Three Treatises: THE PEARLE OF the GOSPELL, THE PILGRIMS PROFESSION: AND A Glasse for Gentle­women to dresse them­selues by. To which is added A short Introduction to the worthy receiuing of the Lords Supper.

By Thomas Taylor, Doctor in Di­uinity, and late Preacher of Aldermanbury Church in London.

LONDON: Printed by I. B. for Iohn Bartlet, at the gilt Cup in Cheap-side. 1633.

THE PEARLE of the Go …

THE PEARLE of the Gospell: OR, Jewell Euangelicall.

  • 1 Diligently sought
  • 2 Ioyfully found
  • 3 Dearely bought

by the wise Merchant.

Infolded in Christs Parable AND Unfolded by the Application of Thomas Taylor, Doctor in Di­uinity, and late Preacher of Aldermanbury Church in London.

LONDON: Printed by I. B. for Iohn Bartlet, at the signe of the gilt Cup in Cheap-side. 1633.

TO THE RIGHT WORSHIPFVLL, Mistris Elizabeth Backus, Wife to Master Samuel Backus Esquire, and Justice of Peace: And to her three vertuous and religious daughters, M ris. Mary Standen, wife to M r. Standen, Esquire, and Iustice of the Peace; M ris. Flower Backus, wife of M r. Iohn Backus, Esquire; and M ris. Elizabeth Bellingham, wife to M r. Richard Bellingham, Esquire; Grace and Peace from the Fountaine.

Right Worshipfull,

PEarles are small in quantitie, but great in their quality, and smaller often in the weight than in their worth▪ such an one is this which [Page] 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 al who meane to partake in the common saluation. As this Pearle is yours in the common right of Saints, so this offer of it 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 ra [...]seth your owne price and recko [...]ing in the eyes of God and [Page] good men, aboue the Carbun­cles and Rubies. Pro. 30. 10 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, with him to whom the Nations are but as the drop of a bucket, Isa. 40▪ 15, or as the dust of a ballance. So of all naturall endowments, we may compare them (as Salo­mon doth beantie) 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 Gospoller. Let this Iewell be lost once, or mis­sing, [Page] the ring may be gilded and glistering without, but the touch­stone and triall will finde that it was neuer gold. And because I know that you haue no grea­ter ioy than to see your children walke in the truth, 3 Ihh. 4. I am assured, you will gladly afford them an equall share with you in this so precious a commodi­ty, and therefore haue I taken them into this dedication. Blessed are you that haue your quiuer full of such louely arrowes. Psa. 127. 5. Of the vertuous woman is said, Pro. 31. 21. Her children praise her. Were this a verbal praise of the mouth, chil­dren might seeme testes e sinu, and the spreaders of the partiall praises of their mother; but this is an astuall and solid commen­dation, and vnsuspected, when the shining vertues of the feare [Page] 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 co [...]parablie 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, & yet dwelleth in your Grand-mother (whose reuerend old age is crowned with an ancient and honorable profession and pra­ctice 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 [Page] 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 workes be 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 love 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 oner in [Page] silence so many commendable parts in you all, which make you wor­thy to be praised among women fearing God. Pro. 31. 30 But my praises can. lift you no higher than your owne vertues doe, whose diligent paines in gaining knowledge of holy things, conscionable practice 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 onely [Page] can further inrich you with the Pearle of the Gospell: who also giue you with the new yeare, new supplies of all holy graces, till the new man bee 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 GOSPEL,

MATTH. 13. 45.

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

Who hauing found 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 my­stery hid from the beginning of the world, spent the whole time of his ministerie [Page 2] in discouering to the Church, the excellency, the vtility, and the necessity of that blessed and sa­uing truth, the daughter of eter­nity, without which the whole world had lien in perpetual 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 beauty in them, as the godly man, who onely can discerne them, will exchange all hee hath with them, yea and part with all the world before hee will par [...] with them.

In which Parable conside [...] foure things: Foure parts of the Text.

  • 1. What is this kingdome [...] heauen.
  • 2. What is this Pearle, and th [...] goodnesse of it.
  • 3. Who is this Merchant ma [...]
  • 4. What are his actions, nam [...] ­ly, three.

  • [Page 3]1. He seeketh good pearles.
  • 2. He findeth a pearle of great price.
  • 3. He sold all to buy it. For the first. I

By the kingdome of heauen, What the kingdome of heauen is not. is not meant the blessed estate of the Church triumphant in hea­heauen: as in MATTH. 5. 10. Yours it 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: MATTH. 3. 3. For the kingdome is at hand.

Nor the estate of grace, wher­in the elect bee iustified by faith, and are lead forward by grace, to­ward the kingdome of heauen: as MAT. 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 [Page 4] King gouerneth al the world, and euery particular creature in it.

But by it is meant the preach­ing and publishing of the Gospel, What it is, 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 1 the Gospel bringeth vs to Christ, that hee as a King may reigne in vs: hence it is called, The Gos­pel of the kingdome, MAT. 4. 23.

2. Because it is a powerfull 2 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, Ro. 1. 16.

3. Because God hath set it a­part, 3 not onely to erect vp the kingdome of God within vs, which standeth in inward righte­ousnesse, peace of conscience, the ioy of the holy Ghost, ROM. [Page 5] 14. 17. but also to lead vs tho­row to the participation of that kingdome of glory reserued in heauen for vs.

Secondly, Why of heauen. of heauen.

1. Because of Distinction from earthly kingdomes: it preacheth Christ a King; but withall, that his kingdom 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 all that earthly kingdomes can afford, for worth and excellency: 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 [Page 6] that the subiects of this kingdome should receiu [...] th [...]ir lawes from heauen, and cont [...]m­ning earth and [...]arthly things, should aspire, meditate, & frame themselues to heauenly conuer­sation: this very title of the Go­spell should bee of power to lift vs aboue the earth.

II Now what is meant by this pearle? By the pearle is meant, What is meant by the Pearle

  • 1. The happy estate of grace here.
  • 2. The happy estate of glory hereafter.

Of which latter, see REV. 21. 21. the foundations of the new Ierusalem were garnished with all manner of precious 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 [Page 7] glad tidings of it; the offer of Christ with his merits; Good things of the Gospel resemble a Pearle in fiue things 1. In value and worth the gift gift of faith, iustification, sanctifi­cation; and these are called a pearle for sundry reasons:

1. For the value and worth of them, which passe all other trea­sures in excellencie and estima­tion. As siluer is beyond brasse, and gold beyond siluer, so pearles are beyond gold, and the good things of the Gospell beyond the most precious pea [...]les: so saith SALOMON, PROV. 3. 14, 15. The merchacaise of wisedome is bet­ter than the merchandise of siluer; the reuenue of it is b [...]tter than that of gold; it is more precious 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 all treasures of grace and glory? What a rich store-house is Christ himselfe? the least drop of whose [Page 8] bloud was more precious than all the world? How preci [...]us 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 doctrin of saluation, which must not bee cast to swine; as MAT. 7. 6. Well doth our Sauiour therefore call this a pearle of Great price; for the most preci­ous pearles in regard of these good things of the Gospell, are but dust and clay.

2. For the rarenesse. 2. In rare­nesse. Pearles are not so common as pibbles, nor in the hands of common and ordinary men; but fit for Princes and 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 knowne or obuious to euery one, but Hid­den mysteries, vnknowne to the most part of the world, and a [Page 9] wisedome reuealed to Babes. And as Pearls 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 bee Kings and Priests to God, know the price of this commodity, Reu. 1. 5. and lay out for it.

3. In regard of the hidden ver­tue and secret excellencie of them. 3 For hid­den vertue▪ The body and quantity of a Pearle is small, but the vertue and power of it great: so the Go­spell seemeth small, and con­temptible, but it is the Power of God to saluation: Rom. 1. 16. 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 [Page 10] of temptation: all the Pearles betwixt heauen and earth haue not such power; onely faith as small as a graine of mustard-seed, draweth vertue from Christ: and grace, though it be 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 ric [...] Pearl▪ as purity, 1. Bright­nesse. and cleere­nesse, 2. Firmnes▪ and orient brightnesse: 3. Great­nesse. so The Law of the Lord is pure, 4. Roundnesse. PSAL. 19. The doctrine of grace, for the brightnesse and perspi [...]ity of it, is as a resplen­dent gemme, 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; 2. Cor. 1▪ 2 all of them are Yea and Amen: fire no [...] water, prosperity nor aduer­sity can conquer them: so firme [Page 11] is sauing grace, 2 Tim 3. last. which can neuer be shaken out of the hart. Third­ly, their Magnitude and great­nesse; so great is the mystery 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, Equali­ty and roundnesse much com­mend pearles. The Gospell is offered to all alike, to beleeuers and vnbeleeuers; to masters and servants, rich and poore: it is no fault of the Gospell, if thou beest not saued by it.

5. In regard of their effects: 5. For the effects, which are three. Pearles supply our needs at all seasons; 1. To in­rich. and therefore NONIVS a Senator of Rome, persecuted by M. ANTONIVS, prouided onely for himselfe an Vnion of inestimable price, to carry with him in his flight, by which alone he was rich enough: So the Gos­pell supplyeth all our wants; [Page 12] Christ in the Gospell supplyeth 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 bee in dignity: some hang them in their eares; some hang them in golden chaines vp­on their brests; some set them in gold, and weare them on their fingers: So the Gospell is the ho­nour and ornament of a Christi­an, and maketh vp all his indigni­ties and 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 hee weareth it as a ring on his finger, by consci­onable practise of the comman­dements of the Gospell; which [Page 13] is, to beleeue in the Sonne of God, and loue one another; this man is honoured of God and all his Saints.

Thirdly, Thirdly; to cure & comfort. many Pearles are of great vse, and effect, to preuent poyson, to preserue naturall strength, and recouer it decayed: 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 poy­son of sinne, preserueth superna­turall strength, restoreth and re­neweth strength of grace decay­ed; is the onely heauenly Cordi­all to comfort the heart in gripes of temptation, and accusation: it is the comforter in all afflicti­ons; Psa. 119. 92 that a Christian may say of of it as Dauid of the Law, 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, Vse 1. that [Page 14] with Christ thou mayest pre­ferre this Pearle of the King­dome, aboue all Pearles and Kingdomes, and value this Pearle of grace aboue all naturall Pearles.

Our Sauiour would haue vs see how carnall wee 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 on­ly is from heauen? How vnwise are wee, so highly to value the Pearles whose matter is dust and slime, and whose beauty is by the Sunne-beames included: and contemne the Pearle, the matter of which is the eternall loue of God by Iesus Christ: and the beauty, the light and grace of Christ the Sunne of righteous­nesse, which for the orient brightnesse excelleth the Sunne shining in his strength.

[Page 15] 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 its shine, beauty, and vertue, wrapped vp in the darkenesse and bowels of the earth; but no whit inricheth him that findeth it not.

Also let vs place our riches in the Gospell, Vse 2. which is so farre a­boue Pearles, Place our riches in this Pearle 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 beauty.

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

Secondly, no Pearle can buy a graine of grace; but grace may bring riches and Pearles; hauing the promise of this life as well as [Page 16] of that which is to come.

Thirdly, no Pearle can auaile in the day of wrath: onely grace opposed to Gods displeasure stin­teth it, PRO. 11. 4.

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

Fiftly, Peales 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 we leaue them. But the rich Pearle of the Gospell is indeed ours; and maketh vs richest in heauen: Ioh. 6. 68. content thy selfe therefore with it as the blessed Disciple Peter, saying, Master, thou hast the words of eternall life, and whither shall [Page 17] we goe? How haue the Saints esteemed and made grace their onely jewell and treasure? Ps [...]. 119. 111. DAVID made the testimonie of God his Heritage, yea the ioy of his heart. EPH. 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 wayes to bee rich, which the worldling wanteth. They haue a rich know­ledge, 1 Cor. 1. 27. they haue faith a rich cōmodity, more precious than gold that perisheth, 1 Pet. 1: 7. they haue Christ liuing in them and dwelling in them; they haue prayer a Rich store-house; they haue title, and are indeed heires of the Kingdome of Heauen. [Page 18] And suppose they bee 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. Oh what a world of sweet content lodgeth in the heart with Christ? in want of all things he hath all things. If one aske a Christian, What is thy Country? he may answer, Christ and his Countrey. What is thy kindred? ANS. Christ is my kin­dred. MAT. 12. 50. Behold my mo­ther, and my brethren, and my sisters. What is thy wealth and honour? ANS. Gods Kingdome is mine, yea God himselfe: he is al things to me, here and hereafter.

Men cast vp their heads, and looke aloft, if they bee 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 [Page 19] and naked Christ, than with all such high and stately vanity.

We must also doe for the Gos­pell as men will doe for pearles and treasures, Vse 3. take paines to pur­cha [...] and obtaine it. Do for the Gospell as men do for Peat [...]es.

1. What a deale of paines and travell doe men take to Faires and Markets, 1. Painful­nesse to procure it. 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 above silver, and for Grace above fine gold; happy is the man that findeth the merchandise of grace and the cōmodity of faith, which is above all commodities: alas, that such precious wares should lie neglected, and never asked af­ter, nay refused and thrust off, when God maketh offer to thrust the same upon us; while for eve­ry trifle we want, for every shoo­string, we can inquire, aske, and pray for: but content our selves [Page 20] with goods wanting goodnes, & with a full chest of siluer, or gold; and a heart empty of God and his grace: woe to so rich a beg­ger; and vnhappy is that man that hath onely not purchased what was onely worth purchasing.

2. Locke vp the doctrine and promises of the Gospel in faithful hearts and memories. 2. Carfully locke it up in thy su­rest chest. A man that hath a Iewel of inestimable price will be sure to locke it vp in the surest chest he hath; How care­full then should wee bee of safe keeping the instructions of Gods word? which we can lightly re­iect; and will be more carefull to keep the least peece of siluer that euer we saw coined, thā the most inualuable treasure of Gods word that euer we hard preached? But Mar [...] pondred Christs words, and laid them vp in the closet of her heart.

Againe, Vse 4. this tends to comfort poore Christians. Comfort to poore Christians Thou art poore & despised in the world; but God [Page 21] hath honored thee with a Pearle, worth al the Kings ransoms in the world. Thou art a loser in the world, the profits of it flye from thee, into other mens hands; But 2 Cor. 6. 10. As poore, and yet ma­king rich; as hauing nothing, and yet possessing all things. Thou losest thy name, goods, and liberty; but this Pearle remaineth with thee in al estates; thou art neuer so poore as thou seemest, nor such a loser as the world takes thee for: DA­VID found the word his comfort in trouble, & that kept him from perishing: yea, the statutes were his songs in the time of his pil­grimage, PSA. 119. 50. 54.

This of the second thing.

3 Who is the Merchant?

Every Christian man and wo­man, who are in the way to hea­uen; Who the Merchant is. and in respect of their Trade of Christianity, are com­pared to the Merchant, PRO. 3. 14. for the merchandise of wise­dome is better than the merchandise of siluer, and the gaine thereof is bet­ter [Page 22] than gold. Luk. 19. 13. And he called his ten seruants, and deliuered them ten peeces of money, and said vnto them, Occupie this till I come. Christianity is a spirituall mer­chandising: Seuen dif­ferences betweene ciuill and spirituall merchan­dizing. I say Spirituall, to distinguish it from Ciuill; nei­ther is it altogether so like, but that there is much difference and dissimilitude betweene them: and the difference is in seuen things. 1. Persons:

1. In respect of persons: in ciuill society all must not be Mer­chants. The Politicians call Mer­chants, [...] that, is, the fect 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 bee 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 [Page 23] Merchant, LVK. 19. 13. seeing euery Christian man hath recei­ued some Talents of his Lord to traffique with; and charge also to trade, and occupy with them till he 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 intāgleth himselfe with the affaires of this life, because he 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, and in­quire of these chiefe and heauen­ly commodities.

