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lord_n	word_n	work_n	wrought_v	1,273	4	7.7778	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B08802	Faith & experience:, or, A short narration of the holy life and death of Mary Simpson, late of Gregories Parish in the city of Norvvich: who dyed, anno 1647 in or about the thirtieth yeare of her age after 3 yeares sicknesse and upwards. Containing a confession of her faith and relation of her experience, taken from her owne mouth. To which is added a sermon preached at her funerall, upon Rom. 14. 6,7. / by John Collings.	Collinges, John, 1623-1690.; Collinges, John, 1623-1690. Life & death of a true Christian deciphered in a sermon.	1649 (1649)	Wing C5316A; ESTC R231574	44,489	160

first worke that God ever wrought in my soule was a worke of conviction He convinced my soul of the sin of Sabboth-breaking I found much opposition to that worke and it was some space of time before I could get strength against that sinne but ever and anon I was given up to the sinne againe which was yet a burthen to my soule I had no Observe Gods first worke in conversion strength against it for the present till at length the Lord was pleased to discover another strength than that I had from my selfe which was the strength of Iesus Christ to overcome this corruption A sight Conviction of sinne without a sight of Christ Note is not saving of it self But a sight of sin wrought by God God leaving not the worke till hee hath shewne the soule the sight of Christ That I conceive is a saving work One time me thought my fancy in the night presented to me sinne in a lump with a sight of that Christ which afterwards I saw more perfectly It was thus me Conviction thought I saw sin set out in a market upon a stall The commodity was vended to none but it brought shame and confusion of face to those that set it forth to Sale and me thought I saw likewise Christ comming owning the owner of the commodity which in time I saw he fully did in me and it was a refreshing for the present to my spirit that I saw he would do it for me though he came not presently The next thing I apprehended according to the truth of the word was that A Christ was come to doe such things as are declared in the word This I no sooner apprehended Illumination but I was set upon with temptations To question whether there was a Christ or no c. Satan wrought Secretly and Subtilly I being ignorant of his mysteries was for a certaine time given up to Sathans subtilty the temptation But as Satan wrought secretly and subtilly so God wrought invisibly and mightily to the suppressing of him For assoon as God delivered me out of the temptation I discovered a Christ fully according as he is revealed in the word to be the Christ the son of God my Saviour then I could see my great deliverance out of the temptation and not till then then I saw that if God had deliverd me finally up to the temptation I had denyed God and his Christ and his word and whatsoever he is necessary to be known by The next thing after I apprehended a Christ come was how he should be made knowne to his people to be their Iesus which in time by the ministry of the word God was pleased to make known unto me viz. that God gave Christ to dwell in the hearts of his people by grace and then my soule began to be panged with the desires of that grace of Regeneration I no sooner had a desire of grace but I fell to question the truth of Satans subtilty Grace where the Devill was subtill as in any temptation but the Lord by his mighty power overcame him for me where the wisedome of God appeared to me in Gods goodnesse Note wher it was she met with God the time as well as in the strait I attended much upon hearing the word by which God answered all my doubts and repelled Satans temptations Then Satan tempted me to doubt of the truth of Gods word I said Blessed be God! if that word be truth and no sooner was I from under the noise of the preacher but I was as full of doubting as before God took me out of that condition by putting me into another trouble which was Satans subtilty by Gods permission for my good The Devill implyed Instruments to taint my soule with monstrous and grosse errours But God of his infinite mercy would not suffer me to speak against the truth with those Instruments of Satan though I could not plead for it The Errours insinuated were these 1 That there is free will Observe her sanctified judgment of some of our new Truths in man to doe good 2 That there is no Electtion 3 That none are irreconcilably lost 4 That Christ was not come in the flesh 5 That most of the Scriptures were to be understood in an allegory These opinions they were very diligent to draw my soule to I being weake in my selfe had fallen from the truth had it not beene for the power of God and his rich condescention to me I told the parties if I did not give them arguments in one week that then I would not speake against but for that which they held and then the Lord set me abundantly to study the divine Scriptures which through ignorance or misunderstanding I thought some thing in the word was for them and something against them while I thought to attaine it only