Two Treatises: THE PEARL OF the GOSPEL, AND THE PILGRIM'S PROFESSION: To which is added A Glass for Gentlewomen to dress themselves by.  
By Thomas Taylor Preacher of God's Word to the Town of Reding.   a woman in front of a looking glass or mirror 
LONDON, Printed by I. H. for john Bartlet at the gilt Cup in Cheapside. 1625.   

THE PEARL of the Gospel, OR Jewel Evangelicall: 

1. Diligently sought  
2. joyfully found  
3. Dear bought   by the wise Merchant.  
Enfolded in Christ's Parable, AND Unfolded by the Application OF THOMAS TAYLOR, Preacher of God's Word to the Town of REDING.  
LONDON, Printed by I. H. for john Bartlet at the gilt Cup in Cheapside. 1625.   

TO THE RIGHT WORSHIPFUL, Mris. Elizabeth Backus, Wife to Mr. Samuel Backus Esquire, and justice of Peace: And to her three virtuous and religious daughters, Mris. Marry Standen, wife to Mr. Standen Esquire, and justice of the Peace; Mris. Flower Backus wife of Mr. john Backus Esquire and Mris. Elizabeth Bellingham, wife to Mr. Richard Bellingham Esquire; Grace and Peace from the Fountains.  
Right Worshipful,  
Pearls are small in quantity, but great in their hidden quality, and smaller often in the weight than in their worth: such an one is this which I have presented unto you as a token of my due respect and unfeigned love to yourself, and the Church in your family. Pearls from earth fit not common persons; but this from heaven belongeth to all who mean to partake in the common salvation. As this Pearl is yours in the common right of Saints, so this offer of its is yours by a second and more peculiar right, as who first helped it out of the dark 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 payment whereof, was my first thought of this publication. And now this Pearl being yours, wear it as your chief ornament, the price of which raiseth your own price and reckoning in the eyes of God and good men, 
Pro. 30.10.  above the Carbuncles and Rubies. Other ornaments severed from this, are but beautiful vanities. The largest revenues, the richest estates, the most ample treasures, the costliest cabinets, filled with pearls and precious stones, sets the person wanting this pearl, in no higher reckoning than common flints, or other contemptible stones, 
Isa. 40.15.  with him to whom the Nations are but as the drop of a bucket, or as the dust of a balance. So of all natural endowments, we may compare them (as Solomon doth beauty) to a ring of Gold, which outwardly commendeth the wearer; But the jewel of this ring is this pearl of the Gospel, or the life of the Gospel, in the life of the gospeler. Let this jewel be lost once, or missing, the ring may be gilded, and glistering without, but the touchstone and trial will find that it was never gold. 
3 joh. 4.  And because I know that you have no greater joy than to see your children walk in the truth, I am assured, you will gladly afford them an equal share with you in this so precious a commodity, and therefore have I taken them into this dedication. 
Psal. 127.5.  Blessed are you that have your quiver full of such lovely arrows. Of the virtuous woman is said, Her children praise her. 
Prou. 31.28.  Were this a verbal praise of the mouth, children might seem testes è sinu, and the spreaders of the partial praises of their mother; but this is an actual and solid commendation, and unsuspected, when the shining virtues of the fear of God, sobriety, and modest conversation of children, proclaim the grace, piety, and care of the mother's education. Among that rich store of earthly comforts, with which God hath beset you, you have none comparably graceful to this, if you except your sweet society with your grave and religious husband.  
And now to you three daughters, worthy of such a Mother: When I call to remembrance the unfeigned faith, which dwelled, and yet dwelleth in your Grandmother, (whose reverend old age is crowned with an ancient and honourable profession and practice of holy religion above any I know in these parts) and in your dear mother; and am assured it dwelleth in you also, I could not but put you in remembrance, to stir up the gift of God that is in you: And exhort you, as you have happily begun, to hold on in the way of grace, and see that your works be more at last than at first. God hath advanced you into the fellowship of religious and complete Gentlemen your husbands, to fair estates and portions in this world, but especially to a sure expectation hereafter, by means of your inseparable conjunction to your Head and Husband jesus Christ. You must now advance him who hath thus advanced you, and love him for himself, who hath loved you in his Son: and hold every new sense of mercy, a new spur and provocation unto duty. In the way and pace in which you go, I must acknowledge I pass and slip an opportunity, by passing over in silence so many commendable parts in you all, 
Prou. 31.30.  which make you worthy to be praised among women fearing God. But my praises can lift you no higher than your own virtues do, whose diligent pains in gaining knowledge of holy things, conscionable practice of sound religion, charitable refreshing of the poor members of Christ, and whose humble, sober, wise, modest, and lovely carriage, (especially in these lose days) are as so many tongues, and mouths, and pens (without mine) to publish your due praises: and knowing that you will be better pleased, that I turn my praises into prayers, for your progress and prosperity in the good way, I shall endeavour to supply that want this way, hearty commending you to the power of his grace, who only can further enrich you with the pearl of the Gospel; who also give you with the new year, new supplies of all holy graces, till the new man be complete in jesus Christ, in whom I rest  
Your Worships to be used for your furtherance in the faith, THO. TAYLOR.   

THE PEARL OF the Gospel.  MATTH. 13.45. 
The Kingdom of Heaven is like unto a Merchant man that seeketh good pearls.  
Who having sound a pearl of great price, went and sold all that he had, and bought it.  
Our Lord jesus coming from the bosom of the Father, to reveal the mystery hid from the beginning of the world, spent the whole time of his ministry in discovering to the Church, the excellency, the utility, and the necessity of that blessed and saving truth, the daughter of eternity, without which the whole world had lain in perpetual death and darkness.  
This parable among many, 
The scope of this Parable.  and above many, manifests, that how base soever and vile the things of God seem to natural men, yet there is such worth, virtue, price and beauty in them, as the godly man who only can discern them, will exchange all he hath with them, yea & part with all the world before he will part with them.  
In which Parable consider four things. 
Four parts of the Text.   

1. What is this kingdom of heaven.  
2. What is this pearl, and the goodness of it.  
3. Who is this Merchant man.  
4. What are his actions, namely three.   

1. He seeketh good pearls.  
2. He findeth a pearl of great price.  
3. He sold all to buy it.   
For the first.  
By the kingdom of heaven, 
What the kingdom of heaven is not.  is not meant the blessed estate of the Church triumphant in heaven: as in Matth. 5.10. Yours is the kingdom of heaven.  
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 under Christ exhibited to preach in his own person: Mat. 3.3. For the kingdom of God is at hand.  
Nor the estate of grace, wherein the elect be justified by faith, and are lead forward by grace, toward the kingdom of heaven: as Matth. 13.51. The kingdom of heaven is like a grain of mustard seed.  
Nor the kingdom of power, by which God in heaven as a King governeth all the world, and every particular creature in it. 
What it is.   
But by it is meant the preaching & publishing of the Gospel, called here, 

1. A Kingdom.  
2. A Kingdom of Heaven.    
A Kingdom, 
1. Why a kingdom, 3. Reasons.  for three reasons.  
1. Because the doctrine of the Gospel bringeth us to Christ, that he as a King may reign in us: hence it is called the Gospel of the kingdom, Matt. 4.23.  
2. Because it is a powerful means ordained by God, to pull us out of the kingdom of darkness, and translate us to the kingdom of his dear Son, Coloss. 1.13. and the Apostle calleth it the power of God to salvation, Rom. 1.16.  
3. Because God hath set it apart, not only to erect up the kingdom of God within us, which standeth in inward righteousness, peace of conscience, the joy of the Holy Ghost, Rom. 14.17. but also to lead us thorough to the participation of that kingdom of glory reserved in heaven for us.  
Secondly, of heaven. 
Why of heaven.   
1. Because of distinction from earthly kingdoms: it preacheth Christ a King; but withal, that his kingdom is not of this world: he ruleth not after a temporal manner, but sitteth as King in the spirits of his subjects, and ruleth the conscience, and holdeth up this sceptre of his kingdom in the hearts of men, so as this kingdom is heavenly and spiritual.  
2. For exaltation and advancement, lifting it up above all that earthly kingdoms can afford, for worth and excellency: and so to stir up our affections, and pull our eyes toward it; the very name of it should ravish us, and commend the privileges of the Gospel unto us.  
3. For admonition and caution, that the subjects of this kingdom should receive their laws from heaven, and contemning earth & earthly things, should aspire, meditate and frame themselves to heavenly conversation: this very title of the Gospel should be of power to lift us above the earth.  
Now what is meant by this pearl? 
What is meant by the Pearl.  By the pearl is meant, 