Secondly, in respect of the commodities; Ciuill Merchants doe onely deale in profits from earth, and for earth: in earth are they gotten, and in the earth are they left; but these spirituall Merchants deal [...] in commodities [Page 24] farther fetcht, namely from hea­uen, and for heauen; not left by vs, nor leauing vs, till we 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, coun­terfeit money, lyes, and oathes; and this ciuill merchandising is one of the Arts, or Trades, that may bee well or ill vsed: But in spirituall and 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 Sanctuary, 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 craf­ty Merchants to deceiue their brethren, but true Nathaniels in whom there is no guile.

[Page 25] Fourthly, Fourthly, effects. in regard of the ef­fects; Ciuill trading oft times calleth men from the worship of God, and hindreth it: LVK. 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 bee 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 and mans duty, as the Lord hath appointed in his word.

Fifthly, Fifthly, 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 superna­tural [Page 26] traffick, the Merchant [...]yeth without mony or money worth. Esa. 55. 1. Hoe, euerie 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 monie: Not the least of these commodities are to be valued by money, gold, pearls, and the desirable things of this life, PROV, 3. 14, 15. for the merchandise thereof is better than siluer, or whatsoeuer men can deuise or desire besides it.

Sixthly, 6 Circum­stances. in regard of circum­stances of time and place.

For the time: 1. Of time Ciuill merchan­dising is to bee exercised on the six dayes, not on the Sabbath day. 13. Neh. 19, 20. And whē the gats of Ierusalem began to be dark, be­fore the Sabbath, I commanded to shut the gates, and charged, [...]hat they should not be opened till after the Sabbath: and some of my ser­uants set I at the gates, that there [Page 27] should be no burden brought in on the Sabbath day: So the chapmen and Merchants of all merchandise remained once or twice without Ierusalem.

But for supernaturall 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 and 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 & sold in the Temple, & ouerthrew the tables of the mony changers, & the seats of them that sold Doues: Christ would not endure his Fa­thers house of prayer 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 [Page 28] but still be trading for grace: and continually either bee 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 resēblance betweene earthly and heauenly trading, standeth in fiue things Now the simi­litude and reason of this resem­blance standeth in fiue thing:

1. A Merchant man is a man that dealeth in great & precious commodities; The Greeke word is [...], not [...], 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, 1 In great­nesse of the commodi­ties. and quan­tities, for great sums, and dealeth in most rich commodities.

So the Christian Merchant care­full for heauen, aymeth not at the base profits of this life; as siluer, gold, & such corruptible things: [Page 29] for these things are but sinall in his eye and contemptible, in re­spect of the businesse of iustifica­tion, of holinesse, grace, and glory. These are that one thing needful, L [...]k. 10. 4 [...]. and that better part that taketh vp his thoughts and desires: such a rich Merchant was Dauid, Psa. 4. 7. Thou hast giuen me more ioy of heart than they hau [...] had when their wheat and their oyle did a­bound. Let other men peddle and barter for corne, wine, and oyle, the Christian Merchant hath a commodity beyond all this, in his eye: Psal. 4. 6. Lord lift vpon mee the light of thy countenance; Such a Mer­chant was Zacheus; Luk. 18. 8. when saluati­on was come to his house; he cast away these pedling profits, faster than he gat them; halfe he gaue to the poore, and the rest he re­serued to restore fourefold. Phil. 3. 8.

Such a on was Paul, who coun­ted al things losse & dung in com­parison of Christ; & to know the vertue of his death and resurre­ction. [Page 30] Such rich Merchants were the Martyrs; who hauing heauen in their eie, esteemed their goods libertie, yea life it self not worth hauing in comparison therof. For as a man if he were as high as the Moone, would see the earth but as a pricke; so he whose thoughts are in heauen, and his eyes 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 & com­forts of this present world.

Secondly, 2 In the skill of the commodi­ty. 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 bee of the quickest returne: if he know and lay out for the best conditio­ned commodities of euery kind: So the Christian Merchant la­bouring [Page 31] 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 wisedome; whence the Apostle, (Phil. 1. 10.) prayeth, that they may abound in all knowledge and iudgement to discerne things that differ: and thus they shall bee rich, and filled with the fruits of righteousnes, ver. 11.

And contrariwise, for want of this skill, a Merchant dealing for great bulkes, soone falleth into great losses: But especially the Ieweller or Lapidary by igno­rance may soone ouerthrow his whole estate, in respect of many cheaters and couseners, who can notably counterfeit Pearles, and make themseeme 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 [Page 32] glasse for rich Pearls and pre­cious stones.

Euen so, many spirituall Mer­chants decay, and break for want of this skil, by meanes of many imposters & deceiuers, heretiks, false teachers, Apostates, Liber­tine Preachers, and the Popish guides, furnished with all arts to deceiue, as with wit and speech, & other insinuatiue faculties, that make offer of pibbles for pearls, and thrust vpon men for the true Pearle of Gods word, the glassie, & brickle cōceits of mans brains; which because they haue made to glister, and haue set a good co­lour on them, they hold at as high a rate as any Pearl can be valued; and now many inconsiderate per­sons are taken with the beauty, profit, or some seeming pleasure, and so robbed and gulled of their soundnesse, for the present; an [...] of their expectations and hopes hereafter. Now that wee may not be thus abused, let vs listen [Page 33] to those Apostolicall precepts: EPHES. 4. 14. Not to bee chil­dren, wauering and carried about with euery wind of Doctrine, by the decei [...] of men, and craftinesse whereby they lye in wait to de­ceiue: and in 1 IOH. 4. 1. Beleeue not euery spirit, but try the spirits whether they are of God: and, 1 THESS. 5. 21. Trye 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 bee 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 be talking and conferring of this Pearle of the Gospell; as in CANT. 5. 6. The Spouse sp [...]ndeth her daies in breathing out the prayses of Christ. A faithfull Christian can­not [Page 34] 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, LVK. 24. 19. Such an 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 cleare gaine: For this is the difference be­tweene the secular riches and spirituall: A worldly rich man is rich for himselfe onely, and the more he imparteth to others, the lesse is left for himselfe; But he that is rich in God, is not onely rich in and 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; [Page 35] as the oyle in the cruse, and the meale in the barrel were not wasted with spending, but ra­ther increased.

Fourthly, 4. The ear­nest desire of increa­sing their estate of both. in the earnest desire and endeauour of increasing wealth, they may bee 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 Pearles, toyle themselues by many weary iour­nies, and voyages, into all lands and countryes; 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 hee trauelleth to [Page 36] euery Mart, where this Pearl may be met withall: he apprehendeth all opportunities, frequenteth e­uery Sermon, waiteth at the gates of wisdome: Pro. 8. 34. he swalloweth easily matter of labour and charge, to become owner of the Pearle; and he is instant in this painfull ende­uour: for here it is not as in ciuil trading, wherin 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 labor 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 be satisfied, nor euer giue vp as hauing enough; and as hee knoweth the streame from whence he sucketh, can neuer be drawne dry: so himselfe is euer in want of some good things, or at the least of some measure of [Page 37] it; and is euer seeking the sup­ple of the same.

Fifthly, they agree in the care of preseruing, and safe keeping the Pearls, and wealth gotten: the Merchant doth know hee is in continuall danger of theeues and robbers; and that the more pre­cious the commodities bee, the more eagerly they are assaulted: and himselfe for them often set vpon; sometimes with hazard, sometimes with losse of goods, and 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, hereticks, false teachers, tyrants, and al prophane ones in the world; Besides their owne inbred rebellion and lusts, which fight against their owne soules.

Now then all these lye in wait [Page 38] 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 we 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, lo [...]keth vp his graces and the Word in his heart: Fourthly, keepeth watches with God morning and euening in holy prayer and pray­ses: Fifthly, with Christian for­tude [Page 39] and armour, he maintaineth the measure of grace receiued: By all which meanes he not only disappointeth the enemy of his prey, Non minor est virtus, quam quae­rere, parta [...]neri. but also sheweth his owne valour and vertue, which is no lesse in keeping and retaining the good things of the Gospell, than in getting and attaining them. Vse 1.

Now if Christians bee Mer­chants, then not Monks nor ere­mits; Merchants and 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, Phlitic. 1. how vnnaturall this course of life is, condemned by the hea­thens themselues. Ossic. 1: Non nobis nati sumus, sed partem patria, par­tem paren­tes, & [...]. Aristotle could say, that Homo est natura animal gregabile, a man is natu­rally sociable: and Cicero, that no man is borne for himselfe, but [Page 40] his Country, kinred, & his neigh­bours, yea euery man hath a part in euery man. Secondly, what o­ther more essentiall difference is there, betweene the life of man and brute beasts; but the beasts life is a kinde of single life for it selfe: but mans life is a life com­municatiue? Thirdly, these droues of idle cattel are the vnprofitable burdens of the e [...]rth; for, what gifts soeuer they haue, all is lost; what profit is there in a hidden treasure? Paulum se­pultae distat inertiae Ce­lata virtus. so wisdome & gifts de­nied to the Church & Common­wealth, to what are they vnprofi­table? God hath not giuen al gifts to one; but variety of gifts to di­uers: vt ego tuis, tu [...]me [...]s indigeris: God will haue men taught, edifi­ed, gouerned, by men, not by An­gels: How then can he set vp the duties of piety, promote the good of his neighbour, o [...] edifie the Church by precept or example, which flyeth society, and impri­soneth himselfe in wilful seeters; [Page 41] vnnaturally putting off manhood, and blessing himselfe in a feare­full curse, as any temporall al­most can be?

Let all of vs therefore carry our selues like wise Merchants. Vse 2.

1. Imitate wise Mer­chants in three things. A wise Merchant wil know what stock 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 esteem our selues worth so much as we haue receiued of grace, and no more.

Secondly, the Merchant wil not lay out his mony but for a hopeful bargaine. Esa. 55. 2. Wherefore do you lay out siluer, and not for bread, and your labor without be­ing satisfyed? Hearken diligently vnto me, & eat that which is good, and let your soule delight in fat­nesse; taxing the folly of such as labour and dearely buy externall food, & prouision; with neglect [Page 42] of the wholesome bread and wa­ter of life.

So a wise Christian Merchant will spend his time and labour on that, which when he hath gotten will satisfie him; which if he be­stow in outward things, (suppose he doth gaine them) they cannot satisfie him. Eccl 5. 9. He that loueth Sil­uer shall not be satisfied, and he that loueth riches shall bee with­out the fruit thereof: 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 stock increaseth or decayeth: If he finde himselfe a gainer, then he is glad; if the contrary, he is heartlesse and sor­rowfull.

So the Christian Merchant is much and often in trying his e­state [Page 43] and standing in grace; and is most glad when hee findeth in himself 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-sli­ding: but his comfort and account to the Lord is onely when he can say, LVK. 19. 13. Lord, Vse 3. thy talent hath increased ten talents. The poo­rest Chri­stian is a very rich Merchant.

Let this consideration also comfort godly poore men despi­sed in the world: thou that art a poore Christian, in a low estate in the world, labor busily for grace: and thou maist be 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 mony, and but little credit in the world, maist here make as good a bargaine and as gainfull returne [Page 44] for thy selfe, as he that hath thou sands of mony beyond thee. The poore receiue the Gospell, saith our Sauiour, that is, few but the poore in estate, none but the poor in spirit; for this trading is with­out money, like the poore wo­mans curing, who speut 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, Vse 4. that ha­uing bought and purchased the Pearle, Part not from the pearl once gotten. thou dost not sel it againe. [Page 45] Pro. 23. 23. Buy the truth, but sell it not: likewise wisdome & instru­ction, & vnderstanding, for what we sel, we esteeme it lesse worth thā that we sel it for: but we must value this Pearle aboue riches, glo­ry, liberty, Pearls, and life it selfe: by no means part from wisdome, neither by our forgetfulnesse, se­curity or ouer-sight any way: Be­sides, wee can sell it for nothing which is not vncertaine gaine, but this is most certaine and most lasting; and therefore not to be 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 he taketh greatest [Page 46] delight. Some Merchants esteem pleasure their best Pearle, some honour, some riches, and the most of the world seeking some perle, light vpon some counterfeit or other; wherein they content themselues, and blind both them­selues and others; which made an ancient Father cry out, Foelix nego­tiator qui nouit quae­rere non no­ciua vt am­bitiosi, non inutilia vt curiosi, sed salubria, vt sancti. Happy is that Merchant that knoweth to seeke not hurtful 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, Quest. seeing Psal. 14. and Rom. 3. no man seeketh after God.

Answ. No man by nature can seeke after grace, Sol. nor of himselfe once aske after it, because hee is destitute of the spirit of God, no [Page 47] 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 eeke him. Which both setteth out our infinite misery, who of our selues neuer minde the meanes of hap­pinesse: and also magnifieth Gods mercy 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. Doct.

Onely the godly and all they are seekers of the good Pearle: Onely the godly and all the yare seekers of the Pearle. they seeke after God in Christ, and the [Page 48] grace of the Gospel; euery where the godly are called seekers of God, and seekers of wisedome, Prou. 2. and seekers of the king­dome, Mat. 6. 33. and wicked men are described to bee such as seeke not after God, Psalm. 14. 4. And why?

1. These onely doe see their owne want and beggery, Reas. 1. which is implyed in seeking. No man seeketh that hee wanteth not, or that first findeth not in himselfe a want of grace. Dauid desired grace as the thirstie ground, Psal. 143. 6 and grace is not promised, nor giuen to any but the thirstie. Psa. 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 excellency, Reas. 2. as well as the need of this Pearle, and God hath let them see, in some mea­sure, the worth of it. Why are [Page 49] men so earnestly carried 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 wel paid for all their labour.

Euen so, such as to whom God hath made knowne in some mea sure, the worth of this inestima­ble Iewell, are quickned daily to the vnweariable inquisition after it. Paul knew that one graine of grace would weigh downe all 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, & most desirous in all the world; where­as Ignoti nulla cupido, none will seeke that hee knoweth not, or not any goodnesse in it.

3 They onely know, Reas. 3. that with­out painfull seeking, they shall ne­uer attaine the Pearle: for as [Page 50] Pearles doe not lye 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 lye 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 wise­dome 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: if wee dig for wisdome as for treasures: Pro. 2. 4. which words imply, that it is not easie to come by; hee knoweth our nature, that we lightly set by what we lightly come by: and if Pearles were as common as pib­bles, we should as lightly set by them as we doe by the other.

4 The godly alone see, Reas. 4. 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 [Page 51] for. Common men, if they finde health, wealth, friends, pleasures, and the like outward things, are well contented; corne, wine and oyle, to cheere their hearts: But these wise Merchants seeing grace, no other thing contenteth them but grace; one glimpse of Gods countenance through Iesus Christ, is sweet aboue all. And as he that seeketh a 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 he them) euen so doth the Chri­stian Merchant; and as the ciuill Merchant attaining Pearles, doth rest ioyful in them as in such com­modities as will helpe his happi­nesse in the world: So the godly Merchant finding this one Pearle of the Gospell, which is the grace of life, goeth away reioycing, and resteth well appaid for all his la­bours and sufferings. He was be­fore he light vpon this Pearle, the [Page 52] most vnhappy man in the world; but now he cannot hide his ioy: but as the poore widow, which called in her neighbors to reioice with her because she had found the lost groat, Luk. 15. 9. so can he neither wholly hide, nor yet ex­presse halfe the ioy he concei­ueth in his new commodity and purchase.

But many seeke, Obiect. and that with tears, that faile of grace, as Esau, and many shal striue to enter (saith Christ) and shall not be able: and Ro. 9. 31, 32. Israel sought righte­ousnesse, but obtained it not.

Ans. Many seeke, Sol. but amisse, and therefore faile: Fiue con­ditions of right seek­ing the Pearle. 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. With an earnest and true loue, 1 Affecti­onately. desire, and estimation of the thing sought; this wilmake a man seeke diligently, and as a thirsty person, not coldly, carelesly, re­misly. [Page 53] slightly, or negligently; for such seeking shall neuer find: for why did the Church seek Christ so laboriously, till she found him, but because it was he whom her soule loued? [...]an. 3. 3. The watch­men that went about the City, found me, to whom I said, Haue yee seene him whom my soule loueth? And why did Ma­ry seeke Christ, hauing lost him three dayes? Because shee lo­ued him, and reioyced in his person and presence; which made her heart so heauy in his absence, Luk. 2. 42. Behold, thy father and I haue sought thee with heauy hearts. The Merchant, because he 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; hee that loueth Christ and his grace, will neuer cease to seeke him, nor faile to finde him: [Page 54] See the promise in Jer. 29. 12, 13 Then shall you cry vnto mee, and you shall goe and pray vnto mee, and I will heare you: and you shal seeke me and finde mee, because you shall seeke mee with all your heart. Who soeuer then euer meaneth to finde God and his sa­ving grace, must vnfainedly and hartily seeke after him.

