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.

Decemb. 2. 1648.

I Have perused the precedent Discourse of the Life and Death of a vertuous and godly Christian , entitled Faith and Experience , and a Pious and profitable Sermon preached at the solemnizing of her Funerall , and approve them both very worthy the Printing and Publishing ,

Iohn Downame .

FAITH & EXPERIENCE : OR , A short Narration of the holy Life and Death of Mary Simpson , late of Gregories Parish in the City of NORWICH : 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 , M. A.

Phil. 1. 23.

For I am in a strait betwixt two , having a desire to depart , and to be with Christ , which is far better .

Ver. 21.

For to me , to live is Christ , and to dye is gaine .

LONDON , Printed for Richard Tomlins , and are to be sold at his house at the Signe of the Sun and Bible in Pye-corner 1649.

To the Glory of her Sex , AND Excellency of her AGE , The truly Noble and Vertuous Gentlewoman , Mrs Philip Hobart , daughter to Sir John Hobart , Knight and Baronet , late of NORFFOLKE . Noblest Lady ,

IF it were nothing but the daily Engagement I stand in to that root of which you are a branch , and to your selfe as a Member of this Family , It were enough I trust , to claime a pardon for this Dedication , and I might rather seeme to deserve a check for my so long negligence , than my present presumption : But the sutablenesse of the subject in these sheets , is such , that I dare be confident , you will be pleased not only to patronize but also practise it , in what you see it yet leading you further to perfection . It holds out unto you a precious Example of one that began so soone to live to God , that she is already living with him . ( Lady ) It is a record of the life and death of one ( not unknown in her latter dayes unto you ) one far below you in respect of birth , and greatnesse , while she was here , but infinitely more above you now : And of one , who ( I dare say ) thirsted not so much afrer your greatnesse then , as you doe after her grace and glory now . What vanities are the excelling things of this life ? They have a scantnesse in their fulnesse , a glut in their enjoyment , and a short time to live . The greatest riches is in the truest poverty , and to be nothing is to be most . I am confident ( Noblest Lady ) that you have in some measure learned , not to call the Proud , Blessed ; nor think that true happinesse consists in worldly greatnesse . It were sweet if we could learne to eye the creatures as God eyes them , and judge them greatest that are most gracious . How the world valued this deceased Saint , I know not : Sure I am it was done unto her , as God useth to do to them whom he delighteth to honour . Why should not we look as God looketh ? and not judge the Peacocke better meat than the Partridge because he hath gayer feathers . Read here ( Noble Lady , ) the love Christ beares to his Lambs , and learne from hence , what it is to seeke the Lord early . How many of Gods precious ones , attaine not so much peace in threescore , as she had in thirty yeares ? We use to say , more worke is done in two houres in the morning , than in the rest of the day ; She set out early to seek him , and she quickly found him whom her soule loved . She quickly redeemed her lost time , because she had not lost much . A young Saint , and an old Devill , is Satans slander of the way of the Lord , which ( the Wise man saith ) is strength to the upright . Learne hence also ( Noblest Lady ) the benefit which you will in time reap from your begun practice of seeking the Lord in secret . How often did this removed Saint meet with God , when she was alone in the Mount ? God speaks his mind more freely to us , and so we may also do to him , when he and we are alone . Let those whose God is their pleasure , or belly , spend the time in painting and dressing , which you are better spending in seeking the face of him who will be found of them that seek him . You will find your face will shine more than theirs ; and what but this hath made it already to doe it ? I cannot but thankfully admire the goodnesse of God , which hath already so taken off your Infant-yeares from the Vanities of youth , and I trust fully perswaded you of the truth of that which the world cals Heresie , That those are most excellent , who are most holy . The follies of dresses and paints , and dances , are so far under Religion , that they are below a spirit that is but truly Noble : And I ( rejoyce to say it ) below yours . ( Lady ) we are not sent hither to eat and drinke , and rise up to play ; we needed not a rationall soule for such sensuall emploiments . You will ( yea I dare say you have ) found more sweetnesse in an houre spent with God , than in many spent in such company as doe no good , and such discourses as administer no grace to the hearers . Pursue Interests and designes , as Noble as your spirit is : remember alwayes that it is a designe too base for a divine soule to pursue Creature-Contentments . Why should we court the world that is made for our servant ? and wait upon a vanity , that will Weary us to serve it , but never satisfie the expectation of them that pursue it ? Goe on ( Rarest Jewell ) to make Religion your businesse , and above all , be much in seeking God : You have the key of Heaven if you have but the gift and grace of praying . Let it be your designe now as much to excell the Saints as it hath been hitherto to excell the companions of your age ; pursue it as your worke to get as much love from Christ , as you have honour from the witnesses of your accomplishments . Let not your ambition rest in indearing your selfe to creatures ; but as you are already the crowne of your noble Parents , and the honour of those that labour for your soule : so still goe on , and rest not till you be a jewell set in Christs diademe . As you have been a Noble Example to this Family , in teaching them , it is no dishonour to learne the Principles of Religion , ( by which as I dare say your humilitie hath excelled the most of your Equals ( if not in age yet in greatnesse ) who too usually can be content to be ignorant so no body knowes it ) So you have also discovered more perfection of Knowledge at thirteen , than the most can boast of at threescore . So now haste on to perfection , and labour to excell as gloriously in a strict walking with God . Remember ( Noblest Lady ) those that walke nearest the Sun have most light and heate : Perfect the joy of your Noble surviving Parent . And to this end , Let me humbly crave that you would continue to make the word a light unto your feet , and a lanthorne to your paths . Let your eyes be often upon it , and let it be Sit tibi vel oratio assidua , vel lectio , nunc cum deo loquere nunc deus tecum , ille te praeceptis suis instruat , ille disponat , quem ille divitem fecerit , nemo pauperem faciet . Cypr. in Ep. 1. ad Donatum . p. 9. your Eye . Saint Hierome praiseth Marcella ( a godly woman of his age ) that he could never come to her , but she was asking him somewhat about the Scripture , and had so high an opinion of her , that he sayes if himselfe had any doubt , he would aske her judgement . O let not much reading there be a wearinesse to your flesh ! They are Gods Counsels , and may well be our Counsellors . Walke with God in their light , write your lines by that rule . Read often , and with judgement , alwayes carrying your heart with your eye : You will find a glory , a majesty , a mystery , a depth in those lines , which you will never be weary of fadoming , though you shall never be able to find the bottome . I here presume to offer to your hands an Example , which I am sure your goodnesse cannot despise for the meannesse of it ; She is now more Noble than you , and in this happier , that she hath alreadie been in Heaven a yeare before you . ( Noblest Lady , ) your opportunities are more ; your talents of Time , and Parts , are greater . Outstrip all Examples , and goe on to be as unparallel'd a president of holinesse to others , as you are of other Excellencies . Now the God of Grace fill you with his fulnesse , and be unto you both in life and death advantage , and preserve you , the crowne of your surviving Noble Parent , the Glory of your Sex , the Comfort of your Noble friends , the continuer of the Religious name of your Family , and the joy of his Saints : Which is and shall be the continued prayer of him , who is ambitious to be accounted ,

Noblest Lady , Your most humbly obliged . and devoted servant in the Lord Jesus , JOHN COLLINGS .

