THE PILGRIMS PROFESSION. OR A SERMON PREAChed at the funeral of Mris MARY gunter by Mr THOMAS tailor. To which( by his consent) also is added, A short Relation of the life and death of the said Gentle-woman, as a perpetual Monument of her graces and virtues. Omnis peregrina regio patria est corum, Et omnis patria corum est peregrina. justin martyr epist. ad Diognetum. LONDON Printed by I. D. for jo: Bartlet, and are to be sold at his Shop in Cheap-side, at the gilded Cup in the Goldsmiths Row. 1622. ERRATA. page. 18. Marg: red nulla. p. 57. r. 〈◇〉. Pag. 125. line ult. r. But descended of. p. 140. l. 15. r. waves. TO THE RIGHT honourable The Lady lettuce, countess of Leicester, All increase of Honour and happiness. MADAM; HAving importuned and prevailed with that Reverend Preacher, who performed that last office for your ladyships late Servant, to afford me a perfect copy of his Sermon,( which for the fitness and worthiness of the matter, I thought much pity to be buried with her) and purposing to add a short Relation of the happy Life and Death of my dear Wife, both which I thought were very exemplary; I emboldened myself, to present the same to your honour, not only as a thankful testification, of my humble duty and service, for all those gracious endowments, which I so happily enjoyed in her,( of all which, under God, your honour was a chief instrument) but also because I know that your honour, who gladly apprehended all the means of her comfort through her life, would as gladly receive the true Narration of her assured Comforts and Conquest in her so Christian death and dissolution. Neither is the Ser●… on unfit for your HONOVRS perv●… all, whom God hath honoured with ●… o many dayes, and ●… ears; and taught ●… ot to fear either ●… he end of your Pilgrimage out of this strange country, ●… or the near approach to your own ●… ome. Thus humbly pray●… ng your HONORS acceptance of tha●… which is most properly yours. I pra●… the Father of me●…cies, to add to a●… your noble Vertue●… the continuance o●… your true prosper●…tie. Your HONOVRS in all humble service H. G. THE pilgrims PROFESSION. PSAL. 39. 12. I am a stranger with thee, and a sojourner as all my Fathers. THIS holy Prophet being by great distress of mind, and disease of body brought very low, ( as appeareth in the whole psalm) and so low as he was ready to break patience, and t●… offend with his tongue▪ Vers. 3. yet after a doubtfu●… combat, between Fait●… and frailty; his Fait●… steps above flesh, an●… leads him out of himself, to wait vpon Go●… with holy silence: an●… Vers. 7. lifteth him up unto Go●… in fervent and earnes●… Prayers( which are th●… breath of Faith) bot●… for pardon of sin, th●… Vers. 8. cause, and for releas●… from the affliction an●… plague, the effect of i●… And because the sense of misery was deep; he Vers. 10. strives with God, with great, vehement, and earnestness of spirit, ingeminating his petitions in this 12. verse. Rising up in his requests by degrees, as one that meaneth to prevail with God( as another jacob) and not let him go till he haue blessed him, and therefore first he desireth the Lord to hear his prayer. But because the prayers of the Saints are often faint and feeble, and without any strong motion; he desires the Lord to hearke●… to his cry; the sense o●… his need urged stron●… cries, fervency, and importunity. And furthe●… because every strong cry is not heard, unless it proceed from a broken and contrite spirit●… He prayeth the LOR●… not to keep silence 〈…〉 his tears; well he kne●… that prayers of faith, watered with tears o●… godly sorrow, are eloquent persuaders, t●… draw a comfortable answer from God; they cannot suffer him to si●… silent long; who hat●… prepared both a bottle to reserve them in, and an hand kercheife to wipe them away from the eyes of his children. Try it after holy David who will, or can; make every day a spring to sow thy prayers in heaven; and water them sometimes with an April shower of mournful tears for thy sin, and misery; and thou ha●t prevailed against Gods silence; thou shalt hear a sweet and comfortable answer in due season. Now the words red are a reason of his earnest request, drawn from the acknowledgement of the frailty, vanity, and brevity of his life, laid down by a comparison taken from strangers, or pilgrims, of which number he professeth himself 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 be in this reason, to move or incline God to mercy, because he was a stranger with him; it might rather imply, that God should the ●… ore estrange himself from him, and stand further from his help. I answer. 1. The Quis dubitat quod hic psaltes posuit gnimca tecum idem esse quod Liphneca. id est, coram te. Bucer. Hebrew phrase, I am a stranger with thee, signifieth as much as to say, I am a stranger before thee, or in thy sight. And not that he was a stranger in affection, or conversation from God, as the wicked who are said to be strange children, and Psal. 58. 3. strangers from the womb. For how could David be such a stranger, who set t●● Lord ever before Psal. 16. 8. him, and at his right hand, that he might not sin against him? 2. As it is a confession and testimony of his own humility & sense of his misery, it is a motive to mercy; as if he had said, I am a stranger and need help, because as a stranger. I lye open to many injuries and inconveniences: but thou art the God of the abject; and thy property is as to cast down the proud, so to raise up such dejected souls as I am, and therefore hear my prayers, cries, and tears. 3. As it ascribeth unto the Lord the honour of mercy, it is a motive to mercy; for holy David puts the LORD in mind of his own gracious inclination and affection to strangers; for Exod. 22. 21 Lev. 19. 33. Deut. 10. 19 he hath commanded us to be kind to strangers; & hath in special manner undertaken the protection of strangers. Psal. 146 9. The Lord keepeth the strangers: and therefore his faith binding God after a sort to his own law and promise, assureth himself 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 he had said; Thou knowest Lord, that I am a stranger here, and so long as I am so, I cannot but carry a burden of flesh, and a body of sin, and daily thereby deserve thy most heavy displeasure: and therefore I beseech thee, be not so extreme against me, as in iustice thou maiest; but considering my frailty, mingle thy corrections with mercy. And whereas I discern also by my bodily weakness and infirmity, that I am a stranger here, and of short continuance, I pray thee remove thy hand, and let not all my life be miserable, but stay thine anger from me, Vers. 13. that I may recover my strength, before I go hence and be no more. And vpon the same ground, job makes the same request, Let him cease and leave off job 10. 21. from me, that I may take a little comfort, before I go and shall not return, &c. Secondly, it may be asked, How can David use this as a reason for his recovery, which he used before, vers. 4. for the hastening of his death; for because his life was short and miserable, therefore he desires he might die in all hast. To which I answer. That great difference there is between David foiled by flesh, and David supported by the spirit; for we haue in him lying under the temptation, an instance of our own strong-harted corruption; which out of a good proposition, can draw most dangerous and wicked conclusions; for, out of the consideration of the shortness of his life, he could draw conclusions of murmuring, impatience, and almost of desperation. But now david is another man, and the spirit of grace hath conquered those assaults, and now he can out of the same premises, draw the clean contrary conclusions, to support his faith, patience, and dependence vpon God. For such is the wisdom of the Spirit, that he can draw holy, sweet, and comfortable conclusions from those principles and grounds, from which flesh and corruption useth to suck sin & poison; and teacheth the Saints so to do. In the Profession it Meaning. self, consider for the meaning four things; 1. What a stranger 1. What is this stranger. is. 2. Who is this stranger. 3. Where he is a stranger. 4. The community of this condition; as all my Fathers. 1. A stranger is he that being absent from his own country is traveling homeward unto it. For these two conditions are proper to a stranger. 1. that he is absent from his native soil, absent from his natural friends, absent from his Fathers house, and absent from his own home and inheritance; thus was Abraham a stranger in Canaan. 2. That he is traveling home as a pilgrim to his own country; Thus was jacob a stranger, whose whole life was a travail in foreign Countries, out of any certain and settled dwelling, as himself professeth, Gen. 47. 9. The whole time of my pilgrimage is an hundreth and thirty yeares. 2. Who is this stranger? David saith, I am a stranger, which may seem strange, if we consider that David was a King, and that in his own Country, and that the country of judea; in comparison of whose inhabitants all the world besides were strangers, as Math. 27. 7. For David was not now in flight before Saul, as when he played the fool in the philistines country before 1 Sam. 21. 