2. It must be sought in the likely place and meanes of finding: 2. Wisely in the likely place of finding. the ordinary place where this Pearl is to be found, is, the assēblies of the Saints: there God holdeth forth his scepter, and maketh offer of the grace of life. Where was the Church to finde Christ with his graces at noone, Cant. 1. 7. in her thirst, but in the steps of the shepherds? And these assemblies are the sub­urbs of heauen, called therefore the Kingdome of grace: and he that refuseth the good offers of grace, in the word, sacraments, prayer, hearing, reading, confer­ring, and the like, shall neuer find [Page 55] 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, and this euidence is contained in the Scriptures, John 5. Search the Scriptures, for they witnessee 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 singed, 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 mindednesse, and graci­ous conuersation, standing not in a shell, a forme or shew, but in [Page 56] the kernill, power, and substance of sound godlinesse.

Thirdly, [...] Princi­ [...]ally. it must be sought first and principally, yea onely sought and that for it selfe: it must bee sought first in time: As Psa. 63. 3. Early in the morning will I seeke thee. The Isralites must seeke Manna, the first thing they doe in the morning. Esau seeketh, but too late; the foolish Virgins doe knock, but the doore is shut. 2. It must be sought in the first place. Mat. 6. 33. [...]eeke ye first the king­dome of heauen, & the righteous­nesse thereof: Seek neither other things before it, as worldlings, nor other things with it, as pro­phane Epicures, who would grasp 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 seek it alone for it selfe, and in sincerity; for only such seeking findeth it: Neuer [Page 57] will Christ be sought for loaues, nor can the same eye looke to heauen and earth together.

Fourthly, 4. Humbly it must be sought hum­bly, that is, first out of thy selfe: a man that wanteth water, wil goe to the fountaine; the waters of grace must flow from the foun­taine and wel-head, Christ Iesus: seek it therfore in him and from him. The eye of faith spyeth it in him, and the hand of faith doth take it vp from him.

Secondly, it must bee sought with godly sorrow & repentance for sin. Isa. 1. 16. Wash you, make you cleane, take away the euill of your works from before mine eies, cease to doe euill.

Thirdly, with reformation of heart and life. Ps. 14. 4. The wor­kers of iniquity are vnfit and vn­worthy seekers of grace. 5. Con­stantly.

Fifthly, it must be songht con­stantly: Mary and Joseph neuer gaue ouer seeking Christ, vntill they found him, nor the Church [Page 58] till she found him: neither must we giue ouer seeking, hauing sound 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 we 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 needs condemne many of vs, Vse 1. 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 we so for grace? for siluer we will trauell many miles on horse, and foot, to a market or faire, if we can but gaine or re­turne halfe a handfull of siluer: but for grace we will hardly step [Page 59] out of doores, or bestow the least paines, to frequent the places of Gods Exchange. In seeking sil­uer, euery man will seeke a good penny-worth: he is carefull that none ouer-reach him: he 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 owne mercy? Jona. 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 summe 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 [...]in­ding it.

This should stirre vp our thirst Vse 2, 2 [Page 60] 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. Christ seeketh vs, 5. Motiues to prouok vs earnest­ly to seeke after grace and desi­reth vs to seek him; & shal Christ seeke 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, MAT. 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 selues to seeke him.

Secondly, the fearefull reuenge against such as seeke not, nor in­quire after God, should moue vs to seeke him: as ZIPH. 1. 6. in the fourth verse, I will cut off the remnant of [...]aal; and in the sixt, And them that turne backe from the Lord, and those that haue not sought the Lord, and inquired for [Page 61] him. And if they vnder the Law were so reuenged, how much more shall we liuing vnder the Gospell, Heb. 2. 3. if wee neglect so great saluation? If the Gospell be now hid, it is hid to them that perish, 2 Cor. 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 shal condemne thousands that neuer required or [...]ought 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 & the season of grace: he seeketh thee daily by his Word, his Ministers, his blessings, his cor­rections, [Page 62] by the motions of the spirit, by the checks of thine owne conscience, and wilt thou not seeke being sought vnto? da­rest thou receiue such grace still in vaine? 2 COR. 6. 5. or turne it to wantonnesse? Jud. 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, ACT. 13. 46. but not without the most fearefull re­uenge that euer hapened to any nation vnder the heauens, vnder which they lye at this day?

Fifthly, for a man to abide de­stitute of desire and endeuour af­ter grace, sheweth that Satan, the God of the world, worketh mightily in such an 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 [Page 63] shine to him, lest 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 excellency 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 we haue heard, wee learne this Doctrine:

That seekers of grace shall find it; Doct. 1. and onely they. Seekers of grace shal finde it. Psal. 118. 5. I called vpon the [...]ord in trouble, and the [...]ord heard mee, and set me at large: and Psalm. 138. 3. When I called, then thou heardest me, and hast increased strength in my soule: alomon seeketh wise­dome and findeth it, LVK. 15. 9. MAT. 7. 8. The woman that sought the lost groat, found it: Whosoeuer asketh, receiueth, [Page 64] and hee that seeketh, findeth. Why?

1. Faithfull seeking can neuer take God wanting or vnwilling to giue grace, Reas. 1. both because hee hath promised, and is able to p [...]r­forme, 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 vers. 24. Yea, before they call I will answer, and while they speak, I will heare.

If earthly fathers that are euil, Mat. 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, [...]itus 1. 2. now he should deceiue his people, if they [Page 65] should not finde the grace they duly seek: but he hath said, Mat. 5. 6. that the hungring and thir­sting soule shall be satisfied and supplyed.

2. The Lord will not fo farre discourage his seruants, Rea. 2. and dis­harten them, as neuer to let them finde that they bestow so much true pains in seeking: but he vp­holdeth them in seeking, by sup­plying, some way or other, some time or other, that they seek: his wisedome not onely feedeth his children with hopes of an haruest to come; but affordeth them pre­sent food & finding, euen in this life, so far as will stand with hun­ger & thirst: by which he incou­rageth them in their prayers, teares, labours and sufferings, and without which finding for the present, impart, thesmoking wick should be quickly quenched, and all the beginning of grace easily lost: oyle is not more neces­sary to feed a lampe, than the [Page 66] supply of grace is to feed grace. Psal. 116. 1. I loue the Lord, be­cause he hath heard my voyce and prayers: and Psal. 65. 2. Because thou hearest prayer, vnto thee shall all flesh come. Reas. 3.

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. Psalm. 22. 26. They that seek after the Lord shal praise him: namely, in acknow­ledging him true in his promises and plentifull in his mercies.

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

ANS. 1. Gods grace is free in respect of Merits, Sol. not of Means: 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 [Page 67] the vigilant and watchfull: he is not so prodigall of so excellent a Pearle, as to bestow it for no­thing: or vpon those, who ha­ [...]ing tasted the sweetnesse of it, will not bestirre themselues for more, that they may grow in grace.

2. Though God doth bestow on vs free saluation which costeth vs nothing, yet we must accept it in the meanes: which doe ex­cite and exercise our graces, and suffer vs to be neither idle, nor vnfruitfull in the worke of the Lord.

But if we seeke, our seeking is a cause of finding, and 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 wee haue done all we can, we are vnprofitable seruants.

3. The promise of finding is [Page 68] not made to the seeking, Note. but to the seeker, being in Christ: who findeth for Christs sake, not for his owne.

But I haue sought long, Obiect. and haue not found.

Ans. There is a twofold see­king: Sol. 1. 6. Sorts of seekers a­misse: a seeking amisse, & then no maruel if thou findest not: E­sau sought with teares, & findeth not: many shall seek and striue to enter, and shall not bee able; and of these are six 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, then they this.

2. Some seeke without light, as fond Familists and Anabaptists, who seeke grace in the dark cor­ners of Enthusiasmes, and reuela­tions, scorning the light of the Scriptures & Ministery: in which the spirit onely and ordinarily of­fereth himselfe to be found.

3. Some seeke without the promise, and so without faith: Is­rael [Page 69] sought it by merits, Ro. 9. 31.

4. Some seeke without repen­tance. Isa. 1. 16. wash you, make you cleane, and then come and reason together.

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

6. Some seeke without since­rity. Hypocrites seek a while but giue ouer, as weary of so much pains; 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 lawful 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 lyeth, and in season of see­king, whilst the day lasteth & the light is with vs: hast thou thus sought, and art yet held off? I say God must bee true Qu [...]rentibus recta & rectè, he that seeketh, [Page 70] quae oportet, & quomodo oportet, shall certainly find: and there­fore I say to thee that seekest good things well: 1. Thou hast found grace sufficient, 2 Cer. 12. 7 as Paul did when he seemed to be deny­ed of the grace desired: thou hast found grace in some measure, at least insuch 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 be, that which thou seekest is worth more labour than yet thou hast bestowed: distinguish now be­twixt Gods Delaies and Denials: hold on thy seeking, thou shalt find in good time.

Thirdly, The best seekers find but in small me [...] ­sure in [...] life and why. the best and holiest seekers of all, find but for the e­state of this life; that is, in small measure, a taste, a first fruits, here is but a sowing in grace. God lea­ueth his children in many wants for the present, for diuers ends:

1. For their humiliation, as [Page 71] 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 be fully conformed to the image of God.

Fourthly, thou hast found a promise of God to be fully satis­fied at length, Mat. 5. 6. in the meane time esteeme thy seeking as a seed time, thy labour is sowen in heauen, thy seed is cast into the bosome of God: and if it presently returne not so much comfort, ioy, and increase as thou desirest; it is laid vp, and will bring thee good store, and a hap­py crop for hereafter: therefore 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 commodi­ty and all other. Seeke any other [Page 72] thing in the world, with thy best endeuor, and thou maist faile, and not finde, Eccles. 5▪ 9▪ He that seeketh siluer, shall not be satisfyed: Seeke wealth, pearles, honor, pleasuers, thou shalt often faile of them: but seeke the best thing, and al­way speed. In all other things, many seeke one thing, but finde another: goe to the Physicians to seeke health, thou maist meet with death; to the Lawyer, to seeke law and iustice, thou maist finde iniustice and oppression: at some friends hands thou maist seeke fauour and friendship, but finde hatred and enmity, as Joseph 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 be valued in [Page 73] this vale of darkenesse.

Here is also a difference be­tweene seeking things at Gods hands, and at mans: all that aske at mans hands speed not: though thou maist aske neuer so iustly, as in the example of the vniust Iudg. 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, & 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 and panting after grace; Vse 2. so long as thou canst seeke, thou art sure to find, though the Lord hide his face for a time, and seem to locke vp his mercy from thee, yet vphold thy selfe in seeking, and thou shalt find in due season, Psal. 9. 9, 10. The Lord also will be a refuge for the poore, a re­fuge in due time, euen in afflicti­on. [Page 74] 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 out-cry, so will Satan vpon this noyse of feruent prayer cease his assault. Wantest thou peace of conscience, chearefulnesse in do­ing, or suffering? wouldest thou see a sweet looke from God? or needst thou any other blessing for life or godlinesse? Seeke it with instance, doe as the woman of Canaan, who sought grace at the hands of Christ, and would not be repulsed, MAT. 15. 22. And the poore woman by her importuni­ty preuailed in her suit with the vniust Iudge, Luk. 18. 5. And how much more shall faithfull importunity preuaile with the most righteous and faithful God?

But my seeking is so weak and sinfull, Obiect. that I shall neuer finde: my sinne quite marreth my see­king, [Page 75] and hindereth my fin­ding.

Is there more weakenesse in thy seeking, Sol. than in Jacobs sec­king the blessing? yet his weake and faulty seeking found it.

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

Let not thy soule prescribe and instruct the Lord, Sol. how, or what way, or when to doe thee good: but wait and striue, and finde 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 finde an issue, and his sweet loue drop­ping comfort, sweeter than ho­ney combes to thy soule. Vse 3.

Thirdly, Grace not found b [...] ­cause not sought. see the reason why grace groweth so thinne euery [Page 76] where, euen because he 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 dantis mi­scricordia. 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 stirre abroad, so long as he 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, and 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 praier, or request, which thou carelesly and formally castest [Page 77] out, and thy selfe attendest not? And here numbers of men lye vnder iust 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 handful of siluer, & yet hope they haue it, or shal 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 thrifty an husband for thy soule as for thy body? Neuer look for grace before thou prizest it: and be sure thou hast it not, who so vnder-valuest it.

Thirdly, Vse 4. let vs examine our selues whether by all our seeking wee haue found the Pearle, and that by these rules: 5. Notes of one that by seeking hath found the Pea [...]

1. He hath found by seeking, who still seekes to find, for it is [Page 78] not here as in seeking other things: here the finder giueth not ouer seeking: but the more hee findeth, the more hee seeketh; here is an vnsaciable couetous­nesse, and a couetousnesse war­rantable.

Secondly, much ioy and large affections to expresse the sense of so great a commodity: the te­stimony of Gods Spirit witnes­seth our adoption; once receiue it, and it refresheth the soule with ioy vnspeakeable and glori­ous, 1 Pet. 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 anything 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.

[Page 79] Fourthly, being so rich a com­modity, it enableth to good workes and (as no other Pearle can) it worketh the will also to be abundant in good workes, a­bundant in the fruits of the spirit, in the fruits of Sanctity, and ho­linesse of life.

Fifthly, it is of so precious ver­tue, as it is in euery one that fin­deth it, an antidote against all the poyson of sinne, the grace of re­pentance presently expelleth it: the grace of patience is a salue for euery fore: 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 sharpeneth 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 [Page 80] Hearbe-Grace wrought in thee in some measure if thou hast found it, and so aboundantly re­compenseth all thy labour.

He went and sold all that he had and bought it.] The third action of the Mer­chant. Our Sauior conti­nueth the allegory of the wise Merchant, 1. Vadit ad forum spiri­tualium per effectum. who 1. hath sought; 2. Vend [...]t omnia per aff [...]ctum & contemptum terrenorum 2. found the Pearle, 3. Emit per conatum & desiderium aeternorum. and then sit­teth not downe: but (thirdly,) maketh purchase. In the words are three things:

1. Hee goeth away, to the Mart and meanes where it is to be had.

2. He selleth all in affection to it, and contempt of earthly things.

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

For the meaning, 1. hee goeth away:] Selfe-deniall is the first lesson in Christs schoole, Mat. 1 [...]. 25 Whosoe­uer will saue his life, shall lose it, and whosoeuer shal lose his life for my sake, shall find it; he that for­saketh [Page 81] not his owne will, reason, affections, and euil habits, & doth not crosse his owne desires, shall neuer prize or purchase this perl.

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

But is it necessary to sell all, Obiect. to haue eternall life? It may seeme so: Mat. 9. 22. Iesus said vnto him, if thou wil [...] be perfect, go 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 vpon voluntary po­uerty: Sol. and hold it a counsell onely fit for perfect Christians, and [Page 82] farre more meritorious than the keeping of the whole Law.

But first 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 think that any worke can be accepta­bly done toward saluation, which is without the walke & 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, vers. 27. we haue left all to follow thee, and yet Peter had an house still, and John, to which he tooke the Vir­gin Mary.

And therefore Christ would hau [...] the young man to part with all, which he could not hold, with [Page 83] his loue and affection to Christ himselfe, and the Gospell.

Fourthly, that which Christ re­quired of this Iusticiary, is not a­ny deuised Euangelicall counsell aboue the law; but a duty con­tained in the law: the summe of which, is, Thou shalt loue the Lord thy God with all thy heart: and whereas he had boasted, that he 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 hee confesseth a teacher from God: And want of loue to man, if at Christs word hee will not part with his mony, 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 [Page 84] must striue to perfection. 1 Cor. 2. 6. And we speake wisdome 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 cannot hold them with Christ.