TO THE Christian READER . Reader ,

THese sheets are partly my owne , and partly anothers : For that part of them that is not my owne , it is a Relation of the precious Life , and Death , of one that was lately Ours , but both then , and much more now Christs . The Relation was brought to my hands many Moneths since , but my crowd of occasions hindred me from perusing of it . I shall now give thee a true account of it : The Relation was penn'd from her mouth by a faithfull friend , nor have I injured her or thee in the transcribing of it , having only rank'd the Articles of Confession in such order as I conceived most sutable , and made a supply sometimes both there and in the Relation , of a word or two , where was some defect through the neglect , or mistake ( possibly ) of the first Pen-man ; and in some places where her phrase ( though safe if safely understood ) was more dark & subject to ambiguitie , I have given thee her sense in a clearer and lesse ambiguous terme . I will assure thee , I have neither added nor substracted any ●hing ( which I conceive ) materiall . For what is mine in these sheets , It is a short Copy of a Sermon at her Buriall , it was composed in a short time , and transcribed with as much haste . I had rather profit thee by plainnesse than tickle thee with exactnesse : I am sure the Sermon hath rather lost than got by keeping in my Study . I was willing for thy good to let it wait upon her memorie , who while she lived , we were all so much beholden to . The plainness and meannesse of the Sermon will tell thee ( I hope ) I send it not to thee to beg Honour , but to serve thy soule in the meanest place . Reader , thou hast here a Sermon proved by a fresh Experience . O adde another Proofe , requite my paines by letting the truth delivered have a witnesse in thy bosome . Beleeve it Reader , thou hast before thy eyes , in these sheets , a Rule , and a President . It is Gods word to thy soule , Goe thou and doe likewise . If thou readest the Relation , thou wilt see what is got by seeking God early , to what a pitch of grace a Saint may reach ; the right frame of a sober Gospell-spirit , the picture of a Saint . If thou readest and gainest nothing , thank thy owne base heart . Here 's a description of a true Christian , a sight of him , in a Copy , and a Picture . Certainly something may be got for thy and my souls profit from either . If thou gainest any thing , blesse thy God , and pray for him , who is ,

Norwich , Nov. 20. 1648. Thine in the Lord Iesus , JOHN COLLINGS .

Faith and Experience .

A short Explanation of her selfe , concerning divers Articles of Faith ; especially such as are most fundamentally necessarie to salvation : Taken from her owne mouth .

Concerning the God-head .

I. I Believe there is a God , and that this God i● infinite . 1. In Substance . 2. In Holinesse , and in Being , that there are 3 Persons in the divine Being , The Father , the Sonne , the Holy Ghost , each one God , and yet in being but one God .

Concerning the way to come to know God .

II. I believe , that this God is made knowne to us , by his Word and by his Workes : That there is a way of the knowledge of God , by the Scripture ; and that there is a way of the knowledge of God in a more speciall way , wherein God [ by his Spirit ] revealeth himselfe to his people experimentally ; yet according to Scripture .

Concerning the Word of God ; the holy Scriptures .

III. I believe , That the holy Scripture is the very Word of God . 1. Because it declares the Wisedome of God . 2. Because it discovers our vilenesse and folly . 3. Because it puts us upon purity . 4. Because it reveales to us the great mysteries of Salvation . I believe , That God by this his Word is made knowne to us . 1. As he is in himselfe by his Nature . 2 By his Names , which are his Attributes ; or , [ 2. his Names of Relation . ]

Concerning Gods works of Creation ; and Providence .

IV. I believe , That this God is further made knowne to us , by his Workes of Creation . I believe His work of Creation , was his Creating of all things in heaven and earth . I believe , That God did create all things in heaven and earth : I put a difference between Creating , and Making : To make is to produce something out of something : To create is to produce something out of nothing . I believe , that God did make all things in heaven and earth , for man , and man onely for himselfe and his service .

Concerning the Creation of man in speciall , and the state of innocency in which he was created .

V. I believe , That God made man only for himselfe and his service . I believe , That man was made in such an estate , whereby he was able to serve God , by that divine grace which was put into him by God himselfe . I believe , That man ( being thus created ) was infinitely ingaged to serve his God , because hee had 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 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 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 refreshments A Gospell-spirit . of his spirit to carry me on in a way of obedience to his gracious , and holy Law and Commands ; and then though I had matter enough within my selfe , to condemne my self by reason that grace which in me was weak , my flesh being full of all imperfections , yet I knew all was made up in Christs perfection . I made use of the Law for a rule to walk by , not expecting Her opinion of the Law , and of those that reject it . to fullfill it ; So that the law must have Dominion over a man ( for a rule ) as long as he liveth : who so casts the Law of God behind his back , surely hath not partaken so far as I can conjecture of the saving grace of God ; and this I saw , that Christ came not to destroy the law , but to fullfill it ; Christ is the end of the law to every one that beleeveth ; we are not to throw it by , as of no use , but in what we fall short , to make use of him , that is of Christ to make it up : the more I made use of the Law , the more I saw that it was holy , just , and good . For wee should not walke as doe others ( as men without a rule ; ) there is infinite cause , that we should look to our Lords Commandement , as Christ kept the Commands when hee was upon earth , so doubtlesse he would have his people keep them ; when we have such a blessed Mediator to stand up in the gap if in any thing the Christians engagement to keep the Law . law condemns us , he steps in , and undertakes for us , he gave full satisfaction for the condemning power of it ; but hath left the practical part of it for us to make use of . I was troubled with in my self , if at any time I thought any thought , A watchfull and zealous frame of Spirit . or did any deed , contrary to the command of God ; yea how hath my Soule been grieved because other men kept not the law of God ?

I found the actings of God in me and toward me , I prayed in another manner then before , that Her sense of God . when I askt any thing for my selfe or others , agreeable to Gods will , especially in straights , I found a holy boldnesse and confidence that God would answer , and he did answer abundantly beyond what I can expresse , not because of my request , but because Iesus Christ Her experience of Gods hearing her prayer , and her right construction and use of it . interceded ; he took my broken , and imperfect requests , & shattered expressions , and presented them blamelesse before God ; not because I prayed , but because he delighted to shew mercy ; and so ingaged and incouraged me to wait upon him , in his service .