13. Achish to save his life; nor in likelihood, in chase before absalon, as when being driven from home, he went up to the mount of Oliues and wept. Neither undertook he any meritorious journey in a Pilgrims weed. For besides that he was King of jerusalem, and needed not make any tedious Pilgrimage thither, Popish Pilgrims were not born Peregrinatio ad Imagines milla fuit ante 600. annos a Christo nato. Perk. Probl. some thousands of yeers after his Age. There was now no sepulchre of our Lord to visit; nor no Image of our Lady, and yet he professeth himself a stranger. 3. But where was David a stranger? himself saith, Before thee, that is, wheresoever he is before God, there he is a stranger; not in another mans kingdom or country, as of Moabites or philistines: but in his own Country, in Canaan he is a stranger; yea, at Bethlem in the city of David; and in Sion the Fort of David he is a stranger. This he expresseth Psal. 119. 19. I am a stranger vpon earth that is, in every part of the earth, even in mine own house, in mine own bed, in my own body and bosom I am a stranger with thee. Wherein the holy Prophet both acknowledgeth the Lord the proprietary, of whom he held Lev. 25. 23 his Country and kingdom. For it is as if he had said, I am a stranger in thy Country; my Country is thy Country, and thy Country is my Country; and now I do but sojourn a while with thee in thy Country, till I return home and dwell with thee in my Country. As also he infoldeth a motive, why the Lord should incline his care to his Prayer, and show him favour, because he is a stranger in the Lords Country; and therefore committing himself to the protection and forefeet of the Lord of the Country, he doubteth not, but to find grace in his eyes, and by his means a comfortable passage, till he come happily to the end of his way. For who should hear the complaints of a sojourner, but he with whom he sojourneth? 4. But is it otherwise with David now, then with other men? No surely, but he beareth part in the common condition of his Fathers. Although he was dear to God, and the King of Gods people; yet he is no better then his Fathers; he is a stranger as all his Fathers were. He meaneth not the fathers of his flesh onely, who were all dead, and gone to their journeys end, but the Fathers of his faith also; those holy patriarchs, Abraham, Isaac, jacob, and their posterity, which were the holy seed; who in their times accounted themselves Heb. 11. 13. 14. strangers, and declared themselves so to be; both in that they choosed to dwell in Tents, and not in houses or Cities; Heb. 11. 9. as the posterity of Cain did, for they held themselves strangers on earth, and expecting every day the word of God to call them hither or thither, at his pleasure, they would not cumber themselves with buildings or purchases; but betook themselves to poor and portable tents, which were soon pitched up, & as soon taken down. As also in that they were contented to wander up and down as Pilgrims, restlessly from place to place, insomuch as the journeys and travels of Abraham recorded in his Story, amounts to 1794. miles; Iacobs little less, whole posterity was a stranger in Egyp●… four hundred yeares▪ and from thence were taken into the terrible wilderness; where they wandered forty yeares and all the rest of them in the wide wilderness of this world, and vale of Baca, onely passed through as Pilgrims unto the heavenly Canaan▪ All which our holy Prophet revolving in his mind, subscribeth the same schedule, tha●… he is a stranger also as al●… they were. Hence wee learn▪ That all the Saints of God, and true believers are strangers vpon earth: for so was David, and all his Fathers of his flesh, and of his faith, as himself not onely here in sense of his affliction professeth: but else where stirred up by the sight and sense of Gods abundant mercy towards him, and in the time of his solemn ioy and festivitie uttereth the same words, 1. Chro 29. 15. All things come of thee, and of thine own 〈◇〉. hand we haue given thee; for we are strangers before thee, and sojourners like all our Fathers. 2. Cor. 5. 6. while we are at home in the body, wee are estranged from the Lord. And indeed every Christian is a Gershom, that is a stranger and in a strange land: in respect, 1. of place, for they are absent from heavenly Canaan, their own home and country: here is not theit fathers house, nor their brethren and sisters, nor their treasure they are citizens with Ephe. 2. 19. Saints, and heaven their home, where our Lord Iesus is preparing Mansions for them. John 14 2. as for the world it is but a way to their country, and as a wilderness through which the Israel of God pass towards their Canaan. They are indeed in the world, but not of it: for they are called out of the world, by 1. Christes separation. joh. 15 19. I haue chosen you out of the world 2. Christes interdiction, 1. joh. 2. 15. love not the world nor the things of the world. 3 Christes operation, Gal. 6. 14. The world is crucified to me, Commorandi diuersorium, non h●b●tandi. Cicero de Senect. & I unto the world. The very light of nature saw and said, that nature hath afforded us in this world onely an Inn, and not a dwelling: and should not grace much more acquaint us with Gods decree and ordinance, which is that man should be a while in the world, as in a way to pass him unto his fina●… estate else where, or at most but a traveller in an Inn, which he is ready to leave the next morrow. Secondly, in their own 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 useth them strangely & coarsely, as David was a stranger to his brethren Psal. 69. 8. and whereas, were they of the world, it would know them, love them, and hug them in her lap: they being strangers, it is an other Egypt to Gods first born, & knoweth them not but to vex & oppress them. Thirdly, in respect of the short time of their continuance, for as a stranger abides not in a strange place( as the natives do) but hasteneth through his way, and so with his time cutteth and shorteneth his journey; so the godly haue here no abiding city, neither is this their resting Heb. 13. 14. place. For this cause the whole militant Church is called a Tabernacle: & Psal. 15. 1. the Saints call the time of their life for the shortness and discontinuance of it, but a being in this tabernacle, because first, as a 2 Pet. 1. 13. Tabernacle is but a soiournyng place, set up for a shift, to hid ourselves for a small while, as the soldier hides himself 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 up for a small time, not so much for itself, as for the Inmate, the soul which is contained in it. Secondly, as a tabernacle is a movable tent, pitched for a day, ouer-night is set up and perhaps, the next day the stakes are pulled up, and the cords are slacked, and the covering is folded up: no otherwise is it with the Tabernacle of the body, which no man knoweth, whether it shal stand vnremoved till the next morrow, no, nor till the next hour. Thirdly, as a Tabernacle is only a covering but hath no foundation to settle vpon: so job speaketh of our bodies, as houses of day, whose foundation job 4. 19. is in the dust: that if God did not fasten the silver cords of them to his appointed time, every blast would overthrow them every moment. Fourthly, The godly are strangers here below in respect of their business, and employment; a stranger is unacquainted with the afffaires of the place where he takes up his inn, he eagles not with the government, the offices, the passages of causes in the town where he lieth as a stranger; but intendeth his journey, and onely careth how he may pass through: and if he haue any business there, it is onely to advance his estate at home in his own country. And so it is with the godly; they estrange themselves as much as may be from the world, and the common courses of it: their callings they cast not off, because they are commanded to abide in them with moderate care, to provide for themselves, & theirs. And for earthly things they cannot be without them, while they haue a life to maintain by them; but yet they meddle no more with them then needs must; and in the midst of their earthly business are not earthly minded. They are Burgesses of another Col. 3. 10. Corporation, and all their trading and traffic here is to make themselves a rich and sure estate there. They haue a chief business to do which they principally intend, namely, to seek the kingdom of God, and the righteousness of it; to repent of their sins, to beleeue in the son of God; and to make their election sure: whereto they give all diligence, as they are exhorted, 2. Pet. I. 10. Fiftly, The godly are strangers in respect of their affection; for, as strangers long after home; and where ever their bodies be, their hearts and mindes are not there, but at home where their dear friends and estates are: So is it with the Saints, whose minds and meditations, and conversation are in heaven before hand; for there is their Fathers house, and there is their inheritance; there is Iesus Christ their treasure; and no marvel if their hearts be there where their treasure is. The worldling hath his whole portion in this life, and therefore he bestows all his heart, his thoughts, his cares, his desires, and endeavours 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 near attendant at the Kings Table, yet his heart was at jerusalem. And as Daniel, who while he was in the land of his captivity, yet he opened his windows every day towards jerusalem. Quest. But are not wicked men strangers here vpon earth, as well as the godly? Answ. Wicked men and worldlings are indeed strangers here, if we look towards God, they are strangers with him, strangers from the covenant of God; and strangers from the life, and ways of God. Or if we consider the time of their continuance here, they haue no more continuance here then others; they haue no Leases of their lives; nor no surer hold of their estates then others haue. The rich Glutton heard; thou fool this night shall they take away thy soul, and all. Or if we consider the place in which they live, they are strangers; for the East-wind takes job 27. 