by.

By THOMAS TAYLOR Preacher of Gods word to the Towne of REDING.

LONDON, Printed by I.H. for Iohn Bartlet at the gilt Cup in Cheape-ſide. 1624.
A GLASSE for Gentlewomen to dreſſe themſelues by.

BEcauſe I know that ſundrie women fearing God, faile in the matter of their attire and ornament, becauſe they want direction, which might lead their conſciences in ſtead o • the common errour o • riotous times: And becauſe it is requiſite that all that profeſſe the Name of God, ſhould be more carefull of adorning their profeſſion, than their perſons: I haue here ſet downe a few briefe directions in generall for their helpe that are willing to bee ruled by God and his Word; and are more deſirous to approue themſelues vnto him, than to pleaſe themſelues, or others, with his high diſpleaſure.

I.

Firſt then, ſuch muſt know, that the practiſe of godlineſſe depriueth no perſon of the good creatures of God, neither for the neceſſary, nor delightfull fruition of them, (for, it onely giueth right, and libertie in them) but it ordereth the vſe of them, and the vſers of them; and ſetteth them in the due place of their goodneſſe, wherein only they are beautifull and lawfull. Rebecca a woman fearing God,Gen. 24.30. and 41.42. wore ornaments. So Ioſeph and Mordecay, Eſter 8.2. and Daniel. 5.29.

II.

Know, that wee are not at our owne hand in the vſe of outward ornaments, but vnder rule and appointment. GOD preſcribes women how to dreſſe their heads, 1 Pet. 3.3. and taketh order for the habit of the body, and findeth fault with the dreſſings of the daughters of Sion. Iſa. 3. And threatning the Princes and Kings children cloathed with ſtrange apparell, Zeph. 1.8. ſpeaketh to our Gallants that build towers vpon their heads, or erect them as with large hornes, or any way take vp an vnlimited libertie in their dreſſes with ſome ſpeciall vanitie, and offence. For ſuch dreſſing of the haire the Lord threatneth the daintie women with baldneſſe and ſhame, Iſa. 3.

III.

Such muſt know, that as the kingdome of God ſtandeth not in any of theſe outward things,1 Cor. 8.8. ſo they muſt not be ſuffered to hinder the kingdome of God in our ſelues or others: And though they being things ſo indifferent in themſelues, as they commend vs not to God; yet in the vſe of them all, wee muſt exerciſe certaine vertues in which we muſt bee acceptable to God; and auoid ſuch vices in the abuſing of them, as will elſe diſcommend vs before him. For ſuppoſe they be things in their nature neither good nor euill, neither commanded nor forbidden; as, Whether. I ſhould weare cloth or lether, whether a plaine band or a ruffe, whether ſingle or double, whether white or yellow; yet in the vſe of any of theſe outward and indifferent things, my action is either good or euill, according to my exerciſe of vertue or vice in it. Neither can any thing be ſo indifferent in it ſelfe,How indifferent things become euill to vs. but it may become euill and ſinne in me many wayes: as,

1. By my election and choiſe of it without aſſurance of my libertie in Chriſt, or with doubting whether I doe well in vſing it, or no.

2. By my intention, which may be corrupt and vicious in my ſelfe, and preiudiciall to others.

3. By many accidentary euents: as, if others be by my vſe of lawfull and outward liberties occaſioned to ſinne, or thruſt forward in carnall licentiouſneſſe. All which I rather propound to be wiſely conſidered for the remouing of that common obiection & conceit, That the things are not great, and God cares not ſo much for the dreſſing of the body, ſo I keepe my heart to him, and giue him content in my ſoule. As if theſe perſons conceiued, that the body is not the Lords as well as the ſoule, or that that ſoule can bee Gods, when the deuill hath the dreſſing of the bodie.

IV.

We muſt know, that although the word of God afford not particular directions for euery particular habit and attire, yet we may not thinke it a defectiue rule, or ſhort and wanting to guide vs euen in the leaſt or loweſt action of our liues: becauſe it ſupplieth vs with many generall rules, to all which we muſt reduce euery particular action of common life, for the allowance or refuſall of it. And therefore for the helpe of ſuch as are teachable, I thought it might bee profitable to apply vnto thoſe generals, and bring to their triall, this particular of habits, and attires; vnto which while they are ſquared, none haue ſo much right to vſe them as women fearing God: but if they depart from thoſe rules, they are not ſo vnſeemely in any, as in them.

