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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13561	Three treatises The pearle of the gospell, The pilgrims profession: and A glasse for gentlewomen to dress themselues by. To which is added A short introduction to the worthy receiuing of the Lords supper. By Thomas Taylor, Doctor of Diuinity, and late preacher of Aldermanbury Church in London.	Taylor, Thomas, 1576-1632.; Taylor, Thomas, 1576-1632. Pearle of the gospell. aut; Taylor, Thomas, 1576-1632. Pilgrims profession. aut; Gunter, H.; Taylor, Thomas, 1576-1632. Glasse for gentlewomen to dresse themselves by. aut; Taylor, Thomas, 1576-1632. Short introduction to the worthy receiving of the Lords Supper. aut	1633 (1633)	STC 23856; ESTC S113869	74,858	266

present and to come so her conscience was tender in respect of sinnes past as may appeare by this memorable instance Whilest shee was a childe bred vp in the chamber of that old Lady shee was entised by lewd servants who fed her with figges and other such toyes fit to please children withall to steale money out of the Ladies Cabinet which often stood open in her Chamber and which they knew shee had the fittest opportunity to doe of all other whereunto her childishnesse giving way shee found it not missed and so continued it for seven yeares or thereabouts without any great checke of Conscience But when the light of God came in and made a priuy search in the heart and made her able to take her selfe with the fact now shee was ashamed and confounded in her selfe and her stirred conscience gaue her no rest nor could shee conceiue any hope of quiet because shee saw shee had done that which shee could no way vndoe If shee looked at the summe of mony taken and giuen away she conceiued that by continuing in that course seuen yeares together shee might haue wronged that Lady thirty or forty pound If she thought of restitution she was no way able Thus shee carried the burthen of this sinne a long time easing it as wel as she could with a resolute purpose if ever God pleased to make her able to make restitution to the heires of the deceased Lady And accordingly so she did For when that honourable and bountifull Lady whom shee long serued gave her a large portion when shee bestowed her in marriage she forthwith made choyce of a Reverend Minister whom shee employed therein enjoyning him secrecie and because shee would be sure to make full restitution shee delivered him sixty pounds to tender vnto this Ladies heire as from a concealed servant of the Ladies who had vniustly taken it away from her And when the Gentleman returned tenne pounds of it againe such was the tendernesse of her conscience that she would receive none of it to her owne vse but gave it away to poore and pious persons and vses And this childish errour God turned to her good for in all the two and twenty yeares of her service unto that honourable Lady she never durst make vse of any thing that was vnder her charge were it small or great but set it downe in writing and once every yeare did make it good either in the kinde or in some other thing which she bought for her Ladiships vse Fourthly the sense of her owne weaknesses and wants made her of a pittifull and charitable disposition towards the wants and miseries of others Shee had ever a large heart to the poore especially the godly poore shee neuer did see or heare of any that were in want but her heart did mourne if shee had not to releeve them neither was her hand shut for she did yearely lay aside a portion of money to the vttermost of her ability if not beyond for their releefe Thus she lived holily happily and desiredly Neither could so gracious a life be shut vp but by an answerable that is an happy death and dissolution whereof I will adde but a few words and so leaue her to her happinesse til we meet happily againe True it is that the life of a Christian should be a continuall meditation of death as it is a continuall motion to death and such was the latter part especially of the life of this Christian woman who was of weake and sickly constitution many yeares before her death which made her so much the more prepared for her last combat and sicknesse which lasted ten weekes in all which time she certainely apprehended and expected her dissolution it being the principall and almost onely subject of her discourse sixe moneths before it came But thirty dayes before her departure she finding her paines increasing and growing very sharpe and tedious shee spent an houres talke with me concerning her desire for the things of this life and hauing said what she purposed shee thus concluded her speech Now sweet Heart no more words betweene you and me of any worldly thing onely let me earnestly request and charge you that as you see my weaknesse increase you will not faile to assist me and call on me to follow the Lord with prayer and patience For now I know that Satan will shew all his malice because his time is but short against me and hee will easily espy my weaknesse and make his aduantage of it and therefore now especially help me with your counsell comfort and prayers In all the time of her sickenesse our gracious God who as a fast friend standeth closest to his servants when they haue most need of him shewed his gracious presence with her as in all other comfortable supplies answerable to that depth of distresse so especially in hearing and answering her prayers and desires of her heart There were foure requests which we observed shee especially preferred vnto God in her sicknesse and in none of them was denied The first that she might be armed with strength against Satans assaults which she expected would bee fierce and frequent from whom shee was mercifully freed for onely three dayes before her death she began to be dejected in the sense of her owne dulnesse and