So much to answer the Papists.

Now to the question.

1. Who can deny wealth to be the gift of God, if it beheld with­out couetousnesse, confidence, pride, and subordinate to heauen and heauenly things? Or who can deny but riches may become helps to heauenly Tabernacles? who can deny 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 therfore in themselues are not to be cast away: but first [Page 85] in comparison, Wealth in foure cases to be re­nounced. rather than wee 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 professiō, 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 carry a staffe to helpe him in his iourney, but not to ouer-load himselfe: and he may beare some mony in his purse for his charges, but not burthen himselfe with it.

Thirdly, in affection alwayes we 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; we must leaue them, not of our owne accord, but called by [Page 86] God, non 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 owne 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, paiment, or merit, to purchase eternall 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, but without money, Esa. 55. 1. and money worth. And the poore are called to buy it, who haue no money to layout for it. Fourthly, this Pearle is such a commodity, 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 wife [Page 87] Merchant dealeth as a buyer; The Chri­stian man resembleth a buyer in 4▪ things. first he seeth the want of Gods grace and Christs merits: the thirsty are called to buy, Esay 55. 1.

Secondly, as a buyer, he periseth, valueth, and casteth the worth▪ esteemeth Christ at the highest 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 obtain the grace of the Gospell. Which price God doth set vpon grace, and on which condition, an exchange is made. The beleeuer 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 righ­teousnes of God in him.

Fourthly, the bargaine made, [Page 88] 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 bargain of eternall life is assured vnto him.

From this selling all, Doct. 1. and buy­ing the Pearle, A wise Christian will part with al be­fore hee part with Ch [...]ist. learne, That a wise Christian must, aud will part with all he hath, before hee wi [...]l 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, and loued them not to the death for Christ.

Pauls possessions and his life was nos deare, Acts 20. so he might finish his course with ioy. And why?

1. Such sound iudgement is re­stored vnto euery sound Christi­an, Reas. 1. as he thinketh nothing so dear to him as Christ, and his grace: and doth suppose himselfe rich indeed, if he attain naked Christ; and the dearest things are base in [Page 89] this comparison. The Church of Laodicea wil neuer buy gold and white raiment, so long as her iudgement is blinded, till she 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 be made for wisdome than that of most industrious Mer­chants, who take long and dange­rous iournies, and voyages by Sea and land for Pearles, and swallow all paines and perils in hope of at­taining them.

Secondly, the Christian know­eth that he shall be no loser by the bargaine; other Merchants buying great commodities know not whether they shal be gainers or no: and many seeke Pearles with infinite losses & finde them not: But here is a certaine and an vndoubted gaine, for whosoe­uer forsaketh house, wife, lands, liberty, childeren, and life for Christs sake and the Gospell, shall [Page 90] receiue an hundred-fold with tri­bulation, and in the world to come life euerlasting: here is vsury e­nough, not tenne 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 rams, and ten thousands of riuers of oyle: and their first borne, but wil not part with their sinnes. A­nanias and Saphira 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.

[Page 91] This condemneth foolish Mer­chants, Vse 1. 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 scornfull Merchants, who scoffe at such simplicity, as to forgoe 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, Mal. 3. 14. and say with the old Iews, Vse 2. What pro­fit is there in seruing God? Many who think they haue the Pearle, de­ceiued.

2. Wee may see it is not so easie a matter to haue part in the [Page 92] Gospell, as most men thinke: that vtterly deceiue themselues in this commodity: 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 generall, but lay out nothing, nor lay aside any lust: they can commend a good Ser­mon, but will be sure it shall 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 [Page 93] were too hard a bargaine.

Fourthly, some would ex­change some of their sinnes, but not all: others will doe some du­ties, as come to the Church, hear, pray, sometimes read at home, and reproue 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 therefore learne to hold Christ, Vse 3. and the Gospell as the one­ly iewell, or pearle worth hauing; and to thinke our selues rich if we sel 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, Obiect. while they giue all they haue to the Church and pious vses. 5. Notes of a man that hath pur­chased the Pearle.

How shall I know a man that purchaseth the Pearle?

[Page 94] 2. He changeth his owne me­rits, for Christs merits apprehen­ded in the Gospell, and casteth them away like dung: and with Paul, who layeth his birth, kin­dred, righteousnesse, ciuill ver­tues, and good workes, and ho­linesse in the skale: but all is too light, and found losse weighed with Christ. So bring Wealth, liberty, friends, life it selfe, into the sight of a sound beleeuer: and if he must leaue these, or Christ and his Gospell, farewell they; he soone maketh his choyce: 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 wee 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. He goeth away reioycing, all his affections are on it; his chiefe ioy is, that his Name is [Page 95] written in heauen, Luk. 10. 20. no affliction can remoue this ioy.

3. He desireth nothing in com­parison, beyond, or besides it; Simeon was content with Christ in his armes; Iacob had enough, that Joseph 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 challenging his confidence, is but a staffe of reed.

5. He will neuer sell his pur­chase at any rate. Prou. 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 wee value vnder the price; but we must redeeme it aboue much fine gold, [...]sal. 119 yea, aboue all that in the world is counted pre­cious.

[Page 96] This is also a comfort to poore▪ men, who may here light on a good bargaine, and make a good purchase for themselues, 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, not many noble, not many wise at­taine to haue their share in it.

I haue now according to the measure of the gift giuen me, set forth the choycest and chiefest commodity in all the world, which no Faire or Mart can match, if into one Fayre all the treasures of the earth were brought to sale: say not now as the buyer vseth to doe, Th [...]se Ser­mons were preached on seueral Faire daies It is naught, it is naught.

I haue set an easie price vpon [Page 97] 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 commodity in your hearts, and 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: hee that now seeth on the one hand his owne want, and on the other the worth of the Pearle, will come and cheapen, and buy, and purchase it at any rate, and will not leaue it behinde him. But he that still esteemeth the Pearle, but as a common pibble, will goe home without it, or tread it vnder his feet. Of this man saith Salomoa, Pro. 17. 16. Wherefore is there a price in the hand of a foole, and he wanteth heart? And to this man I say, the day commeth, in which thou shalt say, thou once refusedst a good bargaine which [Page 98] 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 in time, and couet after the most ex­cellent gifts.

FINIS.
THE PILRIMS PROFESSI …

THE PILRIMS PROFESSION. OR, A SERMON PREA­ched at the Funerall of M rs. MARY GVNTER, by M r. Thomas Taylor. To which (by his consent) also is added, A short Relation of the life and death of the said Gentle­woman, as a perpetuall Mo­nument of her graces and vertues.

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

LONDON: Printed by I. B. for Iohn Bartlet, at the signe of the gilt Cup in Cheap-side. 1633.

TO THE RIGHT HONORABLE, THE Lady LEITICE, Coun­tesse of Leicester, all encrease of Honour and Happinesse.

MADAM:

HAuing impor­tuned and pre­vailed with that Reuerend Preacher, who perfor­med that last office for your LADISHIPS late Seruant, to afford mee a perfect Coppy of his Ser­mon, [Page] (which for the fit­nesse and worthinesse of the matter, I thought much pittie to be bury­ed with her,) and pur­posing to adde a short Relation of the happie Life and Death of my deare Wife, both which I thought were very ex­emplary; I emboldned my selfe, to present the same to your HONOVR not onely as a thankfull testification, of my hum­ble dutie and seruice, for all those gracious endow­ment, which I so happi­ly [Page] enioyed in her, (of all which, vnder God, your Honour was a chiefe in­strument) but also be­cause I know that your Honour, who gladly ap­prehended al the meanes of her comfort through her life, would as gladly receiue the true Narrati­on of her assured Com­forts and Conquest in h [...]r so Christian death and dissolution.

Neither is the Sermon vnfit for your Hunours perusall, whom God hath honoured with so many [Page] daies & yeares, & taught not to feare either the end of your Pilgrimage out of this strange Countrey, or the neere approach to your owne home.

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

Your HONOVRS in all humble seruice, H. G.

THE PILGRIMS PROFESSION.

PSAL. 39. 12. ‘I am a stranger with thee, and a soiourner, as all my Fa­thers.’

THis holy Prophet being by great di­stresse of mind, and disease of bodie, brought very low, (as appeareth in the whole Psalme) and so low as he was rea­dy to breake patience, and to of­fend with his tongne; Verse 3. yet after a [Page 100] doubtfull combat betweene faith and frailty; his Faith steps aboue flesh, and leads him out of him­selfe, to wait vpon God with holy silence: Verse 7. and lifteth him vp to God in feruent and earnest Prayers, (which are the breath of Faith) both for pardon of sin, Verse 8. the cause, and for release from the afflicti­on and plague, the effect of it. And because the sense of misery was deepe; Verse 10. hee striues with God, with great, vehement, and ear­nestnesse of spirit, ingeminating his petition in this twelfth vers. Rising vp in his requests by de­grees, as one that meaneth to pre­uaile with God (as another Iacob) and not let him goe till he haue blessed him; and therefore first he desireth the Lord to heare his Prayer. But because the prayers of the Saints are often faint and feeble, and without any strong motion, he desires the Lord to hearken to his cry: the sense of his need vrged strong cryes, fer­uency, [Page 101] and importunity. 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 dray a comfortable answer from God; they cannot suffer him to sit silent long; who hath prepared both a bottle to reserue them in, and an hand­kerchiefe 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 showre of mournfull teares for thy sinne, and misery, and [...]hon hast preuai­led aganist Gods silence; thou shalt heare a sweete and com­fortable▪ Answere in due sea­son.

[Page 102] Now the words read are a rea­son of his earnest request, drawne from the acknowledgement of the frailty, vanity, and breuity of his life, laid downe by a compa­rison taken from strangers or Pil­grims, of which number he pro­fesseth himselfe to be; and may well be called, The Pilgrims pro­fession.

In tying which words with the former, it may be asked, first, what force can there bee in this reason, to moue or incline God to mercy, because he was a stranger with him; it might rather imply, that God should the more e­strange himselfe from him, and stand further from his helpe. Quis dubi tat q [...]od hie psaltes posu [...] gnimca, tecum, idem esse quod Liphneca, id est, ocrum te Buc [...]r.

I answer: 1. The Hebrew phrase I am a stranger with thee, signifi­eth as much as to say, I am a stran­ger before thee: or in thy sight. And not that he was a stranger in affection, or conuersation from God, as the wicked, who are said to be strange childred, Psal. 58. 3 and stran­gers [Page 103] from the wombe. For how could Dauid be such a stranger, who set the Lord euer before him, Psal. 16. 8. and at his right hand, that hee might not sinne against him?

2. As it is a confession and te­stimony of his owne 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 lye open to many iniuries and inconueniences: but thou art the God of the abiect; & thy property is as to cast down 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 mind of his own gracious inclination and affection to strangers; Exo. 22. 11 for he hath comman­ded vs to be kinde to strangers; Leui. 19. 33 and hath in speciall manner vn­dertaken the protection of stran­gers. Deu. 10. 19. [Page 104] Ps. 146. 6. The Lord keepeth the strangers: and therefore his faith binding God after a sort to his owne law and promise, assu­reth himselfe of Gods mercy, because he is a stranger.

4. As it is an acknowledge­ment of his own 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 here, 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 heauy displeasure: and therefore I beseech thee, be not so extreame against me, as in iu­stice thou mayest; but conside­ring my frailty, mingle my cor­rections with mercy. And wher­as I discerne also by my bodily weaknesse and infirmity, that I am a stranger here, and of short continuance, I pray thee remoue thy hand, and let not all my life be miserable, but stay thine an­ger [Page 105] from me, Verse 13. that I may recouer my strength, before I goe hence, and bee no more. And vpon the same ground, Iob makes the same request: Let him cease and leaue off from mee, Iob 10. 21. 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, vers. 4. for the haste­ning of his death; for because his life was short and miserable, therefore he desires he might die in all haste.

To which I snswer, That great difference there is be­tween 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 [Page 106] the shortnesse of his life, he could draw conclusions of murmuring, impatience, and almost of despe­ration. But now Dauid is another man, and the Spirit of grace hath conquered those assaults, & now he can out of the same premises, draw the cleane contrary conclu­sions, to support his faith, patience and dependance vpon God. For such is the wisedome of the Spi­rit, that he can draw holy, sweet, & comfortable conclusions from those principles and grounds, from which flesh and corruption vseth to sucke sinne and poyson; and teacheth the Saints so to doe.

In the profession it selfe, Meaning. con­sider for the meaning 4. things:

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

1. A stranger is he, that being absent from his owne Country, is trauelling homewards vnto it: for [Page 107] these two conditions are proper to a stranger: First, that he is ab­sent from his natiue soyle, absent from his naturall friends, absent from his Fathers house, and ab­sent from his owne home an [...] in­heritance; thus was Abraham a stranger in Canaan. Secondly, that he is trauelling home as a Pilgrim to his owne Country; Thus was Iacob a stranger, whose whole life was a trauel in forrain Countries, out of any certaine and settled dwelling, as himselfe professeth, Gen. 47. 9. The whole time of my pilgrimage is an hundred and thirty yeeres.

2. Who is this stranger? Dauid saith, I am a stranger, which may seemestrange, if we consider that Dauid was a King, and that in his own Country, and that the Coun­try of Iudea; in comparison of whose inhabitants all the world besides were strangers, as Mat. 27 7. 2 Sam 21. 23. For Dauid was not now in flight before Saul, as when hee [Page 108] plaid the foole in the Philistims Countrey before Achish 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, he was King of Ierusalem, and needed not make any tedi­ous Pilgrimage thither. Popish Pilgrims were not borne some thousands of yeares after his Age. Peregrina ti [...]ad Ima­gines nulla funt ante 600. a [...]nos a Christo nato Perk. Prob. There was now no Sepulcher of our Lord to visit, nor no Image of our Lady, and yet hee professeth himselfe a stranger.

3. But where was Dauid a stranger? Himselfe saith, Before thee: that is, wheresoeuer hee is before God, there he is a stranger: not in another mans kingdome or Countrey, as of Moabits or Phi­listims, but in his owne Country, in Canaan he is a stranger; yea, at Bethlem in the City of Da­uid, [Page 109] 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, Leu 25. 23. of whom he held his Countrey and King­dome. For it is as if he 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 soiourne a while with thee in thy Coun­trey, till I returne home and dwell with thee in my Country. As also hee infoldeth a motiue, why the LORD should incline 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 [Page 110] conduct of the Lord of the coun­try, he doubteth not, but to finde grace in his eyes, & by his means a comfortable passage, til he come happily to the end of his way. For who should heare the complaints of a soiourner, but he with whom he soiourneth?

4. But is it otherwise with Da­uid now, than with other men? no surely, but he beareth part in the common condition of his fathers. Although he was deare to God, & the King of Gods people; yet he is no better than his Fathers; he is a stranger as all his Fathers were. He meaneth not the fathers of his flesh only, who were all dead, and gone to their iournies end, but the Fathers of his faith also; these ho­ly Patriarchs, Abraham, Isaac, Ia­cob, & their posterity, which were the holy seed; who in their times accounted themselues strangers, Heb 11. 13 14 & declared themselues so to be, both in that they chused to dwell in tents, Heb. 11. 9. & not in houses or Cities, [Page 111] as the posterity of Cain did, for they held themselues strangers on earth, and expecting euery day the word of God to call them hi­ther or thither, at his pleasure, they would not cumber thēselues with buildings or purchases; but betooke themselues to poore and portable tents, which were soone pitched vp, and as soone taken downe. As also in that they were contented to wander vp & down as Pilgrims; restlesly from place to place, insomuch as the iourneyes and trauels of Abraham recorded in Stoty, amounts to 1794. miles; Iacobs little lesse, whose posterity was a stranger in Egypt foure hun­dred yeeres; & from thence were taken into the terrible Wilder­nesse; where they wandred forty yeeres, and all the rest of them in the wide wildernes of this world and vale of Baca, onely passed thorow as Pilgrims vnto the hea­ [...]ly Canaan. All which our holy [...]ophet reuoluing in his minde, [Page 112] subscribes the same schedule, that he is a stranger a [...]so as they were.