21. away and hurls them out of their place, as easily as any other. And the mighty die suddenly, job 34. 20. and are taken away without hand. And their houses & possessions which knew them once, shall know them no more, but take in other strangers for a term of daies, as they took in them. But wicked men are not strangers as the godly are, in four respects. 1. In their own account, or conceit; for, though their estate be as unstable as any others; yet haue they a strong conceit of continuance, and of taking their rest for many yeares. They are described to be such as put off the evil day; and make leagues with death; and are hardly brought to confess themselves to be pilgrims, and strangers. 2. In the worlds account they be not strangers, but neighbours, & Towne-dwellers. The world knows them, and loveth them as her own: yea, luileth them in her lap as her children, shee graceth them, enricheth them, and advanceth them as men of best deserts. In a word, shee thinketh nothing shee hath too good for such fast friends, and diligent servants. 3. In their own affection they be no strangers; for how can they considering they haue no other portion but here? Psal. 17. 14. How can they but mind earthly Phil. 3. 19. things, to whom God hath shewed no better? How can they but give away their affections, and bury their hearts in earth, and drown themselves in the delights of it, that haue no other God, no other heaven? What man will be willing to give over 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 go where it will. 4. In their course and conversation they do not declare themselves to be strangers. All their study, their pains, their sweat and endeavour, is to get a sure and contented estate in earth: they treasure all in earth; If they can increase their corn, their Wine, their oil, their coin, their Commodities, they rest as in a good portion; seldom or never seeking in earnest that good part which should never be taken from them, nor they from it, if once they could attain it. Thus much of the Doctrine, and this question. The use followeth. First, In that the godly man is a stranger and Pilgrim here, we learn sundry duties. As first, to Christian sobriety in 1. affecting. practise Christian sobriety, in the affecting, enjoying, and using the things of this life. For 1. a stranger in his way affects not, desires not, looks not for great things for himself in the city he traveleth through; he lightly regardeth the honors, offices, revenues, and privileges of it, his chief desires & affections are else where; all the privilege he expecteth there is how to pass quietly & safely through; Even so ought the Christian Pilgrim by the weaned carriage of himself towards things below, declare plainly( as the patriarchs did) that he Hgb. 11. 14. seeketh a Country. Seekest thou great things jer. 45. 5. for thyself( saith the Lord to Barak) seek them not. And why must he not? because he was but a stranger in that Land, now presently to be given over into the hands of strangers. Secondly, A stranger enjoys the things of a 2. enjoying. strange place as a stranger; he useth other mens goods for a night, but he setteth not his heart on them, nor taketh much delight in them, because he knoweth he must leave them next morning, & may take none away with him; Even so a Christian stranger taketh but little delight in his journey, because he thinketh not himself at home, neither doth he enjoy things here as his portion, nor as his own, because he is to be countable for them; and because he well knoweth, that too much delight in fleshly and worldly pleasures giveth life to corruption, and weakeneth grace in him; he attendeth that wholesome apostolical exhortation, 1. Pet. 2. 11. dearly beloved, as strangers and Pilgrims abstain from fleshly lusts, which fight against the soul. Thirdly, a stranger useth the necessary comforts 3. using the world. he meeteth with in his way as a stranger; he useth them rather for necessity then for satiety, onely for present occasion, and that with moderation and sobriety; Even so a Christian Pilgrim must learn to use the world as not using 1 Cor. 7. 31. it: and in the midst of his wealth and abundance, in the fruition of his greatest delights and pleasures, to take his mind off them, and to lift up his thoughts to heaven, the place of his abode. Which duty the Apostle strongly enforceth, Phil. 3. 20. carnal men mind earthly things, and forgetting both heaven, and the God of heaven, make their belly their God, that is, drown themselves in the pond and puddle of sensuality. But far be it from us who profess the teaching of grace so to do, Our conversation is in heaven, from whence wee look for a Saviour; they haue their portion in this life, but our portion Psal. 17. 14. is in another, and contrary courses beseem men of contrary Countries. Secondly, In that we are strangers here, wee learn another duty, which is the exercise of Christian patience and contentment in all estates, be it sickness, poverty, reproaches, abuses or wrongs in any kind, a stranger is contented to endure the wrong that meet him in his way; he digesteth, and putteth up all patiently; he complaineth not, & much less seeketh revenge: for he knows he shall haue little rest or redress till he come home: Even so the Christian Pilgrim must learn patiently to endure the afflictions, and course and cross usages of this strange Country. 2. Cor. 4. last vers. the blessed Apostle was contented to endure all indignities and wrongs; because he was of another country, the high privileges & excellencies whereof, eye hath never seen, nor ear hath ever heard, nor ever entred into the heart of man. When the Disciples joh. 14. 4. of our saviour took it heavily that Christ said he must leave 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 this same argument; that this is not their place of rest, but he goeth to prepare a place for them. Moses choosed to suffer afflictions Heb. 11. 26. with Gods people, because he was a stranger here, and looked for a recompense of reward hereafter. A cloud of Martyres as witnesses seal this truth, who were slain, hewn a sunder, wandered up and down in sheeps skins, in goats skins, being destitute, afflicted, and tormented; and would not be delivered Ver. 35. ( namely vpon unequal conditions) because they saw that God had prepared better things for them. A stranger turns not against every Dog that barketh at him; let Doeg accuse, & Shemei revile, let curs bark, there is no hope to still them; the best way is to contemn them, and attend and ride on thy way. A stranger shrinks not for every shower of rain, nor is dishartned Nub●●ula est transibit. with the roughness, and foulness of the way; but he will through thick and thin, through drops and drought, and all because he is going home. Neither must thou that art a Christian Pilgrim, shrink for the storms of the world, nor the asperousnes of the way, which is all strewed with crosses; but hearten thyself as the Passenger who usually saith, it is never an ill day that hath a good night; and though many bitter pills of harsh and strange usages must be swallowed by these strangers, yet the consideration of home is as sugar in their pockets to sweetē them all. A stranger measures not his own worth, nor thinketh worse of himself for things befalling him in the way; but esteemeth and valueth himself, according to his estate at home: So must the Christian stranger, live by faith, look vpon things not seen. Let the world vnder-value thee, content thy self, that thou hast credit, and reputation at home where thou art known, and thy worth is known, which by no disparagement in the way can be obscured, or diminished. Thirdly, a third duty hence that wee are strangers here, is to learn to estrange ourselves from the world, and courses of worldly men. A stranger when ever he travails, retaineth the manners, fashions, and customs of his own country; a Christian stranger although he be in the world, yet he is not of the world, he is of another corporation, and therfore though he walk in the flesh, yet he 2 Cor. 10. 3 〈◇〉. must not war according to the flesh. He carrieth this body of flesh about him as others do, but he must fight against flesh and the lusts of it, contrary to the Patrons, & defenders of the corruptions that are in the world through lust. The world may and must enjoy our presence for a time, but must at no time gain our conformity to it. Rom. 12. 