thereby began to call in question Gods love towards her and the truth of Gods grace in her for said shee were I the Lords why should not I lift vp my head now seeing the time of my dissolution draweth on so neare But these complaints continued not above six houres but she had much chearefulnesse and comfort againe which she expressed both in earnest and excellent Prayers wherein her gift was more then ordinary for her sexe as also in many chearefull thankes and prayses to God for his great mercy for that he had now so chained Satan at this time of her great weaknesse that having beene formerly molested and daily vexed with his assaults for the space of above six yeares together now he would not suffer him to rest on her with his malice above six houres Her second request was that the Lord would strengthen her with patience to endure all her paines to the end and herein she was as graciously heard as in the former for although she was full of paines and assaulted with many strong fits in which no part was exempt from deadly paynes and every of these fits of many houres continuance yet was she never heard to vtter any word of impatience in her selfe or discontent to any that were about her and much lesse to charge God foolishly in whose hands she was as the clay in the hand of the Potter Her third request to God was that she might in all her sorrowes be still supported with some sense of his love and with the assurance of the pardon of all her sinnes And that God was comfortably found of her in this request was very apparant in her joyfull

and reuenge of the Lord in whose Country he soiourneth bu● frame himselfe to please him by whose leaue he trauelleth through his Countrey How carefull and digent were Josephs brethren to please their vnknowne brother the Lord of that strange Countrey Much more ought we to please our brother Jesus Christ the Lord of this strange countrey through which we passe to our owne Canaan 3 Cast thy care vpon God and I depend vpon him for al needfull supplies so did holy Dauid here because he was stranger in Gods Countrey he therefore casteth his burden vpon the Lord desiring him to heare his prayer and to hearken to his cry and not to be silent at his teares A stranger ouer-loadeth nor himselfe with cares and carriages but carrying a competent viaunce with him dependeth for all necessaries vpon them where he soiourneth so a Christian stranger need be in nothing carefull but in all things let his request be shwed vnto God the King of the Countrey in prayer All 〈…〉 exexcessiue carefulnesse is to bee auoyded of a Christian yea suppose the care bee about things lawfull if it be excessiue it is sinfull and vnseemely in a Christian Pilgrim Let thy chiefe care be to commit thy way unto the Lord and trust in him and he shal bring it to passe Psal. 55. 22. Cast thy care vpon the Lord and hee shall nourish thee 4. Bee much in thankfulnesse vnto God for all the comfortable blessings thou receiuest in thy Pilgrimage a stranger thankfully accepteth all the fauors shewed him in a strange Countrey and so did holy Dauid when God had enabled him to prepare abundantly for the building of the Temple breake out into abundant praises We thanke thee our God and prayse thy glorious name But who am I or what is my people that we should offer vnto thee for all is thine and of thine owne haue we giuen thee for wee are strangers before thee and soiourners as all our Fathers were And surely it well beseemeth the iust to be thankfull seeing they are strangers in the Lords land and all the comforts they enioy are his by right and possession and theirs onely by leaue and thankfull acceptation 5. Be contented and patient if this great Lord deny thee any thing thou wouldst haue whilest thou passest through his Countrey so was Israel when Edom out of a churlish and hurtfull mind denied them peaceable passage But the Lord of this Countrey knoweth what is fit for vs and neuer denieth any thing out of a churlish minde neither can deny any thing good in it selfe and good to vs and if he withhold any hurtfull things we must be not only patient but thankfull Vse 3. In that we are strangers and trauelling to our country as all our Fathers haue done before vs it appeareth that our wisedome will be to resolue of paines and trauell all the daies of our life and not to expect rest till the night of death come when dying in the Lord we shall rest from our labours and because this is not our rest we must arise and depart hence And seeing we can no more auoid this weary iourney than any of our Fathers could do we must rather bestow wise and carefull thoughts in fitting our selues to our iourney and in behauing our selues through our way than to expect to auoid the tediousnesse and difficulties of it Quest. How may we fit our selues for our iourney home into our owne Countrey Ans. A traueller fitteth himselfe to his iourney two 〈◊〉 specially 1. By casting off 〈…〉 behinde him 〈…〉 burden or 〈…〉 2. By prouiding for himselfe things fit for his iourney Of the former sort there be three especiall encumbrances that the Christian Pilgrim must lighten himselfe of The first of them is sinne which as an intollerable burden presseth vs downe and hangeth fast on and therefore the Apostle counselleth to cast it off if we meane to run the race before vs. Now the way to lighten our selues of this weight is to exercise eueryday the grace of repentance and mortification and daily to take some sinne or other in hand and at least to slake and abate the power of it that if we cannot be rid of the sinne in respect of the presence of it yet we may be rid of the reigne and command of it The second are earthly cares profits and pleasures which are as heauie stones tyed vnto vs and pressing vs from heauen to earth making heauie and sadde the soule and vnweldy in her motions The way for vs to