Hence we learne, Doct. 1. That all the Saints of God, & true beleeuers, are strangers vpon earth: for so was Dauid, and all his Fathers of his flesh, and of his faith, as him­selfe not only here in sense of his affliction professeth, but else­where stirred vp by the sight and sense of Gods abundant mercy towards him, and in the [...] of his solemne ioy & festiuity, vtte­reth the same words, [...]. 1 Chro. 29. 15. All things come of thee, and of thine owne hand wee haue giuen thee: for we are strangers before thee, & soiourners like all our Fa­thers. 2 Cor. 5. 6. while we are at home in the body, we are [...] from the Lord. And indeed e­uery Christian is a Gershom: that is, a stranger, and in a strange land: in respect, first of the place, for they are absent from heauenly Canaan, their owne home and Countrey: here is not their Fa­thers [Page 113] house, nor their brethren and sisters, nor their treasure: they are Citizens with Saints, Ephe. 2. 19 & heauen their home, where our Lord Iesus is preparing Mansions for them, Joh. 14. Secondly, as for the world, it is but a way to their Cou [...]try, & as a wildernesse 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, Ioh. 15. 19. I haue chosen you out of the world. 2. Christ inter­diction, 1 Joh. 2. 15. Loue not the world, nor the things of the world. 3. Christs operation, Commoran­di deuers [...] ­rium, non habita [...] di Cicero do Senect. Gal. 6. 14. The world is crucified to me, and I vnto the world. The very light of nature saw and said, that nature hath afforded vs in this world on­ly an Inne, and not a dwelling: and should not grace much more acquaint vs with Gods decree and ordinance, which is, that man should be a while in the world, as [Page 114] in a way to passe him vnto his fi­nall estate elsewhere, or at most, but a traueller 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 pil­grims vpon earth. And in the ac­count of the world also they are strangers, which vseth them strangely & coursly, as Dauid was a stranger to his brethren, Ps. 69. 8. And wheras, were they of the world, it would know them, loue them, and hug them in their lap: they being strangers, it is another Egypt to Gods first borne, and knoweth them not but to vexe and oppresse them.

Thirdly, in respect of the short time of thier continuance, for as a stranger abides not in a strange place (as the natiues do) but hast­neth through his way, and so with his time cutteth & shortneth his [Page 115] iourney; so the godly haue here no abiding city, Heb. 13 14 neither is this their resting place. For this cause the whole militant Church is cal­led a Tabernacle: & the Saints cal the time of their life for the short­nesse & discontinuance of it, Psal. 15 [...] ▪ 1 [...] but a being in this tabernacle, because first, 2 Pet. 1. 13 as a tabernacle is but a soior­ning 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 self 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 cords are slacked, and the conering is folded vp: no o­therwise is it with the tabernacle of the body, which no man know­eth, whether it shall stand vn­moued [Page 116] till the next morrow, no, nor till the next houre.

Thirdly, as a Tabernacle is only a couering, but hath no foundati­on to settle vpon [...] so Iob speaketh of our bodies, as houses of clay, whose foundation is in the dust: Iob. 4. 19. that if God did not fasten the sil­uer cords of them to his appoin­ted time, euery blast would ouer­throw them euery moment.

Fourthly, the godly are strangers here below in respect of their businesse, & imployment; a stran­ger is vnacquainted with the af­fairs of the place where he takes vp his Inne, he meddles not with the gouernment, the offices, the passages of causes in the towne where he lyeth as a stranger; but intendeth his iourney, & only ca­reth how he may passe through: and if he haue any busines there, it is only to aduance his estate at home in his own country. And so it is with the godly; they estrange themselues as much as may bee [Page 117] from the world, & the common courses of it: their callings they cast not off, because they are cō ­manded 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 maintain by them; but yet they meddle no more with them than needs must, and in the midst of their earthly businesse are not earthly minded. Col 3. 10. They are Bur­gesses of another Corporation, & all their trading and traffick here is to make themselues a rich and sure estate there. They haue a chiefe businesse to doe, which they principally intend, namely, to seeke the kingdome of God, and the righteousnes of it; to re­pent of their sinnes, to beleeue in the Son of God, & to make their election sure: whereto they giue all diligence, as they are exhor­ted, 2 Pet. 1. 10.

Fiftly, the godly are strangers in [Page 118] respect of their affection: for, as strangers long after home, and where euer their bodies be, 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 maruel if their hearts be 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 aud indeuors vpon the world; he runs after it with a full desire. But it cannot be so with the godly man who is minded as was good Ne­hemiah, 2. 3. Who although his person was in the King of Persia his Court, and was a neere atten­dant at the Kings Table, yet his heart was at Jerusalem. And as [Page 119] Daniel, who while he was in the land of his captiuity, yet he ope­ned his windowes euery day to­wards Ierusalem.

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

Ans. 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 stranhers from the life and waies of God. Or if wee consider the time of their continuance here, they haue no more continuance here than others: they haue no Leases of their liues, nor no surer holds of their estates than others haue. The rich Glutton heard, Thon foole, this night shall they take away thy soule, and all. Or if we consider the place in which they liue, they are strangers; for the East winde takes away and hurls them out of their place as easily as any other. Iob 27. 21▪ And [Page 120] the mighty dye suddenly, & are ta­ken away without hand. Iob 33. 20. And their houses & possessions which knew them once, shall know them no more, but take in other strangers for a terme of dayes, as they took in them.

But wicked men are not stran­gers as the godly are, in 4 respects

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

2. In the worlds account they be not strangers, but neighbors & Towne-dwellers. The world knowes them, & loueth them as her own: yea, [...]ulleth them in her lap as her children, shee graceth them, enricheth them, & aduan­ceth [Page 121] them as men of best deserts. In a word, she thinketh nothing she hath too good for such fast friends, and diligent seruants.

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

4. In their course and conuersa­tion they doe not declare them­selues to be strangers. Al their stu­dy, their paines, their sweat & in­deuour, is to get a sure & conten­ted [Page 122] estate in earth: they treasure all in earth; If they can encrease their corn, 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 be taken from them, nor they from it, if once they could attain it. Thus much of the Doctrine, & this question. The Vse followeth.

First, in that the godly man is a stranger and Pilgrim here, wee learne sundry duties. As first to practise Christian sobriety, in the affecting, Christian sob [...]iety 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 City he tra­uelleth thorow; hee lightly re­gardeth the honours, offices, re­uenues, and priuileges of it: his chiefe desires and affections are elsewhere: all the priuilege hee expecteth there, is how to passe quietly and safely through: Enen [Page 123] so ought the Christian Pilgrim by the weaned carriage of himselfe towards things below, Heb. 11. 14 declare plainly (as the Patriarchs did) that he seeketh a Countrey.

Seekest thou great things for thy selfe (saith the Lord to Baruk) seeke them not. Ier. 45. 5. And why must he 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: hee vseth other mens goods for a night, but hee setteth not his heart on them, nor taketh much delight in them, because he knoweth hee must leaue them next morning, and may take none away with him: Euen so a Chri­stian stranger taketh but a little delight in his iourney, because he thinks not himselfe at home, nei­ther doth he enioy things here as his portiō, nor as his own, because he is to be countable for them: [Page 124] and because he wel knoweth, that too much delight in fleshly and worldly pleasures giueth life to corruption, & weakneth grace in him, he attendeth that wholsome Apostolical exhortation, 1 Pet. 2. 11. Dearely beloued, as strangers & 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 necessity than for satiety, onely for present occasion, & that with moderation and sobriety: 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 & abundance, in the f [...]ition of his greatest de­lights and pleasures, to take his mind off them, and to lift vp his thoughts to heauen, the place of his abode. Which duty the Apo­stle strongly enforceth, Phil. 3. 20. Carnall men mind earthly things, and forgetting both heauen, and [Page 125] the God of heauen, Make their belly their God; that is, drowne themselues in the pond & puddle of sensuality. But farre be 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, Psal. 17. 14 but our portion is in another, and contra­ry courses beseeme men of con­trary Countries.

Secondly, In that we are stran­gers here, we learn another duty, which is, the exercise of Christian patience and contentment in all estates, be it sicknesse, pouerty, reproches, abuses or wrongs in a­ny kind: a stranger is contented to endure the wrongs that meet him in his way; he digesteth, and putteth vp all patiently; he com­plaineth not, and much lesse see­keth reuenge: for he knowes he shall haue little rest or redresse till he come home: Euen so the Christian Pilgrim must learne pa­tiently [Page 126] 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 he was of another country, the high pri­uileges & excellencies whereof, Eye hath neuer seen, not care hath euer heard, nor euer entred into the heart of man. [...]oh. 14. 4. When the Dis­ciples of our Sauior tooke it hea­uily that Christ said he must leaue them: for now what could they expect but to be exposed and laid open to all the worlds malignity, destitute of their Lords presence and protection? he comforteth them by the same argument, That this is not their place of rest, but hee goeth to prepare a place for them. Heb. 11. 26. Moses chused to suffer affli­ctions with Gods, people, because he was a stranger here, and looked for a recomp [...]nce of reward here­after. A cloud of Martyrs as witnesse seale this truth, who [Page 127] were slaine, hewen a sunder, wandred vp and downe in sheeps skinnes, in goats skinnes, being destitute, afflicted, and tormen­ted; Veis. 35. 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 Dog that barketh at him: let Doeg accuse, & Shimei reuile, let Curs 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 showre of raine, nor is disheartned with the roughnesse, Nu [...]ee [...]'a est transibis: and foulnesse of the way, but hee will through thicke and thin, through drops and drout and all because he 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; [Page 128] but hearten thy selfe as the pas­senger, who vsually saith, it is ne­uer an ill day that hath a good night; & though many bitter pils of harsh and strange vsages must be swallowed by these strangers, yet the consideration of home is as sugar in their pockets to swee­ten them all.

A stranger measures not his owne worth, nor thinketh worse of himselfe for things befalling him in the way; but esteemeth & 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, & reputation at home, where thou art knowne, and thy worth is known, which by no disparage­ment in the way can be obscured or diminished.

Thirdly, a third duty hence, that we are strangers here, is to learne to estrange our selues from the [Page 129] world, and courses of worldly men. A stranger when euer hee trauels, retaineth the manners, fashions, and customes of his own countrey; a Christian stranger al­though he be in the world, yet he is not of the world, hee is of ano­ther corporation, and therefore though he walke in the flesh, 2 Cor 10▪ 3▪ [...]. yet hee must not warre according to the flesh. He carrieth this body of flesh about him as others doe, but he must fight against flesh and the lusts of it, contrary to the Patrons and defenders of the corruptions that are in the world through lust. The world 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 lyeth in wickednesse, and the Christian is cast into ano­ther forme of doctrine and con­uersation. Art thou now sollici­ted to follow the lusts and fashi­ons [Page 130] of this world? thinke with thy selfe, that thou art a stranger here, and of another countrey: thou liuest vnder other lawes: thou maist not cast in thy lot with the wicked of the world, nor giue voyce or suffrage in their mee­tings, but be as Lot, who though he were in Sodom, was not of So­dom, but was perpetually vexed with the vncleane conuersation of those wicked men. Art thou prouoked to sweare, to drinke excessiuely, to lye for aduantage, to breake the Sabbath for gaine, to vncleannesse, or any other soule lust? Now say to thy selfe, I am of the kingdome of light, but this is a worke of darknesse; this is an vnlawfull act in my Countrey, and why should I pra­ctise it here? seeing my Lord and King must needs know it: if I commit treason here against my King and Countrey; my King hath informers enow, and I shall lose my whole estate there, [Page 131] and bee banished out of my Countrey for euer. Shall I, (saith Joseph) commit this sinne against my God, against my Ma­ster? Seeing my Master hath kept nothing from me but sinne, I will not doe this thing, I will not sinne, and commit this high wickednesse.

Fourthly, A fourth duty is, that seeing we are strangers here, to learne to affect our own coun­trey, and highly to esteeme it. Euery man by nature loueth his natiue country best, neither thin­keth himselfe so well in any for­raine land: and strangers, especi­ally hauing parents, kindred, and great reuenues in their natiue soyle, and being hardly intreated where they so [...]ourne, would be glad to returne home, and en­ioy the sight of those whomu they haue long longed to see: Euen so the Christian Pilgrim. Neuer did Israel more affect and extol their owne countrey in their banish­ment [Page 132] from it, and captiuity in Ba­bylon, than the Christian stranger doth affectedly desire, and prefer his heauenly Countrey aboue this strange land, the Countrey of his captiuity: For, he discerneth that this is not his Country: first, That is a mans Country where he was borne & brought vp; but whence taketh a Christian his spirituall birth, or where is he brought vp but in the Church and kingdome of Christ? Earth giueth him a birth and being as he is man, but as a Christian he is borne of God. Secondly, againe, that is a man [...] countrey where his parents, his ancestors, & deare kindred dwell and inhabit. Now where dwel­leth a Christian mans Father, but in heauen? Where is his elder brother but there? Where are all his brethren and sisters, sons and daughters of the same parents, but there? and therefore heauen is his Country. Thirdly, further, that is a mans Countrey where [Page 133] his principall estate, and goods are, where his patrimony and in­heritance lyeth; and where is the chiefe portion, the treasure, the immortall inheri [...]āce of the Chri­stian, but in heauen? And where else is his Countrey? Now then, a Christian considering on the one hand, that he is in a strange Coun­trey, and how hardly he hath bin intreated in it, and so likely to be still; and on the other hand, that he hath a home and a father there that loueth him dearely; and that his elder brother Iesus Christ, and all his spiritual kindred, the Saints of God are there: And besides that, he hath a rich portion and a large patrimony, euen an immor­tall inheritance in heauen; how can he choose but to be reared in his affections, yea, rauished to be there? desiring nothing in the world more than to be dissolued hence, & to be with Christ, which is best of all. A Traueller hath his minde and thoughts still vpon [Page 134] 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 [...]ody is. So is it with the Christian Passenger, his minde is not where his body is: and if he cannot get home in the body as soone as he desireth, yet in his spirit, he will mind heauen, and heauenly things: he will get as neere home as he can: if hee cannot get into the heart of the city, hee will be sure to get into the sub [...]bs, the Church of God. If hee cannot get suddenly into that Jerusalem which is aboue, R [...]u. 21. 2. he will get into the Ierusalem which is from aboue: and where his per­son cannot bee for the time, his conuersation and meditation shal be in heauen; Mat. 6. 21. for, where his trea­sure is, there will his heart be also.

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

[Page 135] 1. The soueraignty and pow­er of God, who is the great ow­ner and ruler of the whole earth. Zach. 4. 14. 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 vndre this great Land-Lord. The greatest of men, yea, of Kings, are but as Dauid was, soiourners in his sight, Le­uit. 15. 23. The Land is his, and we are but strangers and soiour­ners with him.

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

1. To aske leaue of God, to passe through his Countrey; so did Israel of Edom, a wicked Prince and people, Numb. 20. I pray thee that we may passe tho­row thy country, &c. It is fit to ask leaue where no right is. Besides, [Page 136] that by daily prayer for Gods leaue, and fauourable loue in our way, we both ascribe vnto God the honour of soueraignty and bounty; as also sweeten his mer­cies which he giueth vs leaue to enioy, 1 Tim. 4. 5 all which are sanctified to vs by the word and by prayer.

2 Binde thy selfe from tres­passing in the way and Countrey through which thou passest: So did Israel vnto Edom, We will not goe through the fields, Num. 20. 17 nor the vin­yards: neitheir will we drinke of the water of the wels: we will goe by the Kings way, and neither turn to the right hand, nor left, til we be past thy borders. So must the Chri­stian be carefull he transgresse not the lawes of the Countrey in which he soiournes, to sturre vp against himselfe the wrath and reuenge of the Lord in whose Country he soiourneth; bu [...] frame himselfe to please him, by whose leaue he trauelleth through his Countrey. How carefull and di­gent [Page 137] were Josephs brethren to please their vnknowne brother, Gen. 44. the Lord of that strange Coun­trey? Much more ought we to please our brother Jesus Christ, the Lord of this strange countrey, through which we passe to our owne Canaan.