2. Fashion not yourselves according to this world, that is, the customs and guizes of it; because it lieth in wickedness, and the Christian is cast into another form of doctrine and conversation. Art thou now solicited to follow the lusts and fashion of this world? think with thyself, that thou art a stranger here, and of another country; thou livest under other laws; thou mayst not cast in thy lot with the wicked of the world; nor give voice 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 unclean conversation of those wicked men. Art thou provoked to swear, to drink excessively, to lye for advantage, to break the sabbath for gain, to vncleannes, or any other foul lust? Now say to thyself; I am of the kingdom of light; but this is a work of darkness; this is an unlawful act in my Country, and why should I practise it here? seeing my Lord and King must needs know it: if I commit treason here against my King and Country; my King hath informers enough, and I shall loose my whole estate there, and be banished out of my Country for ever. Shall I( saith joseph) commit this sin against my God, against my master? Seeing my master hath kept nothing from me but sin; I will not do this thing, I will not sin, and commit this high wickedness. Fourthly. A fourth duty is that, seeing we are strangers here, to learn to affect our own country, and highly to esteem it. every man by nature loveth his native Country best; neither thinketh himself so well in any foreign land; and strangers, especially having parents, kindred, and great revenues in their native soil; and being hardly entreated where they sojourn; would be glad to return home, & enjoy the sight of those whom they haue long longed to see: even so the Christian Pilgrim. Never did Israel more affect and extol their own Country in their banishment from it, and captivity in Babylon, then the Christian stranger doth affectedly desire, and prefer his heavenly Country above this strange land, the country of his captivity; For, he discerneth that this is not his country, first, That is a mans Country where he was born and brought up, but whence taketh a Christian his spiritual birth, or where is he brought up but in the Church and kingdom of Christ? Earth giveth him a birth and being as he is man, but as a Christian he is born of God. Secondly, again, that is a mans Country where his parents, his ancestors, and dear kindred dwell, and inhabit. Now where dwelleth the Christian mans Father, but in heaven? Where is his elder brother, but there? Where are all his brethren and sisters, sons & daughters of the same parents but there? and therefore heaven is his Country. Thirdly, Further, that is a mans Country where his principal estate, and goods are, where his patrimony & inheritance lieth; and where is the chief portion, the treasure, the immortal inheritance of the Christian, but in heaven? And where else is his country? Now then, a Christian considering on the one hand, that he is in a strange Country, and how hardly he hath been entreated in it, and so likely to be still; and on the other hand, that he hath an home, and a father there that loveth him dearly; 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, even an immortal inheritance in heaven; how can he choose but to be reared in his affections, yea, ravished to be there? desiring nothing in the world more then to be dissolved hence, and to be with Christ, which is best Phil. 1. 23. of all. A traveller hath his mind, and thoughts still vpon home, & saith with himself, home is homely. And the mariner, or Sea-faring man in a storm, or rough Sea, hath his desires on the Shore, and his mind is not where his body is. So is it with the Christian Passenger, his mind is not where his body is; and if he cannot get home in the body as soon as he desireth, yet in his spirit, he will mind heaven, and heavenly thngs; he will get as near home as he can; if he cannot get into the heart of the city, he will be sure to get into the suburbs the Church of God. If he cannot get suddenly into that jerusalem which Rev. 21. 2. is above, he will get into the jerusalem which is from above; and where his person cannot be for the time, his conversation and meditation shall be in heaven; for Math. 6. 21. where his treasure is there will his heart be also. use 2. In that we are strangers with God, wee learn divers things; 1. The sovereignty and power of God, who is the great owner, and ruler Zach. 4. 14. of the whole earth. Kings themselves, who are the highest earthly Lords, & commanders, are but strangers with God, for the earth is the Psal. 24. 1. Lords, and all that therein is: And no man sitteth in his own, but are Tenants at will under this great Land-Lord. The greatest of men, yea, of Kings, are but as David was, sojourners in his sight. Levit. 25. 23. The Land is his, and wee are but strangers, and sojourners with him. 2. We must hence gather out our own duty towards God, in whose Country we sojourn; and our duty is manifold; 1. To ask leave of GOD, to pass through his Country; so did Israel of Edom, a wicked Prince & people. Numb. 20. I pray thee that we may pass through thy Country, &c. It is fit to ask leave where no right is. Besides, that by daily prayer for Gods leave, and favourable love in our way, we both ascribe unto God the honour of sovereignty and bounty; as also sweeten his mercies which he giveth us leave to enjoy, all which are sanctified to us by the 1 Tim. 4. 5. word and by prayer. 2. Bind thyself from trespassing in the way and Country through which thou passest; So did Israel unto Edom, We will not go through the Num. 20. 17 fields, nor the vineyards: neither will we drink of the water of the wells; we will go by the Kings way, and neither turn to the right hand, nor left, till we be past thy borders; So must the Christian bee careful he transgress not the laws of the Country in which he soiournes, to stir up against himself the wrath & revenge of the Lord in whose Country he sojourneth; but frame himself to please him, by whose leave he traveleth through his Country. How careful and diligent were Iosephs Gen. 44. brethren to please their unknown brother, the Lord of that strange Country? Much more ought we to please our brother Iesus Christ, the Lord of this strange country through which we pass to our own Canaan. 3. Cast thy care vpon God, and depend vpon him for all needful supplies; so did holy David here, because he was a stranger in Gods Country, he therfore casteth his burden vpon the Lord, desiring him to hear his prayer, and to hearken to his cry, and not to be silent at his tears. A stranger overloadeth not himself with cares, & carriages; but carrying a competent viaunce with him, dependeth for all necessaries vpon them where he sojourneth; so a Christian stranger need be in nothing careful, but in all Phil. 4. 6. things let his requests be shewed unto God( the King of the Country) in prayer. All distrustful and excessive carefulness is to be avoided of a Christian, yea, suppose the care be about things lawful, if it be excessive, it is sinful, and unseemly in a Christian Pilgrim. Let thy chief care be, to commit thy way unto Psal. 37. 5. 1 Pet. 5. 7. the Lord, and trust in him, and he shall bring it to pass. Psal. 55. 22. Cast thy care vpon the 〈…〉 and he shall nourish 〈…〉 4. Be much in t〈…〉 fulnes unto God 〈…〉 the comfortable blessings thou receivest in thy Pilgrimage: a stranger thankfully accepteth all the favours shewed him in a strange Country: and so did holy David, when God had enabled him to prepare abundantly for the building of the temple, break out into abundant praises; Wee thank thee our God, and 1 Chro. 29. 13. 14. praise thy glorious Name. But who am I? or what is my people, that we should offer unto thee? for all is thine, and of thine own haue we given thee; for, wee are strangers before thee, and sojourners, as all our Fathers were. And surely it well beseemeth the just to be thankful, seeing they are strangers in the Lords land, and all the comforts they enjoy, are his by right, and possession, & theirs onely by leave, and thankful acceptation. 5. Be contented and patient, if this great LORD deny thee any thing thou wouldst haue, whilst thou passest through his Country; so was Israel when Numb. 20. 21. Edom out of a churlish and hurtful mind, denied them peaceable passage. But the Lord of this Country knoweth what is sit for us, and never denieth any thing out of a churlish mind, neither can deny any thing good in itself, and good to us; and if he withhold any hurtful things, we must be not only patient but thankful. use 3 In that we are strangers here, and traveling to our Country, as all our Fathers haue done before us, it appeareth that our wisdom will be to resolve of pains and travel all the dayes of our life, and not to expect rest till the night of death come, when dying in the Lord wee shall rest from our labours; and because this Mica. 2. 10. is not our rest, we must arise and depart hence. And seeing we can no more avoid this weary journey, then any of our Fathers could do; wee must rather bestow wise and careful thoughts, in fitting ourselves to our journey, & in behaving ourselves through our way, then to expect to avoid the tediousness and difficulties of it. Quest. How may we fit ourselves for our journey home into our own Country? Answ. A traveller fitteth himself to his journey two ways especially; 1. By casting off, and leaving behind him whatsoever would burden or hinder him in his way. 2. By providing for himself things fit for his journey. Of the former sort there be three especial encumbrances that the Christian Pilgrim must lighten himself off. The first of them is sin, which as an intolerable burden presseth us down, and hangeth fast on; and Heb. 12. 