lighten our selues of these encumbrances is daily and continually to eleuate raise our thoughts homeward and heauenward and exercise our selues in holy meditations praiers and praises sundry times through the day For as he that would keepe a Clocke in true motion must euery day sundry times windevp the plummets which are still drawing downward euen so must we doe with our hearts the cares and pleasures of the world are as plummets of Lead pressing down the soule incessantly in her motion towards heauen and he that would continue his motion must daily winde vp his heart towards God and by maine strength of grace fetch it vp from earth that it may be firmly setled on heauenly things delighting it selfe with the riches of heauen and with contemplation of those pleasures that are at the right hand of God for euermore The third encumbrance is the feare of death which presseth vs all our life and the Christian must lighten himselfe of this burden by looking beyond it to his owne home by longing after the liuing God whom none can see in the body and liue by considering that the neerer he is to death he is so much neerer home and what stranger feareth to goe home or is sorry when after a long absence he is entring into his owne Citie Secondly A wise Christian will furnish and prouide himself with necessaries and needfull supplies to helpe him through his iournie There be fiue things especially which a traueller must fit himselfe withal that his iourney may be lesse tedious and more prosperous to himselfe 1. The knowledge of the direct way Now whereas no man knowes the way to the heauenly countrey without Gods teaching euery one must go to God himselfe first and then to such as God hath appointed to be the directors and instructors in this way The former we see in holy Dauid Psalme 119. 19. I am a stranger vpon earth therefore hide not thy Commandements from me He knew well how hardly a blinde man could performe a farre and dangerous iourney and thus it is onely th● Commandement that shews the way to this heauenly Countrie Why was Dauid a blinde man or did he not know the ten Commandements Euen Dauid who was not stone blinde but much enlightned was blinde in part and still earnest that the LORD would further open his eyes to see the way more plainly and clearely than yet he did And though he knew

of the young man than he did of his Disciples who said vers 27. we haue left all to follow thee and yet Peter had an house still and John to which he tooke the Virgin Mary And therefore Christ would hau● the young man to part with all which he could not hold with his loue and affection to Christ himselfe and the Gospell Fourthly that which Christ required of this Iusticiary is not any deuised Euangelicall counsell aboue the law but a duty contained in the law the summe of which is Thou shalt loue the Lord thy God with all thy heart and whereas he had boasted that he had kept all the law Christ doth send him backe againe to the law to let him see his want of loue both to God and his neighbour to God if the loue of his friends hinder him from following him whom hee confesseth a teacher from God And want of loue to man if at Christs word hee will not part with his mony especially if not at Christ his especiall commandement So as this is not a counsell to some perfect recluses or orders of wilfull men but a commandement to all Christians that must striue to perfection 1 Cor. 2. 6. And we speake wisdome amongst them that are perfect who must not onely leaue goods and lands and houses for Christ and the Gospell but must hate father mother wife and children brethren sisters and their owne life if they cannot hold them with Christ. So much to answer the Papists Now to the question 1. Who can deny wealth to be the gift of God if it beheld without couetousnesse confidence pride and subordinate to heauen and heauenly things Or who can deny but riches may become helps to heauenly Tabernacles who can deny but good men may both haue them and vse them Abraham was a man of great possessions and Iob and Dauid men of most great wealth and yet godly men and poore of spirit goods therfore in themselues are not to be cast away but first in comparison rather than wee will not attaine and retaine the Pearle of the Gospell we must abandon all we haue Secondly when they proue an impediment to our calling and holy professiō we must renounce them as Moses in this case refused to be the sonne of Pharaohs daughter and to suffer with Gods people a traueller may carry a staffe to helpe him in his iourney but not to ouer-load himselfe and he may beare some mony in his purse for his charges but not burthen himselfe with it Thirdly in affection alwayes we must renounce them and hold them retiredly and weignedly vsing the world as not vsing it Let them be in our hands not in our hearts to lay downe or lay out not to lay vp or lay vp our hearts with them Fourthly actually but not vncalled we must leaue them not of our owne accord but called by God non sponte sed vocati let vs alwayes see wee haue a good ground as if tyrants or persecutors keepe vs from inioying either Christ or our owne estate then in this choyse we must prefer a poore estate in Christ before a rich estate in the world And buyeth it Our Sauiour vseth this word buying not to signifie that we can make any recompence paiment or merit to purchase eternall life for first that is infinite we finite and betweene these is no proportion Secondly it is a free gift of God Rom. 6. 23. Thirdly it is a buying but without money and money worth And the poore are called to buy it who haue no money to layout for it Fourthly this Pearle is such a commodity as neither men nor Angels can giue any due price for Fiftly we can giue God nothing but his owne But Christ here speaketh figuratiuely namely that this wife Merchant dealeth as a buyer first he seeth the want of Gods grace and Christs merits the thirsty are called to buy Esay 55. 