1. The happy estate of grace here.  
2. The happy estate of glory hereafter.    
Of which latter, see Reuel. 21.21. the foundations of the new jerusalem were garnished with all manner of precious stones; jasper, Saphir, Chalcedon, and the twelve gates were twelve pearls, etc.  
But here it signifieth the happy estate of grace, in which we are still seeking, and purchasing the pearl, and the good things of the Gospel, as namely, the glad tidings of it; the offer of Christ with his merits; the gift of faith, justification, sanctification; 
Good things of the Gospel resemble a Pearl in five things.  sanctification; and these are called a pearl for sundry reasons.  
1. For the value and worth of them, 
1. In value and worth.  which pass all other treasures in excellency and estimation. As silver is beyond brass, and gold beyond silver, so pearls are beyond gold, and the good things of the Gospel beyond the most precious pearls: so saith Solomon, Pro. 3.14, 15. The merchandise of wisdom is better than the merchandise of silver; the revenue of it is better than that of gold: it is more pretiou than pearls, and all thou canst desire are not comparable to it. What a world of wealth both spiritual and heavenly, is manifested by the Gospel, which exhibiteth Christ, in whom are all treasures of grace and glory? What a rich store-house is Christ himself? the least drop of whose blood was more precious than all the world? How precious are all his merits, and plentiful for redemption? What a good thing, and precious grace is faith, which storeth a man with all the good things of heaven? How precious is the doctrine of salvation, which must not be cast to swine; as Matt. 7.6? Well doth our Saviour therefore call this a pearl of great price for the most precious pearls in regard o● these good things o● the Gospel, are but dust and clay.  
2. 
2. In rareness.  For the rareness. Pearls are not so common as pebbles, nor in the hands of common and ordinary men; but fit for Princes & great personages; common men know them not, nor the price, nor the use of them: Even so the good things of the Gospel are not known or obvious to every one, but hidden mysteries, unknown to the most part of the world, and a wisdom revealed to Babes. And as Pearls are easily contemned of unskilful persons, who are ignorant of their price and use: so the mysteries of the Gospel; offer them to the Gentiles, they esteem them foolishness: 
1 Cor. 1.23.  to the jews they are as a scandal: Christ crucified is the very scorn of the world; only a few believers advanced to be Kings and Priests to God, 
Reu. 1.5.  know the price of this commodity, and lay out for it.  
3. 
3. For hidden virtue.  In regard of the hidden virtue and secret excellency of them. The body and quantity of a Pearl is small, but the virtue and power of it great: so the Gospel seemeth small, and contemptible, 
Rom. 1.16.  but it is the power of God to salvation: and faith in the Gospel draweth virtue from Christ to open blind eyes; to cure all spiritual diseases, to raise from death in sin; to drive away devils, and break the force of temptation: all the Pearls betwixt heaven & earth have not such power; only faith as small as a grain of mustard seed, draweth virtue from Christ: and grace though it be never so little (if sound) it is of power to open blind eyes, and to carry the Saints along unto their salvation.  
4. In regard of their excellent qualities, 
Four qualities of a rich Pearl.  as purity, and clearness: 
1. Brightness. 2. Famnesse. 3. Greatness. 4. Roundness  and orient brightness: so the law of the Lord is pure, Psal. 19 The doctrine of grace, for the brightness and perspicuity of it, is as a resplendent gem, which draweth all eyes to it. Secondly, in Pearls is firmness and strength; so hard and firm are some of them, as fire consumeth them not, nor much strength can break them: even so firm and sure are the promises of the Gospel; all of them are Yea and amen: 
2 Cor. 1.20.  fire nor water, prosperity nor adversity can conquer them: so firm is saving grace, which can never be shaken out of the heart. Thirdly, 
2 Tim. 3. last.  their magnitude and greatness; so great is the mystery of godliness; amongst all Gods secrets, there is none so great, as this of man's redemption: In the beholding of which, the Angels cannot yet satisfy themselves, 1 Pet. 1.12. Fourthly, equality & roundness much commend pearls. The Gospel is offered to all alike, to believers and unbelievers; to masters and servants, rich and poor: it is no fault of the Gospel, if thou be'st not saved by it.  
5. 
5. For the effects, which are three. 1. To enrich.  In regard of their effects. Pearls supply our needs at all seasons; and therefore Nonius a Senator of Rome, persecuted by M. Antonius, provided only for himself an Union of inestimable price, to carry with him in his flight, by which alone be was rich enough: So the Gospel supplieth all our wants; Christ in the Gospel supplieth us all things, provideth for us bread of life, and water of life, and garments of his own righteousness; he payeth all our debts, inricheth us with inestimable treasures, and naked Christ is wealth enough.  
Secondly, 
2. To adorn.  Pearls serve for ornament, and honour, and show a man to be in dignity: some hang them in their ears; some hang them in golden chains upon their breasts; some set them in gold, and wear them on their singers: So the Gospel is the honour and ornament of a Christian, and maketh up all his indignities & wrongs: while he hangeth it on his ear, by diligent and careful hearing: while he fasteneth this Union, and Pearl, and maketh it shine by faith in his heart: and while he weareth it as a ring on his finger, by conscionable practice of the commandments of the Gospel; which is, to believe in the Son of God, and love one another; this man is honoured of God and all his Saints. 
Thirdly, to cure and comfort.   
Thirdly, many Pearls are of great use, and effect, to prevent poison, to preserve natural strength, and recover it decayed: many of them great Cordials, and others great comforters of the principal vital parts of man.  
So the Gospel and good of it preserve the soul from the poison of sin, preserveth supernatural strength, restoreth and reneweth strength of grace decayed; is the only heavenly Cordial to comfort the heart in gripes of temptation, and accusation: it is the comforter in all afflictions; that a Christian may say of it as David of the Law, 
Psal. 119.92.  Had not my comfort been in thy law; I had perished long ago in my trouble.  
Use 1 Labour then to see the worth and price of the Gospel, that with Christ thou mayst prefer this Pearl of the Kingdom, above all Pearls & Kingdoms, and value this Pearl of grace above all natural Pearls.  
Our Saviour would have us see how carnal we are, while such supernatural treasures are so slightly accounted, and at so little and low a rate with us. How carnal is it to prefer other Pearls which are from earth, or sea, before this Pearl which only is from heaven? How unwise are we, so highly to value the Pearls whose matter is dust and slime, and whose beauty is by the Sun beams included: and contemn the Pearl, the matter of which is the eternal love of God by jesus Christ: and the beauty the light & grace of Christ the Sun of righteousness, which for the orient brightness excelleth the Sun shining in his strength.  
Beside, never shall this Pearl be purchased before it be prized; nor ever be of use to us until we have purchased it: as a Pearl keepeth it shine, beauty, and virtue, wrapped up in the darkness and bowels of the earth; but no whit enricheth him that findeth it not.  
Use 2 Also let us place our riches in the Gospel, 
Place our riches in this Pearl.  which is so fare above Pearls as the substance is above the shadow: Pearls here do but shadow forth the worth of grace, but there is no proportion between them in shining, use, or beauty.  
First, because opinion setteth the price of the one; 
1. The excellency of this Pearl above all other in five things.  but worth on the other: the true worth of the grace of the Gospel, heighteneth it to him that can truly esteem it.  
Secondly, no Pearl can buy a grain of grace; but grace may bring riches & Pearls; having the promise of this life as well as of that which is to come.  
Thirdly, no Pearl can avail in the day of wrath: only grace opposed to God's displeasure stinteth it, Prou. 11.4.  
Fourthly, Pearls and treasures can no way further a man's salvation; many ways do and may hinder it: many for gaping after the world lose their own souls: but the wealth of the Gospel only saveth souls, and there is no other means besides it.  
Fiftly, Pearls may make a man rich in this world, and adorn the outward man; but not the inward: neither will they go with us hence to do us any good; here we find them, and here we leave them. But the rich Pearl of the Gospel is indeed ours; and maketh us richest in heaven: content thyself therefore with it as the blessed Disciple Peter saying, 
joh. 6.68.  Master, thou hast the words of eternal life, and whither shall we go? How have the Saints esteemed and made grace their only jewel and treasure? Ps. 119.111. David made the testimony of God his heritage, yea the joy of his heart. Ephes. 1.7. The Apostle calleth it a rich grace, and Chap. 2.7. the exceeding riches of his grace: and Col. 1.17. which riches is Christ in you.  
Ob. But men that seek after grace are the poorest men, mean, and unprosperous in the world.  
Sol. No, they are the richest men, though never so mean in the world, they have many ways to be rich, which the worldling wanteth. They have a rich knowledge, 1 Cor. 1.27. they have faith a rich commodity, more precious than gold that perisheth, 1 Pet. 1.7. they have Christ living in them, and dwelling in them; they have prayer a rich storehouse; they nave title, and are indeed heirs of the Kingdom of heaven. And suppose they be afflicted, rejected, and scorned amongst men; yet can they with Moses, account the rebukes of Christ greater riches than the treasures of Egypt, Heb. 11.46. On what a world of sweet content lodgeth in the heart with Christ? in want of all things he hath all things. It one ask a Christian, What is thy Country? he may answer, Christ and his Country. What is thy kindred? Ans. Christ is my kindred. Matth. 12.50. Behold my mother, and my brethren, and my sisters. What is thy wealth and honour? Answer, God's Kingdom is mine, yea God himself: he is all things to me, here and hereafter.  
Men cast up their heads, and look aloft, if they be Lords of some small Manor, or possession: but to be a King or Prince of a piece of earth, lifteth them in their conceits above the tops of the clouds: But a poor Christian is better contented with poor and naked Christ, than with all such high and stately vanity.  
Use 3 We must also do for the Gospel as men will do for pearls and treasures, 
Do for the Gospel as men do for Pearls.  take pains to purchase and obtain it.  
1. 
1. Painfulness to procure it.  What a deal of pains and travel do men take to Fairs and Markets, in hope of a little profit, of which yet they may be disappointed: but refuse all cost, and travel for the Gospel? Oh that men would hear the call of the Gospel, and seek for faith above silver, and for grace above fine gold; happy is the man that findeth the merchandise of grace, and the commodity 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 shooe-string, we can inquire, ask, and pray for: but content ourselves with goods wanting goodness, and with a full chest of silver, or gold; and a heart empty of God and his grace: woe to so rich a beggar; and unhappy is that man that hath only not purchased what was only worth purchasing.  
2. 
2. Carefully lock it up in thy surest thest.  Lock up the doctrine and promises of the Gospel in faith full hearts and memories. A man that hath a jewel of inestimable price, will be sure to lock it up in the surest chest he hath; How careful then should we be of safe keeping the instructions of God's word? which we can lightly reject; and will be more careful to keep the least piece of silver that ever we saw coined, than the most invaluable treasures of God's word that ever we heard preached? But Mary pondered Christ's words, and laid them up in the closet of her heart.  
Use 4 Again, 
Comfort to poor Christians.  this tends to comfort poor Christians. Thou art poor and despised in the world; but God hath honoured thee with a Pearl, worth all the King's ransoms in the world. Thou art a loser in the world, the profits of it fly from thee, into other men's hands; But 2 Cor. 6.10. as poor, and yet making many rich; as having nothing, and yet possessing all things. Thou losest thy name, goods, and liberty; but this Pearl remaineth with thee in all estates; thou art never so poor as thou seemest, nor such a loser as the world takes thee for: David found the word his comfort in trouble, and that kept him from perishing: yea the statutes were his songs in the time of his pilgrimage, Psal. 119.50.54.  
This of the second thing.  
3. Who is the Merchant? 
Who the Merchant is.  Answ. Every Christian man and woman, who are in the way to heaven; and in respect of their trade of Christianity are compared to the Merchant. Prou. 3.14. for the merchandise of wisdom is better than the merchandise of silver, and the gain thereof is better than gold. Luke 19.13. And he called his ten servants, and delivered them ten pecces of money, and said unto them, Occupie this till I come. Christianity is a spiritual merchandising: I say spiritual, to distinguish it from civil; neither is it altogether so like, but that there is much difference and dissimilitude between them: 
Seven differences between civil and spiritual merchandising.  and the difference is in seven things.  
1. In respect of persons: 
1. Persons.  in civil society, all must not be Merchants. The Politicians call Merchants, Pedes corpor is politici, that is, the feet of the body politic; both to carry out needless commodities into foreign parts, and by exchange to bring in more and other necessaries for them: Now all the body must not be a foot; nor all the members of a natural body have the same function. But in this mystical body it is fare otherways: For here every Christian ought to be a Merchant, Luk. 19.13. seeing every Christian man hath received some talents of his Lord to traffic with; & charge also to trade, and occupy with them till he come: And whereas in civil dealings Ministers are excepted, and prohibited, that they must neither make merchandise of the word, nor entangle themselves with the affairs of this life: 2 Tim. 2.4. No man that warreth entangleth himself with the affairs of this life, because he should please him that hath chosen him to be a soldier; These are in this supernatural trading the chief Merchants, of whom men must expect, & inquire of these chief and heavenly commodities.  
Secondly, 
2. Commodities.  in respect of the commodities; Civil Merchants do only deal in profits from earth, and for earth: in earth are they gotten, and in the earth are they left; but these spiritual Merchant's deal in commodities farther fetched, namely from heaven, and for heaven; not left by us, nor leaving us, till we get into heaven; the Apostle calleth them heavenly things in Christ.  
Thirdly, in regard of the manner of obtaining them, they do much differ: these are often gotten by indirect means; as by false weights, measures, counterfeit money, lies, and oaths; and this civil merchandising is one of the Arts or Trades, that may be well or ill used: But in spiritual & supernatural trading, the Merchant advanceth his estate by true and just means only: every thing is weighed out, and taken in by the weights of the Sanctuary, sealed by God himself for true and just; they are people of a pure language; casting deceit out of their mouths: here they are not crafty Merchants to deceive their brethren, 
john 1.  but true nathaniel's in whom there is no guile.  
Fourthly, 
Fourthly, effects.  in regard of the effects; Civil trading oft times calleth men from the worship of God, and hindereth it: Luk. 14.18.19. we may read of three sorts that refused to come to the supper, two of them were Merchants; the one had bought a farm, and the other five yoke of oxen, and these must be excused: But this ever furthereth it; for no man can attain to the means of salvation (which is this supernatural merchandising) but by such parts of God's worship, & man's duty, as the Lord hath appointed in his word.  
Fiftly, 
Fiftly, means  in respect of necessary means to uphold and drive the trade withal: In civil trading money is necessarium subsidium; for when men needed not the commodities exchangeable, money was invented to preserve contracts; without which the Merchant cannot compass his commodities. But in supernatural traffic, the Merchant buyeth without money or money worth. Esa. 55.1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come buy and eat: come (I say) and buy wine and milk without silver and without money: Not the least of these commodities are to be valued by money, gold, pearls, and the desirable things of this life, Prou. 3.14.15. for the merchandise thereof is better than silver, or whatsoever men can device or desire besides it.  