by reading but when I saw it was too hard then the Lord was pleased to help mee by meditation Observe the right way to profit by reading and prayer and strong cryes and then and not till then did I know what it was to pray out of an apprehension of wants I A right frame of spirit in seeking direction tooke the truth and errour with an equall hand neither cleaving in my affections to the one nor to the other till God was pleased to reveale it to me but I desired God to shew me which was the truth and he did accordingly Those Scriptures I apprehended made against the truth he shewed me they made for the truth Now when the Lord had revealed himselfe in this to me I was earnest with God that I might not only know these truths but I might be able to hold out these truths so as to stop the mouths of gainsayers 2 dayes after Gods revealing himselfe these parties came and God gave me to speak that they were not able to answer and at that time God gave me a promise Joh. 1. 50. Iesus answered Joh. 1. 50. and said unto him because I said unto thee I saw thee under the figtree beleevest thou thou shalt see greater A particular promise applyed generally things then these with which my Soule stood a little amazed what should be the greater things that should be revealed I found then that they should be these truths made known by experience to my Soule I went away rejoying in hope to obtaine it from this work of God I concluded that there was a work of grace begun which he would carry on to perfection The next thing I thought upon was to set downe to account the losse it would cost me to hold out these truths to the utmost which was the losse of the favour of friends disingagment to creatures but there was an ingagement to God which made me resolute to stick to the truth whatsoever it cost in the strength of God and then I saw a necessity of walking more close Her Progresse in Piety with God in

thus made him and all things else for his use and service I believe That all that God made amongst which was man was exceeding good and whatsoever was afterward not good was through the defect of the Creature I believe That man being thus made and engaged to serve his God yet was made liable to fall Concerning the Fall of man VI. I believe That Man fell and that wholly from God and that being thus fallen God might justly have taken advantage upon fallen man and have cast him and his posterity off to all Eternity as hee did the fallen Angels Concerning Gods workes of grace 1. Of Election VII I believe There is an Election of Grace and that according to that Election there shall be but a few that shall participate of the way of recovery by Iesus Christ. Concerning the work of Redemption and Reconciliation VIII I believe That there was no cause in man being fallen to move God to recover him from that fallen estate but onely he was moved from his owne bowells I believe being moved so from himselfe hee found out a way himselfe for mans Recovery I believe That the way so found out and the meanes by which alone fallen man can be restored was by a Mediator taking upon him our Nature that so he might pacifie the wrath of God for the sinne of our Nature that wee might thereby be fit to live with God in our Nature Concerning Originall sinne IX I believe That our Nature was sinfull and that the sin of our Nature was the cause of all our sorrowes temporall and Eternall we dyed spiritually at the instant of the fall and all shall certainly dye a temporall death and only some shall be delivered from dying eternally Further. Concerning the worke of Redemption and Reconciliation the sole Redeemer the fruit of Redemption the mysterie of conveyance c. X. I believe That as the whole Trinity did worke in the Creation of the world so they did also equally worke in the worke of our Redemption God the Father and the Holy Ghost sending and the Son being sent and comming But I believe that Christ hath alone performed the worke of redemption and reconciliation fully satisfying the Iustice of God to the utmost for all his I believe also that every man in the world is beholding to God for Iesus Christ for the enjoyment of their lives and of the creatures and that for the present they are reprieved from hell and damnation I believe That Reconciliation is to be found in no other but in Iesus Christ who is the alone great Reconciler betwixt God and his people I believe That the worke of Redemption is a great mysterie for the divine Nature to take upon him the humane nature O it is a great Mysterie I believe also That it is a great Mysterie in regard of the way of its particular conveyance And that Christ hath not onely purchased this salvation but also makes a particular Declaration of it 1. By his Word 2. By the Worke of his spirit on the soule And 3. By the witnesse of the spirit I believe That in this worke Jesus Christ purchased strength for every beleever to withstand Sin Death and Hell Concerning Perseverance in Grace XI I believe That by the Lord Jesus Christ there is power purchased for every Believer to withstand Sinne Death and Hell Notwithstanding that the fallen Angels the Devils as they were the first occasion of the fall so they