3 Cast thy care vpon God, and I depend vpon him for al need­full supplies; so did holy Dauid here, because he was 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 be silent at his teares. A stran­ger ouer-loadeth nor 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 be in nothing carefull, Phil▪ 4. 6. but in all things let his request be shwed vnto God (the King of the Countrey) in prayer. All [...] ex­excessiue [Page 138] carefulnesse is to bee a­uoyded of a Christian, yea, sup­pose the care bee about things lawfull, if it be excessiue, it is sin­full, and vnseemely in a Christian Pilgrim. Psal. 37. 5. Let thy chiefe care be, to commit thy way unto the Lord, 1 Pet. 5. 7. and trust in him, and he shal bring it to passe. Psal. 55. 22. Cast thy care vpon the Lord, and hee shall nourish thee.

4. Bee much in thankfulnesse vnto God for all the comforta­ble blessings thou receiuest in thy Pilgrimage: a stranger thankful­ly accepteth all the fauors 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; 1 Chro. 29, 13, 14. We thanke thee our God, and prayse thy glorious name. But who am I? or what is my peo­ple, that we should offer vnto thee? for all is thine, and of thine owne haue we giuen thee; for, wee are [Page 139] strangers before thee, and soiour­ners, as all our Fathers were. And surely, it well beseemeth the iust to be thankfull, seeing they are strangers in the Lords land, and all the comforts they enioy, are his by right and possession, 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; Num. 20. 21 so was Israel when Edom out of a churlish and hurtfull mind, 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 with­hold any hurtfull things, we must be not only patient but thankfull.

Vse 3. In that we are stran­gers, and trauelling to our coun­try, as all our Fathers haue done [Page 140] before vs, it appeareth that our wisedome will be to resolue of paines and trauell all the daies 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, we must arise and depart hence. Mica. 2: 20 And seeing we can no more auoid this weary iourney, than any of our Fathers could do; 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 [...] specially:

1. By casting off [...] behinde him [...] burden or [...] [Page 141] 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 of. The first of them is sinne, which as an intol­lerable burden presseth vs downe, and hangeth fast on: and there­fore the Apostle counselleth to cast it off, Heb. 13. 2. if we meane to run the race before vs. Now the way to lighten our selues of this weight, is to exercise eueryday 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 we cannot be 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 heauie stones tyed vnto vs, and pressing vs from heauen to earth, making heauie and sadde the [Page 142] soule, and vnweldy in her moti­ons. The way for vs to lighten our selues of these encumbran­ces, is daily and continually to ele­uate, & 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 windevp the plummets, which are still draw­ing downward; euen so must we doe with our hearts; the cares and pleasures of the world are as plummets of Lead, pressing down the soule incessantly, in her moti­on towards heauen; and he that would continue his motion must daily winde vp his heart towards God: and by maine strength of grace fetch it vp from earth, that it may be firmly setled on hea­uenly things, delighting it selfe with the riches of heauen, and with contemplation of those [Page 143] pleasures, that are at the right hand of God for euermore.

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

Secondly, A wise Christian will furnish and prouide himself with necessaries, and needfull supplies, to helpe him through his iournie.

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

1. The knowledge of the di­rect way. Now whereas no man [Page 144] knowes the way to the heauen­ly countrey, without Gods tea­ching, euery one must go to God himselfe first, and then to such as God hath appointed to be the directors, and instructors in this way. The former we see in ho­ly Dauid, Psalme 119. 19. I am a stranger vpon earth, therefore hide not thy Commandements from me. He knew well how hardly a blinde man could per­forme a farre and dangerous iour­ney, and thus it is onely th [...] Com­mandement that shews the way to this heauenly Countrie. Why? was Dauid a blinde man, or did he 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 eyes, Ps. 119. 18▪ 34▪ 35. to see the way more plainly and clearely than yet he did: And though he knew the words, and true sence of the ten Comman­dements, [Page 145] yet he desireth still to be led further into the particular vse, application, direction, and o­bedience of them, and of all o­ther parts of the Word, Vers. 96. which he saith, is exceeding large. And for the latter; As a stranger in an vnknowne Country, and way, wil euer be asking the way of euery one neuer so simple, who know­eth the way better than him­selfe; aud will obserue the se­nerall markes, and statues, by which he may know, whether he be right or no: So must eue­ry Christian Pilgrim be inquisi­tiue of his way; for which pur­pose he must frequent the mini­stry of the word diligētly, which God hath erected to be as A light in a darke plabe; as the Pillar of the Cloude and fire by night and by day, to direct vs through this dry and desart wildernesse; as Ariadnes threede to helpe vs through this troublesome Maze and Labyrinth; and as a [Page 146] voyce behinde vs, saying, This is the way, walke in it. An inqui­sitiue Christian will be still con­sulting with Gods Ministers a­bout the way of God: and con­ferring with priuate Christians, be 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 be the narrow way, or the broad way; whether it be strewed with crosses, or pleasant to the flesh; whether it be a cleane way, or a foule, dirty, and miry way of lusts; whether it be 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, vnknowne vnto them, and the Scriptures; whether it be a right way, Hos. 14. 9. or a crooked path of by-lanes, & turnings to the right hand or to the left; whether it [Page 147] be a lightsome, or a darke way, and the like. Pro. 4. 19. Thus inquisitîue and carefull will a Christian Pilgrim be of the best directions he can get; as the poore iaylor will know of Paul his prisoner, what he may doe to be saued; and it is none of the lightest plagues of God, to haue an heart vnwilling to aske about the way of heauen.

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

Quest. But how then may a m [...]an get God to be his guide?

Answer. By two speciall meanes:▪

[Page 148] 1. By earnest Prayer: Dauid knowing that none but GOD could guide him, prayeth, Psal. 143. 8. Shew mee the way that I shall goe. And verse 10. Let thy good Spirit lead me vnto the land of righteousnesse.

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

Thirdly, A stranger in his way needeth his viance, or prouision for his expēce. The word of God is the Christians viaticum, and supplieth all his needs, it offoords him food in his hunger, being the bread of life, and the Mannah that came down from heauen; it yeel­deth him drink in his thirst, being water of life, & whosoeuer thirst­eth, is called to thes sweet waters of consolation, drawne out of the wells of saluation; it affoords him [Page 149] Physicke in his soules sicknesse; strength in his weakenesse, and neuer leaueth him that learneth 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 me that; so there is no sword to this for the repulse of all spiri­all 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 Cstristian armour, so as in no part he lye open or naked to danger.

Fifthly, A Treueller hath need of good company, which is pro vehiculo, as good as a [Page 150] Waggon or Coach, to carry him with the more ease through the tediousnesse of the way. The same testimonies of God are sweet companions, and helpe to deceiue, and pas [...]e ouer our time comfortably; if wee can talke of them in the way, and in the house, and in the field; and if we can whet them vpon our selues and others, if 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, and goe singing through the most tedious wayes of his Pilgri­mage, Ps. 119. 14. that hath thus fu [...]nish­ed himselfe with the vnder­standing [Page 151] of his way, with a faith­full and vnerring guide, with sufficient prouision for his ex­pence, with a seruiceable wea­pon, and with a sweet and chear­full Companion?

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

1. To be stirring early for our iourney, and take the day be­fore vs, that we may dispatch our iourney before we be be­nighted. It is our Lords coun­sell to worke while the day la­steth, because the night com­meth wherein none can worke, Joh. 11. 9. And his owne practise propounded for our imitation, John 9. 4. and imitated by the Saints, whose praises are in the Scriptures. Holy Dauid ser­ued out his time according to the counsell of God; that is, [Page 152] while he liued he was a ser­uant of God, for the good of the age in which he liued. 1 Pet. 4. 2. And the Apostle Peter exhorteth, that henceforth so much time as remaineth in the flesh, wee spend according to the will of God▪ Wel did the holy men consider, what an aduantage it is to set out in the way of God early, euen in the morning of the life: What a sweet comfort it is to be early graced; that we haue but a short day passed away in a few houres to trauell 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 be­stirre themselues lest they should fall short of their intended iour­ney.

2. As a man in his iourney, will be glad of any good compa­ny that will goe but part of his [Page 153] way with him: So must the Christian in his iourney, be glad of company in his way to hea­uen; and heartily embrace the fellowship and society of the Saints, which meane to goe through with him. Indeed if a man would choose to sort him­selfe with euill men, he might get more company, but they goe the contrary way; but a wise traueller will rather chuse to goe with one, or two, yea or alone in his right way, than goe a cleane contrary way for company. Let vs be glad to meet our coun­trey-men in this through-fare, be kinde to them for the same Countrey sake; and as we shall easily know them by their lan­guage, habit, and conuersati­on, so let vs heartily affect them, and vndiuidedly cleaue vnto them.

3. In this way be glad (as a stran­ger in a strange Country) to s [...]nd home vpon euery occasion offe­ring [Page 154] it selfe: send home thy prayers, thy daily desires, thy thoughts, thy meditations, thy praises, thy sacrifices, thy loue-tokens. And because some thing is to be done for thee at home now in thine absence, be­seech Christ thy best friend, to set forward thy businesse there, and to looke to thine occasions, 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 praises and thankes for such great fauours, so freely con­ferred vpon thee.

4. In this way be content if sometimes thou art weary, as one that goeth vp a steepe hill: if sometimes thou sighest and pantest in thy painefull travell, through a foule way, and stor­mie weather: Let the tedi­ousnesse of the way make thee [Page 155] desire the wayes end, and to couet to be at home with Christ, which is best of all. But be sure in thy wearinesse thou sit not downe, much lesse looke backe with Lots wi [...]e; Phil. 3. 13. but presse hard forward to the make, as one re­solued to goe through and per­seuere to the end: considering that after an hill commeth a valley, after foule way com­meth faire, and after a storme a faire shine and gleame againe: Psal. 30. Heauinesse may endure for a night, but ioy returneth in the morning. Heb. 10. 36 If wee haue neede of patience for a while, it is but to enioy the promises. 2. Cor. 1. If the sufferings for Christ encrease, Psal. 31. so shall also the comforts. And many are the troubles of the righteous, but the Lord deli­uereth them out of all. The end which crowneth all thy la­bour is worth all thy paines and patience.

Vse 5. Seeing all the Saints are [Page 156] strangers here as all our Fathers haue beene: Here are sundry grounds of comfort arising hence to beleeuers.

I 1. Against the disgraces and open iniuries they perpetually sustaine from the hands of euill men, and the small fauour they finde in the world: for what can they looke for other, being stran­gers, but strange vsages and en­tertainments 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, [...]o expect those places, and pre­ferments: he must rather cast to endure wrongs, where his worth is vnknowne, and ex­pect no remedy or release at any of their hands; but here­in comfort himselfe that he hath credit, and can haue right in his [Page 157] owne countrey; and if he were once at home, he should put vp no such wrongs and indig­nities.

2. Against the troubles and II oppressions of the Saints of God in these heauie 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, wheresoeuer they dwelt in any place of the earth. It is no great addition of misery to banish him, that was in banish­ment before; or to driue a man out of one strange place into ano­ther: He that is already a stran­ger vpon earth in affection, can [Page 158] easily become actually a stran­ger, if God call him vnto it.

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

3. Although the enemies would be endlesse in their rage against the Saints: and were they to liue euer, they would euer nou [...]ish and exercise an immorttall 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 roddes of his wrath, [Page 159] and casting them into the fire: the godly themselues are but strangers here, and of short continuance: so as, suppose their sufferings be sharpe, yet they be but short. The roddes 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 misery cannot be continuall.

3. In the many losses of these III worldly and corruptible things, which take them to their wings, and flye from one master to an­other, aey meanes of warre, mortality, and many? casual­ties: a Christian hath comfort, that he being a stranger here, he hath no great estate to loose: some Moueables, such as he carryeth along with him in his iourney, he may loose by the way, but his estate and inhe­ritance [Page 162] is safe enough at home. Nay, in that great and finall de­struction of the whole world by the dreadfull fire of the last day; When the heauens shall passe a­way with a noise, 1 Pet. 3. 10 and the elements shal melt with heat, and the earth, with the workes that are▪ therein shall be burnt vp. When all other men shall be loosers of all their whole estates, onely the godly (because they are Stran­gers here) they shall escape all these things, and be no loosers at all.

If some whole Citie should be consumed by fire, when the whole multitude of Inha­bitants sustaine losse, and beg­gerie, by [...] Accident; a stran­ger [...] but passing through the [...] and hath his estate and [...] elsewhere, he [...] at all: So the [...] in that day, [...] nor [...] who had [Page 163] no other portion but in this life.

4. As his estate is safe, so like­wise IV is the person of the god­ly Pilgrim: For he not being of the world, he shall not perish wi [...]h 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. Seuer thy selfe from the condition of sin­full men; estrange thy selfe from the condition of sinnefull men: estrange thy selfe from their courses, walke as one deliuered from this euill world, if not yet in respect of place, yet in respect of new qualities▪ thou shalt haue GODS protection, and see the sa [...]uation of the LORD, when all the wicked Inhabitants of the earth shal [...] call for the hils to couer [Page 160] them, and the mountaines to fall vpon them, Reu. 6. 16, 17. to hide them from the wrath of the Lambe: for the great day of his wrath is come, and who can stand?

FINIS.

A PROFITABLE MEMORIALL OF the Conuersion, Life, and Death of Mistris MARIE GVNTER, set vp as a Mo­nument to be looked vpon both by Protestants and Papists.

I Could not bet­ter spend some part of the dais of my mour­ning for the losse of my deare Wife, then in setting downe briefly some Passages [Page 158] 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 towards 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 dyed so zealous in that Religion, as shee did in this, the aduersaries would haue made their aduantage of it, and published the same as [Page 159] one of the miracles of their Church. And I see not but it may be as lawfull for me, as it may proue profitable for o­thers, to set downe the known Truth concerning her; that as shee was in her life, so also she 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 mis-led this [Page 160] Orphan in Popery, till shee came about foureteene yeeres of age; at which time this Lady died. Upon 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 yeares, 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 [Page 161] as possibly shee could appre­hend a fit opportunity, to conuey her selfe beyond the Seas, and become a Nunne; for she then thought that that was the surest and likeliest way to get Heauen: This reli­gious care of the ho­nourable Countesse as she did all her life thankfully acknow­ledge it, so it is very obseruable both for the high commen­dation of her honor and for the imitation of others of her ho­nourable ranke. which as shee had an earnest desire to attaine, so would shee take the nearest way which shee thought would bring her thi­ther. 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 then wisely preuented; for presently her Lady tooke from her all her Popish bookes, Beades and I­mages, and all such trumpery, and set a narrow watch ouer [Page 162] 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 Prayers that her honour daily vsed to have in her private chamber with her women.

Her Ladiship also careful­ly preuented her from her Po­pish company and counsel by word or writing, for neither might shee write nor receive any letter without the view and consent of her Honour.

Shee also constrained her to be countable for the Sermons which shee heard in the house, which were constantly two e­uery Sabbath day, (for the in­crease of the sound knowledge [Page 163] of God, which is the onely Hammer of Popery.) And hereby shee in short time ob­tayned 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 ho­nourable 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 merciful 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) beganne to worke in [Page 164] her first a staggering in her old way; For, when she saw the holy conuersation of that Reverend Preacher, Master I. W. who was then Chaplin to the Countesse, shee began to perswade her selfe, that sure­ly this mans godlinesse must needs bring him to Heaven. And then the reverend respect of the man made her begin to give some better eare to his Doctrine, to examine his proofes, and to reverence his Ministry; whereby in short time, it pleased God that shee was won to beleeve the Truth, Her new birth. and renounce her former su­perstition and ignorance. And as it is the property of a true Convert, being converted her selfe, Io [...]. 1. 45. she endeuoured the con­version of others, and was a [Page 165] great helpe and furtherance to the publique Ministery that way: For this was a thing which that honourable Fami­lie tooke speciall knowledge of; and there were many that had great cause to blesse God for her in that respect.