1. Secondly as a buyer he periseth valueth and casteth the worth esteemeth Christ at the highest rate and all things else in comparison of him losse and dung Phil. 3. 13. Thirdly as a buyer he maketh an exchange not of money nor money worth but vseth all good indeuour and labour by prayer and diligence and the vse of all good meanes to obtain the grace of the Gospell Which price God doth set vpon grace and on which condition an exchange is made The beleeuer putteth ouer his sinnes to Christ and receiueth righteousnes from Christ. 2 Cor. 5. 21. For he hath made him to be sinne for vs that knew no sinne that we should be made the righteousnes of God in him Fourthly the bargaine made is earnested so the beleeuer able to giue nothing to God taketh from God the earnest of his Spirit in some sauing graces by which the whole bargain of eternall life is assured vnto him From this selling all and buying the Pearle learne That a wise Christian must aud will part with all he hath before hee wi●l part with Christ. Prou. 4. 7. Aboue all thy possessions get wisdom and vnderstanding The godly follow Christ out of Ierusalem and out of the campe Heb. 13. 13. they sold their liues and loued them not to the death for Christ. Pauls possessions and his life was nos deare so he might finish his course with ioy And why 1. Such sound iudgement is restored vnto euery sound Christian as he thinketh nothing so dear to him as Christ and his grace and doth suppose himselfe rich indeed if he attain naked Christ and the dearest things are base in this comparison The Church of Laodicea wil neuer buy gold and white raiment so long as her iudgement is blinded till she annoint her eyes with eye-salue to see and seeing once the worth she is content to be at any paines for it The text implieth that no lesse paines be made for wisdome than that of most industrious Merchants who take long and dangerous iournies and voyages by Sea and land for Pearles and swallow all paines and perils in hope of attaining them Secondly the Christian knoweth that he shall be no loser by the bargaine other Merchants buying great commodities know not whether they shal be gainers or no and many seeke Pearles with infinite losses finde them not But here is a certaine and an vndoubted gaine for whosoeuer forsaketh house wife lands liberty childeren and life for Christs sake and the Gospell shall receiue an hundred-fold with tribulation and in the world to come life euerlasting here is vsury enough not tenne in the hundred but an hundred for tenne haue this Pearle and want nothing want this Pearle and haue nothing Thirdly this putteth a difference betweene soundnesse and hypocrisie the hypocrite can sell much for Gods fauour Mic. 6. 6. they will giue thousands of rams and ten thousands of riuers of oyle and their first borne but wil not part with their sinnes Ananias and Saphira can part with three parts of

their portion but soundnesse esteemeth the Pearle better than the whole were it the whole world Fourthly because it seeth Christ forsaking all liberty life wealth heauen and happinesse for it in the way of thankfulnesse grace in the heart doth hold it selfe bound to forsake all for Christ. This condemneth foolish Merchants who make a base reckoning of the Pearle esteeming the Gospell worth nothing The Gadarens accounted euery pig and base profit better than Christ and his Sermons Prophane Esau despised the blessing in respect of pottage There are other scornfull Merchants who scoffe at such simplicity as to forgoe profits and delights for vaine conceits as to strip ones selfe of the pleasures of life to runne many miles to Sermons where is none at home Others would buy the Pearle if by it they might gaine ease reputation and wealth like the Swallowes that will take their Summer with vs but in Winter take their leaue of vs these measure Religion by their gettings and say with the old Iews What profit is there in seruing God 2. Wee may see it is not so easie a matter to haue part in the Gospell as most men thinke that vtterly deceiue themselues in this commodity and this is the cause why so few respect it 1. Some men thinke they haue it because they haue heard of it but there is as much difference betweene finding and buying as betweene calling and answering 2. Some heare and like and wish and praise it but as in a faire they see many rich commodities but they passe by them and bargaine for none so many approue of Doctrines in generall but lay out nothing nor lay aside any lust they can commend a good Sermon but will be sure it shall doe them no good Thirdly there are others that come neerer cheapen loue and bid somewhat but as hard chapmen nothing neere the matter rich men can cast some of their superfluity sometimes to good vses but not as the widow that had but two mites and cast in all this were too hard a bargaine Fourthly some would exchange some of their sinnes but not all others will doe some duties as come to the Church hear pray sometimes read at home and reproue sinne but come to chargeable or dangerous duties to shew loue to Christ in time of danger or disgrace they are backward and draw in the tender horne for feare they be losers by him Let vs therefore learne to hold Christ and the Gospell as the onely iewell or pearle worth hauing and to thinke our selues rich if we sel our selues out of all to purchase the Pearle let vs thus aduance our religion and shut the mouthes of our aduersaries that say we will leaue nothing for our religion while they giue all they haue to the Church and pious vses How shall I know a man that purchaseth the Pearle 2. He changeth his owne merits for Christs merits apprehended in the Gospell and casteth them away like dung and with Paul who layeth his birth kindred righteousnesse ciuill vertues and good workes and holinesse in the skale but all is too light and found losse weighed with Christ. So bring Wealth liberty friends life it selfe into the sight of a sound beleeuer and if he must leaue these or Christ and his Gospell farewell they he soone maketh his choyce As in the danger of life Act. 27. 