Sixtly, 
6. Circumstances. 1. Of time.  in regard of circumstances of time and place.  
For the time: Civil merchandising is to be exercised on the six days, not on the Sabbath day. 13. Neh. 19, 20. And when the gates of jerusalem began to be dark, before the Sabbath I commanded to shut the gates, and charged, that they should not be opened till after the Sabbath: and some of my servants set I at the gates, that there should be no burden brought in on the Sabbath day: So the chapmen and Merchants of all merchandise remained once or twice without jerusalem.  
But for supernatural and spiritual trading, as all the six days are fit; so the seventh especially is the Lords mart or market, to furnish all his people with provision for the whole week following.  
And for the place: All places are not fit for civil marts & Merchants; but the principal prohibited place is the Church the house of God: Matth. 21.12. jesus went into the Temple of God, and cast out all them that bought and sold in the Temple, and overthrew the tables of the money changers, and the seats of them that sold Doves: Christ would not endure his Father's house of prayer to be made a house of merchandise. But in spiritual trading, for heaven, all places are fit for Christian Merchants, who should go no where but still be trading for grace: and continually either be doing of good, or taking of good: But especially the house of God is the most proper place appointed, for the enriching of the heart, and increasing of the stock of faith and knowledge, and of all graces.  
So much for the dissimilitude between them: 
The similitude and resemblance between earthly and heavenly trading standeth in five things.  Now the similitude and reason of this resemblance standeth in five things.  
1. A Merchant man is a man that dealeth in great and precious commodities; The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Merchant is no pedlar, nor chapman of small wares, nor taken up in selling pins, or points, and toys for babes: but tradeth for great things, for great bulks, & quantities, 
1. In greatness of the commodities.  for great sums, and dealeth in most rich commodities.  
So the Christian Merchant careful for heaven, aimeth not at the base profits of this life; as silver, gold, and such corruptible things: for these things are but small in his eye and contemptible, in respect of the business of justification, of holiness, grace, and glory. These are that one thing needful, 
Luke 10.42.  and that better part that taketh up his thoughts and desires: such a rich Merchant was David, Psal. 4.7. Thou hast given me more joy of heart than they have had when their wheat and their oil did abound. Let other men peddle and barter for corn, wine, and oil, the Christian Merchant hath a commodity beyond all this, in his eye: 
Psal. 4.6.  Lord lift upon me the light of thy countenance; Such a Merchant was Zacheus, 
Luke 18.8.  when salvation was come to his house; he cast away these peddling profits, faster than he got them; half he gave to the poor, and the rest he reserved to restore fourfold.  
Such a one was Paul, 
Phil. 3.8.  who counted all things loss and dung in comparison of Christ; and to know the virtue of his death and resurrection. Such rich Merchants were the Martyrs; who having heaven in their eye, esteemed their goods, liberty, yea life itself not worth having in comparison thereof. For as a man if he were as high as the Moon, would see the earth but as a prick: so he whose thoughts are in heaven, and his eye on things that are above, within the veil, esteemeth the earth but small, and despicable. For even as the great light drowneth the lesser; so the bright shining of the Sun of righteousness, drowneth all the lesser candles and comforts of this present world.  
Secondly, 
2. In the skill of the commodity.  there is likeness in the skill of the commodity he dealeth in: For as a Merchant greatly advanceth his estate, if he have skill, and insight, what commodities are like to be of the quickest return: if he know and lay out for the best conditioned commodities of every kind: So the Christian Merchant labouring for Skill, knowledge, and sound judgement in the matter of Religion, whereby he may be able to judge aright of Doctrines delivered, shall grow rich in knowledge, and to a great measure of faith, and full of Christian wisdom; whence the Apostle (Phil. 1.10.) prayeth, that they may abound in all knowledge and judgement to discern things that differ: and thus they shall be rich, and filled with fruits of righteousness, verse. 11.  
And contrariwise, for want of this skill, a Merchant dealing for great bulks, soon falleth into great losses: but especially the jeweller or Lapidary by ignorance may soon overthrew his whole estate, in respect of many cheaters and couseners, who can notably counterfeit Pearls, and make them seem very orient by false arts, and so put away at a great price a piece of a fish bone or shell, or some piece of painted glass for rich Pearls and precious stones.  
Even so, many spiritual Merchant's decay, and break for want of this skill, by means of many impostors and deceivers, heretics, false teachers, Apostates, Libertine Preachers, and the Popish guides, furnished with all arts to deceive, as with wit and speech, and other insinuative faculties, that make offer of pebbles for Pearls, and thrust upon men for the true Pearl of God's word, the glassy, and brickle conceits of man's brains: which because they have made to glister, and have 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 rob and gulled of their soundness, for the present; and of their expectations and hopes hereafter. Now that we may not be thus abused, let us listen to those Apostolical precepts: Ephes. 4.14. Not to be children, wavering and carried about with every wind of Doctrine, by the deceit of men, and craftiness whereby they lie in wait to deceive: and in 1 joh. 4.1. Believe not every spirit, but try the spirits whether they are of God: and 1 Thess. 5.21. Try all things, and keep that which is good  
Thirdly, 
3. In conferring of their commodities.  the similitude is in their conversing and conferring one with another: Every Merchant will be speaking of his commodities; he will make offer of his pearls, and wares of price, that he may put them off into other men's hands for his own advantage. So the Christian Merchant will be talking and conferring of this Pearl of the Gospel; as in Cant. 5.6. The Spouse spendeth her days in breathing out the praises of Christ. A faithful Christian cannot hide grace in a napkin, nor hold it so close to himself, but he 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 joined himself with, Luk. 24.19. Such a one was Paul offering the Pearl to Agrippa, and wishing all the people were such as he was, except his bonds, Act. 26.29. And the reason is, whatsoever he can communicate to another, is his own clear gain: For this is the difference between the secular riches and spiritual: A worldly rich man is rich for himself only, and the more he imparteth to others, the less is lest for himself; But he that is rich in God, is not only rich in & for himself; but these riches do more enrich him by enriching others, than holding them to himself: and the more he communicateth, the more remaineth; as the oil in the cruse and the meal 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, & endeavour of increasing wealth, they may be fitly compared. The Merchant refuseth no pains or peril, no labour or danger, no cost or charge, no hazard by Sea or Land to purchase such commodities, as may yield him return of profit and advantage: But especially Lapidaries and Merchants for Pearls, toil themselves by many weary journeys, and voyages, into all lands and countries; and have their factors lying abroad every where to meet with Pearls and precious stones which are of greatest gain and advantage.  
So the Christian Merchant hath an insatiable thirst and hunger after the good things of the Gospel; and with unweariable study and desire he traveleth to every Mart, where this Pearl may be met withal: he apprehendeth all opportunities, frequenteth every Sermon, waiteth at the gates of Wisdom: 
Pro. 8.34.  he swalloweth easily matter of labour and charge, to become owner of the Pearl, and he is instant in this painful endeavour: for here it is not as in civil trading, wherein many Merchants having gotten money enough, give up their trade, and take their ease in the Country: but so long as there is any good coming in, he will be ready for it: and as the labour of the body bringeth thirst, so the labour of the soul increaseth thirst after grace. Besides that, grace is so sweet to a godly heart, as a Christian Merchant can never be satisfied, nor ever give up as having enough; and as he knoweth the stream from whence he sucketh, can never be drawn dry: so himself is ever in want of some good things, or at the least of some measure of it; and is ever seeking the supply of the same.  
Fiftly, 
5. They agree in care to preserve their estate.  they agree in the care of preserving, and safe keeping the Pearls, and wealth gotten: the Merchant doth know he is in continual danger of thiefs and robbers; and that the more precious the commodities be, the more eagerly they are assaulted: and himself for them often set upon; sometimes with hazard, sometimes with loss of goods, & life itself: now he is so much the more careful and watchful to bar, and lock up in the surest and strongest places his richest commodities.  
So the Christian Merchants are in continual chase and pursuit by Satan, seducers, heretics, false teachers, tyrants, and all profane ones in the world; Besides their own inbred rebellion and lufts, which fight against their own souls.  
Now than all these lie in wait so much more diligently, as the wealth is more precious than any other, to rob these Merchants, not of silver 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 Pearls that ever lay hid in the bowels of the earth: Yea themselves are so furiously assaulted, as hardly they may escape with goods or life, as we may see in Christ himself, and in the Martyrs, who for his sake were bereft, and stripped of all outward comforts of life, and life itself.  
Hence the wise Christian Merchant carefully fenceth himself with God's fear: Secondly, standeth on his ground and guard of faith: Thirdly, locketh up his graces and the word in his heart: Fourthly, keepeth watches with God morning and evening in holy prayer and praises: Fiftly, with Christian fortitude and armour, he maintaineth the measure of grace received: By all which means he not only disappointeth the enemy of his prey, but also showeth his own valour & virtue which is no less in keeping and retaining the good things of the Gospel, 
Non minor est virtus, quam quaerere, parta tueri.  than in getting and attaining them.  
Use 1 Now if Christians be Merchants, than not Monks nor eremits; 
Merchants & Monks very different.  not a cloistered people who live alone; and not to any other. Civil Merchants must trade and converse together for the good one of another; and Christian Merchants much more: I would these bellies had ears, and that these drones would consider; First, how unnatural this course of life is, condemned by the heathens themselves. Aristotle could say that Homo est natura animal gregabile, 
Polity. 1.  a man is naturally sociable: and Cicero, that no man is borne for himself, 
Offic. 1. Non nobis nati sumus, sid partem patria, partem parents, etc.  but his Country, kindred and his neighbours, yea every man hath a part in every man secondly 〈◊〉 other more essential efference is there, between the life of man & brute beasts; but the beasts life is a kind of fingle life for itself: but man's life is a life communicative? Thirdly, these droves of idle cattle are the unprofitable burdens of the earth; for, what gift soever they have, all is lost; what profit is there in a hidden treasure? 
Paulum sepultae distat incrtiae Celata virtus.  so wisdom and gifts denied to the Church and Commonwealth, to what are they profitable? God hath not given all gifts to one; but variety of gifts to diverse;  ego tuis, tu meis indigeres: God will have men taught, edified, governed, by men, not by Angels: How then can he set up the duties of piety, promote the good of his neighbour, or edify the Church by precept or example, which flieth society, and imprisoneth himself in wilful fetters; unnaturally putting off manhood, and blessing himself in a fearful curse, as any temporal almost can be?  
Use 2 Let all of us therefore carry ourselves like wise Merchants. 
Imitate wise Merchants in three things.   
1. A wise Merchant will know what stock he putteth into trade: so must we take notice what talon or talents we have received of the Lord to traffic withal; what portion or proportion of gifts we have in our hands: and esteem ourselves worth so much, as we have received of grace, and no more.  
Secondly, the Merchant will not lay out his money but for a hopeful bargain. Esay 55.2. Wherefore do you lay out silver and not for bread, and your labour without being satisfied? Harken diligently unto me, and eat that which is good, and let your soul delight in fatness; taxing the folly of such as labour and dear buy external food, and provision: with neglect of the wholesome bread and water of life.  
So a wise Christian Merchant will spend his time and labour on that, which when he hath gotten, will satisfy him; which if he bestow in outward things, (suppose he doth gain them) they cannot satisfy him. 
Eccles. 5.9.  He that loveth silver shall not be satisfied, and he that loveth riches shall be without the fruit there of: And of all earthly things may be said that of Solomon. The eye is never satisfied with seeing, nor the ear with hearing: only godliness bringeth with it contentment.  
Thirdly, the Merchant will often cast his estate, his books, his shops, and his reckonings to see whether his stock increaseth or decayeth: If he find himself a gainer, than he is glad; if the contrary, he is heartless and sorrowful.  
So the Christian Merchant is much and often in trying his estate and standing in grace; and is most glad when he findeth in himself increase of grace, knowledge, humility, faith, love, etc. but it is a death to him to go backward, and to see his estate of grace rather to decrease than increase: he hath no comfort in his present unfruitfulness; much less in Apostasy, and backe-slicing: but his comfort and account to the Lord is only when he can say, Luke 19.13. Lord, thy talon hath increased ten talents.  
Use 3 Let this consideration also comfort godly poor men despised in the world: 
The poorest Christian is a very rich Merchant.  thou that art a poor Christian, in a low estate in the world, labour busily for grace: and thou mayst be as rich a Merchant, have as rich a stock, and deal in as great and rich commodities (if poor in spirit) as the richest. Thou that hast no money, and but little credit in the world, mayst here make as good a bargain and as gainful return for thyself, as he that hath thousands of money beyond thee. The poor receive the Gospel, saith our Saviour, that is, few but the poor in estate, none but the poor in spirit; for this trading is without money, like the poor woman's curing, who spent all her money on the Physicians, and yet was not cured; but Christ cometh and cureth her freely. Again, art thou a poor man, hast thou a great charge of children, and no means to put them forth to trades? here is a rich trade: make Merchants of them, teach them and bind them to this trade of godliness: this is the way to make them prosperous in earth, and bring them happily towards heaven, Prou. 14.26. The fear of the Lord is an assured strength, and his children shall have hope.  
Use 4 Have likewise a care, that having bought and purchased the Pearl, 
Part not from the Pearl once gotten.  thou dost not fell it again. Pro. 23.23. Buy the truth, but sell it not: likewise wisdom and instruction, and understanding, for what we sell, we esteem it less worth than that we sell it for: but we must value this Pearl above riches, glory, liberty, Pearls, and life itself: by no means part from wisdom, neither by our forgetfulness, security or oversight any way: Besides, we can sell it for nothing which is not uncertain gain, but this is most certain and most lasting; and therefore not to be exchanged with any other.  
This of the third general.  
The Merchant man's actions are three: 
Three main actions of a wise Merchant.   