Now presently Satan (that Dragon that watcheth to de­uoure every man-child which shall be borne unto God) be­gins to rage, Reu. 1 [...]. and reach at her with strong and violent temp­tations: Her long & strong 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 joyned with the Protestants whom shee held for Heretickes, and all this a­gainst her knowledge▪ and [Page 166] 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 be pardoned. And this temptation was pointed and sharpened with that dreadfull and foule suggestion of selfe murder, as if the remedy of the sin against the holy Ghost, were to destroy ones selfe. While shee was thus long tos­sed & tumbled in these waues and billowes of Satanicall suggestions, wherein she was so low cast and dejected (still concealing her griefe) as shee almost despaired of recovery; It pleased God to direct that Reverend Preacher (who was her Father in Christ, & whom shee ever after embraced with [Page 167] the most entire love 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 harkening, 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 devoted, shee desired to finde out) it plea­sed God to quiet her mind for that; and so led her ouer that temptation.

But Satan that departed from our head, Jesus Christ, onely for a seaon, was not long away from the molesta­tion of this his member, but [Page 168] returned and brought seuen 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 be­leeve 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 shee was of mind that she was gottē out of one error, so she knew nothing but that shee was mis-led into another; for, how could shee be sure that this was the truth which she now professed, see­ing [Page 169] 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 roving and unsetled conceits for five or six yeares together, till God, (whom shee often sollicited for direction and assistance in the combat) brought her to this resolution, that she would hold these conclusions, what­soever disputes Satan might weary her withall: That there was not onely a God in him­selfe, but a God that was her God: and whatsoever opini­ons there were in the world, that there was but one Truth, and that was to bee learned out of the Scriptures; and [Page 170] though there were much in the Bible which shee did not understand, yet shee was per­swaded, that if shee would di­ligently read and search the Scriptures, with earnest pray­er to God for a good under­standing in them, shee should attaine thence a measure of knowledge, s [...]fficient to bring her to heaven; and holding strongly these grounds, shee found the temptations waste away by degrees, and her selfe daily more strongly setled up­on 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 manner more than a Con­querour by them; for, God (who bringeth light out of [Page 171] darkenesse) made these temp­tations a sweet seasoning of her whole life. By occasion of which, shee tyed her selfe to a strict course of godlinesse, and a constant practice of Christi­an Duties, which shee religi­ously observed even till her dying day.

For first, Her reli­gious life. that shee might be stablished in the Truth, and confirmed against those for­mer waverings and weakenes­ses, shee vowed, that God as­sisting her, shee would every yeare read over the whole Bi­ble in an ordinary course, Extraordinary dili­gence in the Scrip­tures which course shee constantly observed for the space of fif­teene yeares together, begin­ning her taske upon her birth­day, and reading every day so many Chapters as to bring it [Page 172] about iust with the yeare. By which exercise shee gained a great increase of knowledge, and no lesse strengthening of her faith; for she did not read carelesly or negligently, but alwayes kept a note of what places she did not vnderstand, and would still bee inquiring the meaning of them, as shee met either with Ministers, or such as she 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 [Page 173] happinesse.

And not herewith conten­ted, as a good Mary, she pon­dered the Word of God in her heart; for by her great industry in the Scriptures, shee had gotten by heart many se­lect Chapters, and speciall Psalmes; and of euery Booke of the Scripture one choyce 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 daies of triall or persecution might come, wherein shee might be depriued of her Bible, and o­ther good bookes and helpes; but so much of the Scriptures [Page 174] as she 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 plenty 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 practice, wherein shee was also constant; namely, be­sides the family duties, which were twice 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 Prayers that shee daily read in her Ladies Bed-cham­ber, shee was thrice every day on her knees before God [Page 175] 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 she could both strongly wra­stle, and happily prevaile with God, whose grace suffereth himselfe to be ouercome with the prayers of his weake ser­vants.

And because she knew that Religious fasting is the whet-stone of Prayer, shee tyed her selfe to set apart six dayes in every yeare, wherein shee was extraordinarily humbled in fasting and prayer, for her owne sinnes, and the sinnes of the times. At all which times shee was in speciall manner [Page 176] earnest with the Lord, that he would bee pleased further to reveale vnto her his whole Truth, needfull for her salva­tion, 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 stabilitie in the course of godlinesse: as shee diligently apprehended that comfort when shee could conueniently receiue that Sa­crament; so for many yeares 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 [Page 177] all the day long.

Thirdly, The ten­dernesse of her con­science. the trouble of her conscience, made her ever 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 yeares be­fore her death, shee kept a Ca­talogue of her daily slips, and set downe euen the naughty thoughts which shee obserued in her selfe, that one day in e­uery weeke shee 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 prayer. And all these priuate Religious duties, she performed so secretly, that [Page 178] none but her bosome friend knew of their performance. As shee was thus fearefull of sinnes present, and to come, so her conscience was tender in respect of sinnes past, as may appeare by this memorable instance; Whilest shee was a childe bred vp in the chamber of that old Lady, shee was en­tised by lewd servants who fed her with figges, and other such toyes, fit to please chil­dren withall, to steale money out of the Ladies Cabinet which often stood open in her Chamber, and which they knew shee had the fittest op­portunity to doe of all other: whereunto her childishnesse giving way, shee found it not missed, and so continued it for seven yeares or thereabouts, [Page 179] 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, be­cause shee saw shee had done that which shee could no way vndoe. If shee looked at the summe of mony taken and gi­uen away, she conceiued that by continuing in that course seuen yeares together, shee might haue wronged that La­dy thirty or forty pound. If she thought of restitution, she was no way able. Thus shee car­ried the burthen of this sinne [Page 180] a long time, easing it as wel as she could with a resolute pur­pose, if ever God pleased to make her able, to make resti­tution to the heires of the de­ceased Lady. And according­ly so she did. For when that honourable, and bountifull Lady, whom shee long ser­ued, gave her a large portion when shee bestowed her in marriage, she forthwith made choyce of a Reverend Mini­ster, whom shee employed therein (enjoyning him secre­cie) and because shee would be sure to make full restituti­on, shee delivered him sixty pounds, to tender vnto this Ladies heire, as from a con­cealed servant of the Ladies, who had vniustly taken it a­way from her. And when the [Page 181] Gentleman returned tenne pounds of it againe, such was the tendernesse of her consci­ence, that she would receive none of it to her owne vse; but gave 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 yeares of her service unto that honourable Lady, she never durst make vse of any thing that was vn­der her charge, were it small or great, but set it downe in writing, and once every yeare did make it good, either in the kinde, or in some other thing which she bought for her La­diships vse.

Fourthly, Her ha­ri [...]able d [...]s­posi [...]ion the sense of her owne weaknesses and wants made her of a pittifull and [Page 182] charitable disposition towards the wants and miseries of o­thers. Shee had ever a large heart to the poore, especially the godly poore; shee neuer did see or heare of any that were in want, but her heart did mourne if shee had not to releeve them, neither was her hand shut, for she did yearely lay aside a portion of money to the vttermost of her ability (if not beyond) for their re­leefe. Thus she lived holily, happily, and desiredly: Nei­ther could so gracious a life be shut vp but by an answerable, that is, an happy death and dissolution, whereof I will adde but a few words, and so leaue her to her happinesse til we meet happily againe.

True it is, that the life of a [Page 183] Christian should be a conti­nuall meditation of death, Her lin­gring sick­nesse. 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 yeares before her death, which made her so much the more prepared for her last combat and sicknesse, which lasted ten weekes; in all which time she certainely apprehended and expected her dissolution, it being the principall, and almost onely subject of her discourse, sixe moneths before it came. But thirty dayes before her depar­ture, she finding her paines in­creasing, and growing very sharpe and tedious, shee spent an houres talke with me con­cerning [Page 184] her desire for the things of this life; and hauing said what she purposed, shee thus concluded her speech: Now, sweet Heart, no more words betweene you and me of any worldly thing, onely let me earnestly request, and charge you, that as you see my weaknesse increase, you will not faile to assist me, and call on me 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 hee will easily espy my weaknesse, and make his aduantage of it, and therefore now especially help me with your counsell, comfort, and prayers.

In all the time of her sicke­nesse, [Page 185] our gracious God who as a fast friend standeth closest to his servants, 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 we observed shee espe­cially preferred vnto God in her sicknesse, Foure re­quests especially she made to God in her sick­nesse, and heard [...] them all. and in none of them was denied.

The first, that she might be armed with strength against Satans assaults, which she ex­pected I would bee fierce and frequent; from whom shee was mercifully freed; for onely three dayes before her [Page 186] death, she began to be deje­cted in the sense of her owne dulnesse, and there­by began to call in question Gods love 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 neare? But these complaints conti­nued not above six houres, but she had much cheareful­nesse and comfort againe, which she expressed, both in earnest and excellent Pray­ers, (wherein her gift was more then ordinary for her sexe) as also in many cheare­full thankes and prayses to God for his great mercy, for that he had now so chained [Page 187] Satan at this time of her great weaknesse, that having beene formerly molested, and daily vexed with his assaults, for the space of above six yeares together, now he would not suffer him to rest on her with his malice above six houres.

Her second request was, II 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 paynes, and every of these fits of many houres con­tinuance, yet was she never heard to vtter any word of impatience in her selfe, or [Page 188] discontent to any that were about her, and much lesse to charge God foolishly, in whose hands she was as the clay in the hand of the Pot­ter.

III Her third request to God, was, that she might in all her sorrowes be still supported with some sense of his love; and with the assurance of the pardon of all her sinnes. And that God was comfortably found of her in this request, was very apparant in her joy­full expectation of death; the time whereof she truly foretold five dayes before it came; and as this time ap­proached, her joy increased; so as she was able to comfort her mournfull husband and friends, saying; Mourne not [Page 189] for me, 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 me thither by your prayers as fast as you can.

Her fourth request was, IV that she might have her me­mory continued unto the last▪ that so by no idle, or light speech, she might dishonour God, or bring scandall o [...] her profession; for she said, If I through paine or want of sleepe (which she much wan­ted) should haue any foolish or idletalke, I know what the speech of the world vseth to be; This is the end of all your precise folke, they die mad, or not themselues, &c.

[Page 190] And as she prayed, God gaue her her memory to the last gaspe, Her happy departure that she dyed pray­ing; for a little before her de­parture, she called vs that were about her, and hasted to Prayer, for now (said she) I shall be gone presently: (which words we then belee­ued not) but Prayer being ended, she said with more strength than she had spoken any thing foure houres before, Amen, amen. Into thy hands, O Lord, I commend my spi­rit. Lord Jesus haue mercy on me, and receiue my soule. And thus with her last breath and words, her soule was carried into Abrahams bosome in the Heavens, to which her eyes and hands were lifted. This was the life and death of this [Page 191] sweet Saint, as it was observed and now faithfully witnessed by her mournfull husband, who wisheth both his life and latter end like vnto hers.

FINIS.
A GLASSE for Gentlew …

A GLASSE for Gentlewomen to dresse themselues by.

By THOMAS TAYLOR, Doctor in Diuinity, and late Preacher of Aldermanberry in London.

LONDON: Printed by I. B. for Iohn Bartlet, at the signe of the gilt Cup in Cheap-side. 1633.

A GLASSE for Gentlewomen to dresse them­selues by.

BEcause I know that sundry wo­men fearing God faile in the mat­ter of their attire and ornament, because they want direction▪ which might lead their consci­ences in stead of the common er­rour of riotous times: And be­cause it is requisite that all that [Page 196] professe the Name of God, should bee 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 be 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 practice 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 liberty 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 onely they are beautifull and lawful. [Page 197] Rebecca, Gen. 24. 30 and 41. 42▪ a woman fearing God, wore ornaments. So Ioseph and Mordecay, Ester 8. 2. and Dani­el 5. 29.

II.

Know, that we 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, Isay 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 liberty in their dresses, with some speciall vanity, and offence, For such dressing of the haire, the [Page 198] Lord threatneth the dainty 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. 88. so they must not bee 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 wee must be acceptable to God; and auoyd 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 lea­ther, whether a plaine band or a [Page 199] 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. How in­different things be­come euill to vs. Neither can any thing be so indifferent in it selfe, but it may become euill and sinne in me many wayes: as,

1. By my election and choyce of it without assurance of my li­berty 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 bee by my vse of lawfull and outward liber­ties occasioned to sinne, or thrust forward in carnal licentiousnesse. All which I rather propound to be wisely considered for the re­mouing of that common obiecti­on [Page 200] and 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 diuell hath the dressing of the body.

IV.

We must know, that although the Word of God af [...]ord not particular directions for euery particular habit and artire, 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 supplyeth vs with many generall rul [...]s, to all which wee must re­duce euery particular action of common life, for the allowance [Page 201] or refusall of it. And therefore for the help of such as are teach­able, I thought it might be 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 wee must haue respect e­uen in our Attires and Orna­ments.

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

1. The first concerneth our [Page 202] warrant, and is this: No orna­ment must be vsed, but by war­rant and leaue from God. Our warrant is from the Word; our loaue is by prayer: the rule for both is expresse, 1 Tim. 4. 5. E­uery creature of God is good, san­ctified by the word of God and pray­er. 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 prayer 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, What­soeuer ye doe in word or deed, Col. 3. 17. 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 [Page 203] right end, namely,

No ornament or attire of any fashion or colour may bee 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 ye doe, doe all to the glory of God. The word whatsoeuer, being a word of vni­uersality, fetcheth in the smal­lest action of life, in which we are bound chi [...]fly and principally to intend, and set vp the glory of God, for which end hee created not our selues onely, but all his workes, first to 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 be vsed to [Page 204] correct Gods workemanship, which euen a skilfull Artificer would take il 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 owne, for so was the Church in Christs eyes; yea, and in want of their owne, if for seemelinesse they borrow of o­others, Cant. 4. 3. it may be excused (so modesty 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 vanity and discontentment with the worke of God, saying vnto God, Why hast thou made me 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 own [Page 205] fancies, is an immodest sinne condemned in whorish Iezabel. 2 Kin. 9. 30▪ We deny not but it is lawfull to couer a blemish, or hide an hurt or deformity in seemly 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 bee 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 liber­ty; Tit. 2. 4. 6. for young men and women must be sober as well as other. 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?

[Page 206] II. The second sort of rules respecting our selues, are fiue.

1. No ornament or attire may be worne, till the heart be resol­ued that it will bee 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 this Temple; therefore all good Chri­stians will make conscience of what they offer to adorne this Temple withall, and be 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 be [Page 207] the wisedome 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 only, but gold, and pearles, and costly apparell. Which wee must not vnderstand as if hee simply and absolutely did forbid and con­demne the wearing of gold, or chaines, rings, bracelets, billi­men [...]s, spangles, and the like: but the thing forbidden, is the affe­cting and study of these things.

When women (for to those [Page 208] he writeth in both places, as be­ing more impotently carried a­way with this vanity than the other sexe) not onely take plea­sure in outward ornament, but study 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 delicate 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 apparel which is more needfull than ornament. And his Apostle commands vs to vse the most necessary things as not vsing them, 1 Cor. 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 be worne against shamefastnest­nesse [Page 209] and modesty. 1 Tim. 2. 9. The women must array themselues in comely apparell, with shamefast­nesse and modesty. 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 al but for necessity; and garments were ordained to hide nakednesse, not to display or discouer it. And me thinks it cannot stand either with religion, or modesty, 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 much 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 [Page 210] 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 precious oyntment, Eccel. 7. 3. or ornament▪ as if it carry a brand of pride, wantonnesse, lightnesse, or inconstancy, 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 attires, 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, [Page 211] that when they come into the Church or Oratory, they seeme rather to come into dance than to pray. And the euill is greater, that the hurt falleth not onely on their owne names, but on the name of God also.

5. No ornament or attire may bee vsed to the wasting of our outward estate, or the abuse of Gods blessing in riot or prodiga­litie, or the disabling vs from be­ing helpfull to others. The rea­son is, because wee sit not in our owne, but are stewards of these things, and must bee countable how we 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 lay­eth necessary iniunctions vpon vs to doe good, and distribute to the necessities of the Saints; to be rich in good workes, thereby [Page 212] 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 superfluity 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 [Page 213] 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 out owne flesh. 3. The edifica­tion of our brother is to be 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 liberty, although himselfe bee perswaded well of it.

