Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	lord_n	word_n	14,837	5	4.3216	3	true

Text snippets containing the quad

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

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

Christ and would not be repulsed MAT. 15. 22. And the poore woman by her importunity preuailed in her suit with the vniust Iudge Luk. 18. 5. And how much more shall faithfull importunity preuaile with the most righteous and faithful God But my seeking is so weak and sinfull that I shall neuer finde my sinne quite marreth my seeking and hindereth my finding Is there more weakenesse in thy seeking than in Jacobs secking the blessing yet his weake and faulty seeking found it O that I could finde any feeling or worke of grace but the strong heart of my corruptions is not yet broken I haue lost all my labour and found nothing but discomfort of it Let not thy soule prescribe and instruct the Lord how or what way or when to doe thee good but wait and striue and finde and preuaile Secondly seeke against sense and feeling euen out of the belly of the whale of desperation it selfe lay hold on the free grace of God and thou shalt finde an issue and his sweet loue dropping comfort sweeter than honey combes to thy soule Thirdly see the reason why grace groweth so thinne euery where euen because he that hath not attained grace neuer sought it aright the want is not in God nor in the meanes but in thy selfe and manner of seeking Non medicorum insufficientia sed quaerentium negligentia culpanda Blame thy selfe for not finding who hast failed in the manner of thy seeking for perhaps Thou art full and feelest not the need of grace as the Church of Laodicea Reu. 3. 17. and then how canst thou seeke A beggar will not stirre abroad so long as he hath any thing at home Or art prophane and scornest the blessing as Esau. Or art a hater of it and the seekers of it turnest their glory into shame and art of the generation of them that hate them that seeke the Lord. Or art idle and seekest slightly or formally and can God attend that praier or request which thou carelesly and formally castest out and thy selfe attendest not And here numbers of men lye vnder iust reproofe as 1. Such as neuer spent so much labour in seeking grace as Saul did in seeking his Fathers Asses 1 Sam. 9. 4. 2. They that neuer spent so much time to find it as they could for a handful of siluer yet hope they haue it or shal haue it When didst thou breake thy sleepe disease thy selfe put thy selfe into all weathers by night and by day for the Word as thou hast for wealth When wast thou so good and thrifty an husband for thy soule as for thy body Neuer look for grace before thou prizest it and be sure thou hast it not who so vnder-valuest it Thirdly let vs examine our selues whether by all our seeking wee haue found the Pearle and that by these rules 1. He hath found by seeking who still seekes to find for it is not here as in seeking other things here the finder giueth not ouer seeking but the more hee findeth the more hee seeketh here is an vnsaciable couetousnesse and a couetousnesse warrantable Secondly much ioy and large affections to expresse the sense of so great a commodity the testimony of Gods Spirit witnesseth our adoption once receiue it and it refresheth the soule with ioy vnspeakeable and glorious 1 Pet. 4. 5. and this ioy will not be hid as in the woman finding the lost groat Thirdly the Pearle once found there followeth a contempt of the world a killing of the cares of this life a fencing from the loue of earthly things there is no true content in anything else he that hath found this Pearle esteemeth all other things euen the best of that the world so admireth dung in comparison of Christ. Fourthly being so rich a commodity it enableth to good workes and as no other Pearle can it worketh the will also to be abundant in good workes abundant in the fruits of the spirit in the fruits of Sanctity and holinesse of life Fifthly it is of so precious vertue as it is in euery one that findeth it an antidote against all the poyson of sinne the grace of repentance presently expelleth it the grace of patience is a salue for euery fore the grace of faith is a most soueraigne Cordiall it is of vertue to renouate the whole man and all the parts of the man it cleareth his sight daily it maketh him quicke of hearing it sharpeneth all his senses in diuine things it preserueth his stomack and appetite to Gods word it purgeth out his corruptions reneweth his strength as the Eagle All these and a thousand more vertues hath this Hearbe-Grace wrought in thee in some measure if thou hast found it and so aboundantly recompenseth