1. He seeketh a good Pearl.  
2. Findeth an excellent one.  
3. Selleth all he hath to buy it.   
Every man naturally will be seeking some thing to make him happy: the natural man hath some natural Pearl or other, on which he setteth his affection, and in which bee taketh greatest delight. Some Merchants esteem pleasure their best Pearl, some honour, some riches, and the most of the world seeking some Pearl, light upon some counterfeit or other; wherein they content themselves, and blind both themselves and others: which made an ancient Father cry out: 
Foelix negotiator qui novit qua rerenon necina ut ambitiosi, nen inuti●a ut curiosi, sed salubria ut sancti.  Happy is that Merchant that knoweth to seek not hurtful things as the ambitious do, nor unprofitable things as the curious do; but the most wholesome things as do the Saints: but this a supernatural both seeker and seeking and things sought: The thing sought is the grace of the Gospel: a good Pearl indeed as before the seeker was, the wise Merchant.  
Quest. But how can any man seek grace, seeing Psal. 14. and Rom. 3. no man seeketh after God?  
Sol. Answ. No man by nature can seek after grace, nor of himself once ask after it because he is destitute of the spirit of God, no more than the lost groat can ask after her that lost it, or a wand'ring sheep after the Shepherd, or a dead man after life: So as those places are meant of men before conversion and calling: for the elect seek not God till God first seek them, and findeth them. But this is to be understood of men called, converted, already found of God, and moved by the Spirit of God: who moved by God can now move themselves, and sought by him now can seek him. Which both setteth out our infinite misery, who of ourselves never mind the means of happiness; and also magnifieth God's mercy which is infinite: who offering unto us a free grace, doth truly say, I was found of them that sought me not; and giveth him also the honour of goodness, and of our seeking of him.  
Only the godly and all they are seekers of the good Pearl: 
Doct.  they seek after God in Christ, and the grace of the Gospel; 
Only the godly and all they are seekers of the Pearl.  every where the godly are called seekers of God, and seekers of wisdom, Prou. 2. and seekers of the kingdom, Matt. 6.33. and wicked men are described to be such as seek not after God, Psalm. 14.4. And why?  
Reas. 1 1. These only do see their own want and beggary, which is implied in seeking. No man seeketh that he wanteth not, or that first findeth not in himself a want of grace. 
Psal 143.6.  David desired grace as the thirsty ground, and grace is not promised, nor given to any but the thirsty. Isa. 55.1. Every one that thirsteth, come ye to the waters. Psalm. 14.2. First they must understand (namely their estate) and then seek after God.  
Reas. 2 2. All these, and they alone do see the excellency, as well as the need of this Pearl, and God hath let them see, in some measure, the worth of it. Why are men so earnestly carried to seek Pearls, fare and near swallowing insensibly all toils, dangers, and charges, but because they know their worth and price, and that if they can light on them they shall be well paid for all their labour.  
Even so, such as to whom God hath made known in some measure, the worth of this inestimable jewel, are quickened daily to the unweariable inquisition after it. Paul knew that one grain of grace would weigh down all the world; and therefore would procure it through all perils and dangers, through good reports or evil, through wants and losses, even of the dearest things, and most desirous in all the world; whereas Ignoti nulla cupido, none will seek that he knoweth not, or not any goodness in it.  
Reas. 3 3. They only know, that without painful seeking, they shall never attain the Pearl: for as Pearls do not lie on the face of the ground, but are hid in the bowels of the earth, or in the sands; so the mysteries of the Kingdom lie not abroad for every one to stumble upon unawares; but they are a hidden treasure, not discerned by the natural man; nay hated by the wisdom of the flesh, and scorned by the wisest of the world.  
Besides, that this is the condition upon which the Lord bestoweth his best blessings: 
Pro. 2.4.  if we dig for wisdom as for treasures; which words imply, that it is not easy to come by; he knoweth our nature, that we lightly set by what we lightly come by: and if Pearls were as common as pebbles, we should as lightly set by them as we do by the other.  
Reas. 4 4. The godly alone see, that without the Pearl, they cannot by any thing else be satisfied: for so seeking, implieth a discontent in the want of the thing sought for. Common men, if they find health, wealth, friends, pleasures, and the like outward things, are well contented; corn, wine, & oil, to cheer their hearts: But these wise Merchants seeking grace, no other thing contenteth them but grace; one glimpse of God's countenance through jesus Christ, is sweet above all. And as he that seeketh a jewel, doth look still after it, (a thousand things come in his way and eye, but he passeth slightly over them, and seethe them not, nor seeketh he them) even so doth the Christian Merchant; and as the civil Merchant attaining Pearls, doth rest joyful in them as in such commodities as will help his happiness in the world: So the godly Merchant finding this one Pearl of the Gospel, which is the grace of life, goeth away rejoicing, and resteth well apaid for all his labours and sufferings. He was before he light upon this Pearl, the most unhappy man in the world; but now he cannot hide his joy: but as the poor widow, which called in her neighbours to rejoice with her, because she had found the lost groat, Luk. 15.9. so can he neither wholly hide, nor yet express half the joy he conceiveth in his new commodity and purchase.  
Ob. But many seek, and that with rears, that fail of grace, as Esau, and many shall strive to enter (saith Christ) and shall not be able: and Rom. 9.31, 32. Israel sought right nusnesse, but obtained it not.  
Sol. Answ. Many seek, but amiss, 
Five conditions of right seeking the Pearl.  and therefore fail: so Israel sought, but not by faith. Now the true condition of seeking as the wise Merchant, and as the word directeth, standeth in five things.  
1. 
1. Affectionately.  With an earnest and true love, desire, and estimation of the thing sought; this will make a man seek diligently, and as a thirsty person, not coldly, carelessly, remissly, slightly, or negligently; for such seeking shall never find: for why did the Church seek Christ so laboriously, till she found him, but because it was he whom her soul loved? Cant. 3.3. The watchmen that went about the City, found me, to whom I said, Have ye seen him whom my soul loveth? And why did Mary seek Christ, having lost him three days? Because she loved him and rejoiced in his person and presence; which made her heart so heavy in his absence, Luk. 2.42. Behold, thy father and I have sought thee with heavy hearts. The Merchant, because he loveth and esteemeth of silver, doth seek it carefully and earnestly, Pro. 2.4. and the heavenly Merchant shall find grace undoubtedly, if he seek it as the other doth silver. Love is laborious; he that loveth Christ and his grace, will never cease to seek him, nor fail to find him. See the promise in jer. 29.12, 13. Then shall you cry unto me, and you shall go and pray unto me, and I will hear you: and you shall seek me and find me, because you shall seek me with all your heart: Whosoever then ever meaneth to find God and his saving grace, must unfeignedly and hearty seek after him. 
2. Wisely in the likely place of finding.   
Secondly, it must be sought in the likely place and means of finding: the ordinary place where this Pearl is to be found, is, the assemblies of the Saints: there God holdeth forth his sceptre, and maketh offer of the grace of life. 
Cant 1.7.  Where was the Church to find Christ with his graces at noon, in her thirst, but in the steps of the shepherds? And these assemblies are the Suburbs of heaven, called therefore the Kingdom of grace: and he that refuseth the good offers of grace, in the word, sacraments, prayer, hearing, reading, conferring, & the like, shall never find it. No wise Merchant will slack any good opportunity of advancing his estate; now the likely means in wise seeking are diligently to be used, as  
1. To search the evidence of the Pearl, & this evidence is contained in the Scriptures. john 5. Search the Scriptures, for they witness of me.  
Secondly, the grant of it is from heaven by prayer. Let us therefore go boldly to the Throne of grace that we may find mercy and grace to help in time of need, Heb. 4.16.  
Thirdly, the covenant is by the application of these means signed, and delivered, yea and witnessed by the blessed Spirit of GOD, by a blessed change in the believing heart; by mortification, and subduing the corruption of nature; by heavenly motions, heavenly mindedness, and gracious conversation, standing not in a shell, a form or show, but in the kernil, power, and substance of sound godliness.  
Thirdly, 
3. Principally.  it must be sought first and principally, yea only sought and that for itself: it must be sought first in time: As Psalm 63.3. Early in the morning will I seek thee. The Israelites must seek Manna, the first thing they do in the morning. Esau seeketh, but too late; the foolish Virgins do knock, but the door is shut. 2. It must be sought in the first place. Matth. 6.33. Seek ye first the kingdom of heaven, and the righteousness thereof: Seek neither other things before it, as worldlings, nor other things with it, as profane Epicures, who would grasp heaven and earth together; nor yet seek it for other things, as Hypocrites, who profess the Gospel for favour, credit, profit, or some other (in respect of that) base things. But seek it alone for itself, and in sincerity; for only such seeking findeth it: Never will Christ be sought for loaves, nor can the same eye look to heaven and earth together.  
Fourthly, 
Fourthly, humbly.  it must be sought humbly, that is, first out of thyself: a man that wanteth water, will go to the fountain; the waters of grace must flow from the fountain, and wellhead Christ jesus: seek it therefore in him and from him. The eye of faith spieth it in him, and the hand of faith doth take it up from him.  
Secondly, it must be sought with godly sorrow and repentance for sin. Isay 1.16. Wash you, make you clean, take away the evil of your works, from before mine eyes; cease to do evil.  
Thirdly, with reformation of heart and life. Psal. 14.4. The workers of iniquity are unfit and unworthy seekers of grace.  
Fiftly, 
5. Constantly.  it must be sought constantly: Mary and joseph never gave over seeking Christ until they found him, nor the Church till she found him: neither must we give over seeking, having found grace, for it is not in this seeking, as in other things, where having found, we rest contented, and seek no more: but here having found the thing we sought, we must seek still: for a Christian is ever 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 work (as the husband man's) is never at an end.  
Use 1 This must needs condemn many of us, of extreme folly and sin: how few of us, have sought after grace as after silver? for silver we will take great pains, rise early, go to bed late, and eat the bread of carefulness: but when do we so for grace? for silver we will travel many miles on horse, and foot, to a market or fair, if we can but gain or return half a handful of silver: but for grace we will hardly step out of doors or bestow the least pains, to frequent the places of God's exchange. In seeking silver, every man will seek a good pennyworth; he is careful that none overreach him: he parteth with his money as warily as may be: and will be ready to lay hold on a good bargain, when it is offered. In the matter of grace, how fearfully do many thrust it away with both hands, wilfully forsaking their own mercy? jona. 2.8. They that wait upon lying vanities, forsake their own mercy: that is, refuse the bargain of eternal life offered, almost forced upon them and others, that seemed to have received a good sum of grace, foolishly departed with it, and fall away either quite or wholly, or else from their measure and their first love; these men are fare from seeking grace, and farther from finding it.  
Use 2 This should stir up our thirst after grace, to express ourselves wise Merchants seized on the Pearl, which that we may earnestly seek after, let us consider these five motives.  
1. 
5. Motives to provoke us earnestly to seek after grace.  Christ seeketh us, and desireth us to seek him; and shall Christ seek thee for thy good, and not thou seek him for thine own good? But Christ seeketh us, as a Hen that gathereth her chickens under her wings, Matth. 23.37. and woe unto us if we remain ungathered. The father of the prodigal, goeth out to meet his son returning home, to encourage us to go out of our solues to seek him.  
Secondly, the fearful revenge against such as seek not, nor inquire after GOD, should move us to seek him: as Zeph. 1.6. in the fourth Verse, I will cut off the remnant of Baal; & in the sixth, And them that turn back from the Lord, and those that have not sought the Lord nor inquired for him. And if they under the Law were so revenged, how much more shall we living under the Gospel, 
Heb. 2.3.  if we neglect so great salvation? If the Gospel be now hid, it is hid to them that perish, 2 Corin. 4.3. Oh what a fearful case is it, that the Gospel should serve for the conviction of men, and not for their conversion? Oh thrice unhappy man that shall pervert this so abundant grace to his own destruction: and yet the plenty of God's grace in the Gospel shall condemn thousands that never required or sought after it.  
3. Thou shouldest seek grace from God, but he seeketh to pin his grace on thy sleeve: God bringeth home the Gospel to thy house and doors; he sendeth forth his servants, he continueth to seek thee by continuing the means and the season of grace: he seeketh thee daily by his word, his Ministers, his blessings, his corrections, by the motions of the spirit, by the checks of thine own conscience, and wilt thou not seek being so sought unto? darest thou receive such grace still in vain? 2 Cor. 6.5. or turn it to wantonness? jud. 3.  
Fourthly, of this salvation the Prophets search diligently, 1 Pet. 1.10. and shall we to whom it more specially belongeth, not so much as ask or inquire after it? or shall we thrust it away as the jews did, Acts 13.46. but not without the most fearful revenge that ever happened to any nation under the heavens, under which they lie at this day?  
Fiftly, for a man to abide destitute of desire and endeavour after grace, showeth that Satan the God of the world worketh mightily in such a one, and hath him in his power to hoodwink him, and hide from him the grace of the Gospel, that the brightness of this Pearl should never shine to him, lest he should convert and be saved: See 2 Cor. 4.3, 4. This of the first action: Who having found a Pearl of great price.  
The second action of the wise Merchant is; he findeth an excellent Pearl; Of the Pearl, and of the excellency we have spoken: Now are we in this part only to speak something of the finding of it. And by the Pearl being meant the grace of the Gospel, as we have heard, we learn this Doctrine: Doct. 1 
Seekers of grace shall find it.  That seekers of grace shall find it: and only they. Psalm 118.5. I called upon the Lord in trouble, and the Lord heard me, and set me at large: and Psalm. 138.3. When I called than thou heardest me, & hast increased strength in my soul: Solomon seeketh wisdom and findeth it. Luke 15.9. Matth. 7.8. The woman that sought the lost groat, found it: Whosoever asketh, receiveth, and he that seeketh, findeth. Why?  
Reas. 1 1. Faithful seeking can never take God wanting or unwilling to give grace, both because he hath promised, and is able to perform, above all we are able to ask or think: His power is sufficient to supply all our wants: and Isay 65.1. I was found of them that sought me not: and verse 24. Yea before they call I will answer, and while they speak, I will hear.  
If earthly fathers that are evil, 
Matth. 7.11.  (both in comparison of God, and in their own inclination) can give good things to their children that ask, much more our heavenly Father can and will. How glad is an earthly father, when his children can seek after that which is good for them? and our heavenly Father much more: Besides, God who hath promised cannot lie, Titus 1.2. now he should deceive his people, if they should not find the grace they duly seek: but he hath said, Matth. 5, 6. that the hungering and thirsting soul shall be satisfied and supplied.  
Reas. 2 2. The Lord will not so fare discourage his servants, and dishearten them, as never to let them find that, they bestow so much true pains in seeking: but he upholdeth them in seeking, by supplying, some way or other, some time or other, that they seek: his wisdom not only feedeth his children with hopes of an harvest to come; but affordeth them present food and finding, even in this life, so far as will stand with hunger and thirst: by which he encourageth them in their prayers, tears, labours, and sufferings, and without which finding for the present, in part, the smoking wick should be quickly quenched, and all the beginning of grace easily lost: oil is not more necessary to feed a lamp, than the supply of grace is to feed grace. Psal. 116.1. I love the Lord, because he hath heard my voice and prayers: and Psal. 65.2. Because thou hearest prayer, unto thee shall all flesh come.  
Reas. 3 3. The Lord will not so much withstand his own glory, as not be found of true seekers, because his own glory is the main end of all his mercy. Psal. 22.26. They that seek after the Lord shall praise him: namely, in acknowledging him true in his promises and plentiful in his mercies.  
Object. But God is a free giver of grace, and before we can ask we shall have it without seeking: what need we then seek so diligently?  
Answ. 1. God's grace is free in respect of merits, not of means: if God should not give us saving grace before we ask it, we should never have it; and no man can seek grace but by grace; yet God giveth not grace to idle or sleepy persons, but to the vigilant and watchful: he is not so prodigal of so excellent a Pearl, as to bestow it for nothing: or upon those, who having tasted the sweetness of it, will not bestir themselves for more, that they may grow in grace.  
2. Though God doth bestow on us free salvation which costeth us nothing, yet we must accept it in the means: which do excite & exercise our graces, & suffer us to be neither idle, nor unfruitful in the work of the Lord.  
But if we seek, our seeking is a cause of finding, & so God's grace shall not be free.  
Ans. 1. Our seeking is no cause of finding but a means or way in which we find.  
2. In seeking we do our duty, but merit nothing by it; for when we have done all we can, we are unprofitable servants.  
Note. 3. The promise of finding is not made to the seeking, but to the seeker, being in Christ: who findeth for Christ's sake, not for his own.  
Object. But I have sought long, and have not found.  
Sol. Ans. There is a 2. fold seeking, 1. 
6. Sorts of seekers amiss.  a seeking amiss, and then no marvel if thou findest not; Esau sought with tears, and findeth not: many shall seek and strine to enter, and shall not be 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 Pearl lost, than they this.  
2. Some seek without light, as fond Familists and Anabaptists, who seek grace in the dark corners of Enthusiasms, and revelations, scorning the light of the Scriptures and Ministry: in which the spirit only and ordinarily offereth himself to be found.  
3. Some seek without the promise and so without faith: Israel sought it by merits, Rom. 9.31.  
4. Some seek without repentance. Isay 1.16. wash you, make you clean, and then come and reason together.  
5. Some seek it unseasonably the door being shut, so did Esau when the blessing was bestowed.  
6. Some seek withon out sincerity. Hypocrites seek a while but give over, as weary of so much pains; now the promise is made to none of these: the goal is not given but to such as strive 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 supernatural eye of faith, by the light of God's Word, in the right vein of finding, and in the places where the Pearl lieth, and in season of seeking, whilst the day lasteth and the light is with us: hast thou thus sought, and art yet held off? I say God must be true Quaerentibus recta & rectè, he that seeketh, 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 Cor. 12.7.  as Paul did when he seemed to be denied of the grace desired: thou hast found grace in some measure, at least in such measure as may cause thee to hunger for more.  
2. God may delay to give 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 God's delays and denials: hold on thy seeking, thou shalt find in good time.  
Thirdly, 
The best seekers find but in small measure in this life, and why.  the best and holiest seekers of 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 leaveth his children in many wants for the present, for diverse ends. 1. For their humiliation, as Paul had a prick in the flesh left.  
2. To maintain hunger and thirst after more.  
3. To long after the time of perfection, and full satiety, 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, Matth. 5.6. in the mean time esteem thy seeking as a seed time, thy labour is sown in heaven, thy seed is cast into the bosom of God: and if it presently return not so much comfort, joy, and increase as thou desirest: it is laid up and will bring thee good store, and a happy crop for hereafter: 
Gal. 6.9.  therefore be not weary of well doing, for in due time thou shalt reap, if thou faint not.  
If no man seeketh this Pearl aright but findeth, see a difference between this commodity, and all other. Seek any other thing in the world, with thy best endeavour, and thou mayst fail, 