1. therefore the Apostle counseleth to cast it off, if we mean to run the race before vs. Now the way to lighten ourselves of this weight, is to exercise every day the grace of repentance and mortification, and daily to take some sin or other in hand, and at least to slake & abate the power of it, that if we cannot be rid of the sin in respect of the presence of it, yet we may be rid of the reign & command of it. The second, are earthly cares, profits, & pleasures, which are as heavy stones tied unto us, and pressing us from heaven to earth, making heavy & sad the soul, and unwieldy in her motions. The way for us to lighten ourselves of these encumbrances, is daily and continually to elevate, and raise our thought homward, and heavenward, & exercise ourselves in holy meditations, prayers, and praises, sundry times through the day. For as he that would keep a clock in true motion, must every day sundry times wind up the plummets, which are still drawing downward, even so must wee do with our hearts; the cares and pleasures of the world are as plummets of led, pressing down the soul incessantly, in her motion towards heaven; and he that would continue his motion must daily wind up his heart towards God: & by main strength of grace fetch it up from earth, that it may be firmly settled on heavenly things, delighting itself with the riches of heaven; & with contemplation of those pleasures, that are at the right hand of God for evermore. The third encumbrance, is the fear of death, which presseth us all our life; and the Christian must lighten himself of this burden by looking beyond it to his own home; by longing after the living God, whom none can see in the body and live; by considering that the nearer he is to death, he is so much nearer home. And what stranger feareth to go home; or is sorry when after a long absence, he is entering into his own city? Secondly, A wise Christian will furnish and provide himself with necessaries, and needful supplies, to help him through his journey. There be five things especially which a traveller must fit himself withall, that his journey may be less tedious, and more prosperous to himself. 1. The knowledge of the direct way. Now whereas no man knows the way to the heavenly Country without Gods teaching, every one must go to God himself first, and then to such as God hath appointed to be the directors, and instructors in this way. The former we see in holy David. Psal. 119. 19. I am a stranger vpon earth, therefore hid not thy Commandements from me. He knew well how hardly a blind man could perform a far and dangerous journey, and thus it is onely the Commandement that shows the way to this heavenly Country. Why was David a blind man, or did he not know the ten Commandements? Even David who was not ston blind, but much enlightened, was blind in part, and still earnest, that the LORD would further open his Psal. 119. 18. 34. 35. eyes, to see the way more plainly, & clearly then yet he did: And though he knew the words, and true sense of the ten Commandements, yet he desireth still to be lead further into the particular use, application, direction, and obedience of them; and of all other parts of the Word, which he saith, is exceeding Vers. 96. large. And for the latter; As a stranger in an unknown Country, and way, will ever be asking the way of every one never so simplo, who knoweth the way better then himself; and will observe the several marks, and statues, by which he may know, whether he be right, or no: So must every Christian Pilgrim be inquisitive of his way; for which purpose he must frequent the ministry of the word diligently, which God hath erected to be as a light in a dark place; as the Pillar of the Cloud and fire by night and by day to direct us through this dry and desert wilderness; as Ariadnes thread to help us through this troublesone Maze and Labyrinth; and as a voice behind us, saying, this is the way, walk in it. An inquisitive Christian will be still consulting with Gods Ministers about the way of God. And conferring with private Christians, be they never so mean in place or appearance, concerning their great journey between heaven & earth; and will take special notice of the marks of their way, as whether it be the narrow way, or the broad way; whether it be strawed with crosses, or pleasant to the flesh; whether it be a clean way, or a foul, dirty, and miri● way of lusts; whether it be an old beaten way by the feet of ancient believers, the Prophets, the Apostles, and holy men, yea, of Iesus Christ himself, or a new broken and devised way, unknown unto them and the Scriptures; whether it be a right way, or a Hos. 14. 9. crooked path of bylanes, & turnings to the right hand, or to the left; whether it be a lightsome, or a dark Pro. 4. 19. way, and the like. Thus inquisitive and careful will a Christian Pilgrim be of the best directions he can get; as the poor jaylor will know of Paul his prisoner, what he may do to be saved; & it is none of the lightest plagues of God, to haue an heart unwilling to ask about the way of heaven. A second comfortable help in an unknown way, is a good guide. The Christian stranger hath need of a guide, & the best guide is God himself, yea and more, God is the onely guide. In any other way or journey, the natives or inhabitants can guide a stranger from place to place, but here none but God can be our guide. Psal. 25. 9. He will guide in Iudgement, and teach the humble his way. Quest. But how then may a man get God to be his guide? Answ. By two special means; 1. By earnest Prayer. David knowing that none but God could guide him, prayeth Psal. 14●. 8. Sh●w me the way that I shall go. And vers 10. Let thy good spirit l●ad me unto the land of righteousness. 2. By constant subiection to Gods word; for God goeth before us by his word, as he did before Israel in the Pillar of the Cloud & fire; and willing obedience to Gods word maketh God our guide. Thirdly, A stranger in his way needeth his viance, or provision for his expense. The word of God is the Christians viaticum, and supplieth all his needs, it assords him food in his hunger being the bread of life, and the Mannah that came down from heaven; it yeeldeth him drink in his thirst, being water of life, and whosoever thirsteth, is called to these sweet waters of consolation, drawn out of the wells of salvation; it assords him physic in his souls sickness; strength in his weakness; and never leaveth him that leaneth vpon it, without sufficient means to help him through his journey. Fourthly, A traveller hath need of a weapon to defend himself, and to wound or keep off his enemies. The same word of God is a special part of our spiritual armor; it is the sword of the Spirit. And as David said of Goliahs sword, oh there is none to that, give me that; so there is no sword to this for the repulse of all spiritual enemies, and for the sure defence of him that shall buckle it close unto him. Besides that, it directs him to obtain and fasten unto him all the other pieces of Christian armor, so as in no part he lie open, or naked to danger. Fiftly, A traveller hath need of good company, which is pro vehi●●lo, as good as a wagon or Coach, to carry him with more ease through the tediousness of the way. The same testimonies of God are sweet companions, and help to deceive, and pass over our time comfortably; if we can talk of them in the way, and in the house, and in the field; and if we can whet them vpon ourselves, and others; if we make them the man of our counsel, & meditate on them night and day; he is never alone that hath God and Christ conferring, counseling, and directing him in the Scriptures; neither is he alone who when he is most alone, is in soliloquy with God, this man wanteth neither company nor comfort. Now how happily shall this man compass his journey, and go singing through the Psal. 119. 54. most tedious ways of his Pilgrimage that hath thus furnished himself with the understanding of his way; with a faithful and unerring guide; with sufficient provision for his expense; with a serviceable weapon; and with a sweet and cheerful Companion? use 4. In that we are Pilgrims in the way to our country; In this way we must learn to demean ourselves as way-faring men, & imitate the Pilgrim in these particulars. 1. To be stirring early for our journey, and take the day before us, that we may dispatch our journey before we be benighted. It is our Lords counsel to work while the day lasteth, because the night cometh wherein none can work. joh. 11. 9. And his own practise propounded for our imitation, joh. 9. 4. and imitated by the Saints, whose praises are in the Scriptures. Holy David served out his time according to the counsel of God, that is, while he lived he was a servant of God, for the good of the age in which he lived. And the Apostle Peter exhorteth, that henceforth 1 Pet. 4. 2. so much time as remaineth in the flesh, we spend according to the will of God. Well did the holy men consider, what an advantage it is to set out in the way of God early, even in the morning of the life; What a sweet comfort it is to be early graced; that wee haue but a short day passed away in a few houres to travel in; that this day stayeth not, but hasteneth from us; that this day is the onely time to walk in; and that this day being shut in, there is no more time to work or walk in, and therefore did bestir themselves least they should fall short of their intended journey. 