The generall Rules are theſe, reduced to foure heads. 1. Some concerne God. 2. Some our ſelues. 3. Some our brethren. 4. Some the ornament it ſelfe.

For vnto all theſe we muſt haue reſpect euen in our attires and ornaments.

I. In reſpect of God, we muſt attend three rules.

1. The firſt concerneth our warrant, and is this: No ornament muſt be vſed, but by warrant and leaue from God. Our warrant is from the word; our leaue is by praier: the rule for both is expreſſe, 1 Tim. 4.5. Euery creature of God is good, ſanctified by the word of God, and praier. Whence it followeth, that whatſoeuer ornament, attire, or faſhion, is not warranted to the heart by ſome part of the word, the ground of faith, or for which it cannot ſend vp a praier of faith for Gods bleſſing vpon it: that cannot be warrantable to a godly heart. Which of our Gallants in their ſtrange faſhions ponder that of the Apoſtle,Col • ſſ. 3.17. Whatſoeuer ye doe in word or deed, doe all in the name of Chriſt? that is, 1. By the warrant of his word. 2. With inuocation of God in the name of Chriſt.

2. The ſecond rule concerning God muſt looke to the right end, namely,

No ornament or attire of any faſhion or colour may be vſed till the heart be aſſured that this be the proper end, that in adorning the body it honour God. 1 Cor. 10.31. Whether yee eat or drinke, or whatſoeuer yee doe, doe all to the glory of God. The word whatſoeuer, being a word of vniuerſalitie, fetcheth in the ſmalleſt action of life, in which we are bound chiefly and principally to intend, and ſet vp the glory of God, for which end hee created not our ſelues onely, but all his works, firſt for himſelfe, and then for vs. Whence it followeth, that whatſoeuer faſhion, attire, or ornament doth ſpot or ſtaine the glory of God, the Goſpell of God, or our holy profeſſion, that is vnwarrantable and vnlawfull.

3. The third rule concerning God, is, That

No ornament may bee vſed to correct Gods workmanſhip, which euen a skilfull Artificer would take ill at any mans hands. It is true, a woman may nouriſh her haire, for it is her glory; and may ſeemely adorne her ſelfe with her own,Cant. 4 3.for ſo was the Church in Chriſts eyes; yea and in want of their owne, if for ſeemelineſſe they borrow of others, it may be excuſed (ſo modeſtie be not exceeded:) but of very wantonneſſe or pride to diſlike their owne, or to affect ſuch ornament of ſtrange haire as their naturall and proper haire will not reach vnto, argueth vanitie and diſcontentment with the worke of God, ſaying vnto God, Why haſt thou made mee thus, or why haſt thou made my haire of this colour, and not of that?

And much more to grow out of liking with Gods workmanſhip on their faces, and by painting to refine them to their owne ſancies, is an immodeſt ſinne condemned in whoriſh Iezabel. 2 King. 9.30.We denie not but it is lawfull to couer a blemiſh, or hide an hurt or deformitie in ſeemely manner: but by defacing Gods workmanſhip, and by ſtamping pride on their faces by painting and colours, can by no colour be warranted. Say not, It is cuſtome; for all cuſtome muſt bee ruled by the word of Chriſt, who ſaid, I am Truth; and not, I am Cuſtome. Nor ſay, I muſt be handſome and comely, and therefore I may; for this is but to couer pride vnder this pretence. Neither ſay, I am young and may take libertie; for young men and women muſt be ſober as well as other.Titus 2.4.6. Nor ſay, I muſt pleaſe my huſband. True; but it muſt bee in the Lord, and in things honeſt and lawfull. Or can it pleaſe any husband, to come before him in a viſard, a borrowed and adulterate face and faſhion?

II. The ſecond ſort of rules reſpecting our ſelues, are fiue.

1. No ornament or attire may bee worne, till the heart be reſolued that it will be fitting and pleaſing to the holy Ghoſt, whoſe Temple the body of euery beleeuer is. 1 Cor. 6.19. Know yee not that your bodies are the temples of the holy Ghoſt? Now becauſe this holy Spirit cannot take pleaſure in any ornament but ſuch as becommeth holineſſe, neither indeed can any other beſeeme his temple; therefore all good Chriſtians will make conſcience of what they offer to adorne this temple withall, and bee ſure it be no light, ſtrange, odde, or ſwaggering faſhion or attire, taken from light and wanton perſons, that they preſent the bleſſed Spirit of God with, for the beautifying of his temple.