all thy labour He went and sold all that he had and bought it Our Sauior continueth the allegory of the wise Merchant who 1. hath sought 2. found the Pearle and then sitteth not downe but thirdly maketh purchase In the words are three things 1. Hee goeth away to the Mart and meanes where it is to be had 2. He selleth all in affection to it and contempt of earthly things 3. He buyeth it by a carefull desire and endeuor after heauenly things For the meaning 1. hee goeth away Selfe-deniall is the first lesson in Christs schoole Whosoeuer will saue his life shall lose it and whosoeuer shal lose his life for my sake shall find it he that forsaketh not his owne will reason affections and euil habits doth not crosse his owne desires shall neuer prize or purchase this perl 2. And selleth all That is in comparison hee contemmeth all earthly things and setteth them at a low rate value in respect of the Pearle doth not care much who haue them so he may enioy the Pearle let others get the wealth of the world he will be rich in grace let others get corn wine and oyle if he can get naked Christ he hath enough But is it necessary to sell all to haue eternall life It may seeme so Mat. 9. 22. Iesus said vnto him if thou wil● be perfect go and sell all that thou hast and giue it to the poore and thou shalt haue treasure in heauen and come and follow me Ans. The Papists build a state of perfection vpon voluntary pouerty and hold it a counsell onely fit for perfect Christians and farre more meritorious than the keeping of the whole Law But first to answer them and then the question 1. It is a friuolous conceit to thinke that any man may come to an higher estate of happinesse by some other meanes than by keeping the Law Secondly it is absurd to think that any worke can be acceptably done toward saluation which is without the walke compasse of the law which is so perfect that cursed is he that doth dare to adde to it or detract any thing from it 3. Christ desired no more

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

the words and true sence of the ten Commandements yet he desireth still to be led further into the particular vse application direction and obedience of them and of all other parts of the Word which he saith is exceeding large And for the latter As a stranger in an vnknowne Country and way wil euer be asking the way of euery one neuer so simple who knoweth the way better than himselfe aud will obserue the senerall markes and statues by which he may know whether he be right or no So must euery Christian Pilgrim be inquisitiue of his way for which purpose he must frequent the ministry of the word diligētly which God hath erected to be as A light in a darke plabe as the Pillar of the Cloude and fire by night and by day to direct vs through this dry and desart wildernesse as Ariadnes threede to helpe vs through this troublesome Maze and Labyrinth and as a voyce behinde vs saying This is the way walke in it An inquisitiue Christian will be still consulting with Gods Ministers about the way of God and conferring with priuate Christians be they neuer so meane in place or appearance concerning their great iourney betweene heauen and earth and will take speciall notice of the markes of their way as whether it be the narrow way or the broad way whether it be strewed with crosses or pleasant to the flesh whether it be a cleane way or a foule dirty and miry way of lusts whether it be an old beaten way by the feet of ancient beleeuers the Prophets the Apostles and holy men yea of Iesus Christ himselfe or a new broken and deuised way vnknowne vnto them and the Scriptures whether it be a right way or a crooked path of by-lanes turnings to the right hand or to the left whether it be a lightsome or a darke way and the like Thus inquisitîue and carefull will a Christian Pilgrim be of the best directions he can get as the poore iaylor will know of Paul his prisoner what he may doe to be saued and it is none of the lightest plagues of God to haue an heart vnwilling to aske about the way of heauen A second comfortable helpe in an vnknowne way is a good guide The Christian stranger hath need of a guide and the best guide is God himselfe yea and more God is the onely guide In any other way or iourney the natiues or inhabitants can guide a stranger from place to place but here none but God can be our guide Psalm 25. 9. He will guide in Judgement and teach the humble his way Quest. But how then may a m●an get God to be his guide Answer By two speciall meanes 1. By earnest Prayer Dauid knowing that none but GOD could guide him prayeth Psal. 143. 