are great hinderers of this worke of Grace and Restauration they having us at such an advantage Concerning Death and the Resurrection and the Immortality of the soule XII I believe That all men according to Gods appointment must dye and continue in the Grave The bodies I meane of every Man and Woman that so they might be made fit for eternity some for eternall wrath others for eternall glory I believe That the soules of all immediately after death goe to God that gave them there to give an account for what they have done in the flesh I believe that the Resurrection of the Saints to grace here and glory hereafter is purchased by the Death Resurrection and Ascensian of Jesus Christ I believe That the same bodies both for substance and forme every joint and limbe shall rise againe and not a bone shall be wanting A substantiall body both for flesh and bones that I prove by Christs resurrection who was raised with the same body Object But you will say Christs body lay but three dayes in the Grave and so his body was not rotted in the dust but ours will lye so long that our bodies shall be turned into dust Ans I Answer The same power that made the body of Adam out of the dust the same power can raise our bodies again although turned to dust So that the worke of Resurrection is a curious worke and secretly wrought in the wombe of the earth as the child is secretly wrought in the womb of the mother There shall be the same matter to make the bodies of in the Resurrection at the last day that there was when God first formed the body of Adam viz. The Dust of the earth The same power shall raise all our bodies though turned to dust Concerning the day of Iudgement XII I believe That Christ shall come personally to judge the world and that with an audible voice by the word of his mouth he shall raise the dead And that at the day of judgement all the sins of the godly shall be laid upon Iesus Christ. They here in the world accuse themselves for sinne and so shall be excused at the last day It is the office of conscience to accuse here or hereafter Conscience having done its office there shall be nothing objected against them at that day But they shall heare that blessed Sentence Come ye blessed of my Father Concerning Glorification heaven XIV I believe The godly at the day of Iudgement shall heare that blessed Sentence Come yee blessed of my Father inherit the Kingdome prepared for you before the beginning of the world I believe In Heaven there shall be no Infant of dayes nor old man of yeares The corruptible life of of the creature shall not inherit eternall life there shall no weaknesse no deformity what ever accompany that life there shall be no eating nor drinking in it but singing Hallelujahs to God for ever I will conclude with the Psalmist Psalm 139. I will praise the Lord for I am fearefully and wonderfully made marvellous are thy works and that my soule knowes right well Reader Thou hast thus far read her Faith now hear her Storie that was faithfully taken from her own mouth And so also was this that followes being the Relation of Gods dealings with her Psalm 34. 8. Taste and see how good the Lord is Psalm 66. 16. Come and I will tell you what God hath done for my soule I shall speake nothing but what God hath done in me and for me THe

the wayes of his worship seeking to him for strength in every estate and condition what ever he put me into whether spirituall or temporall When Satan saw that I indeavored to be holy and strict he set before me a patterne of perfection by his shewing of me perfection I by the strength of Gods grace had such a sight of imperfection that I was Satans policy lost in my owne apprehension and concluded that there was no grace because there was so much imperfection and then God was pleased for to make me apprehend that Jesus Christ must come and take away the imperfections of our duties the defilement of sinne as well as the guilt which he did by revealing those promises which he caused me to rest upon in that 2 Cor. 5. 21. for 2 Cor. 5. 21. he had made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him Mat. 1. 21. He shall save his Mat. 1. 21. people from their sins which I beleeved should be done for the future though they were not done for the present so that I saw Christ to be of use to clense me Sanctification seene before Justification before I saw him Iustifying my person which was a great refreshment to my Spirit then I began to make use of those weapons that the Apostle speaks of which are not carnall but mighty through God for the pulling downe strong holds c. and the Lord did give me much sweetnesse by communion with himselfe so that I could goe to him more The spirit of Adoption freely then to any creature under heaven and the more communion I had with him the more strength I had against temptation and corruption I found it to be The benefit of frequent prayer the most excellent means under heaven the more frequent the more familiar with God and now I began in some measure to apprehended what a temptation was in a time of temptation which was halfe a deliverance out of it this through the mercy of God in Christ Jesus I found by experience in prayer and