My soule can testify , I have had as much from God , in the way of that ordinance , as any : I have been filled as full of consolation , by God in that ordinance , A rare experience . as my soule could possibly attaine unto ; I never wanted any thing for my selfe , or others , but I went to God for ; there was none greater in heaven , or earth , I could resort unto ; I find him to be a fountaine never drawne dry ; oh ! that none would goe to the Cisterne when there is so much in the Fountain ! To looke at Cisternes The use of Cisternes . as they are in themselves , they are nothing , but they may be made use of to Gods glory ; when used by God , and lookt at through God the Fountaine , whatever is done by the creature God doth ( but by a secondary meanes ; ) So that it is in , and from the Lord , that we have all that we injoy ; and when God brought me to the bed of affliction , then he was pleased to make a report a new of all that he had done for my soule , which made my heart to burne within me in love to God , and Sweet apprehensions . with desire to make known to others how good the Lord was to my soule ; all his dealings with mee to soule and body I apprehend are in much love ; so that the place I found experimentally true , Rom. 8. 28. Gods gracious Rom. 8. 28. dispensation in fitting me for affliction was exceeding great ; so that I may say with Job that nothing came upon me but the thing I feared . God was pleased to tell mee what he was about to doe , and that in a way of answer to prayer . I could conclude as confidently that affliction should come , as if it had been upon me already ; and God gave me a strong resolution to abide his pleasure whatever it was : And after some time of prayer he gave a promise sutable to the condition he was about to bring upon me , the promise was , happy is the man whom thou correctest , &c. And he hath taught me four things necessary Four things sutable to an afflicted condition . and sutable to every afflicted condition whatever . The first is to eye the hand of God in the affliction ; for the seeing the hand of God made mee silent in his presence , and made me willing to submit to him . The second thing was , that he shewed me his face and presence , which is better than life . Thirdly , He brought off my will to submit to him , as to a father , from many speciall places of divine writ . Fourthly , He made me more than in an ordinary way to Gods gracious dealing with her in relation to Affliction . 4 Ends of Affliction apprehended by her . drawe nigh to God , to know why hee did contend with mee ; one end was for sin ; sin hath a being , though not a reigning power in me , for which cause I have cause to lay low . A second end was for exercise of faith and patience and other graces . A third end was that I might have liberty to take occasion to make a report to others what God hath done for my soule , that by this meanes , I might bring some honour to God . A fourth end was , that I might be set upon that evangelicall worke of setting forth the high prayses of God ; which work though I could do it to the utmost here , yet it s nothing to what shall be in heaven : And therefore I desire to blesse God that there is an eternity to praise him in . In my affliction God hath verified many places of Scriptures which I see to be experimentally true that I did not see before ; so that I am constrained to say oft , and againe , What am I ? and what is my fathers house ? that the Lord should bring me hitherto ? and with David , Lord what is man that thou art mindfull of him , or the sonne of man that thou shouldest visit him . Another Mercy in judgment . thing I have observed in my affliction , that God hath wonderfully chayned up Satan in this affliction . He was never let loose upon me but twice in all my affliction : he came forth often like a lion , but in a chaine , roaring for his prey ; but God stopt his mouth , that he could get no dominion over me . Those two times he was let loose , The first time was about my spirituall condition : he would have troubled me with three things , as he did Christ by queries ; First how I knew that I was a child of God , And secondly how I could make out my interest in Christ , whether it it was fancy or delusion or whether reall : Next thirdly he would have Her strength against Sathan . perswaded me that I laye under the guilt of some sinne , that was not pardoned ; my answer was to the first , I knew I was a child of God , by his Word & Works God made it out to me : to the second I answered , that God had assured me of an interest in Christ , by a promise of the spirit , bearing witnesse with abundance of of consolation that I was his spouse : thy maker is thine husband &c. To the third I answered , God pardoned all sinnes in respect of himselfe at once . I only did lye under the guilt of some sins , but God came in abundantly with a promise that God acquitted me from all . And so Satans objection was fully answered ; and I abundandly delivered . Another temptation was about the time of Gods taking away my neare relation which was a sister of mine , he took an advantage by the weaknesse of my body oftentimes to trouble me with many thoughts of her death , and the manner of it , ( both sleeping and waking ) and I was in some question about her eternall condition : at first I thought it was rather some peece of Nature than any temptation ; but as soone as I saw it was a temptation , I set my selfe to seek God against it ; And I had this answer from God , after a few thoughts , in seeking , that the Lord would rebuke the devourer for my bodies sake ; and from this scripture that the God of Satan would bruise Satan under my feet shortly : and for my sisters condition , and the manner of her death , God gave this word , Is thy eye evill because mine is good ? shall I not doe with mine owne what I will ; aye ( said my soul ) if she were his , I could be the better perswaded to give her up to God ; then God told me , he lookt not as man lookt ; but if there were any work of God he would owne his owne work , but however he caused me to leave her Her stooping to Gods soveraignty to his prerogative royall who judgeth righteous Iudgement .

I saw a necessity of frequenting the best meanes : once in speciall I saw abundance from God , to Her care to honour her Parents in what she might , with security to her conscience . incourage me in that way : my Father and Mother commanded me to goe one way to hear , and I was put upon it , to goe another way , for which they were very fierce and violent , the Lord was pleased to put me upon it , to inquire what I should doe in this particular , and while I was thinking , the fifth commandement came into my thoughts , honour your Father and Mother , &c. Then I began to Thinke what honour was due to them , being desirous to give them that honour that I was commanded ; if they commanded with God , I was ready and willing to obey them , with cherefulnesse : but seeing they commanded contrary to God , I saw the command of God greater than their command : and I went to the word , and God met me there , in such a way that he gave me incouragement to goe through opposition and difficulty in time to come , whatever I should meet withall ( though they were stripes ) I was willing to give my back to the smiters , rather than to give up my conscience to be racked ; the opposition of the creature is not much when Gods makes it easy . This & other experiences I have had of Gods power and goodnesse , in a way Her resolutenesse for God . where I met with opposition : So that its good to be resolute for God ; though you may lose some favour with the creature , yet yee shall be double gayners if you may injoy the favour of God : the light of his countenance is better than life . The next thing I saw was , that there was a faith which was according to sight , like that of Thomas , He beleeved because he saw : and another faith beyond sight , which was to beleeve upon the sight of the actings of grace plentifully upon my soule . When God withdrew the sence of his love , so that I did not injoy the dayly incomes of Gods love , I was constrained to live upon the immutability Strong Faith . and unchangablenesse of God . Notwitwstanding the great mercy and favour of God formerly convayed , I was constrained with David to cry out , Restore A desertion . to me the joy of thy salvation ; and then I apprehended that Christ was absent , at which time I lived solitary , and in the Darke . I lookt Her carriage in it . upon Christ as a husband , but yet as a husband going a Journey , and hid behind a curtaine , so that my soule was as the spouse restlesse in looking out to inquire after him : but in time he sent many love letters to me which were these ,

To you that feare my name , shall the Sunne of righteousnesse arise with healing in his wings : Though I did not feare him perfectly and as I ought , yet I had some desires to serve him in truth . And another was , Hee that shall come , will come , and will not stay ; yet sometime by reason of his absence I wondred what my temper was , and said , what is God about to teach me ? oh that I knew his mind ! and I would doe it ; oh that I knew what my present condition were ! and in time God graciously came in with this scripture , and perswaded me with Gal. 2. 20. Paul , that the life I now lived was by the faith of the Son of God , who loved me , and gave himselfe 2 Cor. 13. for me . And that his grace was sufficient Her recovery out of her desertion . for me : and at last I saw him ( behind the curtaines ) I saw him but could not injoy him : at last I found him whom my soule loved .

God hath not set me a president , in respect of my bodily affliction , but he hath caused me not to repine against him , if he make me a president to others ; so I may be serviceable and be made instrumentall for the good of any poore soule , my soule is satisfied , Her sweet Gospell-spirit in her sad Affliction . and I am abundantly willing to submit , so God may be glorified , and any poore soule edified : it is satisfaction enough to me , so I may be an instrument in Gods hand for any spirituall good . The paths of God are pleasant paths , I could wish it were more and more my meat and drink to doe the will of my father . I feare more that too much impatience should break forth for an earnest desire for heaven , than any thing : for I found some deceit in my heart , in that particular , break out once , And I have cause to feare there is more of the fire , if the Lord doe not quench it . I being once in my owne apprehension , and in the sight of many beholders at the point of death , not expecting to live many dayes , I apprehended God sending Her impatience of staying here . forth two messengers , the one was the grim serjeant Death with a commission from God to arest the body : I apprehended that the rest of the body should but set the soule at liberty . The other messenger sent from God was the Angell of God with a commission from God to carry the soule to the place of Iust men made perfect , so that I was perswaded to bid adue to all creature - ingagements , onely I was to work while it was called to day , the works of God , for the night was at hand when I should no more work with the Saints on earth . It was such a refreshment to my soule , that my time was at hand , that I was glad to be uncloathed that I might be cloathed upon . So that I could say , oh death where is thy sting ? oh hell where is thy victory .