2. As a man in his journey, will be glad of any good company that will go but part of his way with him; So must the Christian in his journey be glad of company in his way to heaven; and hearty embrace the fellowship and society of the Saints, which mean to go through with him. Indeed if a man would choose to sort himself with evil men, he might get more company, but they go the contrary way; but a wise traveller will rather choose to go with one, or two, yea or alone in his right way, then go a clean contrary way for company. Let us be glad to meet our country men in this through fare, be kind to them for the same country sake; and as we shall easily know them by their language, habit, and conversation, so let us hearty affect them, gladly embrace them, and vndevidedly cleave unto them. 3. In this way be glad( as a stranger in a strange Country) to sand home vpon every occasion offering itself; sand home thy prayers, thy daily desires, thy thoughts, thy meditations, thy praises, thy sacrifices, thy love 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 business there, and to look to thine occasions, least all go to wrack, 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 unto him, to render unto him, eternal praises and thankes for such great favours, so freely conferred vpon thee. 4. In this way be content if sometimes thou art weary, as one that goeth up a st●epe hill, if sometimes thou sighest and pantest in thy painful travel, through a foul way, and stormy weather; Let the tediousness of the way make thee desire the ways end, and to covet to be at home with Christ, which is best of all. But be sure in thy weariness thou sit not down; much less look back with Lots wife; but press hard forward Phil. 3. 13. to the mark, as one resolved to go through and persevere to the end; considering that after an hill cometh a valley; after foul way cometh fair; and after a storm a faire shine and gleame again; heaviness Psal. 30. may endure for a night, but ioy returneth in the morning. If wee haue need of patience for Heb. 10. 3● a while, it is but to enjoy the promises. If th● sufferings 2 Cor. 1. for Christ increase, so shall also the comforts. And many are the troubles Psal. 34. of the righteous, but the Lord delivereth them out of all. The end which crowneth all thy labour is worth all thy pains and patience. use 5. Seeing all the Saints are strangers here as all our Fathers haue been; Here are sundry grounds of comfort arising hence to believers. 1. Against the disgraces and open injuries they perpetually sustain from the hands of evil men, and the small favour they find in the world; for what can they look for other, being strangers, but strange usages and entertainments from the world? if they were of the world the world would love them as her own. every Corporation prefereth into offices her own free men, and inhabitants; and it were folly for a stranger passing but through, to expect those places, and preferments; he must rather cast to endure wrongs, where his worth is unknown, and expect no remedy or release at any of their hands; but herein comfort himself that he hath credit, and can haue right in his own country, and if he were once at home, he should put up no such wrongs and indignities. 2. Against the troubles and oppressions of the Saints of God in these heavy times of warres and bloody persecutions; in which he Captaines of Antichrist chase the godly from their seats, houses, estates, and countries; not suffering the Done of Christ a rest for the sole of her foot. Here is a ground of comfort. 1. That all the surie of the enemies, exiling and banishing the godly, can but make them strangers, and so were they before, wheresoever they dwelled in any place of the earth. It is no great addition of misery to banish him, that was in banishment before; or to drive a man out of one strange place into another: He that is already a stranger vpon earth in affection, can easily become actually a stranger, if God call him unto it. 2. When the enemies haue exercised all their rage, they cannot banish them out of GODS country; but they are strangers before God, who is equally present with them in one corner of the earth as well as in another, to protect them, to provide for them, to pity them▪ and guide them home to their own country. 3 Although the enemies would be endless in their rage against the Saints; and were they to live ever, they would ever nourish and exercise an immortal wrath against the people of God, yet can they not inflict so much mischief on them as they desire; For besides that themselves are mortal, and besides the justice of God breaking quickly to pieces the rods of his wrath, and casting them into the fire; the godly themselves are but strangers here, and of short continuance; so as, suppose their sufferings be sharp, yet they be but short. The rods of the wicked shall not always lie vpon the lot of the righteous( as they desire they should) seeing the godly are strangers as well in time as in place, and themselves not continuing, their misery cannot bee continual. 3. In the many losses of these worldly and corruptible things which take them to their wings, and fly from one master to another, by means of war, mortality, and many casualties a Christian hath comfort, that he being a stranger here, he hath no great estate to loose; some mooveables, such as he carrieth along with him in his journey he may loose by the way, but his estate and inheritance is safe enough at home. Nay, in that great and small destruction of the whole world by the dreadful fire of the last day; When the 2 Pet. 3. 10. heavens shall pass away with a noise, and the elements shall melt with heat, and the earth, with the works that are therein shall be burnt up. When all other men shall bee losers of all their whole estates, onely the godly( because they are strangers here) they shall escape all these things, and be no losers at all. If some whole city should be consumed by fire, when the whole multitude of Inhabitants sustain loss, and beggary, by that Accident, a stranger that is but passing through the city, and hath his estate and dwelling elsewhere, he looseth nothing at all; So the godly shall be glad in that day, that they haue no stock nor portion with them, who had no other portion but in this life. 4. As his estate is safe, so likewise is the person of the godly Pilgrim; For he not being of the world, he shall not perish with the world. It was happy for Lot Gen. 19. 9. that he was a stranger, and scorned as a stranger by the Sodomites; for when all they were scalded with a shower of fire and Brimstone, the Lord being merciful unto him, his person was in safety. Sever thyself from the condition of sinful men; estrange thyself from their courses; walk as one delivered from this evil world, if not yet in respect of place, yet in respect of new qualities; thou shalt haue Gods protection, and see the salvation of the LORD, when all the wicked Inhabitants of the earth shall call for the hills to cover them, and the mountaines to fall vpon ●… hem, to hid them ●… rom the wrath of the lamb; for the great Rev. 6. 16. 17. day of his wrath is come, and who can stand? FINIS. A PROFITABLE memorial of the Conversion, Life, and Death of Mris MARY gunter, set up as a Monument to be looked vpon, both by Protestants and Papists. I Could not better spend some part of the dayes of my mourning for the loss of my dear wife, then in setting down briefly some Passages of her course and Pilgrimage, that the happy memory of her graces and virtuous life might ever live with me, both for incitation, and imitation. And if my desires were strong to make them more public 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, then to any vanity of mind, or ostentation in her. Besides, I am sure that if a Protestant had been seduced from us( as she was called out of Popery) and had lived, and dyed so zealous in that Religion, as shee did in this, the Adversaries would haue made their advantage of it, and published the same as one of the miracles of their Church. And I see not but it may be as lawful for me, as it may prove profitable for others, to set down the known Truth concerning her, that as she 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 vessel before him filled with his glory of heaven. THIS gracious Her birth. Woman was for birth a gentle woman descended, but of Popish Parents, who dying in her infancy, shee was committed unto the tuition of an old Lady, honourable Popish education. for her place, but a strong Papist, who nousled, and misled this orphan in Popery, till shee came about fourteen yeares of age; at which time this Lady dyed. Vpon which occasion, God( having a merciful purpose towards her Conversion) by his good providence brought her to the service of that Religious and truly honourable Lady, the countess of Leicester, who entertained her with more then ordinary respect, both because of her young yeares, as also because shee was allied to Sir Christopher Blunt, then husband to the Honourable countess; at whose request his Lady had taken her into her care. To this honourable countess shee came a most zealous Papist, and resolute, as soon as possibly shee could apprehended a fit opportunity, to convey herself beyond the Seas, and become a nun; for shee then thought that that was the surest and likeliest way to get Heaven: which as she had an earnest desire to attain, so would she take the nearest way which she thought would bring her thither. But she could not so closely carry her secret devotions and intentions, but that by the careful eye of her Honourable