about prayer I found first the subtilty of Satans temptations wherein I found him Sathans malice against the worke of prayer to be as great hinderer of that work of prayer as of any other if he cannot keep from it he will afflict and discourage in it and notwithstanding all this I was by Satan put upon it to question my Condition againe but God gave me a word at the same time to stay my Soule upon it was Gods token to know Paul by behold he prayes from which words I saw God took special notice of those that praid and waited upon him and when the Devill saw me bent upon prayer then he put me upon prayer which in time I saw was his work and in time it proved greatly to the Devils disadvantage and much for my incouragement I found by experience that he is like an Ape imitating what ever good God does in the Soule and there is need of much of God to discern his policy in this particular he hath counterfeit grace as well as God hath true grace and he hath evill Ioy as God hath Soule-refreshing reviving and sweet consolation he will have scriptures as well as God only his are to discourage from duties and Gods to incourage all the wayes of Satan are evill and all the Note wayes of God are exceeding good and his paths are very pleasant When Satan saw he could not defile my soule by one temptation he sets upon me by another and with manifold temptations all at once So that he put my Soule into a darke mist by his temptations and I walked sadly for some Dayes together to the wonderment of my friends that were about me I could not expresse my selfe in any thing because my temptations and tumults in my spirit were so high in many things but the Lord at that time did much stay and refresh my spirit with the word Isay 50. 10. whereby Isa 50. 10. I saw that my condition at that time was no other then was incident to Gods owne people and so the Lord carried me on from one condition to another in straights and revealed no more to me for the present then this that my condition was such as was incident to the Saints The next thing I saw was that Iesus More Illumination Christ was the Iustifier of his people and that Iustification was conveyed to the soule in a way of beleeving and then my Soule said oh that I could beleeve on him that Iustifies the ungodly The more understanding I had of God in that way the more I saw of mine owne filthinesse I saw filthinesse in the holy things of God as performed by me so that I found that word of the Apostle good That in me that is in my flesh dwells no good thing but to will is by the Rom. 7. grace of God present with me but how to doe good I found not which through the grace of God wrought in my Soule a restlesse desire after a Christ in a way of beleeving that so I might fetch strength from Christ for the subduing of every corruption that I might know whether I were in a state of Iustification this I found that the more Satan tempted me that his temptations were as a weapon put into my hand to fight against himselfe withall through the mighty operation of God his strength was made knowne in my weaknesse Still Faith hard God put into my Soule such a restlesse disposition that I could not be satisfied without Christ so that I said within my selfe give me a Christ or I dy and the disposition to beleeving I found very difficult and hard when God set me upon it a work too hard for me without the power of an Omnipotent God which The way of obtaining it made me the more eagarly to persue it at the hands of him who was able to give it God when his set time was come wrought every disposition in me sutable to the grace that hee was about to convey to my Soule and then I saw nothing in any thing either in heaven or earth that could doe me good but the revealing Iesus Christ to my Soule Duties would not justify no inherent grace was no Iustification in it selfe though a fruit of Iustification yet no cause of it Iesus Christ was the all in all both for Sanctification 2 Cor. 3. last and Iustification and there I saw a way to make use of Christ by way of Iustification I saw more fully then before that all my righteousnesse was imperfect but in Christ it was compleate when the love of God was thus discovered to my Soule then it did constraine me to work out of a higher principle then before I thought with my selfe were there no hell to punish nor Heaven to reward yet there was comfort enough in God and in the

the freenesse of Gods act in it A fourth Argument is drawne from the joint designe that these dissenting Christians and that in this very businesse carried on with those whose Spirits were more cleare in the thing viz. The glory of God Indeed if they were such base prophane wretches as kept up these ceremonies out of a superstitious humour Holy dayes meerly to eat and drink in and rise up to play in to be dayes of prophannesse c. or if they kept up these meerly to disturbe the Church of Christ or to deny Christ to be come in the flesh then it were something but being the case is so that they are such persons as truly aime at the glory of God in this action and dissent because they are not yet fully convinced that they are freed from these ceremonies and think they should dishonour