I was taken up much 2 or 3 Her care to dye to the Lord . dayes in the work of exhortation of friends that came to visit me ; then the Lord sent a messenger of his who made a new report again of my Fathers house , which was much illustrated to me by an instrument of his . I could not but expresse to them who came to visit me what great things were to be injoyed in my fathers house , & said , oh ! that they might come to me : and to the Instrument I said ; if God had sent him to make a report of these things to my eares , I bid him speake on : for I was willing to heare what God would speake to me by him . I was much conversant in the meditation of these things for twenty four houres or there about : but before I was out of heaven in my thoughts , I felt a thorue in my flesh , Satan buffeting of me , arguing thus against Gods proceedings , by reason of the dispensation of God changing my bodily condition , promising me some continuance in the Land of the living for a season : here I found the rebellion of the flesh with the opposition of Satan to quarell against God , being unwilling to abide in the flesh , notwithstanding God saw it was better for me to be in the body for a time . I desire whatever A sweet frame of spirit . seem good to God may not seeme grievous to me . I had no quiet nor rest in my soul till I saw this distemper ( my unwillingnes to submit to the wil of God ) wrought out , and for that the Lord made me to seeke him earnestly , and he was found in the day of my affliction ; I said within my self , what good would my life doe me ; if God did not take away the evill of sin ? my affliction was nothing , but my sin was my affliction ; and the Lord harkned and heard , and took away my sin , & then I found my affliction nothing ; though greater than formerly , yet Affliction easie . as easie as ever : then the Lord put me upon it to consider , why he delaid his coming , in that way wherin I apprehended he was about to Come , & I apprehended these to be the ends . First , To let me see the evill Her holy interpretation of Gods dealings towards her . of my heart , what I was in my selfe , refractory & rebellious ; & another end was , that I might see the worke of Gods grace in the hearts of some , and be instrumentall to doe some thing for their good ( if God pleased to incline me ) for the helping forward of that work of his : for I apprehend I shall work no more for the Saints after this life ; though Iesus Christ worke for the Saints in Heaven , as well as when he was on earth , yet the Saints work for the Saints only in this life . The other end was ( as I apprehend ) that I might live to take care for a Child ; and to engage some honest man to take him ; which is partly effected . Another end ( I apprehend ) was that I might take notice of the answer of the prayers of others .

Againe , having been taken up in my thoughts more than ordinary in and about the differences of the times among the Saints , in these late yeares , in , and about some Circumstances about Religion , as I apprehend ; and I Her opinion concerning the differences of the present time . was perswaded that the circumstance was nothing , in comparison of the substance : some said this was the way , and some said that was the way : some were for a separated Church , others for a mixt Church . First this I was perswaded , that Iesus Christ was the only way to salvation , by a worke of grace in the hearts of his people . But I apprehending that the society of Gods people was very usefull , and that those of the Independent society , as they are called , did make an improvement of the society of the Saints , more than those that were out of that way did for the present ; It made me to have some inclination to that way , and thereupon to apply my selfe to God for his direction in it what to doe ; then I saw that the Independent society went into their way in and by a covenant , which I could not see any ground for : whereupon I desired their grounds , but found little or no satisfaction . Their scriptures were Exod. 19. 6. Ezek. 16. 6 , 7 , 8. Jer. 50. 5. Acts 5. 13. Eph. 4. 3. Be Exod. 19. 6. Ezek. 16. 6 , 7 , 8. Jer. 50. 5. Acts 5. 13. Epes . 4. 3. knit together in love , which say they , implies a covenant : but I could not see by their light , but did apprehend that that scripture was directed to the Saints in generall , and not to Congregations in particular : then they said they prest not their covenant as absolutely Her opinion concerning entring into Church-fellowship by a Covenant . necessary , but left it as a voluntary act ; then I began to think whether a voluntary vow were lawfull to be taken in matters of Religion , which I find lawfull in scripture ; as David did vow against his sin ; and it s put upon record in scripture , that if we vow to God we must not deferr to pay it : then I began to think that the society of Gods people was vsefull ; and if it could not be injoyed Note . without covenanting , its just with God to give us up to covenanting for the hardnesse of our hearts , who would not willingly do it without this . And I conceive that David could not come up to duty as he would till he came to covenanting ; but I began to think wheher this covenant so much prest was my duty , viz. to joyne in a way of Covenant for the injoyment of the society of the Saints ; and after seeking of God , he gave me this place . If thou doest not vow thou doest not Her determination upon it . sin ; and it satisfied me that I might injoy the society with the Saints out of the way , and therefore saw no necessity of ingaging my selfe in the way .

And he also gave me these places to satisfie me further , be ye followers of me as I am of Christ , That is , in this , that I desire to know nothing but Iesus Christ , and him crucified , and this Scripture , this is eternall life , to know God , and Iesus Christ , whom thou hast sent , and this of the Apostle , Brethren have fellowship with us , for truly we have fellowship with the Father and the Son the Lord Iesus Christ . Then I could not but break forth into blessing of God , that I have had much fellowship with the sonne the Lord Iesus , and as much as God hath seene good for me with the Saints : so that I have cause to blesse God , and to trust in God who hath given me society with the Saints , out of the way , as much as in the way : so that that which God gives is not in reference to the way ; but to his owne love : I see nothing in the way , but what hath been injoyed out of the way : and therefore not to be so much lifted up , as it hath been and is by some .

I pray God that while others ingage themselves by covenant , to watch over so many soules in a congregation ( which is a great work ) they be not to negligent in watching over themselves .

FINIS .

THE LIFE & DEATH OF A true CHRISTIAN : Deciphered in a Sermon Preached upon the 14 Rom. 6 , 7 Vers . At the Buriall of Mary Simpson ; a Religious young Maid , lately living in the City of Norwich .

BY JOHN COLLINGS , Mr of Arts , and Preacher of Gods Word to Saviours Parish in the said City .

2 Cor. Ch. 5. v. 2.

For in this we groan earnestly , desiring to be cloathed upon with our house which is from heaven .

Verse 3.

If so that being cloathed , we bee not found naked .

London , Printed for Rich. Tomlins . 1649.

The Life and Death of a true Christian. Rom. 14. ver. 7 , 8. For none of us liveth to himselfe ; And no man dies to himselfe ; but whether we live we live unto the Lord , or whether we dye , we dye unto the Lord : Whether therefore we live or dye , we are the Lords .

COncerning the Author of this Epistle , none is so ignorant but knowes it is Paul . It was written to the beleeving Romans . For the subject matter of it , it is an Elaborate discourse , clearing up the Doctrine of Iustification ; that 's the subject of the doctrinall part of it , in the eleven first chapters : the ensuing part of it is more practicall , in which the Apostle gives severall precepts to the beleeving Romans , whether in publicke Offices or in private relations , Instructing them how to carry themselves towards God , and each towards another .