18. the Mariners cast out their wares with their owne hands and the tacklings out of the ship so wee must cast away all in comparison of Christ our Lord and our life Where note that the Papist that cannot disclaime his owne merits shall misse of Christs 2. He goeth away reioycing all his affections are on it his chiefe ioy is that his Name is written in heauen no affliction can remoue this ioy 3. He desireth nothing in comparison beyond or besides it Simeon was content with Christ in his armes Iacob had enough that Joseph liued so the beleeuer hath enough that Christ liueth in heauen and in his owne heart 4 He retaineth his confidence to it euery thing else challenging his confidence is but a staffe of reed 5. He will neuer sell his purchase at any rate Prou. 23. 23. Buy the truth but sell it not Great Merchants what they buy for great prizes they will sell for greater but nothing is sufficient to buy the grace of the Gospell out of our hands what wee sell wee value vnder the price but we must redeeme it aboue much fine gold ●sal 119 yea aboue all that in the world is counted precious This is also a comfort to poore men who may here light on a good bargaine and make a good purchase for themselues although they haue no money nothing is set for the price but paines endeuour godly desire and affection Christ and his benefits freely passe to all and are indifferently imparted to poore and rich nay if either haue the aduantage it is the poore man for the poore receiue the Gospell saith our Sauiour whereas Not many rich not many noble not many wise attaine to haue their share in it I haue now according to the measure of the gift giuen me set forth the choycest and chiefest commodity in all the world which no Faire or Mart can match if into one Fayre all the treasures of the earth were brought to sale say not now as the buyer vseth to doe It is naught it is naught I haue set an easie price vpon it a little paines a few good affections an vpright endeuour which is so low a price as your selues can wish You need not disburse siluer or gold but may carry away this commodity in your hearts and your money in your purses too as Iosephs brethren carried from their brother euery man his sacke of corne and his money in his sacke too hee that now seeth on the one hand his owne want and on the other the worth of the Pearle will come and cheapen and buy and purchase it at any rate and will not leaue it behinde him But he that still esteemeth the Pearle but as a common pibble will goe home without it or tread it vnder his feet Of this man saith Salomoa Wherefore is there a price in the hand of a foole and he wanteth heart And to this man I say the day commeth in which thou shalt say thou once refusedst a good bargaine which was offered thee and that was thine vnhappinesse but now attended with a greater that it shall neuer be offered thee any more Be wise in time and couet after the most excellent gifts FINIS THE PILRIMS PROFESSION OR A SERMON PREAched at the Funerall of M rs MARY GVNTER by Mr. Thomas Taylor To which by his consent also is added A short Relation of the life and death of the said Gentlewoman as a perpetuall Monument of her graces and vertues Omnis peregrina regio patria est eorum Et omnis patria eorum est peregrina Iustin Martyr epist. ad

Diognetum LONDON Printed by I. B. for Iohn Bartlet at the signe of the gilt Cup in Cheap-side 1633. TO THE RIGHT HONORABLE THE Lady LEITICE Countesse of Leicester all encrease of Honour and Happinesse MADAM HAuing importuned and prevailed with that Reuerend Preacher who performed that last office for your LADISHIPS late Seruant to afford mee a perfect Coppy of his Sermon which for the fitnesse and worthinesse of the matter I thought much pittie to be buryed with her and purposing to adde a short Relation of the happie Life and Death of my deare Wife both which I thought were very exemplary I emboldned my selfe to present the same to your HONOVR not onely as a thankfull testification of my humble dutie and seruice for all those gracious endowment which I so happily enioyed in her of all which vnder God your Honour was a chiefe instrument but also because I know that your Honour who gladly apprehended al the meanes of her comfort through her life would as gladly receiue the true Narration of her assured Comforts and Conquest in h●r so Christian death and dissolution Neither is the Sermon vnfit for your Hunours perusall whom God hath honoured with so many daies yeares taught not to feare either the end of your Pilgrimage out of this strange Countrey or the neere approach to your owne home Thus humbly praying your Honours acceptance of that which is most properly yours I pray the Father of mercie to adde to all your noble Vertues the continuance of your true prosperitie Your HONOVRS in all humble seruice H. G. THE PILGRIMS PROFESSION PSAL. 39. 