And beſides, ſeeing euery beleeuer hath put on Chriſt as a garment, Rom. 13.14. it will bee the wiſdome of euery Chriſtian to ſee that his ornament be ſutable to his apparell, that neither his ornament ſhame his ſuit, nor his ſuit diſgrace his ornament. Euery thing in a Chriſtian, from a Chriſtian, on a Chriſtian, or about him, ſhould ſauour of Chriſt, and expreſſe him. Be ſure that thy ornament ſuit with the ſame minde that was in Ieſus Chriſt.Phil. 2.5.

2. No ornament may be vſed with affection or affectation. 1 Pet. 3.3. the Apoſtle forbiddeth broydred haire: and 1 Tim. 2.9. he forbiddeth not that onely, but gold, and pearles, and coſtly apparell. Which wee muſt not vnderſtand as if he ſimply and abſolutely did forbid and condemne the wearing of gold, or chaines, rings, bracelets, billiments, ſpangles, and the like: but the thing forbidden is the affecting and ſtudie of theſe things.

When women (for to thoſe hee writeth in both places, as being more impotently carried away with this vanitie than the other ſex) not onely take pleaſure in outward ornament, but ſtudie brauerie, and ſtriue to be as braue or beyond others, at leaſt not behinde them in vaine and new-come faſhions, which is a ſigne of a ſluggiſh and delicare minde, giuen vp to the delights of the fleſh, and farre from mortification.

Our Lord in Matth. 6.28. allowes not Chriſtians to beſtow their thoughts on apparell which is more needfull than ornament. And his Apoſtle commands vs to vſe the moſt neceſſary things as not vſing them, 1 Corinth. 7.31. Then muſt wee reſtraine our ſelues euen in lawfull liberties, when wee finde our ſelues prone to bee brought vnder the power of any of them, as 1 Cor. 6.12.

3. No ornament or habit may bee worne or vſed againſt ſhamefaſtneſſe and modeſtie. 1 Tim. 2.9. The women must array themſelues in comely apparell, with ſhamefaſtneſſe and modeſtie. We know, that ſince the fall, nakedneſſe is a ſhamefull thing, and ſinne hath caſt ſhame on euery part, and calleth for a couer ouer all but for neceſſitie; and garments were ordained to hide nakedneſſe, no • to diſplay or diſcouer it. And mee thinkes it cannot ſtand either with religion, or modeſtie, or with the ſhamefaſtneſſe of that ſex, ſo to attire themſelues, as to diſplay their naked breaſts, and ſome ſomewhat lower; or bare their armes beyond that which is fit for euery one to behold. I cannot enter into the heart to iudge any: but I muſt feare whether they are, or haue euer beene deiected with a deepe ſenſe of their ſoules nakedneſſe, and therewith aſhamed and confounded before God, that are not aſhamed to vncouer their bodily nakedneſſe (beyond that which is comely) before men.

4. No ornament or attire may be vſed to the impeachment of our good name, which is better than the most pretious ointment or ornament:Eccleſ. 7.3.as if it carry a brand of pride, wantonneſſe, lightneſſe, or inconſtancie, or a note to bee an inuenter or follower of new and ſtrange faſhions: whereas the Apoſtle would haue the outward habit and attire expreſſe the feare of God which they profeſſe, 1 Tim. 2.10. and would haue women to bewray the hidden man of the heart in all their outward artires, 1 Pet 3. that is, the new creature, and diuine nature, which is hid and ſeated within, but ſhewed forth in vertuous behauiour, and ſober carriage. But alas, how doe they prouide for their reputation, that (as Chryſoſtome complaineth of ſome women in his time) ſo lightly and wantonly tire themſelues, that when they come into the Church or Oratorie, they ſeeme rather to come in to dance than to pray. And the euill is greater, that the hurt falleth not only on their owne names, but on the name of God alſo.

5. No ornament or attire may be vſed to the waſting of our outward eſtate, or the abuſe of Gods bleſſings in riot or prodigalitie, or the diſabling vs from being helpfull to others. The reaſon is, becauſe we ſit not in our owne, but are ſtewards of theſe things, and muſt be countable how wee expend them. The godly heart muſt bee ſure therefore to lay out nothing for attires, or faſhions, but that which it may comfortably bring in accounts vnto God.