Eccle. 5.9.  and not find. He that seeketh silver, shall not be satisfied: Seek wealth, pearls, honour, pleasures, thou shalt often fail of them: but seek the best thing, & always speed. In all other things, many seek one thing, but find another: go to the Physicians to seek health, thou mayst meet with death; to the Lawyer, to seek law and justice, thou mayst find injustice and oppression: at some friends hands thou mayst feeke favour & friendship, but find hatred and enmity, as joseph sought at his brethren's, but finds them foes and enemies.  
But in matters of grace, thou shalt find the same things thou lookest for: seekest thou the Pearl, thou findest the Pearl, as the Merchant did: nay, findest an excellent one, fare better than thou lookedst for; the worth of which is not to be valued in this vale of dacknesse.  
Here is also a difference between seeking things at God's hands, and at man's: all that ask at man's hands speed not: though thou mayst ask never so justly, as in the example of the unjust judge. A poor man asketh at man's hands mercy, and misseth of it: knock at man's door, it is not always open: But the gate of grace is never shut; God's ear is always open, and as a favourite sitteth in the ear of the King, and speedeth in any suit, so doth the godly seeker speed with God.  
Use 2 This comforteth poor souls seeking & panting after grace; so long as thou canst seek, thou art sure to find, though the Lord hide his face for a time, and seem to lock up his mercy from thee, yet uphold thyself in seeking, and thou shalt find in due season, Psal. 9.9.10. The Lord also will be a refuge for the poor, a refuge in due time, even in affliction. Wantest thou strength against temptations? Seek by prayer the grace of Christian fortitude: be strong in the cry of prayer; and as a thief will run away when the true man maketh a noise and outcry, so will Satan upon this noise of fervent prayer cease his assault. Wantest thou peace of conscience, cheerfulness in doing, or suffering? wouldst thou see a sweet look from God? or needst thou any other blessing for life or godliness? Seek it with instance, do as the woman of Canaan, who sought grace at the hands of Christ, and would not be repulsed, Math. 15.22. And the poor woman by her importunity prevailed in her suit with the unjust judge, Luke 18.5. And how much more shall faithful importunity prevail with the most righteous & faithful God?  
Object. But my seeking is so weak and sinful, that I shall never find: my sin quite marreth my seeking, and hindereth my finding.  
Sol. Is there more weakness in thy seeking, than in jacobs' seeking the, blessing? yet his weak and faulty seeking found it.  
Object. O that I could find any feeling or work of grace, but the strong hart of my corruptions is not yet broken: I have lost all my labour, and found nothing but discomfort of it.  
Sol. Let not thy soul prescribe and instruct the Lord, how, or what way or when to do thee good: but wait and strive, and find and prevail.  
Secondly, seek against sense and feeling, even out of the belly of the whale of desperation itself, lay hold on the free grace of God, and thou shalt find an issue, & his sweet love dropping comfort, sweeter than honey combs to thy soul.  
Use 3 Thirdly, see the reason why grace groweth so thin every where, 
Grace not found because not sought.  even because he that hath not attained grace never sought it aright; the want is not in God, nor in the means, but in thyself and manner of seeking: 
Non deficit dantis misericordia.  Non medicorum insufficientia, sed quaerentium negligentia culpanda; Blame thyself 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 seek? A beggar will not stir abroad so long as he hath any thing at home.  
Or art profane and scornest the blessing, as Esau.  
Or art a hater of it, and the seekers of it; turnest their glory into shame, & art of the generation of them that hate them that seek the Lord.  
Or art idle and seekest slightly, or formally; and can God attend that prayer, or request, which thou carelessly & formally castest out, and thyself attendest not? And here numbers of men lie under just reproof; as  
1. Such as never spent so much labour in seeking grace, as Saul did in seeking his Father's Asses, 1 Sam 9.4,  
2. They that never spent so much time to find it, as they could for a handful of silver, and yet hope they have it, or shall have it. When didst thou break thy sleep, disease thyself, put thyself 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 soul as for thy body? Never look for grace before thou prizest it: and be sure thou hast it not, who so undervaluest it.  
Use 4 Thirdly, let us examine ourselves whether by all our seeking we have found the Pearl, & that by these rules.  
1. He hath found by seeking who still seeks to find, 
5. Notes of one that by seeking hath found the Pearl.  for it is not here as in seeking other things: here the finder giveth not over seeking: but the more be findeth the more he seeketh; here is an unsaciable covetousness, and a covetousness warrantable.  
Secondly, much joy and large affections to express the sense of so great a commodity: the testimony of God's Spirit witnesseth our adoption; once receive it, and it refresheth the soul with joy unspeakable and glorious, 1 Peter 4.5. and this joy will not be hid, as in the woman finding the lost groat.  
Thirdly, the Pearl once found, there followeth a contempt of the world, a kill of the cares of this life, a fencing from the love of earthly things: there is no true content in any thing else, he that hath found this Pearl esteemeth all other things, even the best of that the world so admireth, dung in comparison of Christ.  
Fourthly, being so rich a commodity, it enableth to good works and (as no other Pearl can) it worketh the will also to be abundant in good works, abundant in the fruits of the spirit, in the fruits of Sanctity, and holiness of life.  
Fiftly, it is of so precious virtue, as it is in every one that findeth it, an antidote against all the poison of sin, the grace of repentance presently expelleth it: the grace of patience is a salve for every sore: the grace of faith is a most sovereign Cordial; it is of virtue to renovate the whole man, and all the parts of the man: it cleareth his sight daily, it maketh him quick of hearing, it sharpeneth all his senses in divine things; it preserveth his stomach, and appetite to God's word: it purgeth out his corruptions, reneweth his strength, as the Eagle: All these and a thousand more virtues hath this Hearbe-Grace wrought in thee in some measure if thou hast found it, and so abundantly recompenseth all thy labour.  
He went & sold all that he had and bought it.] 
The third action of the Merchant.  Our Saviour continueth the allegory of the wise Merchant, who 1. hath sought, 2. found the Pearl, and then sitteth not down: 
1. Vadit ad forum spiritualium per effectum.  but (thirdly) maketh purchase. In the words are three things. 
2. Vendit omnia per affectum & contimptum terrenorum.   
1. He goeth away, to the Mart and means where it is to be had. 
3. Emit per conatum & desiderium aternorum.   
2. He selleth all in affection to it, and contempt of earthlythings.  
3. He buyeth it by a careful desire and endeavour after heavenly things.  
For the meaning, 1. he goeth away.] Selfedenial is the first lesson in Christ's school, Whosoever will save his life, 
Mat. 16.25.  shall lose it, and whosoever shall lose his life for my sake, shall find it; he that forsaketh not his own will, reason, affections, and evil habits, and doth not cross his own desires, shall never prise or purchase this Pearl.  
2. And selleth all] That is, in comparison he contemneth all earthly things, & setteth them at a low rate and value in respect of the Pearl, and doth not care much who have them, so he may enjoy the Pearl: let others get the wealth of the world, he will be rich in grace; let others get corn, wine, and oil; if he can get naked Christ, he hath enough.  
Object. But is it necessary to sell all, to have eternal life? It may seem so: Matth. 19.22. jesus said unto him, if thou wilt be perfect, go and sell all that thou hast, and give it to the poor, and thou shalt have treasure in heaven, and come and follow me.  
Sol. Ans. The Papists build a state of perfection upon voluntary poverty: and hold it a counsel only fit for perfect Christians, and fare more meritorious than the keeping of the whole Law.  
But 1. to answer them, and then the question.  
1. It is a frivolous conceit to think, that any man may come to an higher estate of happiness, by some other means than by keeping the Law.  
Secondly, it is absurd to think that any work can be acceptably done toward salvation, which is without the walk and compass of the law, which is so perfect, that cursed is he that doth dare to add to it, or detract any thing from it.  
3. Christ desired no more of the young man, than he did of his Disciples, who said verse 27. we have left all to follow thee, and yet Peter had an house still, and john, to which he took the Virgin Mary.  
And therefore Christ would have the young man to part with all, which he could not hold with his love and affection to Christ himself, and the Gospel.  
Fourthly, that which Christ required of this justitiary, is not any devised Evangelicall counsel above the law; but a duty contained in the law: the sum of which is, Thou shalt love the Lord thy God with all thy heart: and whereas he had boasted, that he had kept all the law; Christ doth send him back again to the law, to let him see his want of love, both to God and his neighbour; to God, if the love of his friends hinder him from following him, whom he confesseth a teacher from God: And want of love to man, if at Christ's word he will not part with his money, especially if not at Christ his especial commandment.  
So as this is not a counsel to some perfect recluses or orders of wilful men; but a commandment to all Christians, that must strive to perfection. 1. Cor. 2.6. And we speak wisdom amongst them that are perfect: who must not only leave goods and lands, and houses for Christ, and the Gospel; but must hate father, mother, wife, and children, brethren, sisters, and their own 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 be held without covetousness, confidence, pride, and subordinate to heaven and heavenly things? Or who can deny but riches may become helps to heavenly Tabernacles? who can denic but good men may both have them, and use them? Abraham was a man of great possessions, and job and David men of most great wealth: and yet godly men, and poor of spirit; goods therefore in themselves are not to be cast away: but first in comparison, 
Wealth in four cases to be renounced.  rather than we will not attain, and retain the Pearl of the Gospel, we must abandon all we have.  
Secondly, when they prove an impediment to our calling, and holy profession, we must renounce them, 
Heb. 11.25.  as Moses in this case refused to be the son of Pharaohs daughter, and to suffer with God's people: a traveller may carry a staff to help him in his journey, but not to over-load himself: and he may bear some money in his purse for his charges, but not burden himself with it.  
Thirdly, in affection always we must renounce them, and hold them retiredly and weignedly, using the world as not using it: 
1 Cor. 7.3.  Let them be in our hands, not in our hearts; to lay down, or lay out; not to lay up, or lay up our hearts with them.  
Fourthly, actually, but not uncalled, we must leave them, not of our own accord, but called by God, non sponte sed vocati: let us always see we have a good ground, as if tyrants, or persecutors, keep us from enjoying either Christ, or our own estate; then in this choice, we must prefer a poor estate in Christ, before a rich estate in the world.  
And buyeth it.] Our saviour useth this word buying, not to signify, that we can make any recompense, payment, or merit, to purchase eternal life: for, first, that is infinite, we finite, and between these is no proportion. Secondly, it is a free gift of God, Rom. 6.23. Thirdly, it is a buying, 
Esay 55.1.  but without money, & money worth. And the poor are called to buy it, who have no money to lay out for it. Fourthly, this Pearl is such a commodity, as neither men nor Angels can give any due price for. Fiftly, we can give God nothing but his own.  
But Christ here speaketh figuratively, namely, that this wise Merchant dealeth as a buyer; 
The Christian man resembleth a buyer in 4. things.  first, he seethe the want of God's grace & Christ's merits; the thirsty are called to buy, Esay 55.1.  
Secondly, as a buyer, he prizeth, valueth, and casteth the worth; esteemeth Christ at the highest rate, and all things else in comparison of him, loss, and dung, Phil. 3.13.  
Thirdly, as a buyer he maketh an exchange; not of money, nor money worth, but useth all good endeavour, and labour, by prayer, and diligence, and the use of all good means, to obtain the grace of the Gospel. Which price God doth set upon grace, and on which condition, an 〈◊〉 is made. The 〈◊〉 putteth over his sins to Christ, and receiveth righteousness from Christ. 2 Cor. 5.21. For he hath made him to be sin for us that knew no sin, that we should be made the righteousness of God in him.  
Fourthly, the bargain, made, is earnested; so the believer, able to give nothing to God, taketh from God the earnest of his Spirit, in some saving graces; by which the whole bargain of eternal life is assured unto him.  
Doct. 1 From this selling all, 
A wise Christian will part with all before he part with Christ.  and buying the Pearl, learn, That a wise Christian must, and will part with all he hath before he will part with Christ. Prou. 4.7. Above all thy possessions get wisdom and understanding. The godly follow Christ out of jerusalem, and out of the camp, Heb. 13.13. they sold their lives, & loved them not to the death for Christ.  
Paul's possessions and his life was not dear, 
Acts 20.  so he might finish his course with joy. And why?  
Reas. 1 1. Such sound judgement is restored unto every sound Christian, as he thinketh nothing so dear to him as Christ, and his grace: and doth suppose himself rich indeed if he attain naked Christ; and the dearest things are base in this comparison. The Church of Laodicea will never buy gold & white raiment, so long as her judgement is blinded, till she anoint her eyes with eye-salue to see; and seeing once the worth, she is content to be at any pains for it. The text implieth, that no less pains be made for wisdom than that of most industrious Merchants, who take long and dangerous journeys, and voyages by sea & land for Pearls, and swallow all pains and perils in hope of attaining them.  
Secondly, the Christian knoweth that he shall be no loser by the bargain; other Merchants buying great commodities know not whether they shall be gainers or no: and many seek Pearls with infinite losses and find them not: But here is a certain and an undoubted gain, for whosoever forsaketh house, wife, lands, liberty, children, and life for Christ's sake, and the Gospel, shall receive an hundred-fold in this life with tribulation, and in the world to come life everlasting: here is usury enough, not ten in the hundred, but an hundred for ten: have this Pearl and want nothing; want this Pearl, and have nothing.  
Thirdly, this putteth a difference between soundness and hypocrisy; the hypocrite can sell much for God's favour. Mic. 6.6. they will give thousands of rams, and ten thousand of rivers of oil: and their first borne, but will not part with their sins. Ananias and Sapphira can part with three parts of their portion: but soundness esteemeth the Pearl better than the whole, were it the whole world.  
Fourthly, because it seethe Christ forsaking all, liberty, life, wealth, heaven, and happiness for it; in the way of thankfulness, grace in the heart doth hold itself bound to forsake all for Christ.  
Use 1 This condemneth foolish Merchants, who make a base reckoning of the Pearl: esteeming the Gospel's worth nothing. The Gadarens accounted every pig, and base profit better than Christ, and his Sermons: Profane Esau despised the blessing in respect of pottage; There are other scornful Merchants, who scoff at such simplicity, as to forgo profits, and delights, for vain conceits, as to strip one's self of the pleasures of life, to run many miles to Sermons, where is none at home: Others would buy the Pearl, if by it they might gain ease, reputation, and wealth, like the Swallows that will take their Summer with us, but in Winter take their leave of us: these measure religion by their get, and say with the old jews, What profit is there in serving God? 
Mal. 3.14.   
Use 2 2. 
Many who think they have the Pearl deceived.  We may see it is not so easy a matter to have part in the Gospel, as most men think: that utterly deceive themselves in this commodity; and this is the cause why so few respect it, 1. Some men think they have it because they have heard of it, but there is as much difference between finding and buying, as between calling and answering. 2. Some hear, and like, and wish, and praise it: but as in a fair they see many rich commodities; but they pass by them and bargain for none: so many approve of Doctrines in general, but lay out nothing, nor lay aside any lust: they can commend a good Sermon, but will be sure it shall do them no good.  
Thirdly, there are others that come nearer, cheapen, love, and bid somewhat; but as hard chapmen nothing near the matter: rich men can cast some of their superfluity sometimes to good uses; but not as the widow that had but two mites and cast in all: this were too hard a bargain.  
Fourthly, some would exchange some of their sins, but not all: others will do some duties, as come to Church, hear, pray, sometimes read at home, and reprocue sin: but come to chargeable or dangerous duties, to show love to Christ in time of danger or disgrace, they are backward, and draw in the tender horn for fear they be losers by him.  
Use 3 Let us therefore learn to hold Christ, and the Gospel as the only jewel, or pearl worth having; and to think ourselves rich if we sell ourselves out of all, to purchase the Pearl: let us thus advance our religion, and shut the mouths of our adversaries, that say we will leave nothing for our religion, while they give all they have to the Church and pious uses. 
Notes of a man that hath purchased the Pearl.   
Obj. How shall I know a man that purchaseth the Pearl?  
Sol. 1. He changeth his own merits, for Christ's merits apprehended in the Gospel, and casteth them away like dung: and with Paul, who layeth his birth, kindred, righteousness, civil virtues & good works, and holiness in the scoale: but all is too light, and found loss weighed with Christ. So bring Wealth, liberty, friends, life itself, into the sight of a sound bele ever: and if he must leave these, or Christ & his Gospel, farewell they; he soon maketh his choice: As in the danger of life, Act. 27.18, the Mariners cast out their wares with their own hands, and the tackle out of the ship: so we must cast away all in comparison of Christ, our Lord and our life. Where note, that the Papist that cannot disclaim his own merits, shall miss of Christ's.  
2. He goeth away rejoicing, all his affections are on it; his chief joy is, 
Luke 10.20.  that his Name is written in heaven, no affliction can remove this joy.  
3. He desireth nothing in comparison, beyond, or besides it; Simeon was content with Christ in his arms; jacob had enough, that joseph lived: so the believer hath enough, that Christ liveth in heaven, and in his own heart.  
4. He retaineth his confidence to it; every thing else challenging his confidence, is but a staff of reed.  
5. He will never sell his purchase at any rate. Pro. 23.23. Buy the truth, but sell it not: Great merchants, what they buy for great prizes, they will sell for greater: but nothing is sufficient to buy the grace of the Gospel out of our hands: what we sell we value under the price; but we must deem it above much fine gold, Psal. 119. yea, above all that in the world is counted precious.  
Use 4 This is also a comfort to poor men, who may here light on a good bargain, and make a good purchase for themselues, although they have no money: nothing is set for the price but pains, endeavour, godly desire and affection. Christ and his benefits freely pass to all, and are indifferently imparted to poor and rich; nay, if either have the advantage, it is the poor man, for the poor receive the Gospel, saith our Saviour: whereas Not many rich, 
1 Cor. 1.26.  not many noble, not many wise attain to have their share in it.  
I have now according to the measure of the gift given me, set forth the choicest and chiefest commodity in all the world, which no Fair, or Mart can match, if into one Fair all the treasures of the earth were brought to sale: say not now as the buyer useth to do, 
These Sermons were preached on several Fair days.  It is naught, it is naught.  
I have set an easy price upon it, a little pains, a few good affections, an upright endeavour, which is so low a price as yourselves can wish. You need not disburse silver, or gold, but may carry away this commodity in your hearts, & your money in your purses too: as josephs' brethren carried from their brother, every man his sack of corn, and his money in his sack too: he that now seethe on the one hand, his own want, and on the other the worth of the Pearl, will come & cheapen, and buy, and purchase it at any rate, and will not leave it behind him. But he that still esteemeth the Pearl, but as a common pebble, will go home without it, or tread it under his feet. Of this man saith Solomon, Wherefore is there a price in the hand of a fool, 
Prou. 17.16.  and he wanteth heart? And to this man I say, the day cometh, in which thou shalt say, thou once refusedst a good bargain which was offered thee, and that was thine unhappiness: but now attended with a greater, that it shall never be offered thee any more; Be wise betime, 
1 Cor. 12.31.  and covet after the most excellent gifts.  
FINIS.   