In this Chapter he instructs them how to demeane themselves towards their dissenting weak brethren . In those primitive times , there were some Christians that were stumbled at the present abrogation of the ceremoniall law , and were not so fully as others instructed in the Doctrine of Christian liberty , purchased by the comming , and suffering of the Lord Iesus Christ . Upon this , from the too rigid Censoriousnesse of other Christians , there grew a division , and ( as I am apt to beleeve ) a separation in the Church : It seemeth the stumble was concerning two points of the ceremoniall law ; First , The eating of meats Vnclean by the law : Secondly , the other , the Observation of such dayes as according to the Iewish law were to be kept holy . Those Christians that were well instructed in the Doctrine of the liberty purchased by Jesus Christ from those Iewish ceremonies , rightly conceived , that First , Those beasts which were Vncleane to the Iews were not now Vncleane : It was since then that God had given leave to Peter to kill and eate , with a command to him , to call nothing Common or Vncleane which he had sanctified . And I conceive that piece of the Ceremonall law did typifie the Uncleanenesse of the Gentiles : till the Partition wall was pulled downe ; and 2. They knew that under the Gospell , Christians were by no morall precept engaged to keep any day holy but the Lords day : yet the other Christians not seeing with so cleare a light , as they saw , durst not doe these things , but still persisted in abstaining from some meats , and the observation of some holy dayes , which needed not , had they been but well instructed . But as the consciences of these were too scrupulous and Superstitious ; So the spirits of the other were too rigid and censorious , presently upon this to refuse communion with them . The Apostle therefore in this Chapter writes to them , to mind them how to carry themselves towards their weak brethren . First , He gives a generall precept , To receive them : but wisely , Not to doubtful disputations : and negatively , Through the weaknes of their faith . v. 2. not to despise them : we ought not to despise but brotherly to Receive those that differ not from us in fundamentals though they cannot agree with us in circumstantialls . For I conceive that the difference was not here a thing indifferent , it was utterly unlawfull , and superstitious to keep Jewish holydayes by vertue of an obligation from the Ceremoniall law . It was unlawfull for them to account those creatures Common or uncleane which the Lord had Sanctified , yet saith the Apostle , be tender of them . First , despise them not . Secondly , puzzle them not in doubtful disputations . Thirdly , do not judge or condemne them . Fourthly , Receive them , into your hearts by love and piety and affection toward them ; Into your Congregations not refusing communion with them . Now having given them this generall Lesson of Exhortation , he presseth it in the ensuing verses , by severall Arguments ; The first is laid downe v. 3. God hath Received him : Received him , how ? he hath loved his soule in Jesus Christ , and united him to himself ; will ye reject whom God receiveth ? doth God think him worthy of his heart , and doe not you think him worthy of yours ? will God receive him to everlasting communion with himselfe , and is he not worthy to be received into the Communion of your Congregations ? Secondly , from the very law of Nature ; who art thou that condemnest another mans servant ? he stands , or fals to his own master . This is spoken to disswade them from censuring or judging ; why saith the Apostle , he is Gods servant not yours , who bids you judge him ? leave him to his owne master , and doe not you exercise a rigid unwarrantable Mastery over him . Thirdly , from the love of God to him , Yea he shall be established . God that hath shined in with some light of knowledge , and faith , into him , will in his due time ( saith the Apostle ) shine with more ; that though he seemes to be now weak , yet he shall be strong ; though he be a little staggering , now for the present , yet he shall be setled , and established ; and this is proved from the two strongest Arguments in the world ; to assure to a true Christian the accomplishing of any promise for the carrying on any work of grace . First , Gods power . v. 4. He is able to make him stand . Secondly , Gods love , he will doe to his utmost for him , he shall be established . The word is passive to denote 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 Possession : 1 Pet. 5. 3. Eph. 2. 22. Tit. 2. 14. 1 Cor. 3. 17. They are his owne , he calls them his heritage , his habitation , his peculiar people , The sheep of his pasture , The sheep of his flock , The temple of God . His title to them I cleared before , but not altogether . All title you know is either , 1. By inheritance , or 2. By purchase , or 3. By gift . God hath every of these wayes a title to belevers . 1. By purchase . So I have already cleared Christs title to beleevers : I shewed you , 1. Of whom he bought this possession . 2. Out of whose hands . 3. What he paid for it . But you know if a man contract with another for a house or ground , and after such a contract pay the price for which he contracts with him that hath the sale in his power : yet after all this he must have possession given him , and then it is fully and most properly called his own . Beleevers are the Lord Christs thus ; he hath not only contracted for them , and paid his full price , but he hath also taken livery , and seisiu of them . Joh. 10. 29. The father hath given them to him : and Joh. 17. Of all that thou hast given me I have lost none . And now they are his inheritance , he hath the fee simple of all his Elect ones , and by his 1. Assuming their flesh hath taken livery , and seisin of their natures . 2. Mystically Vniting himselfe unto them , he hath brought himselfe and his furniture for his house , all the graces of his holy spirit , to dwell in them ; nay they are his peculiar Mansion in whom he delights to dwell : you have I knowne ( saith he ) above all the Nations of the Earth : Amos 3. 2. though all the world be mine , and I can pitch my tent any where , and dwell in my owne too , yet you only I have knowne ; you are the Mansion-house which I set apart for my glory ; where I will come and keep house my selfe in person . They are the Lords possession : that s the second .

3. They are the Lords by neare Relation . Neare relations are ordinarily by way of appropriation called ours ; wives , and children , and servants ; we say of such a woman , or child , or servant , she is such a mans wife , or it is such a mans child , or they are such a ones servants : thus are beleevers to be appropriated to God . You may say concerning a beleever , There goes the child of God . Gal. 3. 7. There goes the heire of Jesus Christ . Rom. 8. 17. Children not begotten according to the flesh , but of the immortall , incorruptible seed of the word . 1 Pet. 1. 23. You may say of them , 2. There goes the Lambs wife , the wife of the Prince of glory , the Kings daughter . Eph. 5. 29 , 30 , 31 , 32. Hosea 2. 18. You may say of them , 3. There goes one of Gods servants . 1 Cor. 7. 22. Abraham was stiled by Melchisedech , the servant of the most high God . Paul often stiles himselfe the servant of Iesus Christ . Nay 4. They stand in the relation of members , to Jesus Christ the head . 1 Cor. 6. 16. This is by reason of the neare mysticall unspeakable Vnion that is betwixt the Lord Jesus Christ and the soule . Joh. 15. 3. I in you , and you in me . We are flesh of his flesh and bone of his bone , Eph. 5. 29. 30. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So then ? can you say of your wife , she is mine ? canst thou say of thy child , it is mine ? canst thou say of any servant that thou keepest , he or she is mine ? Nay nearer yet : canst thou say of thy right hand , or foot , or any member of thy body , it is mine ? So is the beleever Christs : Christs purchase , possession , Servant , wife , child , brother , member , &c. Beleevers then while they live are the Lords . That s the first branch , and that is plain . Proceed we now to the second , and that is ,

2. Branch . That because of it , it is his duty while he lives not to live to himselfe but to the Lord .

In the opening and handling of this , I will doe these three things .

1. I wil shew you , how a man may be said to live to himselfe , and what that meanes . 2. I will shew you , how it is the beleevers duty to live unto God , and what that meanes . 3. I will shew you , how the consideration of this that a beleever while he lives is the Lords , layeth an engagement upon his heart , while he lives , not to live to himselfe but to the Lord .

Of all these briefly , and first of the first .

How may a man be said to live to himselfe , and what doth that phrase meane ?

A man may be said to live to himselfe , either in a Civill or in a divine and Theologicall sense , in a Civill sense a man may bee said to live to himselfe , When he is free from all relations , when he trades for himself , and lives upon his owne hand as we say ; thus questionlesse the beleever may live to himselfe . Or 2. Civilly , a man may be said to live to himselfe , that is suo commodo , to his own back and belly meerly , that as we say none eates of his meat nor drinks of his cup , nor is a penny the better for him , thus a beleever will hardly live to himselfe . Or 3. Civilly a man is said to live to himselfe , in respect of Communion , when he is nulli comes , a companion fit for none , either in regard of the morosity , or sullennesse of his temper . But none of these hits the sense of the text , which ( questionlesse ) is not to be understood of a privacy of civill life , but in a divine sense ; and so a man may live to himselfe two wayes , none of both which are competent to a beleever . Not

Formally ; not to please himself ; not following the corrupt dictates of his owne flesh , as the base prophane wretch , to whom the Devill doth but say goe , and he goeth ; or come , and he cometh ; and his base heart sayes but doe this , and he doth it : this is often called in Scripture living to the flesh , and living to sin . Thus the beleever lives not to himselfe . Nor

Finally ; a man may be said to live to himselfe , when all the actions of his life pursue but his owne worldly interests of greatnesse , and wealth , and honour . The beleever in his life drives on Gods interests , trades for glory , and acts for his Master ; himselfe is but a factor here in a strange country : whether he eates , or drinkes , or sleeps , or trades , or whatever he doth , he doth it for the glory of God , whose factor he is . Phil. 1. 21. To me to live is Christ , and to dye is gaine , or ( as others read it ) [ to me both in life and death , Christ is gain . ] Thus I have explaned the first particular , and by opening of this , I have also given some light to the other , and in part shewed you what it is for a Christian to dye to himselfe , which I shall further enlarge my selfe upon by and by .