Lady, they were This religious care of the honourable countess, as shee did all her life thankfully aclowledge it, so is it very observable both for the high commendation of her honor, and for the imitation of others of her honourable rank. soon discovered, and not sooner discovered then wisely prevented; for presently her Lady took from her all her Popish books, and Beads, Images, and all such trumpery, and set a narrow watch over her, that she might be kept from her Popish Prayers, and not absent herself from the daily prayers of the family, which were religiously observed: further, requiring her to read those Prayers that her Honor daily used to haue in her private chamber with her women. Her ladyship also carefully prevented her from her Popish company and counsel by word or writing, for neither might shee writ nor receive any letter without the view and consent of her Honor. She also constrained her to be countable for the Sermons which shee rd in the house, which were constan●●y two every sabbath day,( for the increase of the sound knowledge of God, which is the onely Hammer of Popery). And hereby she in short time obtained great ability to communicate to others the substance of those Sermons which she heard, the rather because it was constantly observed by all the women in that honourable family, to come together after the last Sermon, and make repetition of both. And this she did as yet for fear, but still with this reservation, that shee would keep her heart for Popery; and trusted that God would be merciful unto her( as Naaman) in this which she did onely through fear & constraint. But God ( who in his own time worketh in his own means) began to work in her first a staggering in her old way; For, when she saw the holy conversation of that Reverend Preacher, Mr I. W. who was then chaplain to the countess; shee began to persuade herself, that surely this mans godliness must needs bring him to Heaven. And then the reverend respect of the man made her begin to give some better ear to his Doctrine, to examine his proofs, and to reverence his Ministry; whereby in short time, it pleased God that she was won to beleeue Her new birth. the Truth, and renounce her former superstition & ignorance. And, as it is the property of a true Convert, being John 1. 45. converted herself shee endeavoured the conversion of others and was a great help and furtherance to the public ministry that way; For this was a thing which that honourable family took special knowledge of; and there were many that had great cause to bless God for her in that respect. Now presently Satan( that Dragon Rev. 12. that watcheth to devour every wild which shall be born unto God) begins to rage, and reach at her with strong and violent temptations: and first he terrified her Her long and strong temptations. in that she had sinned the sin against the holy Ghost; for she had played the deep dissembler; and being in heart a Papist, yet joined with the Protestants whom she held for heretics, and all this against her knowledge & conscience, and so fiercely and incessantly he followed this temptation, as that she was persuaded it was impossible that ever this sin should, or could be pardonned. And this temptation was pointed and sharpened with that dreadful and foul suggestion of self murder, as if the remedy of the sin against the holy Ghost, were to destroy ones self. While she was thus long tossed & tumbled in these warres and billows of satanical suggestions, wherein she was so low cast & dejected( still concealing her grief) as she almost despaired of recovery; It pleased God to direct that Reverend Preacher( who was her Father in Christ, and whom shee ever after embraced with the most entire love of the most natural child) to entreat of this sin; and to show what it was, & by whom, and in what maner it was committed. To which Doctrine she diligently hearkening, and by examination of it, and herself, finding that she had not so sinned after illumination, nor with obstinate malice against God or his truth( which when she was most superstitiously devoted, she desired to find out) it pleased God to quiet her mind for that; and so lead her over that temptation. But Satan that departed from our head, Iesus Christ, onely for a season, was not long away from the molestation of this his member, but returned and brought seven worse spirits( were it possible) then before, and now his name may be Legion; for now he would confounded and oppress her with multitudes of blasphemous thoughts, and doubts. Now must she beleeue there is no God: That the Scriptures are not his word, but a policy: or if it were his word, who must interpret it, or how could she a silly woman get the understanding of such deep, mysteries as are contained in the same. Besides, as she was of mind that she was gotten out of one error, so she knew nothing but that she was misled into another; for, how could she be sure that this was the truth which she now professed, seeing there are as many or more learned men of the one opinion as of the other, & all of them maintain their opinions by the Scriptures. Thus was she vexe●… and exercised wit●… Armies of roavin●… and unsettled conceits for five or six●… yeares together, til●… God( whom she ofte●… solicited for direction and assistance in the Cōbat) brought her to this resolution, that she would hold these conclusions, whatsoever disputes Satan might weary her withall. That there was not onely a God in himself, but a God that was her God: and whatsoever opinions there were in the world, that there was but one Truth, and that was to be learned out of the Scriptures; and though there were much in the Bible which she did not understand, yet she was persuaded, that if she would diligently read and search the Scriptures, with earnest Prayer to God for a good understanding in them, she should attain thence a measure of knowledge, sufficient to bring her to heaven; and holding strongly these grounds, she found the temptations wast away by degrees, and herself daily more strongly settled vpon the foundation. Neither was she onely by the grace of God a conqueror in these temptations, but I may say with the Apostle, in a maner more then a conqueror by them; for, God( who bringeth light out of darkness) made these temptations a sweet seasoning of her whole life. By occasion of which, she tied herself to a strict course of godliness, and a constant practise of Christian Duties, which she religiously observed, even till her dying day. For first, that she Her religious life. might bee established in the Truth, and confirmed against those former waverings & weaknesses, she vowed that God assisting her, she would every year red over the whole Bible in Extraordinary diligence in the Scriptures. an ordinary course, which course she constantly observed for the space of fifteen yeares together, beginning her task vpon her birth day, and reading every day so many Chapters as to bring it about just with the year. By which exercise she gained a great increase of knowledge, and no less strengthening of her faith; for she did not red carelessly or negligently, but always kept a note of what places she did not understand, and would still be inquiring the meaning of them, as she met either with Ministers, or such as she thought were able to inform her in the same. And her custom was ever before she opened her Bible, to sand up a short prayer unto God, for the opening of her blind eyes, to the understanding of those sacred mysteries, that so they might be as a lantern to guide her feet in the ways of holiness, until she had attained her desired happiness. And not herewith contented; as a good Mary she pondered the word of God in her heart, for by her great industry in the Scriptures, she had gotten by heart many select Chapters, and special psalms; and of every book of the Scripture one choice verse: all which she weekly repeated in an order which she propounded to herself; and being asked why she was so laborious in getting and retaining those Scriptures in memory? Her answer was, that she knew not what dayes of trial, or persecution might come, wherein she might be deprived of her Bible, and other good books & helps; but so much of the Scriptures as she could get into her heart, she knew no Tyrants or Enemies could bereave or rob her of.