THE PILGRIM'S PROFESSION, OR A SERMON PREAched at the Funeral of M is MARY GUNTER by Mr Thomas Taylor. To which (by his consent) also is added, A short Relation of the life and death of the said Gentlewoman, as a per petual 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. H. for Io: Bartlet, and are to be sold at his Shop in Cheapside, at the gilt Cup in the Goldsmiths Row. 1625.   

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 LADYSHIP'S 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 or 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 Sermon unfit for your HONOUR'S perusal, whom God hath honoured with so many days, and years, and taught not to fear either the end of your Pilgrimage out of this strange Country, or the near approach to your own home.  
Thus humbly praying your HONOURS acceptance of that which is most properly yours. I pray the Father of mercies, to add to all your noble Virtues, the continuance of your true prosperity.  
Your HONOUR'S in all humble service, H. G.   

THE PILGRIMS PROFESSION.  PSAL. 39.12. 
I am a stranger with thee, & 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 to offend with his tongue; Verse. 3 yet after a doubtful combat, between faith and Frailty; his Faith steps above flesh, and leads him out of himself, Verse. 7 to wait upon God with holy silence: and lifteth him up to God in fervent 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 deep; Verse. 10 he strives with God, with great, vehement, and earnestness of spirit, ingeminating his petitions in this twelfth verse. Rising up in his requests by degrees, as one that meaneth to prevail with God (as another jacoh) and not let him go till he have 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 hearken to his cry; the sense of his need urged strong cries, fervency, and importunity. And further because every strong cry is not heard, unless it proceed from a broken and contrite spirit: He prayeth the LORD not to keep silence at his tears; well he knew that prayers of faith, watered with tears of godly sorrow, are eloquent persuaders, to draw a comfortable answer from God; they cannot suffer him to sit silent long; who hath prepared both a bottle to reserve them in, and an handkerchief 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 rears for thy sin, and misery; and thou hast prevailed against God's silence; thou shalt bear a sweet and comfortable answer in due season.  
Now the words read are a reason of bis 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 more estrange himself from him, and stand further from his help.  
I answer. 1. The Hebrew phrase, 
Quis dubitat quod bic psaltes posuit gnimea tecum, idem esse quod Liphneca, id est, coram ie. Bucer.  I am a stranger with thee, signifieth as much as to say, I am a stranger before thee, or in thy sight. And not that he was a stranger in affection, or conversation from God, as the wicked, who are said to be strange children, and strangers from the womb. 
Psal. 58.3.  For how could David be such a stranger, who set the Lord ever before him, and at his right hand, 
Psal. 16.8.  that he might not sinne against him?  
2. As it is a confession and testimony of bis own humility and sense of his misery, it is a motive to mercy; as if he had said, I am a stranger and need help, because as a stranger, I lie 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; 
Exo. 22. ●1. Re●. 19.23 Do●. 10.19  for he hath commanded us to be kind to strangers; and hath in special manner undertaken the protection of strangers. Psalm 146.9. The Lord keepeth the strangers: and therefore his faith binding God after a fort to his own law and promise, assureth himself of God's 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 justice thou mayest; 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 Verse. 13 stay thine anger from me, that I may recover my strength, before I go hence, and be no more. And upon the same ground, job makes the same request, 
job 10.21.  Let him cease and leave off from me, that I may take a little comfort, before I go and shall not return, etc.  
Secondly, it may be asked, How can David use this as a reason for his recovery, which he used before, verse 4. for the hastening of his death; for because his life was short and miserable, therefoer he desires he might die in all haste.  
To which I answer. That great difference there is between David foiled by flesh, and David supported by the Spirit; for we have in him lying under the temptation, an instance of our own strong-hearted 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 upon 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 and poison; and teacheth the Saints so to do.  
In the profession itself, 
Meaning.  consider for the meaning four things; 

1. 
1. What is this stranger.  What a stranger is.  
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 own Country is travelling homewards unto it. For these two conditions are proper to a stranger. First, that he is absent from his native soil, absent from his natural friends, absent from his Father's house, and absent from his own home and inheritance; thus was Abraham a stranger in Canaan Secondly, that he is travelling 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 mypilgrimage is an hundred and thirty years.  
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 beside were strangers, as Matth. 27.7. For David was not now in flight before Saul, 
2 Sam. 21.23.  as when he played the fool in the Philistims Country before Acbish to save his life; nor in likelihood, in chase before Absalon, as when being driven from home, he went up to the mount of Olives and wept. Neither undertook he any meritorious journey in a Pilgrim's weed. For besides that, he was King of jerusalem, and needed not make any tedious Pilgrimage thither, Popish Pilgrims were not borne some thousands of years after his Age. 
Peregrinatio ad Imagines nalla fuit ante 600. annos a Christo nato. Perk. Probl.  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 man's kingdom or Country, as of Moabites or Philistims: but in his own Country, in Canaan he is a stranger; yea, at Bethlem in the City of David; and in Zion the Fort of David he is a stranger. This he expresseth, Psalm 119.19. I am a stranger upon earth, that is, in every part of the earth, even in mine own house, in mine own bed, in mine own body and bosom I am a stranger with thee. Wherein the holy Prophet both acknowledgeth the Lord the proprietary, of whom he held his Country and Kingdom. 
Leu. 25.23.  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 insol●●th a motive, why the LORD should incline his ear to his Prayer, and show him favour, because he is a stranger in the Lord's Country; and therefore committing himself to the protection and safe conduct 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, than 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 God's 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 journey's end, but the Fathers of his faith also; those holy Patriarches, Abraham, Isaac, jacob, and their posterity, which were the holy seed; who in their times accounted themselves strangers, 
Heb. 11.13, 14.  and declared themselves so to be; both in that they choosed to dwell in Tents, 
Heb. 11.9.  and not in houses or Cities; 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, and 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; jacobs' little less, whose posterity was a stranger in Egypt four hundred years; and from thence were taken into the terrible Wilderness; where they wandered forty years, and all the rest of them in the wide wilderness of this world, and vale of Baca, only passed thorough as Pilgrims unto the heavenly Canaan. All which our holy Prophet revolving in his mind, subscribeth the same schedule, that he is a stranger also as they were. 
Doct.   
Hence we learn, That all the Saints of God, and true believers, are strangers upon earth: for so was David, and all his Fathers of his flesh, and of his faith, as himself not only here in sense of his affliction professeth: but elsewhere stirred up by the sight and sense of God's abundant mercy towards him, and in the time of his solenme joy and festivity uttereth the same words, 1 Chron. 29.15. All things come of thee and of thine own hand ●ee have gi●en thee; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for we are strangers before thee, and solourners like all our Fathers, 2 Cor. 5.6 while we are at home in the body, we are estranged from the Lord. And indeed every Christian is a Gershom; that is, a stranger and in a strange land: in respect, first of place, for they are absent from heavenly Canaan, their own home and Country; here is not their father's house, nor their brethren and sisters, nor their treasure; they are Citizens with Saints, 
Eph. 2.19.  and heaven their home, where our Lord jesus is preparing Mansions for them, john 14. Secondly, as for the world, it is but a way to their Country, and as a wilderness thorough 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; 1. by Christ's separation, john 15.19. I have chosen you out of the world. 2. Christ's interdiction, 1 john 2.15. Love not the world nor the things of the world, 3. Christ's operation, Gal. 6.14. 
Commorandi diversorium, non habitandi Cicero de Senect.  The world is crncified to me, and I unto the world. The very light of nature saw and said, that nature hath afforded us in this world only an Inn, and not a dwelling: and should not grace much more acquaint us with God's decree and ordinance, which is, that man should be a while in the world, as in a way to pass him unto his final estate elsewhere, 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 upon earth. And in the account of the world also they are strangers, which useth them strangely and coursely, 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 their lap: they being strangers, it is an other Egypt to God's first borne, and knoweth them not but to vex and 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; 
Heb. 13.14  so the godly have here no abiding city, neither is this their resting place. For this cause the whole militant Church is called a Tabernacle: 
Psal. 15.1.  & the Saints call the time of their life for the shortness and discontinuance of it, but a being in this tabernacle, 
2 Pet. 1.13  because first, as a Tabernacle is but a sojourning place, set up for a shift, to hide ourselves for a small while, as the Soldier hides himself in a sconce or tent only 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; overnight 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 shall stand unmoved till the next morrow, no, nor till the next hour.  
Thirdly, as a Tabernacle is only a covering but hath no foundation to settle upon: so job speaketh of our bodies, as houses of clay, 
job. 4.19.  whose foundation is in the dust: that if God did not fasten the silver cords of them to his appointed time, every blast would overthrew them every moment.  
Fouthly, the godly are strangers here below in respect of their business, and employment; a stranger is unacquainted with the affairs of the place where he takes up his Inn, he meddles not with the government, the offices, the passages of causes in the town where he lieth as a stranger; but intendeth his journey, and only careth how he may pass through: and if he have any business there, it is only 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, and theirs. And for earthly things they cannot be without them, while they have a life to maintain by them; but yet they meddle no more with them than needs must; and in the midst of their earthly business are not earthly minded. They are Burgesses of another Corporation, 
Col. 3.10.  and all their trading and traffic here is to make themselves a rich and sure estate there. They have a chief business to do, which they principally intent, namely, to seek the kingdom of God, and the righteousness of it; to repent of their sins, to believe in the Son of God; and to make their election sure: whereto they give all diligeuce, as they are exhorted 2 Pet. 1.10.  
Fiftly, The godly are strangers in respect of their affection; for, as strangers long after home; and where ever their bodies be, their hearts and minds 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 Father's house, and there is their inheritance; there is jesus 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 upon 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 King's 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 upon 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 have no more continuance here, than others; they have no Leases of their lives; nor no surer hold of their estates than others have. 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 away and hurls them out of their place, 
job 27.21.  as easily as any other. And the mighty die suddenly, 
job 34.20.  and are taken away without hand. And their houses and possessions which knew them once, shall know them no more, but take in other strangers for a term of days, 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 have they a strong conceit of continuance, and of taking their rest for many years. 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 world's account they be not strangers, but neighbours, and Towne-dwellers. The world knows them, and loveth them as her own: yea, lulleth them in her lap as her children, she graceth them, enricheth them, and advanceth them as men of best deserts. In a word, she thinketh nothing she 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 have no other portion but here? Psal. 17.14. How can they but mind earthly things, 
Phil. 3.19.  to whom God hath showed 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 have 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 Esau's, 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 practise Christian sobriety, in the affecting, 
Christian sobriety in 1. 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 thorough; he lightly regardeth the honours, offices, revenues, and privileges of it: his chief desires and affections are elsewhere; 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 seeketh a Country. 
Heb. 11.14.   
Seekest thou great things for thyself (saith the Lord to Baruk) seek them not. 
jer. 45.5.  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, 
2. Enjoying.  A stranger enjoys the things of a strange place as a stranger; he useth other men's 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, and 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. Dear beloved, as strangers and Pilgrims abstain from fleshly lusts, which fight against the soul.  
Thirdly, 
3. Using the world.  a stranger useth the necessary comforts he meeteth with in his way as a stranger; he useth them rather for necessity than for satiety, only for present occasion, and that with moderation and sobriety; Even so a Christian Pilgrim must learn to use the world as not using it: 
1 Cor. 7.31.  and in the midst of his wealth and abundance, in the fruition of his greatest delights and pleasures, to take his 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 fare be it from us who profess the teaching of grace so to do, Our conversation is in heaven, from whence we look for a Saviour; they have their portion in this life, 
Psa. 17.14.  but our portion is in another, and contrary courses beseem men of contrary Countries.  
Secondly, In that we are strangers here, we learn another Dutic, 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 wrongs that meet him in his way; he digesteth, and putteth up all patiently; he complaineth not, and much less seeketh revenge: for he knows he shall have 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 verse, the blessed Apostle was contented to endure all indignities and wrongs; because he was of another country, the high privileges and excellencies whereof, Eye hath never seen, nor ear hath ever heard, nor ever entered into the heart of man. 
joh. 14.4.  When the Disciples 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 world's malignity, destitute of their Lord's 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 with God's people, 
Heb. 11.26  because he was a stranger here, and looked for a recompense of reward hereafter. A cloud of Martyrs as witnesses seal this truth, who were slain, hewn a sunder, wandered up and down in sheep's skins, in goat's skins, being destitute, afflicted, and tormented; and would not be delivered Ver. 35 (namely upon 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, and 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 disheartened with the roughness, 
Nubecula est, transilis.  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 asperousnesse 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 sweeten 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 upon things not seen. Let the world undervalue 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 we 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 therefore though he walk in the flesh, 
2 Cor. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet he 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, and 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 fashions 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 lie for advantage, to break the Sabbath for gain, to uncleanness, 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 lose 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, and enjoy the sight of those whom they have 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, than 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 man's Country where he was borne 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 borne of God. Secondly, again, that is a man's country where his parents, his ancestors, and dear kindred dwell, and inhabit. Now where dwelleth the Christian man's Father, but in heaven? 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 heaven is his Country. Thirdly, Further, that is a man's Country where his principal estate, and goods are, where his patrimony and 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 dear; and that his elder brother jesus 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 than to be dissolved hence, and to be with Christ, which is best of all. 
Phil. 1.23.  A Traveller hath his mind, and thoughts still upon home, and saith with himself, Home is homely. And the Mariner, or Seafaring 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 things; 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 is above, 
Reu. 21.2.  he will get into the jerusalem which is from above; and where his person cannot be for the time, his conversation & meditation shall be in heaven; 
Matt. 6 21.  for where his treasure is, there will his heart be also.  
Use 2. In that we are strangers with God, we learn diverse things;  
1. The sovereignty and power of God, who is the great owner, 
Zach. 4.14  and ruler of the whole earth. Kings themselves, 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 own, but are Tenants at will under this great Landlord. The greatest of men, yea, of Kings, are but as David was, sojourners in his sight, Leuitic. 25.23. The Land is his, and we 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 and people, Numbers 20. I pray thee that we may pass through thy Country, etc. 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 word and by prayer. 
1 Tim. 4.5.   
2. Bind thyself from trespassing in the way and Country through which thou passest; So did Israel unto Edom, 
Num. 20.17.  We will not go through the fields, nor the vineyards: neither will we drink of the water of the wells; we will go by the King's way, and neither turn to the right hand, nor left, till we be passed thy borders; So must the Christian be careful he transgress not the laws of the Country in which he sojourns, to stir up against himself the wrath and 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 josephs' brethren to please their unknown brother, 
Gen. 44.  the Lord of that strange Country? Much more ought we to please our brother jesus Christ, the Lord of this strange country, through which we pass to our own Canaan.  
3. Cast thy care upon God, and depend upon him for all needful supplies; so did holy David here, because he was a stranger in God's Country, he therefore casteth his burden upon the Lord, desiring him to hear his prayer, and to hearken to his cry, and not to be silent at his tears. A stranger over-loadeth not himself with cares, and carriages; but carrying a competent viaunce with him, dependeth for all necessaries upon them where he sojourneth; so a Christian stranger need be in nothing careful, 
Phil. 4.6.  but in all things let his requests be showed 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, 
Psal. 37.5. 1 Pet. 5.7.  to commit thy way unto the Lord, and trust in him, and he shall bring it to pass, Psal. 55.22. Cast thy care upon the Lord, and he shall nourish thee.  
4. Be much in thankfulness unto God for all the comfortable blessings thou receivest in thy Pilgrimage: a stranger thankfully accepteth all the favours shown 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; We thank thee our God, 
1 Chro. 29.13.14.  and praise thy glorious Name. But who am I? or what is my people, that we should offer unto thee? for all is thine, and of thine own have we given thee; for, we 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 Lord's land, and all the comforts they enjoy, are his by right, and possession, and theirs only by leave, and thankful acceptation.  
5. Be contented and patiented, if this great Lord deny thee any thing thou wouldst have whilst thou passest through his Country; 
Numb. 20 21.  so was Israel when Edom out of a churlish and hurtful mind, denied them peaceable passage. But the Lord of this Country knoweth what is fit 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 patiented but thankful.  
Use 3. In that we are strangers here, and travelling to our country, as all our Fathers have done before us, it appeareth that our wisdom will be to resolve of pains and travel all the days of our life, and not to expect rest till the night of death come, when dying in the Lord we shall rest from our labours; and because this is not our rest, 
Mica. 2. ●0.  we must arise and departed hence. And seeing we can no more avoid this weary journey, than any of our Fathers could do; we must rather bestow wise and careful thoughts, in fitting ourselves to our journey, and in behaving ourselves through our way, than to expect to avoid the tediousness and difficulties of it.  
Quest. How may we fit ourselves for our journey home into our own Country?  
Ans. 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, 
Heb. 12.1.  and hangeth fast on; and therefore the Apostle counselleth to cast it off, if we mean to run the race before us. 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 and 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 and command of it.  
The second, are earthly cares, profits, and pleasures, which are as heavy stones tied unto us, and pressing us from heaven to earth, making heavy and 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 thoughts homeward, and heavenward, and 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 we do with our hearts; the cares and pleasures of the world are as plummets of Lead, 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: and by main strength of grace fetch it up from earth, that it may be sirmly 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 withal, 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, Psalm 119.19. I am a stranger upon earth, therefore hide not thy Commandments from me. He knew well how hardly a blind man could perform a fare and dangerous journey, and thus it is only the Commandment that shows the way to this heavenly Country. Why, was David a blind man, or did he not know the ten Commandments? Even David who was not stone blind, but much enlightened, was blind in part, and still earnest, that the LORD would further open his eyes, 
Psal. 119.18, 34, 35.  to see the way more plainly, & clearly than yet he did: And though he knew the words, and true sense of the ten Commandments, yet he desireth still to be led further into the particular use, application, direction, and obedience of them; and of all other parts of the Word, which he saith, is exceeding large. Verse. 96 And for the latter; As a stranger in an unknown Country, and way, will ever, be ask the way of every one never so simple, who knoweth the way better than 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 Ariadne's thread to help us through this troublesome 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 God's 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 and 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 strewed with crosses, or pleasant to the flesh; whether it be a clean way, or a foul, dirty, and miry 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 jesus Christ himself; or a new broken and devised way, unknown unto them, and the Scriptures; whether it be a right way, 
Hos. 14.9.  or a crooked path of by lanes, and turnings to the right hand, or to the left; whether it be a lightsome, or a dark way, 
Pro. 4.19.  and the like. Thus inquisitive and careful will a Christian Pilgrim be of the best directions he can get; as the poor jailer will know of Paul his prisoner, what he may do to be saved; and it is none of the lightest plagues of God, to have 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, and the best guide is God himself, yea and more, God is the only 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, Psalm 25.9. He will guide in judgement, 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, Psalm 143.8. Show me the way that I shall go. And verse 10. Let thy good Spirit lead me unto the land of righteousness.  
2. By constant subjection to God's 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 God's 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, & supplieth all his needs, it affords him food in his hunger, being the bread of life, and the Mannah that came down from heaven; it yields 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 affords him Physic in his soul's sickness; strength in his weakness; and never leaveth him that leaneth upon 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 armour; 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 armour, so as in no part he lie open or naked to danger.  
Fiftly, A Traveller hath need of good company, which is pro vehiculo, as good as a Wagon or Coach, to carry him with the 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 upon ourselves and others; if we make them The man of our counsel, and meditate on them night and day; he is never alone that hath God and Christ conferring, counselling, and directing him in the Scriptures; neither is he alone, who when he is most alone, is in soliloquy with God; this man wanteth neither company nor comfort.  
Now how happily shall this man compass his journey, 
Psa. 119.54.  and go singing through the 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 〈◊〉 must learn to demean ourselves as way-faring men, and 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 practice propounded for our imitation, job. 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, 
1 Pet. 4.2.  that henceforth 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 we have but a short day passed away in a few hours to travel in; that this day stayeth not, but hasteneth from us; that this day is the only 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 lest 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, than go a clean contrary way for company. Let us be glad to meet our countrymen in this thoroughfare, 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, & vndividedly cleave unto them.  
3. In this way be glad (as a stranger in a strange Country) to send home upon enery occasion offering itself; send 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, lest 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; eternal praises and thankes for such great favours, so freely conferred upon thee.  
4. In this way be content if sometimes thou are weary as one that goeth up a steep 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 Lot's wife; but press hard forward to the mark, 
Philip. 3.13.  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 fair shine and gleam again; 
Psal. 30.  heaviness may endure for a night, but joy returneth in the morning. If we have need of patience for a while, 
Heb. 10.36.  it is but to enjoy the promises. If the sufferings for Christ increase. 
2 Cor. 1.  so shall also the comforts. 
Psal. 34.  And many are the troubles of the righteous, but the Lord delivereth them out of all. The end which crowneth all thy labour is worth all thy pains & patience  
Use 5. Seeing all the Saints are strangers here as all our Fathers have 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 preferreth 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 have 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 wars and bloody persecutions; in which the Captains of Antichrist chase the godly from their seats, houses, estates, and countries; not suffering the Dove of Christ a rest for the sole of her foot. Here is a ground of comfort.  
1. That all the fury of the enemies, exiling and banishing the godly, can but make them strangers, and so were they before, whersoever 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 upon earth in affection, can easily become come actually a stranger, if God call him unto it.  
2. When the enemies have exercised all their rage, they cannot banish them out of GOD'S 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 upon 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 be 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 lose; some Movables, such as he carrieth along with him in his journey, he may lose by the way, but his estate and inheritance is safe enough at home. Nay, in that great and final destruction of the whole world by the dreadful fire of the last day; 
2 Pet. 3.10.  When the 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 be loser's of all their whole estates, only 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 loseth nothing at all; So the godly shall be glad in that day, that they have 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 that he 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 merciful unto him, his person was in safety. Sever thyself from the condition of sinful men; estrange 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 have God's 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 mountains to fall upon them, to hide them from the wrath of the Lamb; for the great day of his wrath is come, 
Rev. 6.16, 17.  and who can stand? (⁂)  
FINIS.   