The second thing to be opened is what it is for a beleever to live to God , and how a beleever may be said to live to the Lord .

I will open it in three or four particulars . 1. A beleever may be said to live to the Lord Ratione Iuris , by way of Right , owning , and acknowledging God to be his God , as a Sonne lives to his Father , and a Servant to his Master : wearing Christs livery , and acknowledging himselfe to be Christs Servant . Proclaming with David . Psal. 116. 16. Truly Lord I am thy Servant , I am thy Servant , and the Sonne of thy handmaid : for thou hast loosed my bonds . Yea and this he will doe in all places , and companies : if Jesus Christ be named , he is not ashamed to say ( with M. Herbert ) My Lord , and Master . He every where acknowledgeth his subjection , and duty to God , by his service as his Master , by his homage as to his Soveraigne , by his dutifull feare as to his Father , according to that of the Prophet . Mal. 1. 6. If I be a father where is my honour , and if a master where is my feare ? He every where honours God as his Father , and feares him as his Master .

Secondly , The beleever lives to God formally . He followes the dictates of his word , and the motions of his spirit . He is come into the world to doe his will , he knowes that for this end he was borne , and readily in the whole motion of his life sayes , I delight to do thy will O my God . If God in his word or by his spirit sayes to him Goe , he goes , Come , he comes , doe this , he doth it . He disputes not the rebellion of his owne will , nor private interests of his owne spirit , against the will of God once revealed unto him .

Thirdly , The beleever lives unto God finally . The whole end of his life , of all his actions , words , tradings , recreations , is to glorify God , and he doth nothing but he prefaceth this question to it , how may God have glory ? what shall God get by this Action ? this is the designe he drives , the interest he pursues , every of his arrowes are levelled at this white , and all his actions ordered to this end , it is his work to glorify God both in his body , and spirit , according to the Apostles exhortation . 1 Cor. 6. 20.

Lastly , He lives unto God dependently . Indeed this is rather a living upon God , but yet it is a living unto God too : The life which he now lives is by faith upon the Son of God . Gal. 2. 20. He cleaves unto God in all the Conditions , and all the Relations of his life ; Thus he lives not to himselfe but to the Lord . Yea and Thirdly ,

The third branch , It is his duty therefore while he lives not to live to himselfe , but to the Lord : because while he lives he is the Lords .

Which is the third thing .

This is plaine if you doe but consider what I said before in the particular explanation of the first branch of the Doctrine , viz. How far the beleever while he lives is the Lords .

1. Because he is the Lords purchase . What ? shall I buy a servant , and shall he serve another Master ? Shall I buy an house , and shall it rent to another Landlord ?

2. Because he is the Lords possession . See the Apostle pressing this duty from both these Arguments 1 Cor. 6. 19 , 20. What ? know ye not , that your body is the temple of holy Ghost which is in you , and which you have of God , and you are not your owne , for yee are bought with a price , therefore glorify God , in your body and your spirit which are Gods . Yea and thirdly ,

3. Because we are the Lords in so neare Relation . Would you take it well that your children , or apprentices which you maintaine should live to themselves ? And trade for themselves ? or others ? and not live to you and trade for you ? That your wife should live to another ? Either formally or finally , and not to you , whose she is ? And is there not as great an engagment ( Christians ! ) lyes upon you to live to the Lord ? you are his Children , his spouses , his servants , nay nearer yet , his members : There is all reason in the world that you should not live to your selves , but unto him . And thus I have done with the second Branch of the Doctrine , viz.

That when the beleever lives he lives not to himselfe but to the Lord , and it is his duty so to do , because while he lives he is the Lords .

I passe to the third Branch .

The third Branch , That when the beleever dies he dies not to himselfe but unto the Lord , and it is his duty so to doe .

Here for the explanation of this Branch I shall do these two things .

First , I shall shew how a man may be said to die to himselfe , which the beleever doth not .

Secondly , I shall shew you what it is to die to the Lord , and how a beleever may be said when he dies to die to the Lord .

1. I conceive a man may be said to die to himself , 1. when himselfe is the causer , wisher , or desirer of his own death : thus Saul , and Iudas dyed to themselves , and could not stay Gods leisure . The beleever is of another spirit .

Or Secondly , when in dying , or desiring to die , he meerly aimes at his owne end ; out of a conceit of the ease and rest he shall be at , because he knowes if he be in the grave , There the wicked cease from troubling , there the weary be at rest , as Iob passionately spake , c. 3. or to deliver himselfe from obloquies , as Ionas , cap. 3. or to save himselfe from danger , as Saul ; or to be out of the horrors of a guilty conscience , as Iudas : these men dyed , or would have dyed to themselves .

Or thirdly , a man may be said to die to himselfe , when he doth no good by his death , declares not the glory of God , nor faith in God , but dyes like Nabal ; though his spirit be not over-powred with diseases , nor he robbed of his senses , yet he dyes like a block . Now the beleever none of these wayes dyes to himselfe . 1. He will not choose his owne speare with Saul , nor twist his owne Halter with Iudas . He will not only aime at his owne ease , in his death , but if the Lord stops not his mouth by an over-powring disease , nor bereaves him of his sence and speech , he will be setting out the goodnesse , and glory of God with his very utmost breath ; as this our precious Sister , that had such a mind of her journey that she could talke of nothing else .

I passe to the second thing propounded .

Second Branch , To shew you , What it is for a Beleever to dye to the Lord , and how the beleever when he dyes will dye to the Lord .

First , he will dye at the Lords leasure ; he wil not hasten his death , nor dye the death of the wicked ; his soule is indeed so greedy of glory , that he is continually sighing after a dissolution , and crying come Lord Iesus , come quickly ; but yet not so hasty , but he leaves God to his liberty , for so poor a circumstance of time ; this was Pauls case , 1 Phil. 23. 24. He had a desire to be with Christ which was best of all : can you blame him for that ? But yet ( saith he ) it is expedient for you that I should stay ; I am content . Like a dutifull child that being abroad hath a desire to see his friends , and is sometimes wishing , O that the holy-dayes were come , that he might goe home , and it may be he sometimes writes to them for an horse , but yet he is not so mad as to run home on foot , much lesse to goe contrary to his fathers mind .

Secondly , in dying he will not aime at his owne ease , but herein submits himselfe to the Lord , and that both for the time of his death , and also for the kind of it . 1. For the time of his death , See Phil. 23 , 24. If Paul might judge himselfe , he thinkes it would be best presently to dye . But if it be more expedient for the Churches he should live yet a little while , he is content ; he sometimes sends to his Father , to let him know his longing desire to see him , but with all lets him know his resignation to his wil , and adds , yet Father if it be your pleasure I should stay a quarter of a yeere or some few months longer I will submit my will to your pleasure .