8. Shew mee the way that I shall goe And verse 10. Let thy good Spirit lead me vnto the land of righteousnesse 2. By constant subiection to Gods word for GOD goeth before vs by his word as he did before Israel in the Pillar of the Cloud and fire and willing obedience to Gods word maketh God our guide Thirdly A stranger in his way needeth his viance or prouision for his expēce The word of God is the Christians viaticum and supplieth all his needs it offoords him food in his hunger being the bread of life and the Mannah that came down from heauen it yeeldeth him drink in his thirst being water of life whosoeuer thirsteth is called to thes sweet waters of consolation drawne out of the wells of saluation it affoords him Physicke in his soules sicknesse strength in his weakenesse and neuer leaueth him that learneth vpon it without sufficient means to helpe him through his iourney Fourthly a traueller hath need of a weapon to defend himselfe and to wound or keepe off his enemies The same word of God is a speciall part of our spirituall armour it is the sword of the Spirit And as Dauid said of Goliahs sword Oh there is none to that giue me that so there is no sword to this for the repulse of all spiriall enemies and for the sure defence of him that shall buckle it close vnto him Besides that it directs him to obtaine and fasten vnto him all the other peeces of Cstristian armour so as in no part he lye open or naked to danger Fifthly A Treueller hath need of good company which is pro vehiculo as good as a Waggon or Coach to carry him with the more ease through the tediousnesse of the way The same testimonies of God are sweet companions and helpe to deceiue and pas●e ouer our time comfortably if wee can talke of them in the way and in the house and in the field and if we can whet them vpon our selues and others if wee make them The man of our counsell and meditate on them night and day hee is neuer alone that hath God and Christ conferring counselling and directing him in the Scriptures neither is hee alone who when hee is most alone is in Soliloquie with God this man wanteth neither company nor comfort Now how happily shall this man compasse his iourney and goe singing through the most tedious wayes of his Pilgrimage that hath thus fu●nished himselfe with the vnderstanding of his way with a faithfull and vnerring guide with sufficient prouision for his expence with a seruiceable weapon and with a sweet and chearfull Companion Vse 4. In that we are Pilgrims in the way to our Countrey In this way we must learne to demeane our selues as way-faring men and imitate the Pilgrim in these particulars 1. To be stirring early for our iourney and take the day before vs that we may dispatch our iourney before we be benighted It is our Lords counsell to worke while the day lasteth because the night commeth wherein none can worke Joh. 11. 9. And his owne practise propounded for our imitation John 9. 4. and imitated by the Saints whose praises are in the Scriptures Holy Dauid serued out his time according to the counsell of God that is while he liued he was a seruant of God for the good of the age in which he liued And the Apostle Peter exhorteth that henceforth so much time as remaineth in the flesh wee spend according to the will of God Wel did the holy men consider what an aduantage it is to set out in the way of God early euen in the morning of the life What a sweet comfort it is to be early graced that we haue but a short day passed away in a few houres to trauell in that this day stayeth not but hasteneth from vs that this day is the onely time to walke in and that this day being shut in there is no more time to worke or walke in and therefore did bestirre themselues lest they should fall short of their intended iourney 2. As a man in his iourney will be glad of any good company that will goe but part of his way with

followeth that whatsoeuer ornament attire or fashion is not warranted to the heart by some part of the Word the ground of faith or for which it cannot send vp a prayer of faith for Gods blessing vpon it that cannot be warrantable to a godly heart Which of our Gallants in their strange fashions ponder that of the Apostle Whatsoeuer ye doe in word or deed doe all in the name of Christ that is 1. By the warrant of his Word 2. With inuocation of God in the name of Christ. 2. The second rule concerning God must looke to the right end namely No ornament or attire of any fashion or colour may bee vsed till the heart be assured that this be the proper end That in adorning the body it honour God 1 Cor. 10. 