12. I am a stranger with thee and a soiourner as all my Fathers THis holy Prophet being by great distresse of mind and disease of bodie brought very low as appeareth in the whole Psalme and so low as he was ready to breake patience and to offend with his tongne yet after a doubtfull combat betweene faith and frailty his Faith steps aboue flesh and leads him out of himselfe to wait vpon God with holy silence and lifteth him vp to God in feruent and earnest Prayers which are the breath of Faith both for pardon of sin the cause and for release from the affliction and plague the effect of it And because the sense of misery was deepe hee striues with God with great vehement and earnestnesse of spirit ingeminating his petition in this twelfth vers Rising vp in his requests by degrees as one that meaneth to preuaile with God as another Iacob and not let him goe till he haue blessed him and therefore first he desireth the Lord to heare his Prayer But because the prayers of the Saints are often faint and feeble and without any strong motion he desires the Lord to hearken to his cry the sense of his need vrged strong cryes feruency and importunity And further because euery strong cry is not heard vnlesse it proceed from a broken and contrite spirit He prayeth the LORD not to keepe silence at his teares well hee knew that prayers of faith watered with teares of godly sorrow are eloquent perswaders to dray a comfortable answer from God they cannot suffer him to sit silent long who hath prepared both a bottle to reserue them in and an handkerchiefe to wipe them away from the eyes of his children Try it after holy Dauid who will or can make euery day a spring to sowe● thy prayers in heauen and water them sometimes with an Aprill showre of mournfull teares for thy sinne and misery and ●hon hast preuailed aganist Gods silence thou shalt heare a sweete and comfortable Answere in due season Now the words read are a reason of his earnest request drawne from the acknowledgement of the frailty vanity and breuity of his life laid downe by a comparison taken from strangers or Pilgrims of which number he professeth himselfe to be and may well be called The Pilgrims profession In tying which words with the former it may be asked first what force can there bee in this reason to moue or incline God to mercy because he was a stranger with him it might rather imply that God should the more estrange himselfe from him and stand further from his helpe I answer 1. The Hebrew phrase I am a stranger with thee signifieth as much as to say I am a stranger before thee or in thy sight And not that he was a stranger in affection or conuersation from God as the wicked who are said to be strange childred and strangers from the wombe For how could Dauid be such a stranger who set the Lord euer before him and at his right hand that hee might not sinne against him 2. As it is a confession and testimony of his owne humility and sense of his misery it is a motiue to mercy as if he had said I am a stranger and need helpe because as a stranger I lye open to many iniuries and inconueniences but thou art the God of the abiect thy property is as to cast down the proud so to raise vp such deiected soules as I am and therefore heare my prayers cryes and teares 3. As it ascribeth vnto the Lord the honour of mercy it is a motiue to mercy for holy Dauid puts the Lord in mind of his own gracious inclination and affection to strangers for he hath commanded vs to be kinde to strangers and hath in speciall manner vndertaken the protection of strangers Ps. 146. 6. The Lord keepeth the strangers and therefore his faith binding God after a sort to his owne law and promise assureth himselfe of Gods mercy because he is a stranger 4. As it is an acknowledgement of his own impotency and the misery of his life it pleadeth strongly for mercy as if hee had said Thou knowest Lord that I am a stranger here and so long as I am so I cannot but carry a burden of flesh and a body of sinne and daily thereby deserue thy most heauy displeasure and therefore I beseech thee be not so extreame against me as in iustice thou mayest but considering my frailty mingle my corrections with mercy And wheras I discerne also by my bodily weaknesse and infirmity that I am a stranger here and of short continuance I pray thee remoue thy hand and let not all my life be miserable but stay thine anger from me that I may recouer my strength before I goe hence and bee no more And vpon the same ground Iob makes the same request Let him cease and leaue off from mee that I may take a little comfort before I goe and shall not returne c. Secondly it may bee asked How can Dauid vse this as a reason for his recouery which hee vsed before vers 4. for the hastening of his death for because his life was short and miserable therefore he desires he might die in all haste To which I snswer That great difference there is between Dauid foiled by flesh and Dauid

sinnefull men estrange thy selfe from their courses walke as one deliuered from this euill world if not yet in respect of place yet in respect of new qualities thou shalt haue GODS protection and see the sa●uation of the LORD when all the wicked Inhabitants of the earth shal● call for the hils to couer them and the mountaines to fall vpon them to hide them from the wrath of the Lambe for the great day of his wrath is come and who can stand FINIS A PROFITABLE MEMORIALL OF the Conuersion Life and Death of Mistris MARIE GVNTER set vp as a Monument to be looked vpon both by Protestants and Papists I Could not better spend some part of the dais of my mourning for the losse of my deare Wife then in setting downe briefly some Passages of her course and Pilgrimage that the happy memory of her graces and vertuous life might euer liue with me both for incitation and imitation And if my desires were strong to make them more publike for the direction of some others I hope it will rather be charitably ascribed to the working and stirring of my affection towards her Ashes than to any vanitie of minde or ostentation in her Besides I am sure that if a Protestant had beene seduced from vs as shee was called out of Popery and had liued and dyed so zealous in that Religion as shee did in this the aduersaries would haue made their aduantage of it and published the same as one of the miracles of their Church And I see not but it may be as lawfull for me as it may proue profitable for others to set downe the known Truth concerning her that as shee was in her life