God in disobeying his command if they should not Beare with them Yea may some say but how should we know this First the Apostle proves it 1. From the manner of their observation of these dayes and eating these meats 1. They observed them to the Lord. They ate to the Lord giving God thanks they did not barely observe the Ceremonies but with a great deale of holinesse that the shell and the kernell went together Secondly he proveth it from the generall scope and aime of every true Christian both in his life and death For none of us liveth to himself c. They are some of us saith the Apostle true beleevers in whom the grace of God dwells Now None of us liveth to himselfe and No man dieth to himselfe For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords Thus I have brought you to my text which is a short Account of a Christians Pilgrimage The life and death of a Saint In it consider First The particular of a Christians Life and Death Secondly The Summa totalis of it The particular of it is set down first Negativè None of us liveth to himselfe and no man dieth to himselfe Secondly Affirmativè Whether we live we live unto the Lord and whether we die we die unto the Lord. Then there 's the Totall summe Whether therefore we live or die we are the Lords Or if you please Here 's the doctrine No beleever lives to himselfe nor dies to himselfe but if he lives he lives to the Lord and if he dies he dies to the Lord. Secondly Here is an Inference from the Doctrine a Consolatory Application whether therefore we live or dy we are the Lords Or as a learned Commentator Pareus ad locum well notes here 's a Reason of the Doctrine why we should in our life live unto the Lord and in our death dye unto the Lord Because in life and death we are the Lords There is no great matter difficult in the words that which is to be opened about them I shall open in the Doctrine And that I may contract all as short as may be I shall summe up both the verses in this one Proposition of Doctrine Doct. That all beleevers who while they live live not to themselves and if they dye dye not to themselves but whiles they live they live to the Lord and when they dye they dye to the Lord whether they live or dye are the Lords and because in life or death they are the Lords It is their duty not to live nor dye to themselves but to live and dye to the Lord. It is large but easy to be remembred because in the words of the text For my better proceeding in the handling of it and for the helping of your memory I shall branch the doctrine into these four particulars which I will handle distinctly and apply joyntly 1. That the beleever in his life is the Lords 2. That because of it he ought not to live to himselfe but to the Lord. 3. That when he dyes he dyes not to himselfe but unto God 4. That in death he also is and shall be the Lords First of the first 1. That the true beleever in his life is the Lords I shal open it and shew you in what respects and prove the particulars as I passe them by shortly I shall open it but in three particulars 1. He is the Lords by purchase 2. He is the Lords by Possession 3. He is the Lords by neare Relation First of all He is the Lords The Lords Purchase by purchase and a deare purchase he hath purchased them with his owne blood Acts 20. 28. The mother that hath had a painefull travell sayes to the child A deare child thou hast been to me and Zipporah to Moses surely a bloody husband hast thou been to me God may say Bellevers Children you have been deare Children bloody children unto me you have cost me my owne heart blood a great ransome They are called the Purchased possession Eph. 1. 14. And a dear purchase too that cost the owners heart blood Christians speak truth doe you not think you cost Christ more then ye are worth bodyes and scules and all It is true to purpose too that the Apostle sayes 1 Cor. 6. 20. For ye are bought with a price therefore c. a price indeed yet neither silver nor gold of that Christ had none but what he had he gave you and gave for you even his own life for a ransome for the sins of many never was there so deare a bargaine and yet never fewer words spent about one He bought them of the Father Joh. 10. 29. and Joh. 17. Indeed there it is called giving but he gave his blood for them and yet there was an act of grace in the Father giving the Elect to Christ It is true you may say that they were the Devills Captives Eph. 2. v. 2 3. But I answer that the Devill was but Gods jayler hee keeps them by nature in a Captivity but it is for a debt due to the Fathers justice Now God gave them to Christ paying such a price One would wonder to think he should meddle with so hard and unprofitable a bargaine but yet he did and with such alacrity that there was scarce too words betwixt his Father and him about it The Father writ downe in his book If you will have them that 's the price you shall goe and doe my will which is taking upon you their nature Suffering Dying c. Christ presently subscribed Done and by such a day it shall be all paid Psal 40. v. 7. Heb. 10. 8. In the Volume of thy book it is written of me Lo I come to doe thy will O God! There shall no more words be made of it saith Christ I will doe it Thus there was a Covenant stroke betwixt the Father and the Son for The purchased possession Thus they are the Lords by Purchase Pretium Sanguinis the price of his owne deare heart blood They are the Lords