31. Whether yee eat or drinke or whatsoeuer ye doe doe all to the glory of God The word whatsoeuer being a word of vniuersality fetcheth in the smallest action of life in which we are bound chi●fly and principally to intend and set vp the glory of God for which end hee created not our selues onely but all his workes first to himselfe and then for vs. Whence it followeth that whatsoeuer fashion attire or ornament doth spot or staine the glory of God the Gospell of God or our holy profession that is vnwarrantable and vnlawfull 3. The third rule concerning God is That No ornament may be vsed to correct Gods workemanship which euen a skilfull Artificer would take il at any mans hands It is true a woman may nourish her haire for it is her glory and may seemely adorne her selfe with her owne for so was the Church in Christs eyes yea and in want of their owne if for seemelinesse they borrow of oothers it may be excused so modesty be not exceeded but of very wantonnesse or pride to dislike their owne or to affect such ornament of strange haire as their naturall and proper haire will not reach vnto argueth vanity and discontentment with the worke of God saying vnto God Why hast thou made me thus or why hast thou made my haire of this colour and not of that And much more to grow out of liking with Gods workmanship on their faces and by painting to refine them to their own fancies is an immodest sinne condemned in whorish Iezabel We deny not but it is lawfull to couer a blemish or hide an hurt or deformity in seemly manner but by defacing Gods workmanship and by stamping pride on their faces by painting and colours can by no colour be warranted Say not It is custome for all custome must bee ruled by the word of Christ who said I am Truth and not I am Custome Nor say I must bee handsome and comely and therefore I may for this is but to couer pride vnder this pretence Neither say I am young and may take liberty for young men and women must be sober as well as other Nor say I must please my husband True but it must bee in the Lord and in things honest and lawfull Or can it please any husband to come before him in a visard a borrowed and adulterate face and fashion II. The second sort of rules respecting our selues are fiue 1. No ornament or attire may be worne till the heart be resolued that it will bee fitting and pleasing to the holy Ghost whose Temple the body of euery beleeuer is 1 Cor. 6. 19. Know yee not that your bodies are the Temples of the holy Ghost Now because this holy Spirit cannot take pleasure in any ornament but such as becommeth holinesse neither indeed can any other beseeme this Temple therefore all good Christians will make conscience of what they offer to adorne this Temple withall and be sure it be no light strange odde or swaggering fashion or attire taken from light and wanton persons that they present the blessed Spirit of God with for the beautifying of his temple And besides seeing euery beleeuer hath put on Christ as a garment Rom. 13 14. it will be the wisedome of euery Christian to see that his ornament be sutable to his apparell that neither his ornament shame his suit nor his suit disgrace his ornament Euery thing in a Christian from a Christian on a Christian or about him should sauour of Christ and expresse him Be sure that thy ornament suit with the same minde that was in Iesus Christ. 2. No Ornament may be vsed with affection or affectation 1 Pet. 3. 3. the Apostle forbiddeth broydred haire and 1 Tim. 2. 9. he forbiddeth not that only but gold and pearles and costly apparell Which wee must not vnderstand as if hee simply and absolutely did forbid and condemne the wearing of gold or chaines rings bracelets billimen●s spangles and the like but the thing forbidden is the affecting and study of these things When women for to those he writeth in both places as being more impotently carried away with this vanity than the other sexe not onely take pleasure in outward ornament but study brauerie and striue to be as braue or beyond others at least not behinde them in vaine and new-come fashions which is a signe of a sluggish and delicate minde giuen vp to the delights of the flesh and farre from mortification Our Lord in Matth. 6. 28. allowes not Christians to bestow their thoughts on apparel which is more needfull than ornament And his Apostle commands vs to vse the most necessary things as not vsing them 1 Cor. 7. 31. Then must wee restraine our selues euen in lawfull liberties when wee finde our selues prone to bee brought vnder the power of any of them as 1 Cor. 6. 12. 3. No ornament or habit may be worne against shamefastnestnesse and modesty 1 Tim. 2. 