( God make thee that readest, & me that writeth this, so Christianly provident, as in these dayes of plenty to lay up somewhat for the daies of witness & famine). Secondly, from that Her instance in her private Prayers. time of her trouble she resolved vpon Daniel practise, wherein she was also constant, namely, besides the family duties, which were twice a day performed by the chaplain in that Religious house in which she lived till within one year of her death; And besides the private Prayers that she daily red in her Ladies Bedchamber, she was thrice every day on her knees before God in secret, like a true worshipper whose delight was to be in Gods presence. By means of which daily exercise, besides all other comfortable fruits, she attained a singular sweet gift in prayer, whereby she could both strongly wrestle and happily prevail with God, whose grace suffereth himself to be overcome wi●h the prayers of his weak servants. And because she knew that religious Her frequent fasting. fasting is the whetstone of Prayer, she tied herself to set apart six dayes in every year, wherein she was extraordinarily humbled in fasting and prayer, for her own sins, and the sins of the times. At all which times she was in special manner earnest with the Lord, that he would be pleased further to reveal unto her his whole Truth, needful for her salvation, & keep her constant in the obedience therof unto the end. And because she knew that the right and worthy Receiving of the Sacraments affordeth a Christian special strength, & much stability in the course of godliness: as she diligently apprehended that comfort when she could conveniently receive that Sacrament; so for many yeares she had laid a band vpon herself, never to receive it, but the day before to fit, and examine herself seriously, deeply humbling herself before the Lord in fasting and prayer all the day long. Thirdly, the trouble The tenderness of her conscience. of her Conscience, made her ever of a very tender conscience: fearful she was of offending God and her own Conscience; & watched herself narrowly; and to keep herself in awe; for the space of 5 yeares before her death, she kept a Catalogue of her daily slips, and set down even the naughty thoughts which she observed in herself, that one day in every week she might extraordinarily humble herself for all the failings of that week, and this with such moderat abstinence as might best fit her weak body to humble & servant prayer. And all these private religious duties, she performed so secretly, that none but her bosom friend knew of their performance. As she was thus fearful of sins present, & to come, so her conscience was tender in respect of sins past as may appear by this memorable instance. whilst she was a child bread up in the chamber of that old Lady, she was enticed by lewd servants who fed her with figs, and other such toys, fit to please children withall, to steal money out of the Ladies Cabinet which often stood open in her Chamber, and which they knew she had the fittest opportunity to do of all other: whereunto her childishness giuing way she found it not missed, & so continued it for seven yeares or ther abouts without any great check of Conscience. But when the light of God came in and made a privy search in the heart; and made her able to take herself with the fact; now she was ashamed and confounded in herself, and her stirred conscience gave her no rest, nor could she conceive any hope of quiet, because she saw, she had done that which she could no way undo. If she looked at the sum of money taken & given away, she conceived that by continuing in that course seven yeares together, she might haue wronged that Lady thirty or forty pound. If she thought of restitution, she was no way able. Thus she carried the burden of this sin a long time, easing it as well 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 bountiful Lady, whom she so long served, gave her a large portion when she bestowed her in marriage, she forth with made choice of a Reverend Minister, whom she employed therein( enjoining him secrecy) and because shee would be sure to make full restitution, she delivered him 60. pounds, to tender unto this Ladies heir, as from a conceiled servant of the Ladies, who had unjustly taken it away from her. And when the Gentleman returned ten pounds of it back again, such was the tenderness of her Conscience, that she would receive non of it to her own use; but gave it away to poor and pious persons and uses. And this childish error God turned to her good; for in all the 22. yeares of her service unto that honourable Lady, she never durst make use of any thing that was under her charge, were it small or great but set it down in writing, and once every year did make it good, either in the kind, or in some other thing which she bought for her ladyships use. Fourthly. The Her charitable disposition. sense of her own weaknesses & wants made her of a pitiful, and charitable disposition towards the wants, and miseries of others. She had ever a large heart to the poor, especially the godly poor; she never did see or hear of any that were in want, but her heart did mourn if she had not to relieve them, neither was her hand shut, for she did yearly lay aside a portion of money to the uttermost of her ability( if not beyond) for their relief. Thus she lived holily, happily, and desiredly. neither could so gracious a life be shut up but by an answerable, that is, an happy death and dissolution, whereof I will add but a few words, and so leave her to her happiness till we meet happily again. True it is that the Her lingering sickness. life of a Christian should be a continual meditation of death, as it is a continual motion to death: and such was the latter part especially of the life of this Christian woman, who was of weak & sickly constitution many yeares before her death, which made her so much the more prepared for her last combat & sickness, which lasted ten weeks; in all which time she certainly apprehended & expected her dissolution, it being the principal, & almost only subject of her discourse, six moneths before it came. But thirty dayes before her departure, she finding her pains increasing, & growing very sharp and tedious, she spent an houres talk with me concerning her desire for the things of this life; and having said what she purposed, she thus concluded her speech. Now sweet Heart, no more words between you and me of any worldly thing, onely let me earnestly request, & charge you, that as you see my weakness increase, you will not fail to assist me, & call on me to follow the Lord wi●h prayer and patience; For, now I know, that Satan will show all his malice, because his time is but short against me, & he will easily spy my weakness, and make his advantage of it, and therefore now especially help me with your counsel, comfort and prayers. In all the time of her sickness, 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 distress, so especially in hearing and answering her prayers, and desires of her heart. There were four four requests especially shee made to God in her sickness, and heard ●n them all. requests which we observed she especially preferred unto God in her sickness, and in none of them was denied. The first, that she might be armed w strength against Satans assaults, which she expected would be fierce & frequent; from whom she was mercifully freed; for onely three dayes before her death, she began to be dejected in the sense of her own dullness, and thereby began to call in question Gods love towards her, & the truth of Gods grace in her; for said she, were I the Lords, why should not I lift up my head now, seing the time of my dissolution draweth on so nere? But these complaints continued not above six houres, but she had much cheerfulness and comfort again, which she expressed, both in earnest and excellent prayers,( wherein her gift was more then ordinary for her sex) as also in many cheerful thanks and praises to God for his great mercy, for that he had now so chained Satan at this time of her great weakness, that having been 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, that the Lord would strengthen her with patience to endure all her pains to the end; & herein she was as graciously heard as in the former, for although she was full of pains, & assaulted with many strong fits, in which no part was exempt from deadly pains, & every of these fits of many houres continuance, yet was she never heard to utter any word of impatience in herself, or discontent to any that were about her, and much less to charge God foolishly, in whose hands she was as the day in the hand of the Potter. Her third request to God was, that she might in all her sorrows be still supported with some sense of his love; and with the assurance of the pardon of all her sins. And that God was comfortably found of her in this request, was very apparent in her joyful expectation of death; the time whereof she truly foretold five daies before it cames and as this time approached her joy increased; so as she was able ●o comfort her mournful husband & friends saying; mourn not for me, but for yourselves, for I shall very shortly be more happy then the wishes of your hearts can make me, and therfore cease your mourning, and help me thither by your Prayers as fast as you can. Her fourth request was, that she might haue her memory continued unto the last, that so by no idle, or light speech, she might dishonour God, or bring scandal on her profession; for she said, If I through pain, or want of sleep( which she much wanted) should haue any foolish, or idle talk, I know what the speech of the world useth to be; This is the end of all your precise folk, they die mad, or not themselves, &c. And as she prayed, God gave her her memory to the last gasp, that she dyed praying; for a little Her happy Departure. before her Departure, she called us that were about her and hasted to Prayer, for now( said she) I shall be gone presently:( which words wee then believed not) but Prayer being ended, she said with more strength then she had spoken any thing four houres before; Amen, Amen. Into thy hands O Lord I commend my spirit. Lord Iesus haue mercy on me, & receive my soul. And thus with her last breath and words, her soul was carried into Abrahams bosom in the Heavens, to which her eyes and hands were lifted. This was the life & death of this sweet Saint, as it was observed, and now faithfully witnessed by her mournful husband, who wisheth both his life and latter end like unto hers. FINIS.