A PROFITABLE MEMORIAL of the Conversion, Life, and Death of M ris. MARY GUNTER, set up as a Monument to be looked upon, both by Protestants and Papists.  
I Can not better spend some part of the days of my mourning for the loss of my dear wife, than 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, than 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 died so zealous in that Religion, as she did in this, the adversaries would have 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 God's glory in earth, as I am assured she is a vessel before him filled with his glory of heaven.  
THis gracious Woman was for birth a Gentlewoman, 
Her birth.  but descended of Popish Parents, who dying in her infancy, she was committed unto the tuition of an old Lady, 
Popish education.  honourable for her place, but a strong Papist, who nuzzled and misled this Orphan in Popery, till she came about fourteen years of age; at which time this Lady died. Upon 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 than ordinary respect, both because of her young years, as also because she was allied to Sir Christopher Blunt, than husband to the honourable Countess; at whose request his Lady had taken her into her care.  
To this Honourable Countess she came a most zealous Papist, and resolute, as soon as possibly she could apprehend a fit opportunity, to convey herself beyond the Seas, and become a Nun; for she 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. 
This religious care of the honourable Countess, as she did all her life thankfully acknowledge it, so is it very observable both for the high commendation of her honour and for the imitation of others of her honourable rank.  But she could not so closely carry her secret devotions and intentions, but that by the careful eye of her Honourable Lady, they were soon discovered, and not sooner discovered than wisely prevented; for presently her Lady took from her all her Popish books, Beads and 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 honour daily used to have 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 she write nor receive any letter without the view and consent of her Honour.  
She also constrained her to be countable for the Sermons which she heard in the house, which were constantly two every Sabbath day, (for the increase of the sound knowledge of God, which is the only 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 she would keep her heart for Popery; and trusted that God would be merciful unto her (as Naaman) in this which she did only through fear and 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, Master I. W. who was then Chaplin to the Countess; she began to persuade herself, that surely this man's godliness must needs bring him to Heaven. And then the reverend respect of the man made her begin to give some better care to his Doctrine, to examine his proofs, and to reverence his Ministry; whereby in short time, 
Her new birth.  it pleased God that she was won to believe the Truth, and renounce her former superstition and ignorance. And, as it is the property of a true Convert, 
john 1.45.  being converted herself she 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.  

Reuel. 12.  Now presently Satan (that Dragon that watcheth to devour every man-child which shall be borne unto God) gins to rage, 
Her long and strong temptations.  and reach at her with strong and violent temptations: and first he terrified her 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 and 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 pardoned. And this temptation was pointed and sharpened with that dreadful and fowl suggestion of self murder, as if the remedy of the sin against the holy Ghost, were to destroy one's self. While she was thus long tossed and tumbled in these waves and billows of Satanical suggestions, wherein she was so low cast and 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 she ever after embraced with the most entire love of the most natural Child) to entreat of this sin; and to show what it was, and by whom and in what manner it was committed. To which Doctrine she diligently harkening, 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 led her over that temptation.  
But Satan that departed from our head, jesus Christ, only for a season, was not long away from the molestation of this his member, but returned and brought leaven worse spirits (were it possible) than before, and now his name may be Legion; for now he would confound and oppress her with multitudes of blasphemous thoughts, and doubts. Now must she believe 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, and all of them maintain their opinions by the Scriptures. Thus was she vexed and exercised with Armies of roving and unsettled conceits for five or six years together, till God (whom she often solicited for direction and assistance in the combat) brought her to this resolution, that she would hold these conclusions, whatsoever disputes Satan might weary her withal. That there was not only 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 waste away by degrees, and herself daily more strongly settled upon the foundation.  
Neither was she only by the grace of God a Conqueror in these temptations, but I may say with the Apostle, in a manner more than 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 practice of Christian Duties, which she religiously obserned even till her dying day.  
For first, 
Her religious life.  that she might be established in the Truth, and confirmed against those former waverings and weaknesses, she vowed, that God assisting her, she would every year read over the whole Bible in an ordinary course, 
Extraordinary diligence in the Scriptures.  which course she constantly observed for the space of fifteen years together, beginning her task upon 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 read carelessly or negligently, but always kept a note of what places she did not understand, and would still be enquiring 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 send 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 here with 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 choife 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 dayest of trial, or persecution might come, wherein she might be deprived of her Bible, and other good books and 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, and me that writeth this, so Christianly provident, as in these days of plenty to lay up somewhat for the days of straightness and famine.) Secondly, 
Her instance in her private Prayers.  from that time of her trouble she resolved upon daniel's practice, wherein she was also constant; namely, besides the family duties, which were twice a day performed by the Chaplin in that Religious house in which she lived till within one year of her death; And besides the private Praicrs that she daily read in her Lady's Bedchamber, she was thrice every day on her knees before God in secret, like a true worshipper, whose delight was to be in God's 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 with the prayers of his weak servants.  
And because she knew that religious fasting is the whetstone of Prayer, she tied herself to set apart six days 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, and keep her constant in the obedience thereof unto the end.  
And because she knew that the right and worthy Receiving of the Sacraments affordeth a Christian special strength, and much stability in the course of godliness: as she diligently apprehended that comfort when she could conveniently receive that Sacrament; so for many years she had laid a band upon 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 tenderness of her conscience.  the trouble of her conscience, made her ever of a tender conscience: fearful she was of offending God and her own conscience; and watched herself narrowly; and to keep herself in awe; for the space of five years 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 moderate abstinence as might best fit her weak body to humble and fervent 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, and to come, so her conscience was tender in respect of sins past as may appear by this memorable instance. Whilst she was a child bred 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 withal, to steal money out of the Lady's 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 giving way, she found it not miss, and so continued it for seven years or thereabouts 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 shesaw, she had done that which she could no way undo. If she looked at the sum of money taken 〈◊〉 given away, 〈◊〉 conceived that by continuing in that course seven years together, she might have 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 aswell as she could with a resolute purpose, if ever God pleased to make her able, to make restitution to the heirs 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 forthwith made choice of a Reverend Minister, whom she employed therein (enjoining him secrecy) and because she would be sure to make full restitution, she delivered him sixty pounds, to tender unto this Lady's heir, as from a concealed 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 none 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 two and twenty years 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 Ladyship's use.  
Fourthly, 
Her charitable disposition.  the sense of her own weaknesses and 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, 
Her Imgring sickness.  that the 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 and sickly constitution many years before her death, which made her so much the more prepared for her last combat and sickness, which lasted ten weeks; in all which time she certainly apprehended and expected her dissolution, it being the principal, and almost only subject of her discourse, six months before it came. But thirty days before her departure, she finding her pains increasing, and growing very sharp and tedious, she spent an hours 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, only let me earnestly request, and charge you, that as you see my weakness increase, you will not fail to assist me, and call on me to follow the Lord with prayer and patience; For, now I know, that Satan will show all his malice, because his time is but short against me, and he will easily espy 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 have most need of him, shown 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 requests which we observed she especi●●●● preferred unto God in her sickness, 
Four requests 〈…〉 them all.  and in none of them was denied.  
The first, that she might be armed with strength against Satan's assaults, which she expected would be fierce & frequent; from whom she was mercifully freed; for only three days before her death, she began to be dejected in the sense of her own dulness, and thereby began to call in question God's love towards her, and the truth of God's grace in her; for said she, were I the Lords, why should not I lift up my head now, seeing the time of my dissolution draweth on so near? But these complaints continued not above six hours, but she had much cheerfulness and comfort again, which she expressed, both in earnest and excellent Prayers, (wherein her gift was more than ordinary for her sex) as also in many cheerful thanks and praises to God for his great mercy, for that 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 years together, now he would not suffer him to rest on her with his malice above six hours.  
Her second request was, that the Lord would strengthen her with patience to endure all her pains to the end; and herein she was as graciously heard as in the former, for although she was full of pains, and assaulted with many strong fits, in which no part was exempt from deadly pains, and every of these sits of many hour's 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 clay 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 days before it came; and as this time approached, her joy increased; so as she was able to comfort her mournful husband and friends, saying; Mourn not for me, but for yourselves, for I shall very shortly be more happy than the wishes of your hearts can make me, and therefore cease your mourning and help me thither by your prayers as fast as you can.  
Her fourth request was, that she might have 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 have 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, etc.  
And as she prayed, God gave her her memory to the last gasp, 
Her happy departure.  that she died praying; for a little 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 we then believed not) but Prayer being ended, she said with more strength than she had spoken any thing four hours before; Amen, amen. Into thy hands, O Lord, I commend my spirit. Lord jesus have mercy on me, and receive my soul. And thus with her last breath and words, her soul was carried into Abraham's bosom in the Heavens, to which her eyes and hands were lifted. This was the life and 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.   

A GLASS for Gentle women to dress themselves by.  
By THOMAS TAYLOR Preacher of God's word to the Town of REDING.  
LONDON, Printed by I.H. for john Bartlet at the gilt Cup in Cheapside. 1624.   

A GLASS for Gentlewomen to dress themselves by.  
BEcause I know that sundry women fearing God, fail in the matter of their attire and ornament, because they want direction, which might lead their consciences in stead o● the common error o● riotous times: And because it is requisite that all that profess the Name of God, should be more careful of adorning their profession, than their persons: I have here set down a few brief directions in general for their help that are willing to be ruled by God and his Word; and are more desirous to approve themselves unto him, than to please themselves, or others, with his high displeasure.  

I.  
First then, such must know, that the practice of godliness depriveth no person of the good creatures of God, neither for the necessary, nor delightful fruition of them, (for, it only giveth right, and liberty in them) but it ordereth the use of them, and the users of them; and setteth them in the due place of their goodness, wherein only they are beautiful and lawful. Rebecca a woman fearing God, 
Gen. 24.30. and 41.42.  wore ornaments. So joseph and Mordecay, Ester 8.2. and Daniel. 5.29.   

II.  
Know, that we are not at our own hand in the use of outward ornaments, but under rule and appointment. GOD prescribes women how to dress their heads, 1 Pet. 3.3. and taketh order for the habit of the body, and findeth fault with the dress of the daughters of Zion. Isa. 3. And threatening the Princes and Kings children clothed with strange apparel, Zeph. 1.8. speaketh to our Gallants that build towers upon their heads, or erect them as with large horns, or any way take up an unlimited liberty in their dresses with some special vanity, and offence. For such dressing of the hair the Lord threatneth the dainty women with baldness and shame, Isa. 3.   