9. The women must array themselues in comely apparell with shamefastnesse and modesty We know that since the fall nakednesse is a shamefull thing and sinne hath cast shame on euery part and calleth for a couer ouer al but for necessity and garments were ordained to hide nakednesse not to display or discouer it And me thinks it cannot stand either with religion or modesty or with the shamefastnesse of that sex so to attire themselues as to display their naked breasts and some somewhat lower or bare their armes beyond that which is fit for euery one to behold I cannot enter into the heart to iudge any but I much feare whether they are or haue euer beene deiected with a deepe sense of their soules nakednesse and therewith ashamed and confounded before God that are not ashamed to vncouer their bodily nakednesse beyond that which is comely before men 4. No ornament or attire may be vsed to the impeachment of our good name which is better than the most precious oyntment or ornament as if it carry a brand of pride wantonnesse lightnesse or inconstancy or a note to bee an inuenter or follower of new and strange fashions whereas the Apostle would haue the outward habit and attire expresse the

as will pride themselues and glory in themselues against the glory of Iesus Christ and the Gospell of Christ which they professe should meet with shame and contempt amongst men of sound iudgement and be sent away with a little contemptuous flattery onely of such wantons as themselues 3. No ornament must be vsed which is not as well expedient as lawfull 1 Cor. 10. 23. All things meaning things indifferent are lawfull for mee but all things are not expedient Euen such things as are lawfull may be inexpedient for a meane estate and condition whether it bee in degree or in ability What an inconuenient excesse is it to weare gold for ornament when they want siluer for necessaries now to weare iewels for pride and then pawne them for need to rufflle it in silkes when they can scarce pay for cloth to make an idle shew and ostentation of abundance when indeed they are in great wants Is it fit for such to follow fashions No but as we must eat according to that with which the Lord hath blessed vs so must we also in our attire and habits The Lord hath called such persons to fr●gality and thriftinesse and to suit their cloathes and ornrments to their present estate Euen a ciuill wise man will fit his minde to his estate if his estate be not fitted to his mind Besides costly ornaments fit not euery degree that are able As it was a disorder for Nabal to keep ● feast like a Kings although he was able so in attires and ornaments for meane persons to suit themselues with great personages breeds a great deformity and lets in a confusion in degrees and a neglect of distinction of persons offices and dignities which the God of order hath set amongst men Adde hereunto that such things as are lawfull may be iuconuenient at some times It was noted riotous in the glutton that hee went in purple and fared deliciously ●uery day There bee wedding garments for times of ioy and feasting but some times are mournfull and call for mouruing garments Iohn 3. and Dan. 9. 3. It is more than inconuenient to be in pompe excesse and delicacie when there should be weeping humility fasting and renting of hearts and garments I trust godly women will be content by looking vpon the afflicted estate of the Church of God euery where at this day to restraine themselues in their excesses in their lawfull liberties and follow the Lord calling them to consider the afflictions of Ioseph FINIS A SHORT INTRODVCTION to the worthy receiuing of the Sacrament of the Lords Supper By THOMAS TAYLOR Doctor in Diuinity and late Preacher in Aldermanbury Church London LONDON Printed by I. B. for Iohn Bartlet at the signe of the gilt Cup in Cheap-side 1633. A short Introduction to the Sacrament of the Lords Supper Question WHy are you called a Christian Ans. I am so called of Christ to whom I am knit as a member of his body Q. What is the means of this vnion betweene Christ and the Christian A. The meanes is twofold 1. On Gods part the blessed Spirit of God 2. On mans part the excellent gift of sauing Faith Ioh. 6. 