whom we may pronounce this text while he lived he lived to the Lord and when he dyed he dyed to the Lord And yet this must be pronounced of all those that when they dy shall be the Lords O remember your latter end 4. This may instruct us in the right way to dye comfortably He that knowes he is the Lords cannot dye sadly now wouldst thou find this while thou livest live to the Lord when thou dyest dye to the Lord. O the sweetnesse of perfumed death to the Saint I remember I have heard of an holy man that when he was about to dye profest to this effect Now saith he were all the honors pleasures and contentments of the world on one hand and death on the other I would scorne them and imbrace this O get your hearts into such a frame which cannot be without making the Lord while you live the end of your life and actions Fiftly this may further instruct Inst 5 us Of the great difference betwixt the wicked and the Godly in their deaths and of the Reason of it The worldling lives to himselfe and dyes to himselfe perhaps he makes away himselfe or dyes murmuringly and blasphemes God he cannot give God a good word at the last The beleever could be content to be present with the Lord yet he waites Gods leasure and patiently submits to what death God will have him dye whether it be Naturall or Violent sad or joyfull short or tedious and whatever his death be he dyes joyfully The One is loth to dye and cannot abide to think of shaking hands with so many Gods as he hath here below the other dyes cheerfully and in his death gives glory to God The Reason of this difference is plain Enough The Saint 1. Hath lived to God 2. Desires to dye unto the Lord. 3. In death as well as in his life aimes at the glory of God 4. Knowes that in death he shall be the Lords The other hath lived to himselfe 2. Aimes at nothing in dying but himselfe 3. Knowes that if he dyes his soule sinks in hell for ever can you blame the man for being loth to goe into Everlasting Burnings The second use may be Terror Use 2 to those that neither regard while they live to live to the Lord nor when they dye to dye to the Lord all those mentioned in the former use that live to their lusts and pleasures to the world c. Should here be deeply reproved Take only two places to reprove you Isa 50. 11. Eccl. 11. v. 9. 3. This doctrine may be applyed by way of Exhortation And O that I could perswade for God this day some or other to begin a life to him every one sayes O that I might dye the death of the Righteous that my latter end might be like his but alas who is there that lives according to his wish wouldst thou bee the Lords when thou dyest live not then to thy selfe but to the Lord Live not according to thy owne lusts live not to thy owne ends but live by Gods law and to Gods glory who would be the Lords when he dyes he must be so while he lives if God dwell with thy soule in life thy soul shall dwell with him in death O leave trading for your selves you spend your strength for nothing and your money for that which will not profit What shall it profit thee to gaine all the world and lose thy owne poore soule Or what wilt thou give in Exchange for it But I passe on my time being expired and the whole doctrine being practicall 2. Let every beleever look upon this as an Engagement of his soule to God that In life and death he is the Lords And from hence learne while he lives to live to the Lord and when he dyes to dye to the Lord. To whom should the servant live but to the master the wife but to the husband the child but to the father and the Saint but to his Saviour O quicken up your soules to this life from this principle your engagments to God are high let your life be answerable lay out the talents he hath given you for his advantage drive on his Interest pursue his ends You are bought with a price Bloody friends have you been to Christ who in this hath excel'd the love of men that while you were yet enemies he dyed for you that by his death you might be reconciled to God Let God never complain concerning you as he once complained of his Israelites Isa 1. 2. I have nourished children but not to my selfe I have brought them up but they have rebelled against me O let your conversation be such as becometh the Gospell of Iesus Christ You live in God live also unto God For none of us liveth to himselfe c. Lastly it may be applyed by way of Consolation and so I shall apply it more generally or more particularly relating to this occasion 1. Generally It may administer comfort unto us concerning our owne deaths 2. Concerning our friends deaths 1. Concerning our owne death What art thou afraid to dye Christian To let thy soule returne to God that gave it Consider first Hast thou not lived to God Hast thou been his factor and art thou afraid to see him his child and art thou afraid of returning to thy Fathers house can the faithfull Servant feare a returne to his Master Consider secondly Hath it not been thy desire to glorify God as he pleaseth to be glorified Thou hast finished thy course runne thy race done thy work God hath had his desired glory of thee in thy life and now his will is that thou shouldst glorify him by dying to him 3. Remember that in death thou art the Lords To dye to me is gaine saith the Apostle While we Phil. 1. 