2. No ornament, atire, habit, or fashion, may bee vsed to the strengthning of any vaine minds in their new-fangled and strange guizes. Rom. 12. 2. And fashion not your selues to this world. A godly minde may not like, or be like vaine-minded persons i [...] their fashions, forme, and cour­ses; no not so much as enter into [Page 214] their way, Prou. 4. 17. nor bee companions with them in any of their works of darknesse, Eph. 5. 7. Now as it will bee a sorry plea for thyselfe 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 hand of sinners, and harde [...]ed 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. Lot 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 be vsed, which may become ei­ther a share to our selues or o­thers. There are some habits fra­med to draw▪ yes, to get louers, [Page 215] 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 auoyd onely apparent e­uils, but appearances of euill. To discouer by our habits some na­ked parts, 1 Thes. 5. as many doe, is a dan­ger of temptation to many be­holders. And as in the Law, hee 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, Veneni po­culum por­rexit aspi­cientibus, et si nullas fit [...]nuentus qui [...]iberet, Chrysost, in Matth. 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. Thou hast filled a cup of poyson to the [Page 216] beholder, although there be none to drinke it, saith Chrysostome.

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

1. No outward ornameut or habit may be vsed vpon the bo­die, which is seuered from the inward ornament 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, 1 Pet. 3. 3. is her sanctification, Prou. 1. 9. which beautifieth the hidden man before God. This is the ornament for her head, and chaynes 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 [Page 217] men, Pro. 31. 25. And when sa­vour shall proue deceitfull, Vers. 30. aad beauty to be vanity, then shal a wo­man fearing the Lord, be pray­sed. All ornaments of nature, all artificiall colours and couers are but filthinesse, where this is wanting. See Prou. 11. 12. A iewell of gold in a swines snout, is a beautifull woman without inward comelinesse. Seuer this from outward ornament; and though shee may please her selfe a time in her conceit of brauery; I shall assure her, shee 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, Reu. 3. 18. I counsel thee to buy of me white garments, &c.

2. No ornament or attire must be worne against the iudg­ment and example of the mo­dest, frugall, and graue persons of our owne ranke. Phil. 49, Wee must thinke and doe whatsoeuer [Page 218] 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 prayse-worthy, and of good report: whereas to 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 repu [...]a­tion, which will no [...] easily bee 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 flattery onely of such wantons as themselues?

3. No ornament must be vsed which is not as well expedient [Page 219] 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 bee in de­gree, or in ability.

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 rufflle it in silkes, when they can scarce pay for cloth; to make an idle shew and ostentation of abundance, when indeed they are in great wants? Is it fit for such to fol­low fashions? No, but as we 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 fr [...]gality and thriftinesse, and to suit their cloathes and or­nrments to their present estate. [Page 220] Euen a ciuill wise man will fit his minde to his estate, if his e­state be not fitted to his mind.

Besides, costly ornaments fit not euery degree that are able. As it was a disorder for Nabal to keep [...] feast like a Kings, 1 Sam. [...]5. (although he was able) so in attires and or­naments, for meane persons to suit themselues with great per­sonages, breeds a great deformi­ty, 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 iuconueni­ent at some times. It was noted riotous in the glutton, that hee went in purple, and fared delici­ously [...]uery day. Luk. 16. There bee wed­ding garments for times of ioy and feasting; but some times are mournfull, and call for mouruing garments, Iohn 3. and Dan. 9. 3. It is more than inconuenient to [Page 221] be in pompe, excesse, and delica­cie, when there should be wee­ping, humility, 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.
A SHORT INTRODVCTION …

A SHORT INTRODVCTION to the worthy receiuing of the Sacrament of the Lords Supper.

By THOMAS TAYLOR, Doctor in Diuinity, and late Preacher in Aldermanbury Church, London.

LONDON: Printed by I. B. for Iohn Bartlet, at the signe of the gilt Cup in Cheap-side. 1633.

A short Introduction to the Sacrament of the Lords Supper.

Question.

WHy are you called a Chri­stian?

Ans. I am so called of Christ, Act. 11. 26. to whom I am knit as a member of his body.

Q. What is the means of this vnion betweene Christ and the Christian?

A. The meanes is twofold.

1. On Gods part, Ioh. 1. 13. the blessed Spirit of God. Rom. 8. 9.

2. On mans part, 1 Cor. 6. 17. the excellent gift of sauing Faith, Ioh. 6. 35.

Q. How is this Faith wr [...]ught in vs?

A. By the ordinary way of preaching the Word. Rom. 10. 14.

Q Gal. 3. 2. How is it strengthened?

[Page 226] A. Both by the same word preached, and by the worthy re­ceiuing of the Sacraments.

Q. What is a Sacrament?

A. An ordinance of God, Gen. 12. 9. by which Christ and his sauing gra­ces are by certaine eternall rites signed, Rom. 4. [...]1. sealed, and exhibited to beleeuers.

Q. How many Sacraments bee there?

A. Two, Baptisme and the Lords Supper.

Q. Must none receiue the Sa­crament of the Supper but Baptized persons?

A. No; because,

1. The same couenant is so­lemnly renewed and ratifi [...]d in the Supper which was made in Baptisme.

2. None can grow vp into the Church that are not borne in­to it.

3. No vncircumcised person might bee admitted to the Passe­ouer. Exo. 12. 48

[Page 227] Q. In the Supper of the Lord, what must you specially consider?

A. Two things:

1. The signes or outward Ele­ments.

2. The signs by them signified, which are, Inward, Spirituall.

Q. What are the signes or elements?

A. Bread and Wine.

Q. Why did Christ make choyce of both these?

A. To shew, Ps. 194. 15. that in himselfe is all sufficiency of grace and spiri­tuall nourishment: for bread strengthens the heart, and wine makes the countenance glad.

Q. What are the things signified by them?

A. The body & blood of Christ, Ioh. 6. 55. the true & only food of the soule.

Q. Is the Bread and Wine turned into the very body & blood of Christ?

A. No, for then the Signs were abolished, & so no Sacrament re­mained.

Q. But are they the [...]ame they were?

A. They are changed, but [...]o [...] in [Page 228] substance, but onely in end & vse.

Q. But doe these Elements make a Sacrament?

A. No, vnlesse they be admini­stred and receiued according to Christs institution.

Q. When are they vsed according to Christs institution?

A. This vse standeth,

1. In the obseruation of the re­quisite actions about them.

2. In application of them ac­cording to their proper signifi­cations.

Q. What be the requisite actions about the Elements?

A. They be either the actions of the Minister or Receiuer.

Q. Which be the actions of the Minister?

A. The same which our Lord obserued in the first institution; and they be [...]oure, and all of sig­nification.

Q. What is the first?

A. Separation or taking the Bread and Wine.

[Page 149] Q. What doth this action signifie?

A▪ An action of God the Father, whereby he hath from all eternity seperated & taken from the com­mon masse of mankinde, Psal 2. 7. Iesus Christ, Ioh. [...]. 27. to the high office of medi­ation.

Q. What is the second action of the Minister?

A. Sanctification or blessing of the Elements: as Christ, when he had taken them, gaue thankes, or blessed them.

Q. What is it to blesse the Ele­ments?

A. To consecrate the Bread & Wine for this spirituall banquet.

Q. How are they sanctified?

A. Euery creature of God is sanctified by Word and Prayer. 1 Tim. 4, 5▪

Q, What word is this?

A. The word of institution, de­claring the will of God touching those signes, as also of commande­ment so to vse them.

Q. What is this prayer?

A. It is both petition for bles­sing [Page 130] of these signs in this holy vse, as also thankesgiuing for Gods vnspeakable loue in ordaining his deare Sonne to bee a sacrifice for our sinne.

Q. What doth this action signifie?

A. Another solemne action of God the Father, whereby he actu­ally sent in fulnesse of time his be­loued Sonne, with fulnesse of gifts aboue all measure to worke the great worke of our redemption.

Q. What is the third action of the Minister?

A. To breake the Bread, and poure out the Wine.

Q. What doth it signifie?

A. The breaking of his blessed Body, and the shedding of his pre­cious Bloud, which is the most bit­ter passion and death of Christ.

Q. What is the fourth action of the Minister?

A. The distribution and deliue­ry of both Bread and Wine.

Q. What doth that signifie?

A. A solemne action of God, [Page 131] whereby he offereth Iesus Christ vnto all, and giueth him and all his benefits vnto beleeuers.

Q. Now tell me what are the re­quisite actions of receiuers?

A. The same which the Disci­ples obserued in the first institutiō.

Q. Which were they?

A. They were two:

1. The taking of Bread and Wine.

2. The eating and drinking of them.

Q. What doth the taking of them signifie?

A. An inward action of the soule, whereby the faith of our hearts, as the hand of our soules, apprehen­deth and receiueth Christ for our spirituall food and nourishment.

Q. What doth the other action of eating and drinking signifie?

A. Our neere vnion with Christ, when by the faith of our soules we apply him so straightly to our selues, that we become flesh of [Page 152] his flesh, and bone of his bone, e­uen as the bread and wine become one with our substance.

Q. You said that all these acti­ons must not onely be duly obser­ued, but applied also according to their significations.

A. Yea, and this must hold the mind intent through the whole a­ction of receiuing the Sacrament, in vniting of the signes & actions, with the things signified by them.

Q. How may we doe this?

A. In all the actions of the Mini­ster▪ I must conceiue the actions of God mentioned before; and in my owne actions receiuing, I must conceiue the inward actions of my owne faith.

Q. This indeed seemes most ne­cessary in the act of receiuing, and therefore explaine it first in the a­ctions of the Minister.

A. 1. When I see the Minister take the Bread and Wine, I must conceiue an action of God, taking & setting apart his Son from [Page 153] the masse of mankinde, to be the Redeemer & Sauior of the world, and my selfe in particular.

2. When I heare him blesse the Bread and Wine, I must conceiue God the Father sanctifying his Son with all gifts and graces, aboue all men and Angels, needfull for the greet worke of redemption of sin­ners, and of my selfe in speciall the chiefest of them.

3. When I see him breake the bread and powre out the wine, I must conceiue that action of God, breaking his Sonne to peeces, with the infinite weight of wrath and curse due to my sinnes as well as any others.

4. When I see him distribute these signes; I must conceiue that action of God, offering Christ and saluation to euery one, vpon con­dition of faith and repentance; and exhibiting and giuing him to the saith of my owne heart.

Q. And what must you conceiue in the actions of beleeuing?

[Page 134] A. 1. In taking of the bread and wine, I must conceiue the hand of my faith now reaching out it selfe to apprehend Christ and all his benefits to my selfe in particu­lar.

2. In my eating and drinking, I must striue to feele the power of my vnion with Christ, strengthe­ning and renewing my soule with new life of grace, & power of god­linesse, as the food doth, applied to an healthfull body.

Q. What must euery Receiuer doe before the Sacrament?

A. Eueryone must prepare him­selfe.

Q. Why must euery one prepare himselfe?

A. 1. In obedience to Gods commandements, 2 Cor. 11. 8.

2. To auoid the danger of being guilty of the body and blood of Christ, as the vnworthy receiuer is, ve. 19.

3. We must not be hasty with our feet here, no more than in the [Page 135] hearing of the Word, seeing Christ is here more fully offered, and to moe senses, Eccles. 4. 7.

4. By the example of the Saints. Psal. 26. I will wash my hands in innocency, and so compasse thy Altar. Also according to their or­dinary preparation before the Pasteouer, 2 Chron. 35. 6.

Q. How must euery one prepare himselfe?

A, By examining himselfe in his

  • 1. Knowledge.
  • 2. Faith.
  • 3. Repentance.
  • 4. Charity.

Q. Why must euery one exa­mine his knowledge?

A. 1. Because without knowledge the mind is not good, Pro. 19. 2.

2. The setting of a seale argu­eth the agreement and entrance into a couenant formerly made and vnderstood.

3. Monuments to helpe the me­mory imply knowledge, for me­mory [Page 156] is onely of things knowne.

Q. How must he examine his knowledge?

A. Whether he haue a cōpetent measure of knowledge, both

1. In generall, concerning God, in his nature & persons; and con­cerning himselfe, both as he was in the state of disobedience, and as now he is in the couenant of grace

2. In special, concerning the mat­ter, vse, & fruit of this Sacaament.

Q. Why must euery one try his faith▪

A. 1. Because without f [...]ith there is no pleasing of God in any thing, Heb. 11. 2.

2. As the word audible, so this visible word is vnprofitable, vnlesse it be mingled with faith: Heb. 4. 2.

3. Christ is receiued only by the hand of faith, Ioh. 1. 12. and a man receiues no more thā he beleeues

Q. How may he try his faith?

A. 1. Whether he beleeue sal­uation in Christ alone & no other, and whether he rest himself whol­ly vpon the free mercy of God, & [Page 157] ful merits of Christ, disclaiming all that is in himselfe or any other.

2. If he haue peace of conscience by the testimony of the Spirit, that his sins are pardoned, Rom. 5. 1.

3. If he haue hungri [...] & striuing, without security or [...]esumption, for a further sense [...] measure of faith: for the least degree of sound faith longeth for more.

Q. Why must euery man exa­mine his repentance?

A. 1. Because as the Passe-ouer was eaten with sowre hearbs, so must our new Passe-ouer with godly sorrow, Exod. 12. 8.

2. In the Sacrament of the Supper we come to look vpon him whom we haue pierced, & must therfore mourne, Zach. 12. 10.

3. The renuing of our Couenant in this Sacrament is nothing but a returning vnto God againe, from whom wee haue departed by our sinnes.

Q. How may a man examine his repentance?

[Page 138] A. 1. Whether he be rightly af­fected to his sin, & be wrought to a

1. Knowledge and acknowledg­ment of his sin and misery.

2. Sensible sorrow and deepe griefe for [...] according to God.

3. Dete [...]ion of all former sinnes, espec [...]lly those that haue beene most famili [...]r and delightful vnto him.

2. Whether he finde a thorow purpose of change of life, and the beginning of new obedience.

Q. What are the signes of this new obedience?

A. They be foure: 1. Sound o­bedience is free, not forced.

2. Tis sincere, not fained.

3. It is vniuersall to the whole law of God, not partiall to some few commandements.

4▪ It is constant and perpetuall, not temporary or by starts.

Q. Why must euery man examine his charity?

A. 1. Because faith, which is here specially required, worketh by loue, Gal. 5. 7.

[Page 139] 2. Christ commandeth to leaue the gift at the Altar, and be first re­conciled to our brother, Mat. 5. 23

3. This Sacrament signifieth not onely our vnion with Christ our head by faith: but our communion also with the members by loue. As many graines make but one bread, and many grapes one vine; so ma­ny beleeuers eat but one bread, and drinke but one cup, to signifie the strait vnion among themselus, 1 Cor. 10. 17.

Q. How may a man examine his charity?

A. 1. Whether he loue all, and malice none.

2. Whether he seek peace with all, and study to keepe the bond of loue.

3. Whether he forgiue his ene­mies, as God in Christ hath forgi­uen him.

4. Whether in his heart he loue the Church of God, and testifie it to his power.

Q. Now what must a man do af­ter the Sacrament?

[Page 160] A: He must, 1. Thankfully shew forth the Lords death, & walk wor­thy of Christ. 2. Obserue himselfe whether he haue receiued increase of grace, and strength against sin, and whether he haue added any thing to his repētance & obediēce.

Q. What if he finde he haue not so done?

A. 1. He must examine his exa­mination, and suspect his vnprepa­rednes, weaknes of faith, security.

2. Seeke out and hunt out some secret lusts which resist Gods or­dinance, bewaile and confesse his sin, and hartily desire forgiuenesse.

3 Pray earnestly to find the sweet fruit of the Sacrament, euen the strength & cōfort which attendeth the worthy receiuing the Sacramēt

Q. What if a man find he hath re­ceiued this comfort from the Sacra­ment?

A. He must, 1. Be the more thank­full to God. 2. Loue God so much the more. 3. Frequent the Sacra­ment more often, & more cheere­fully.

FINIS.

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