35. Q. How is this Faith wr●ught in vs A. By the ordinary way of preaching the Word Q How is it strengthened A. Both by the same word preached and by the worthy receiuing of the Sacraments Q. What is a Sacrament A. An ordinance of God by which Christ and his sauing graces are by certaine eternall rites signed sealed and exhibited to beleeuers Q. How many Sacraments bee there A. Two Baptisme and the Lords Supper Q. Must none receiue the Sacrament of the Supper but Baptized persons A. No because 1. The same couenant is solemnly renewed and ratifi●d in the Supper which was made in Baptisme 2. None can grow vp into the Church that are not borne into it 3. No vncircumcised person might bee admitted to the Passeouer Q. In the Supper of the Lord what must you specially consider A. Two things 1. The signes or outward Elements 2. The signs by them signified which are Inward Spirituall Q. What are the signes or elements A. Bread and Wine Q. Why did Christ make choyce of both these A. To shew that in himselfe is all sufficiency of grace and spirituall nourishment for bread strengthens the heart and wine makes the countenance glad Q. What are the things signified by them A. The body blood of Christ the true only food of the soule Q. Is the Bread and Wine turned into the very body blood of Christ A. No for then the Signs were abolished so no Sacrament remained Q. But are they the ●ame they were A. They are changed but ●o● in substance but onely in end vse Q. But doe these Elements make a Sacrament A. No vnlesse they be administred and receiued according to Christs institution Q. When are they vsed according to Christs institution A. This vse standeth 1. In the obseruation of the requisite actions about them 2. In application of them according to their proper significations Q. What be the requisite actions about the Elements A. They be either the actions of the Minister or Receiuer Q. Which be the actions of the Minister A. The same which our Lord obserued in the first institution and they be ●oure and all of signification Q. What is the first A. Separation or taking the Bread and Wine Q. What doth this action signifie A An action of God the Father whereby he hath from all eternity seperated taken from the common masse of mankinde Iesus Christ to the high office of mediation Q. What is the second action of the Minister A. Sanctification or blessing of the Elements as Christ when he had taken them gaue thankes or blessed them Q. What is it to blesse the Elements A. To consecrate the Bread Wine for this spirituall banquet Q. How are they sanctified A. Euery creature of God is sanctified by Word and Prayer Q What word is this A. The word of institution declaring the will of God touching those signes as also of commandement so to vse them Q. What is this prayer A. It is both petition for blessing of these signs in this holy vse as also thankesgiuing for Gods vnspeakable loue in ordaining his deare Sonne to bee a sacrifice for our sinne Q. What doth this action signifie A. Another solemne action of God the Father whereby he actually sent in fulnesse of time his beloued Sonne with fulnesse of gifts aboue all measure to worke the great worke of our redemption Q. What is the third action of the Minister A. To breake the Bread and poure out the Wine Q. What doth it signifie A. The breaking of his blessed Body and the shedding of his precious Bloud which is the most bitter passion and death of Christ. Q. What is the fourth action of the Minister A. The distribution and deliuery of both

Bread and Wine Q. What doth that signifie A. A solemne action of God whereby he offereth Iesus Christ vnto all and giueth him and all his benefits vnto beleeuers Q. Now tell me what are the requisite actions of receiuers A. The same which the Disciples obserued in the first institutiō Q. Which were they A. They were two 1. The taking of Bread and Wine 2. The eating and drinking of them Q. What doth the taking of them signifie A. An inward action of the soule whereby the faith of our hearts as the hand of our soules apprehendeth and receiueth Christ for our spirituall food and nourishment Q. What doth the other action of eating and drinking signifie A. Our neere vnion with Christ when by the faith of our soules we apply him so straightly to our selues that we become flesh of his flesh and bone of his bone euen as the bread and wine become one with our substance Q. You said that all these actions must not onely be duly obserued but applied also according to their significations A. Yea and this must hold the mind intent through the whole action of receiuing the Sacrament in vniting of the signes actions with the things signified by them Q. How may we doe this A. In all the actions of the Minister I must conceiue the actions of God mentioned before and in my owne actions receiuing I must conceiue the inward actions of my owne faith Q. This indeed seemes most necessary in the act of receiuing and therefore explaine it first in the actions of the Minister A. 1. When I see the Minister take the Bread and Wine I must conceiue an action of God taking setting apart his Son from the masse of mankinde to be the Redeemer Sauior of the world and my selfe in particular 2. When I heare him blesse the Bread and Wine I must conceiue God the Father sanctifying his Son with all gifts and graces aboue all