III.  
Such must know, that as the kingdom of God standeth not in any of these outward things, 
1 Cor. 8.8.  so they must not be suffered to hinder the kingdom of God in ourselves or others: And though they being things so indifferent in themselves, as they commend us not to God; yet in the use of them all, we must exercise certain virtues in which we must be acceptable to God; and avoid such vices in the abusing of them, as will else discommend us before him. For suppose they be things in their nature neither good nor evil, neither commanded nor forbidden; as, Whether. I should wear cloth or leather, whether a plain band or a ruff, whether single or double, whether white or yellow; yet in the use of any of these outward and indifferent things, my action is either good or evil, according to my exercise of virtue or vice in it. Neither can any thing be so indifferent in itself, 
How indifferent things become evil to us.  but it may become evil and sin in me many ways: as,  
1. By my election and choice of it without assurance of my liberty in Christ, or with doubting whether I do well in using it, or no.  
2. By my intention, which may be corrupt and vicious in myself, and prejudicial to others.  
3. By many accidentary events: as, if others be by my use of lawful and outward liberties occasioned to sin, or thrust forward in carnal licentiousness. All which I rather propound to be wisely considered for the removing of that common objection & conceit, That the things are not great, and God cares not so much for the dressing of the body, so I keep my heart to him, and give him content in my soul. As if these persons conceived, that the body is not the Lords as well as the soul, or that that soul can be Gods, when the devil hath the dressing of the body.   

iv  
We must know, that although the word of God afford not particular directions for every particular habit and attire, yet we may not think it a defective rule, or short and wanting to guide us even in the least or lowest action of our lives: because it supplieth us with many general rules, to all which we must reduce every particular action of common life, for the allowance or refusal of it. And therefore for the help of such as are teachable, I thought it might be profitable to apply unto those generals, and bring to their trial, this particular of habits, and attires; unto which while they are squared, none have so much right to use them as women fearing God: but if they depart from those rules, they are not so unseemly in any, as in them.  

The general Rules are these, reduced to four heads.  
1. Some concern God.  
2. Some our selves.  
3. Some our brethren.  
4. Some the ornament itself.   
For unto all these we must have respect even in our attires and ornaments.  
I. In respect of God, we must attend three rules.  
1. The first concerneth our warrant, and is this: No ornament must be used, but by warrant and leave from God. Our warrant is from the word; our leave is by prayer: the rule for both is express, 1 Tim. 4.5. Every creature of God is good, sanctified by the word of God, and prayer. Whence it followeth, that whatsoever 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 up a prayer of faith for God's blessing upon it: that cannot be warrantable to a godly heart. Which of our Gallants in their strange fashions ponder that of the Apostle, 
Coloss. 3.17.  Whatsoever ye do in word or deed, do all in the name of Christ? that is, 

1. By the warrant of his word.  
2. With invocation of God in the name of Christ.    
2. The second rule concerning God must look to the right end, namely,  
No ornament or attire of any fashion or colour may be used till the heart be assured that this be the proper end, that in adorning the body it honour God. 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. The word whatsoever, being a word of universality, fetcheth in the smallest action of life, in which we are bound chief and principally to intent, and set up the glory of God, for which end he created not ourselves only, but all his works, first for himself, and then for us. Whence it followeth, that whatsoever fashion, attire, or ornament doth spot or stain the glory of God, the Gospel of God, or our holy profession, that is unwarrantable and unlawful.  
3. The third rule concerning God, is, That  
No ornament may be used to correct God's workmanship, which even a skilful Artificer would take ill at any man's hands. It is true, a woman may nourish her hair, for it is her glory; and may seemly adorn herself with her own, 
Cant. 4 3.  for so was the Church in Christ's eyes; yea and in want of their own, if for seemliness they borrow of others, it may be excused (so modesty be not exceeded:) but of very wantonness or pride to dislike their own, or to affect such ornament of strange hair as their natural and proper hair will not reach unto, argueth vanity and discontentment with the work of God, saying unto God, Why hast thou made me thus, or why hast thou made my hair of this colour, and not of that?  
And much more to grow out of liking with God's workmanship on their faces, and by painting to refine them to their own sancies, is an immodest sin condemned in whorish jezabel. 
2 King. 9.30.  We deny not but it is lawful to cover a blemish, or hide an hurt or deformity in seemly manner: but by defacing God's workmanship, and by stamping pride on their faces by painting and colours, can by no colour be warranted. Say not, It is custom; for all custom must be ruled by the word of Christ, who said, I am Truth; and not, I am Custom. Nor say, I must be handsome and comely, and therefore I may; for this is but to cover pride under this pretence. Neither say, I am young and may take liberty; for young men and women must be sober as well as other. 
Titus 2.4.6.  Nor say, I must please my husband. True; but it must be in the Lord, and in things honest and lawful. Or can it please any husband, to come before him in a vizard, a borrowed and adulterate face and fashion?  
II. The second sort of rules respecting ourselves, are five.  
1. No ornament or attire may be worn, till the heart be resolved that it will be fitting and pleasing to the holy Ghost, whose Temple the body of every believer is. 1 Cor. 6.19. Know ye 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 becometh holiness, neither indeed can any other beseem his temple; therefore all good Christians will make conscience of what they offer to adorn this temple withal, and be sure it be no light, strange, odd, 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 beside, seeing every believer hath put on Christ as a garment, Rom. 13.14. it will be the wisdom of every Christian to see that his ornament be suitable to his apparel, that neither his ornament shame his suit, nor his suit disgrace his ornament. Every thing in a Christian, from a Christian, on a Christian, or about him, should savour of Christ, and express him. Be sure that thy ornament suit with the same mind that was in jesus Christ. 
Phil. 2.5.   
2. No ornament may be used with affection or affectation. 1 Pet. 3.3. the Apostle forbiddeth broydred hair: and 1 Tim. 2.9. he forbiddeth not that only, but gold, and pearls, and costly apparel. Which we must not understand as if he simply and absolutely did forbid and condemn the wearing of gold, or chains, rings, bracelets, billiments, spangles, and the like: but the thing forbidden is the affecting and study of these things.  
When women (for to those he writeth in both places, as being more impotently carried away with this vanity than the other sex) not only take pleasure in outward ornament, but study bravery, and strive to be as brave or beyond others, at least not behind them in vain and new-come fashions, which is a sign of a sluggish and delicare mind, given up to the delights of the flesh, and fare from mortification.  
Our Lord in Matth. 6.28. allows not Christians to bestow their thoughts on apparel which is more needful than ornament. And his Apostle commands us to use the most necessary things as not using them, 1 Corinth. 7.31. Then must we restrain ourselves even in lawful liberties, when we find our selves prone to be brought under the power of any of them, as 1 Cor. 6.12.  
3. No ornament or habit may be worn or used against shamefastness and modesty. 1 Tim. 2.9. The women must array themselves in comely apparel, with shamefastness and modesty. We know, that since the fall, nakedness is a shameful thing, and sin hath cast shame on every part, and calleth for a cover over all but for necessity; and garments were ordained to hide nakedness, no● to display or discover it. And me thinks it cannot stand either with religion, or modesty, or with the shamefastness of that sex, so to attire themselves, as to display their naked breasts, and some somewhat lower; or bore their arms beyond that which is fit for every one to behold. I cannot enter into the heart to judge any: but I must fear whether they are, or have ever been dejected with a deep sense of their soul's nakedness, and therewith ashamed and confounded before God, that are not ashamed to uncover their bodily nakedness (beyond that which is comely) before men.  
4. No ornament or attire may be used to the impeachment of our good name, which is better than the most precious ointment or ornament: 
Eccles. 7.3.  as if it carry a brand of pride, wantonness, lightness, or inconstancy, or a note to be an inventor or follower of new and strange fashions: whereas the Apostle would have the outward habit and attire express the fear of God which they profess, 1 Tim. 2.10. and would have women to bewray the hidden man of the heart in all their outward arteries, 1 Pet 3. that is, the new creature, and divine nature, which is hid and seated within, but shown forth in virtuous behaviour, and sober carriage. But alas, how do they provide for their reputation, that (as Chrysostome complaineth of some women in his time) so lightly and wantonly tyre themselves, that when they come into the Church or Oratory, they seem rather to come in to dance than to pray. And the evil is greater, that the hurt falleth not only on their own names, but on the name of God also.  
5. No ornament or attire may be used to the wasting of our outward estate, or the abuse of God's blessings in riot or prodigality, or the disabling us from being helpful to others. The reason is, because we sit not in our own, but are stewards of these things, and must be countable how we expend them. The godly heart must be sure therefore to lay out nothing for attires, or fashions, but that which it may comfortably bring in accounts unto God.  
Besides, the word of God layeth necessary injunctions upon us to do good, and distribute to the necessities of the Saints; to be rich in good works, thereby both to testify the truth of our faith, as also to be furthering our own reckoning. Now what an unanswerable oversight were it, by excess and superfluity in things (comparatively) unnecessary, to disable ourselves for so necessary duties, and prevent ourselves of so large and comfortable retribution.  
III. Now follow the rules concerning our brethren.  
1. No ornament or fashion may be used to offend our Christian brother. Rom. 14.21. It is not good to do any thing (suppose it more necessary than attires) with offending the weak brother. If the heart suspect or discern, that this or that attire may or do offend any Christian; if the just cause of the offence rise not out of the thing which may be allowable enough, but out of his weakness that takes the offence, the precept of the Apostle bindeth it, to tender the weakness of his brother, and now to forbear his or her lawful liberty; and upon very good and grounded reason. 1. Because charity is better than outward ornament. 2. The nourishing of our brother's faith, is fare more precious than the nourishing of our own flesh. 3. The edification of our brother is to be preferred before our own pleasure. So as a conscience well informed will be very tender to offend a weak brother by undue and untimely use of his liberty, although himself be persuaded well of it.  
2. No ornament, attire, habit, or fashion, may be used to the strengthening of any vain minds in their new-fangled & strange guises. Rom. 12.2. And fashion not yourselves to this world. A godly mind may not like, or be like vaine-minded persons in their fashions, form, and courses; no not so much as enter into their way, Prou. 4.17. nor be companions with them in any of their works of darkness, Eph. 5.7. Now as it will be a sorry plea for thyself in thine account to say, I thought I might do this or that, because I saw some before me whom I thought well of; so will it justly increase thy judgement, that thou hast by thy practice strengthened the hands of sinners, and hardened them in their sin, whom by thy sober and seemly carriage thou shouldest have actually and really reproved. Yea and in that rule of the Apostle, 1 Cor. 14.26. Let all things be done to edification, thou art cast as guilty, who hast destroyed him by thy example, whom thou shouldest have edified.  
3. No ornament or attire may be used, which may become either a snare to ourselves or others. There are some habits framed to draw eyes, to get lovers, and to occasion unlawful desires. The daughters of Sarah detest such whorish habits, and are careful that by nothing about them any eye or heart may be entangled. Their endeavour is not to avoid only apparent evils, 
1 Thess. 5.  but appearances of evil. To discover by our habits some naked parts, as many do, is a danger of temptation to many beholders. And as in the Law, be that digged a pit and left it uncovered, must answer for the ox or ass, or beast that fell into it: so here; although they are beasts that fall into the pit of lust upon such spectacles, yet are they not free, that covered not the pit. Neither will it excuse, to say, But I intent no such thing by my habit; for if thou knowest it may be an occasion of moving evil lusts, and dost not prevent the occasion, thou art blame-worthy, as the first in that sin. 
Veneni poculum porrexit aspicientibus, etsi nullus sit invenius qui biberet. Chrysost. in Matth.  Thou hast filled a cup of poison to the beholder, although there be none to drink it, saith Chrysostome.  
iv Now follows the last rank of rules, concerning the ornaments or attires themselves.  
1. No outward ornament or habit may be used upon the body, which is severed from the inward ornaments of grace upon the soul. The Apostles no where mention this argument, but they commend this to the chief care of Christian women, to be more solicitous and curious in adorning the soul with grace, than the body with gay clothing: and plainly teach that the true ornament of a Christian woman is her sanctification, 
1 Pet. 3.3.  which beautifieth the hidden man before God. This is the ornament for her head, 
Prou. 1.9.  and chains for her neck. This is the borders of gold and studs of silver, which make her comely in the eye of Christ, Cant. 1.10, 11. Yea this is her grace among men, Proverb. 31.25. Verse. 30 And when favour shall prove deceitful, and beauty to be vanity, then shall a woman fearing the Lord be praised. All ornaments of nature, all artificial colours and covers are but filthiness, where this is wanting. See Proverb. 11.22. A jewel of gold in a swine's snout, is a beautiful woman without inward comeliness. Sever this from outward ornament; and though she may please herself a time in her conceit of bravery; I shall assure her, she shall have no rejoicing in heart, no hope in death, no joy in God, no boldness in judgement. Take the counsel of Christ in time, Revelat. 3.18. I counsel thee to buy of me white garments, etc.  
2. No ornament or attire must be worn against the judgement and example of the modest, frugal, and grave persons of our own rank. Philipp. 4.9. We must think and do whatsoever things pertain to good report, and whatsoever things have any virtue or praise in them. Now to imitate the most modest, sober, and virtuous of our rank, is virtuous, and praiseworthy, and of good report: whereas to be inventors of evil fashions, or imitators of light, wanton, garish, or proud persons, in their proud or fantastical fashions, brings a just blot upon the person, and a gash into the name and reputation, which will not easily be healed. And how just is it, that such as will pride themselves, and glory in themselves, against the glory of jesus Christ, and the Gospel of Christ which they profess, should meet with shame and contempt amongst men of sound judgement, and be sent away with a little contemptuous flattery only of such wantoness as themselves?  
3. No ornament must be used which is not as well expedient as lawful. 1 Cor. 10.23. All things (meaning things indifferent) are lawful for me, but all things are not expedient. Even such things as are lawful, may be inexpedient for a mean estate and condition, whether it be in degree, or in ability.  
What an inconvenient excess is it, to wear gold for ornament, when they want silver for necessaries: now to wear jewels for pride, and then pawn them for need: to ruffle it in silks, when they can scarce pay for cloth: to make an idle show 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 us; so must we also in our attire and habits. The Lord hath called such persons to frugality and thriftiness, and to suit their  and ornaments to their present estate. Even a civil wise man will fit his mind to his estate, if his estate be not fitted to his mind.  
Besides, costly ornaments fit not every degree that are able. As it was a diforder for Nabal to keep a feast like a Kings (although he was able) so in attires and ornaments, 
1 Sam. 25.  for mean persons to suit themselves 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.  
Add hereunto, that such things as are lawful, may be inconvenient at some times. It was noted riotous in the glutton, that he went in purple, and fared deliciously every day. 
Luk. 16.  There be wedding garments for times of joy and feasting; but some times are mournful, and call for mourning garments, jon. 3. and Daniel 9.3. It is more than inconvenient to be in pomp, excess, and delicacy, when there should be weeping, humility, fasting, and renting of hearts and garments. I trust godly women will be content by looking upon the afflicted estate of the Church of God every where at this day, to restrain themselves in their excesses in their lawful liberties, and follow the Lord calling them to consider the afflictions of joseph.  
FINIS.