And as for the time of his death , so also for the kind of his death : if his Father will have him come on foot , or on horse-back , so he goeth , he careth not , if he will have him goe on his swiftest race nag or on the dullest jade in the stable ; he as willingly will be carted as coached thither . Now saith Paul , I am ready to be offered . 2 Tim. 4. 6. It is all one to him , to be sent to heaven with a stroke , or linger out many days with this pretious one , that was severall yeares on her journy to heaven , yet seemed not to be tyred with the length of the journy , or the slownesse of her horse ; she knew whose work it was to switch or spurr , and therefore held her owne hands . This is the true temper of a Christian in dying to the Lord , to be content though he hangs a long time , and that upon a crosse , so the life and death of the Lord Iesus may be made manifest in his flesh , to account it all one whether he dye of the plague , or a consumption , a fever , or the stone ; upon the rack , or at the stake ; whether the sword divides him , or the arrowes of the Lord pierce him , he dyes not to himselfe but to the Lord .

Thirdly , he dyes to the Lord , as aiming at the Lords glory in his death , & thence is submiting himselfe to Gods will for all circumstances , so also endeavouring to give glory to the Lord in his death , and bring the Lord glory by dying . Pauls bonds , & Imprisonment brought glory to Jesus Christ , Phil. 1. 12 , 13 , 14. And this he may aime at dying severall wayes . 1. By his quiet and patient submitting unto God , in the messengers of death , Psal. 39. 9. David was dumbe and knew not how to complain because it was the Lords doing . Like Ely , It is the Lord let him do what seemeth him good . Like Christ , Father ( if it be possible ) let this cup passe from me , yet not my will but thy will be done . He kisseth the stake , and imbraceth the flame . 2. If his death be violent , By undanted suffering at his death . Thus the blood of the Martyrs paid God a tribute of glory , by being the seed of the Church . O how glorious preachers were the Martyrs ! That as it was said of Samson , the number of them that he flew at his death was more than those he slew in his life : So we might say of them ; The number of them that they spiritually quickned in their lives , was short of them that were quickned by their deaths . Docter Taylor made it a plaine going home , and counted his journy to two stiles ; whosoever reads the stories of Eusebius , or the stories of the Martyrs under the ten persecutions , or of late in those reaking times of Q. Mary ( that filled the land with innocent blood ) will find this abundantly instanced . 3. Whether it be a violent or naturall death , they will bring glory to the Lord by speaking something to the glory of God at their death , some way or other setting out the glory of God , and his goodnesse towards them , shewed to them in their life or death . Thus did many of the glorious Martyrs , and an abundant full proofe of this was this our glorious Sister . O how busy was she to tell what the goodnesse of God had been to her , to glorify his name , to direct , comfort , quicken ! were not many of you warmed at the heart by her spirituall fire ?

Thus the beleever dyes to the Lord , declaring his faith in God , Now I know my redeemer lives , and that I shall see him with these eyes . Yet so it may be , that a beleever , through the nature or violence of his disease may bee a wanting to this duty ; if the Lord ties his tongue who can help it ? but if he suffers him but to open his lips , his mouth shall shew forth his praise . Indeed sometimes , a beleever may dye in the dark in regard of the sensible enjoyments of Christs love , but even then though hee may complain of his own vilenesse and unworthinesse , yet it is a thousand to one , but he gives glory to God ; he dyes not like Nabal ; not as fooles dye . I hasten to the last branch of the Doctrine , which is that

Fourth Branch , Beleevers in death are the Lords .

Shortly of it .

1. The Lord owns them in Death , Psa. 73. 26. Though my flesh faileth , and my heart faileth , yet God is the strength of my heart ; and my portion for ever . He ownes them in dying , he takes notice of their composing themselves to sleep , and hath newes brought him to heaven of every Saints sickening and dying , he hearkeneth and heareth their death sighes , and grownes , yea and after death more then ever ; then the soul is returned to God , and imbosomed in him , and mortality is swallowed up of life , 1 Cor. 5. 6.

2. They are the Lords then by Vnion ; the head , and the members will be then as much one , yea more one then ever they were , they that were one in Grace , are made one in glory ; as the scattered Sun beames when they are gathered into the Sun , are more gloriously one with the Sun , then when there was a seeming division of their vnity for the irradiation of the earth , so all the Saints which are but as distinct beames of the Sun of Righteousnesse , when they shall be gathered into Christ , shall yet continue to be one with him , yea and more gloriously one then ever . The Bride is now made ready for the Lambe , and the private marriage day is come . The Bride of the Lambe is here but in her mourning gowne , yet Christ ( who is a pure essence of infinite love ) delights in her in that dresse , and even in that habit will not live from her ; when she dyes to the world , she hath drest her head , and then is more lovely in his Eye , but by that time the day of judgment comes , she wil be wholy , and compleatly drest to come out to Dinner , and everlasting banquetting in the chambers of love , with the King of Glory .

Lastly , When he dyes he is the Lords by neare Relation ; this is an undoubted consequence of the other , but yet a little more ; Death breaks all Relations , but the Relation that is betwixt God & the beleeving soule , and its knife is not sharp enough to cut this asunder ; see this but in two instances , 1 Josh. 2. God sayes , Moses my servant is dead . Dead ; yet my servant : we cannot say , such a one my servant is dead , or if we doe say so , it is but an improper phrase of speach ; for if he be dead he is not my servant ; he does me no worke , he takes none of my wages : We can say , such a one , that was my servant is dead , but if the person be dead , the cord of our Relation is broken . Job speaking of death , Job . 3. sayes , There the servant is free from his Master : But God sayes , Moses my servant is dead , though he be dead , yet he is my servant . And we may say concerning any holy man , or woman , concerning this remarkable Saint , such a one Gods deare Servant is dead : Dead , yet Gods servant ; she hath changed her room , and work , yea and her wages too , but not her Master , she is but taken to be his chambermaid in glory , from being his Kitchin-maid in the world ; her work was before below staires , now it is above . Take but one instance more , it is , Joh. 11. 11. Christ sayes , Our friend Lazarus sleeps , he sleeps , yet he is Our friend . O sweet ! we say when such a one dyes we have lost a deare friend . But God loseth not his relation by his Saints death , he is our friend then more than ever , and so are we his . And thus I have gone through the severall branches of the Doctrine .

And now what a sweet doctrine were here for application , if I had any time , but I must but hint at things , and lay the letters , and leave them to God to stampe upon your hearts .

I will apply it , or rather shew you how you may apply it , by way of Instruction , Reprehension , Exhortation , and consolation .

First of all by way of Instruction , Use . 1 and so it might be very profitable , 1. To shew you the infinite love of God , to poor dust , and ashes . That he will be pleased to owne us in life , and death ; to come , and dwell in houses made of clay , nay not in all the houses of clay neither ; some he will not bestow the paines to make them cleane , and tenantable for himselfe ; some great famous built houses , built of free stoned Nobility & Gentry , learning and honour , adorned with parts and esteem in the world , he leaves to be an habitation for Owles , and Ostriches , and comes and dwels in the poor Cottages of his Elect ones . The poore of this world hath God chosen . God loves the house well in which he will dwell ; you only have I knowne above all the Nations of the Earth , &c. O mercy ! that God should say to one , that it may be hath not a rag to cover him with , nor a place where to lay downe his head , Here is the soule in which I have chose to dwell , to pitch my name there ; who are we that Our Lord should come to us ? we have not a room either in head or heart fit for to entertaine him . If he will come he must bring his stoole to sit down on , and be welcomed with his own meat , and yet he will come and be a father , an husband , a friend , and call us his servants , his children , his spouse , yea his members . Think , O think what honour it is to be allied to the family of Heaven , yea incorporated in it . It is a big word amongst men , when they can say , my Cosen of Essex or Norfolk , &c. to be allied to Earles , Dukes , &c. We think we mightily speak our honour , when he can speake it ; is it not a far greater when we can say , My brother of heaven , nay my Father , my Lord , my husband , & c ? Such honour have all his Saints .