so also she may happily continue now after her death an happy instrument of Gods glory in earth as I am assured shee is a vessell before him filled with his glory of heauen THis gracious Woman was for birth a Gentlewoman but descended of Popish Parents who dying in her infancy shee was committed vnto the tuition of an old Lady honourable for her place but a strong Papist who nousled and mis-led this Orphan in Popery till shee came about foureteene yeeres of age at which time this Lady died Upon which occasion God hauing a mercifull purpose towards her conuersion by his good Prouidence brought her to the seruice of that Religious and truly honourable Lady the Countesse of Leicester who entertained her with more than ordinary respect both because of her young yeares as also because shee was allied to Sir Christopher Blunt then husband to the honourable Countesse at whose request his Lady had taken her into her care To this Honourable Countesse shee came a most zealous Papist and resolute as soone as possibly shee could apprehend a fit opportunity to conuey her selfe beyond the Seas and become a Nunne for she then thought that that was the surest and likeliest way to get Heauen which as shee had an earnest desire to attaine so would shee take the nearest way which shee thought would bring her thither But shee could not so closely carry her secret deuotions and intentions but that by the carefull eye of her Honourable Lady they were soone discouered and not sooner discouered then wisely preuented for presently her Lady tooke from her all her Popish bookes Beades and Images and all such trumpery and set a narrow watch ouer her that shee might bee kept from her Popish Prayers and not absent her selfe from the daily Prayers of the Family which were religiously obserued further requiring her to reade those Prayers that her honour daily vsed to have in her private chamber with her women Her Ladiship also carefully preuented her from her Popish company and counsel by word or writing for neither might shee write nor receive any letter without the view and consent of her Honour Shee also constrained her to be countable for the Sermons which shee heard in the house which were constantly two euery Sabbath day for the increase of the sound knowledge of God which is the onely Hammer of Popery And hereby shee in short time obtayned great ability to communicate to others the substance of those Sermons which shee heard the rather because it was constantly obserued by all the women in that honourable Family to come together after the last Sermon and make repetition of both And this shee did as yet for feare but still with this reseruation that shee would keepe her heart for Popery and trusted that God would bee merciful vnto her as Naaman in this which shee did onely through feare and constraint But God who in his owne time worketh in his owne meanes beganne to worke in her first a staggering in her old way For when she saw the holy conuersation of that Reverend Preacher Master I. W. who was then Chaplin to the Countesse shee began to perswade her selfe that surely this mans godlinesse must needs bring him to Heaven And then the reverend respect of the man made her begin to give some better eare to his Doctrine to examine his proofes and to reverence his Ministry whereby in short time it pleased God that shee was won to beleeve the Truth and renounce her former superstition and ignorance And as it is the property of a true Convert being converted her selfe she endeuoured the conversion of others and was a great helpe and furtherance to the publique Ministery that way For this was a thing which that honourable Familie tooke speciall knowledge of and there were many that had great cause to blesse God for her in that respect Now presently Satan that Dragon that watcheth to deuoure every man-child which shall be borne unto God begins to rage and reach at her with strong and violent temptations and first hee terrified her in that shee had sinned the sinne against the holy Ghost for shee had played the deepe dissembler and being in heart a Papist yet joyned with the Protestants whom shee held for Heretickes and all this against her knowledge and conscience and so fiercely and incessantly hee followed this temptation as that shee was perswaded it was impossible that euer this sinne should or could be pardoned And this temptation was pointed and sharpened with that dreadfull and foule suggestion of selfe murder as if the remedy of the sin against the holy Ghost were to destroy ones selfe While shee was thus long tossed tumbled in these waues and billowes of Satanicall suggestions wherein she was so low cast and dejected still concealing her griefe as shee almost despaired of recovery It pleased God to direct that Reverend Preacher who was her Father in Christ whom shee ever after embraced with the most entire love of the most naturall Childe to entreat of this sinne and to shew what it was and by whom and in what manner it was committed To which Doctrine shee diligently harkening and by examination of it and her selfe finding that shee had not so sinned after illumination nor