men and Angels needfull for the greet worke of redemption of sinners and of my selfe in speciall the chiefest of them 3. When I see him breake the bread and powre out the wine I must conceiue that action of God breaking his Sonne to peeces with the infinite weight of wrath and curse due to my sinnes as well as any others 4. When I see him distribute these signes I must conceiue that action of God offering Christ and saluation to euery one vpon condition of faith and repentance and exhibiting and giuing him to the saith of my owne heart Q. And what must you conceiue in the actions of beleeuing A. 1. In taking of the bread and wine I must conceiue the hand of my faith now reaching out it selfe to apprehend Christ and all his benefits to my selfe in particular 2. In my eating and drinking I must striue to feele the power of my vnion with Christ strengthening and renewing my soule with new life of grace power of godlinesse as the food doth applied to an healthfull body Q. What must euery Receiuer doe before the Sacrament A. Eueryone must prepare himselfe Q. Why must euery one prepare himselfe A. 1. In obedience to Gods commandements 2 Cor. 11. 8. 2. To auoid the danger of being guilty of the body and blood of Christ as the vnworthy receiuer is ve 19. 3. We must not be hasty with our feet here no more than in the hearing of the Word seeing Christ is here more fully offered and to moe senses Eccles. 4. 7. 4. By the example of the Saints Psal. 26. I will wash my hands in innocency and so compasse thy Altar Also according to their ordinary preparation before the Pasteouer 2 Chron. 35. 6. Q. How must euery one prepare himselfe A By examining himselfe in his 1. Knowledge 2. Faith 3. Repentance 4. Charity Q. Why must euery one examine his knowledge A. 1. Because without knowledge the mind is not good Pro. 19. 2. 2. The setting of a seale argueth the agreement and entrance into a couenant formerly made and vnderstood 3. Monuments to helpe the memory imply knowledge for memory is onely of things knowne Q. How must he examine his knowledge A. Whether he haue a cōpetent measure of knowledge both 1. In generall concerning God in his nature persons and concerning himselfe both as he was in the state of disobedience and as now he is in the couenant of grace 2. In special concerning the matter vse fruit of this Sacaament Q. Why must euery one try his faith A. 1. Because without f●ith there is no pleasing of God in any thing Heb. 11. 2. 2. As the word audible so this visible word is vnprofitable vnlesse it be mingled with faith Heb. 4. 2. 3. Christ is receiued only by the hand of faith Ioh. 1. 12. and a man receiues no more thā he beleeues Q. How may he try his faith A. 1. Whether he beleeue saluation in Christ alone no other and whether he rest himself wholly vpon the free mercy of God ful merits of Christ disclaiming all that is in himselfe or any other 2. If he haue peace of conscience by the testimony of the Spirit that his sins are pardoned Rom. 5. 1. 3. If he haue hungri● striuing without security or ●esumption for a further sense 〈◊〉 measure of faith for the least degree of sound faith longeth for more Q. Why must euery man examine his repentance A. 1. Because as the Passe-ouer was eaten with sowre hearbs so must our new Passe-ouer with godly sorrow Exod. 12. 8. 2. In the Sacrament of the Supper we come to look vpon him whom we haue pierced must therfore mourne Zach. 12. 10. 3. The renuing of our Couenant in this Sacrament is nothing but a returning vnto God againe from whom wee haue departed by our sinnes Q. How may a man examine his repentance A. 1. Whether he be rightly affected to his sin be wrought to a 1. Knowledge and acknowledgment of his sin and misery 2. Sensible sorrow and deepe griefe for 〈◊〉 according to God 3. Dete●●ion of all former sinnes espec●●lly those that haue beene most famili●r and delightful vnto him 2. Whether he finde a thorow purpose of change of life and the beginning of new obedience Q. What are the signes of this new obedience A. They be foure 1. Sound obedience is free not forced 2. T is sincere not fained 3. It is vniuersall to the whole law of God not partiall to some few commandements 4 It is constant and perpetuall not temporary or by starts Q. Why must euery man examine his charity A. 1. Because faith which is here specially required worketh by loue Gal. 5. 7. 2. Christ commandeth to leaue the gift at the Altar and be first reconciled to our brother Mat. 5. 23 3. This Sacrament signifieth not onely our vnion with Christ our head by faith but our communion also with the members by loue As many graines make but one bread and many grapes one vine so many beleeuers eat but