Beſides, the word of God laieth neceſſarie iniunctions vpon vs to doe good, and diſtribute to the neceſſities of the Saints; to be rich in good works, thereby both to teſtifie the truth of our faith, as alſo to be furthering our owne reckoning. Now what an vnanſwerable ouerſight were it, by exceſſe and ſuperfluitie in things (comparatiuely) vnneceſſary, to diſable our ſelues for ſo neceſſary duties, and preuent our ſelues of ſo large and comfortable retribution.

III. Now follow the rules concerning our brethren.

1. No ornament or faſhion may be vſed to offend our Chriſtian brother. Rom. 14.21. It is not good to doe any thing (ſuppoſe it more neceſſary than attires) with offending the weake brother. If the heart ſuſpect or diſcerne, that this or that attire may or doe offend any Chriſtian; if the iuſt cauſe of the offence riſe not out of the thing which may be allowable enough, but out of his weakneſſe that takes the offence, the precept of the Apoſtle bindeth it, to tender the weakneſſe of his brother, and now to forbeare his or her lawfull libertie; and vpon very good and grounded reaſon. 1. Becauſe charitie is better than outward ornament. 2. The nouriſhing of our brothers faith, is farre more precious than the nouriſhing of our owne fleſh. 3. The edification of our brother is to bee preferred before our owne pleaſure. So as a conſcience well informed will bee very tender to offend a weake brother by vndue and vntimely vſe of his libertie, although himſelfe be perſwaded well of it.

2. No ornament, attire, habit, or faſhion, may bee vſed to the ſtrengthning of any vaine minds in their new-fangled & ſtrange guiſes. Rom. 12.2. And faſhion not your ſelues to this world. A godly minde may not like, or be like vaine-minded perſons in their faſhions, forme, and courſes; no not ſo much as enter into their way, Prou. 4.17. nor be companions with them in any of their works of darkneſſe, Eph. 5.7. Now as it will be a ſorry plea for thy ſelfe in thine account to ſay, I thought I might doe this or that, becauſe I ſaw ſome before me whom I thought well of; ſo will it iuſtly increaſe thy iudgement, that thou haſt by thy practiſe ſtrengthned the hands of ſinners, and hardned them in their ſinne, whom by thy ſober and ſeemely carriage thou ſhouldeſt haue actually and really reproued. Yea and in that rule of the Apoſtle, 1 Cor. 14.26. Let all things be done to edification, thou art caſt as guiltie, who haſt deſtroyed him by thy example, whom thou ſhouldeſt haue edified.

3. No ornament or attire may bee vſed, which may become either a ſnare to our ſelues or others. There are ſome habits framed to draw eyes, to get louers, and to occaſion vnlawfull deſires. The daughters of Sarah deteſt ſuch whoriſh habits, and are carefull that by nothing about them any eye or heart may bee entangled. Their endeuour is not to auoid onely apparant euils,1 Theſſ. 5. but appearances of euill. To diſcouer by our habits ſome naked parts, as many doe, is a danger of temptation to many beholders. And as in the Law, bee that digged a pit and left it vncouered, muſt anſwer for the oxe or aſſe, or beaſt that fell into it: ſo here; although they are beaſts that fall into the pit of luſt vpon ſuch ſpectacles, yet are they not free, that couered not the pit. Neither will it excuſe, to ſay, But I intend no ſuch thing by my habit; for if thou knoweſt it may bee an occaſion of mouing euill luſts, and doeſt not preuent the occaſion, thou art blame-worthy, as the firſt in that ſinne.Veneni poculum porrexit aſpicientibus, etſi nullus ſit inuenius qui biberet. Chryſoſt. in Matth.Thou haſt filled a cup of poiſon to the beholder, although there bee none to drinke it, ſaith Chryſoſtome.