23. 1 Cor. 5. 6. are at home in the body we are absent from the Lord. At home doth the Apostle call it a strange home where we have neither father nor brethren nor scarce so much as a friend By death thou doest but returne like the sunbeame into the body of the Sun Thou art yet the Lords friend 2. It may comfort us concerning the death of such our friends as while they lived lived to the Lord. Hast thou a beleeving friend dead 1. Consider that he or she is where they would be it is the desire of every Saint to glorify God in that manner that he desires to be glorified by them to serve him any where whether in the Kitchin or the Parlour it makes no matter to them giving glory to him is that they desire Gods will is revealed when thy friend dyes that he would have them come and serve at court Why weepest thou Thy friend hath his wish she desired to be dissolved and to be with Christ which is best of all Nay 2. Consider thy friend hath not only his wish but his greatest happinesse thy friend is the Lords and that in a more speciall and

you thinke a good thought which yet you cannot doe of your selves if you rest in it it is naught Christianity is a work the naturall man knowes Alas poor creatures think it is c. Here her speech failed and she again pawsed It being Saturday my private studies called me off and I saw her no more she dying the next day But by the report of her friends she continued her work till God said It is enough and then she quietly surrendred her soule to him that redeemed it What passages she had nearer her death I shall omit being not an ear-witnesse Thus I have now set before you her holy Example and have shewed you how while she lived she lived not to her self but unto the Lord and when she dyed she dyed not to her self but to the Lord. And now to what purpose doe you thinke have I done all this What meerly to commend her God forbid But 1. For the glory of God 2. For your good 1. For the setting out Gods glory in the riches of his free grace 1. That he would reveale himself ●o such a Babe when he conceales himselfe from the wise and prudent 2. That passing by the great men and rich men of the earth he would chuse this meane one in comparison of others to make knowne such a fulnesse of grace in of all kind of grace both for her use and comfort as I have never before in any met with the like It is rare to see one that hath so much both strength and peace as this precious one had to her last houre Secondly I have done it for your good You have seene a quickning Example and heard quickning words the Lord give to me and you quickned hearts Learne hence 1. You that are young O slip not your golden Age. God delights much in young ones reveales himselfe much to babes that begin their life to him 2. You that are mean in the world learne to walke with God to keep close to Christ you may be richer in the grace of Christ than the great men your Rulers 3. Let all learne to be carefull of resting in any thing short of Christ It was her counsell O let her dying words sticke fast she was full of duties holy in her constant converse yet nothing but Christ comforts her 4. Let all learne from her though not to rest in duties yet to performe them and that in secret O be much with God in your closets she tels you how sweet it will be 5. Learne from her Example to be holy yet humble her knowledge puffed her not up yet I dare say she had a great deale more of heaven in her than some hundreds of those that thinke they know enough to be Preachers she was as heavenly as they but not so proud and wanton 6. Learn from her to lay in grace betimes The Winter may come suddenly her snow was fallen early 7. Learne from her in affliction to possesse your sonles with patience to remember it is Gods hand and be still Who heard her murmure 8. Learne from her to tell others what God hath done for your soules This she made her work 9. Learne from her to reprove direct comfort quicken strengthen those that are your brethren This was her work upon all occasions In short learne from her example Not to live to your selves but to the Lord and when you dye not to dye to your selves but to the Lord that both in life and death you may be the Lords There came to my hands a sheet written close containing severall promises which she by her diligent reading had gathered up to sute her soule in the time of need indeed so many and so aptly applyed that it would cause admiration to consider how she could containe them in her memory or readily find them as they lye scattered in the Booke of God without the help of a Concordance But in regard these sheets have swell'd too far already and in regard the promises Skippon on the Promises Leigh on the Promises The Saints Legacy are already sweetly rank'd in severall Books printed I thought good to omit the inserting of them Now to the God of grace be Honour and Glory FINIS