expectation of death the time whereof she truly foretold five dayes before it came and as this time approached her joy increased so as she was able to comfort her mournfull husband and friends saying Mourne not for me but for your selues for I shall very shortly be more happy than the wishes of your hearts can make me and therefore cease your mourning and helpe me thither by your prayers as fast as you can Her fourth request was that she might have her memory continued unto the last that so by no idle or light speech she might dishonour God or bring scandall o● her profession for she said If I through paine or want of sleepe which she much wanted should haue any foolish or idletalke I know what the speech of the world vseth to be This is the end of all your precise folke they die mad or not themselues c. And as she prayed God gaue her her memory to the last gaspe that she dyed praying for a little before her departure she called vs that were about her and hasted to Prayer for now said she I shall be gone presently which words we then beleeued not but Prayer being ended she said with more strength than she had spoken any thing foure houres before Amen amen Into thy hands O Lord I commend my spirit Lord Jesus haue mercy on me and receiue my soule And thus with her last breath and words her soule was carried into Abrahams bosome in the Heavens to which her eyes and hands were lifted This was the life and death of this sweet Saint as it was observed and now faithfully witnessed by her mournfull husband who wisheth both his life and latter end like vnto hers FINIS A GLASSE for Gentlewomen to dresse themselues by By THOMAS TAYLOR Doctor in Diuinity and late Preacher of Aldermanberry in London LONDON Printed by I. B. for Iohn Bartlet at the signe of the gilt Cup in Cheap-side 1633. A GLASSE for Gentlewomen to dresse themselues by BEcause I know that sundry women fearing God faile in the matter of their attire and ornament because they want direction which might lead their consciences in stead of the common errour of riotous times And because it is requisite that all that professe the Name of God should bee more carefull of adorning their profession than their persons I haue here set downe a few briefe directions in generall for their helpe that are willing to be ruled by God and his Word and are more desirous to approue themselues vnto him than to please themselues or others with his high displeasure I. First then such must know that the practice of godlinesse depriueth no person of the good creatures of God neither for the necessary nor delightfull fruition of them for it onely giueth right and liberty in them but it ordereth the vse of them and the vsers of them and setteth them in the due place of their goodnesse wherein onely they are beautifull and lawful Rebecca a woman fearing God wore ornaments So Ioseph and Mordecay Ester 8. 2. and Daniel 5. 29. II. Know that we are not at our owne hand in the vse of outward ornaments but vnder rule and appointment God prescribes women how to dresse their heads 1 Pet. 3. 3. and taketh order for the habit of the body and findeth fault with the dressings of the daughters of Sion Isay 3. And threatning the Princes and Kings children cloathed with strange apparell Zeph. 1. 8. speaketh to our Gallants that build towers vpon their heads or erect them as with large hornes or any way take vp an vnlimited liberty in their dresses with some speciall vanity and offence For such dressing of the haire the Lord threatneth the dainty women with baldnesse and shame Isa. 3. III. Such must know that as the kingdome of God standeth not in any of these outward things so they must not bee suffered to hinder the kingdome of God in our selues or others And though they being things so indifferent in themselues as they commend vs not to God yet in the vse of them all wee must exercise certaine vertues in which wee must be acceptable to God and auoyd such vices in the abusing of them as will else discommend vs before him For suppose they be things in their nature neither good nor euill neither commanded nor forbidden as Whether I should weare cloth or leather whether a plaine band or a ruffe whether single or double whether white or yellow yet in the vse of any of these outward and indifferent things my action is either good or euill according to my exercise of vertue or vice in it Neither can any thing be so indifferent in it selfe but it may become euill and sinne in me many wayes as 1. By my election and choyce of it without assurance of my liberty in Christ or with doubting whether I doe well in vsing it or no. 2. By my intention which may be corrupt and vicious in my selfe and preiudiciall to others 3. By many accidentary euents as if others bee by my vse of lawfull and outward liberties occasioned to sinne or thrust forward in carnal licentiousnesse All which I rather propound to be wisely considered for the remouing of that common obiection and conceit That the things are not great and God cares not so much for the dressing of the body so I keepe my heart to him and giue him content in my soule As if these persons conceiued that the body is not the Lords as well as the soule or that that soule can bee Gods when the diuell hath the dressing of the body IV. We must know that although the Word of God af●ord not particular directions for euery particular habit and artire yet we may not thinke it a defectiue rule or short and wanting to guide vs euen in the least or lowest action of our liues because it supplyeth vs with many generall rul●s to all which wee must reduce euery particular action of common life for the allowance or refusall of it And therefore for the help of such as are teachable I thought it might be profitable to apply vnto those generals and bring to their triall this particular of habits and attires vnto which while they are squared none haue so much right to vse them as women fearing God but if they depart from those rules they are not so vnseemely in any as in them The generall Rules are these reduced to foure heads 1. Some concerne God 2. Some our selues 3. Some our brethren 4. Some the ornament it selfe For vnto all these wee must haue respect euen in our Attires and Ornaments I. In respect of God we must attend three rules 1. The first concerneth our warrant and is this No ornament must be vsed but by warrant and leaue from God Our warrant is from the Word our loaue is by prayer the rule for both is expresse 1 Tim. 4. 5. Euery creature of God is good sanctified by the word of God and prayer Whence it