IV. Now followes the laſt ranke of rules, concerning the ornaments or attires themſelues.

1. No outward ornament or habit may be vſed vpon the bodie, which is ſeuered from the inward ornaments of grace vpon the ſoule. The Apoſtles no where mention this argument, but they commend this to the chiefe care of Chriſtian women, to bee more ſollicitous and curious in adorning the ſoule with grace, than the body with gay clothing: and plainly teach that the true ornament of a Chriſtian woman is her ſanctification,1 Pet. 3.3.which beautifieth the hidden man before God. This is the ornament for her head,Prou. 1.9.and chaines for her necke. This is the borders of gold and ſtuds of ſiluer, which make her comely in the eye of Chriſt, Cant. 1.10, 11. Yea this is her grace among men, Prouerb. 31.25. And when fauour ſhall proue deceitfull, and beautie to bee vanitie, then ſhall a woman fearing the Lord bee praiſed. All ornaments of nature, all artificiall colours and couers are but filthineſſe, where this is wanting. See Prouerb. 11.22. A iewell of gold in a ſwines ſnout, is a beautifull woman without inward comelineſſe. Seuer this from outward ornament; and though ſhe may pleaſe her ſelfe a time in her conceit of brauerie; I ſhall aſſure her, ſhe ſhall haue no reioycing in heart, no hope in death, no ioy in God, no boldneſſe in iudgement. Take the counſell of Chriſt in time, Reuelat. 3.18. I counſell thee to buy of mee white garments, &c.

2. No ornament or attire muſt be worne againſt the iudgement and example of the modeſt, frugall, and graue perſons of our owne ranke. Philipp. 4.9. We muſt thinke and doe whatſoeuer things pertaine to good report, and whatſoeuer things haue any vertue or praiſe in them. Now to imitate the moſt modeſt, ſober, and vertuous of our ranke, is vertuous, and praiſe-worthy, and of good report: whereas to bee inuentors of euill faſhions, or imitators of light, wanton, gariſh, or proud perſons, in their proud or fantaſticall faſhions, brings a iuſt blot vpon the perſon, and a gaſh into the name and reputation, which will not eaſily be healed. And how iuſt is it, that ſuch as will pride themſelues, and glory in themſelues, againſt the glory of Ieſus Chriſt, and the Goſpell of Chriſt which they profeſſe, ſhould meet with ſhame and contempt amongſt men of ſound iudgement, and be ſent away with a little contemptuous flatterie only of ſuch wantons as themſelues?

3. No ornament muſt be vſed which is not as well expedient as lawfull. 1 Cor. 10.23. All things (meaning things indifferent) are lawfull for mee, but all things are not expedient. Euen ſuch things as are lawfull, may be inexpedient for a meane eſtate and condition, whether it be in degree, or in abilitie.

What an inconuenient exceſſe is it, to weare gold for ornament, when they want ſiluer for neceſſaries: now to weare iewels for pride, and then pawne them for need: to ruffle it in ſilkes, when they can ſcarce pay for cloth: to make an idle ſhew and oſtentation of abundance, when indeede they are in great wants? Is it fit for ſuch to follow faſhions? No, but as wee muſt eat according to that with which the Lord hath bleſſed vs; ſo muſt we alſo in our attire and habits. The Lord hath called ſuch perſons to frugalitie and thriftineſſe, and to ſuit their cloathes and ornaments to their preſent eſtate. Euen a ciuill wiſe man will fit his minde to his eſtate, if his eſtate bee not fitted to his minde.

Beſides, coſtly ornaments fit not euery degree that are able. As it was a diforder for Nabal to keepe a feaſt like a Kings (although hee was able) ſo in attires and ornaments,1 Sam. 25.for meane perſons to ſuit themſelues with great perſonages, breeds a great deformitie, and lets in a confuſion in degrees, and a neglect of diſtinction of perſons, offices, and dignities, which the God of order hath ſet amongſt men.

Adde hereunto, that ſuch things as are lawfull, may be inconuenient at ſome times. It was noted riotous in the glutton, that he went in purple, and fared deliciouſly euery day. Luk. 16. There be wedding garments for times of ioy and feaſting; but ſome times are mournfull, and call for mourning garments, Ion. 3. and Daniel 9.3. It is more than inconuenient to bee in pompe, exceſſe, and delicacie, when there ſhould bee weeping, humilitie, faſting, and renting of hearts and garments. I truſt godly women will be content by looking vpon the afflicted eſtate of the Church of God euery where at this day, to reſtraine themſelues in their exceſſes in their lawfull liberties, and follow the Lord calling them to conſider the afflictions of Ioſeph.

FINIS.