Secondly , It might instruct us Inst. 2 of the happinesse of beleevers both in life , and death ; we are the Lords possession , there is no feare of a bad Landlord . Are we his purchase ? his redeemed ones ? no feare of any slavery then , his yoke is easy , his burthen is light , his service a perfect freedome . Is he our Father , our Master , our Husband , our friend ? we have then one that is able to help us , willing to succour us , ready to pitty us ; a kind father , a loving husband , a carefull master . The Lord is our Shepheard , what can we want ? Surely nothing that All-sufficiency can help us to . We are the Lords in our life ; Nor is our portion in this life , Whether we live or dye we are the Lords : we are yet his friends , his servants , Jos. 1. 2. Joh. 11. 11. We are yet his temple in which he doth more manifest his glory than in our tabernacle while it comes to be dissolved ; we are yet his purchased possession , Eph. 1. 16. Dying loseth us not that friend . O happy , truly happy , and Blessed are they that dye in the Lord , for they rest from their labours . It was a lesson that John was commanded to write , do you remember it , It was written for your Instruction , and comfort . Whether ye live or die , ye are the Lords .

Thirdly , this may Instruct us Instit. 3 that there are but a very few that are true beleevers , that in death shall be the Lords . No more then those that live to the Lord , and dye to the Lord . And ah ! how few those are ? 1. What shall become of all prophane wretches , all drunkards , swearers , adulterers , all those rabbles of wretches , Rev. 20. v. 8. Eph. 5. 5. 1 Cor. 6. 8 , 10. that in stead of living to the Lord , live to the Devill , to their base lusts and corruptions , and all their study is , how to obey the flesh , in the lusts of it ? Ah Lord ! what will become of these poor wretches when they dye , when you shall cry out , Animula ! quo vadis ? poore soule whither goest thou ? It was a dreadfull passage I lately heard to have been the dying breath of such an one , Now goes my prore soule to pay all its debts . 2. What shall become of all those that live to the world , and make their gain the End of their life ? whose whole life sounds nothing else , But what shall we eat ? or what shall we drink ? or what shall we put on ? What will you gaine ( friends ) when to gaine the world , you shall weep over your lost poore soules ; how will you ransome your selves from the pit ? And so for any other that make any thing below God , the End of their lives . And ah ! where shall we find a man concerning 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 glorious manner , now than ever ; Let this stop thy mouth : Thy friend is with the Lord , he hath him , he ownes him : the Sun-beame is but in-bodyed in the Sun , the blood is but runne to the heart . Ah! but we have lost ! What hast thou lost Christian ? 1. Was not thy friend the Lord's while he lived ? the Lords by right , thine only by loan ? was he not the Lords purchase ? & shall not the Lord come when he please , and take possession of it ? may he not pull it down , & build it up again , at his pleasure ? shal he not do what he will his own ? we use to say , A man may take his owne where ever he finds it ; hath not God the like liberty ? he hath found one of his lambes in thy pasture ; it will argue an ill mind in thee not to bee willing he should take it home ; what ? because hee hath let thee keep it for him , wilt thou deny his right ? His Saint can be spared out of heaven no longer .

2. Is he not the Lords possession ? and shal not God take his house into his owne hands if he will when the tenants lease is out ? God useth not to renew leases : Once I confesse he did it to Hezekiah , but his ordinary custome is , as leases of Saints lives expire , to take them into his owne hands , till he hath got in all his redeemed morgages , and the full day of redeeming the purchased possession shall come . Mayest thou remove thy house , and shall not God remove his whither he pleases ? The Saints are Gods dwelling place , here he lives in Cottages of clay , now when the beleever dyes God puls downe his clay-Cottages , intending to fetch away the timber and bricks , to build up himselfe a temple in the paradise of glory .

3. Nay are they not the Lords by nearer relation than thine ? shall not the father take home his child , because the Schoolmaster shall lose the best Scholler of his schoole ? shall not the husband take home his wife , because her friend shall lose a good companion ? Hath God any thing from thee but his owne ? wouldst not thou take it ill , if thy friend should keep thy wife or child , for his owne pleasure , when thou sendst for them after a long absence ?

Lastly consider ! shouldst not thou thy selfe , live to , and rejoyce in , the glory of God ? Earth is a loser of what was none of its owne ever , but heaven is a gainer , there is one Saint more there , one starre more in the firmament of glory . Wilt thou weep because thy friend hath a Kingdome , and one jewell more is set in Christ diademe ? should not the child rejoyce at the increase of his fathers family ? If at the Increase of the family of Grace , then surely at the Increase of the houshold of glory . There 's one servant more added to the Bedchamber : Thy friend lived to the Lord , and died to the Lord , and now in Death is the Lords , and more the Lords than ever .

I have done with my Doctrine , and my generall Application ; Let me add a little in particular relating to this occasion .

You that mourne for this our sister removed , Mourn not , neither weep : while she lived , she lived not to her selfe , but to the Lord , when she died , she dyed not to her selfe , but to the Lord . In her life she was the Lords , and now in her death , I question not but she is the Lords .

You know it is not my custome to speak any thing concerning any upon these occasions , But there are two sorts of persons , concerning whom I think it is fitting , that if they have lived to the Lord while they lived , and dyed to the Lord in their death , their examples should be held out like Dorcas her clothes . 1. Eminent persons in the Magistracie . 2. Eminent preachers in the Church .

Of the first sort she was not , Not of the Noble and great persons of the Earth , but out of a poor family did the Lord chuse this elect vessell , to declare the Riches of the glory of his grace in . But you shall pardon me the expression , if I say , that while she lived , she was an Eminent preacher , and give her the character which our Saviour gave S. Iohn , she was a burning , and a shining light ; and I am confident , did more good , to poore soules , in the three yeares of her sicknesse , by telling them her experiences , directing , quickning , exhorting , strengthening , satisfying , them , than God hath honoured any of us who have been preachers of his word , to doe in much more time . I meane not that she was a Pulpit-preacher , No , God had taught her to be wise to sobriety , she preached as Noah , by making the Ark , nay more , as Priscilla & Aquila , by privately instructing others in the wayes of God .

I shall speake but little of her , who while she lived spake her selfe so much , I meane the strength , and grace of God in her self , for I must not exalt her , whose constant designe , and practice , was so much to debase her selfe , and all creatures , that the Creator might have the glory of all .

I shal not commend her for her mor all vertues , and naturall duties , which is too usual upon such occasions as these ( surely because better things cannot be spoken . ) But I shall set out her example to you , so as to exalt the infinite grace of God towards her , and to let you see , who they are whom the Lord delighteth to honour , and how acceptable it is to him , for yong ones to returne to their Father early , and for the poor to receive his gospell . Give me but leave to repeat my text , and Sermon over her , and I have done .

While she lived , she lived to the Lord , when she dyed , she dyed not to her selfe , but to the Lord .

It was but a little acquaintance I had of her , not yet two full years , in which time too , my multitude of occasions were too much enemies to my happines , in denying me so many opportunities of seeing her , as I desired . I shall not speak any thing , from others , but only what I have heard , and seen will I declare . Her whole time , since I knew her , was a Schooling time of Affliction ( without any cessation ) As I remember she wanted some yeares of thirty , when she dyed ; and for three yeares and upward before that time , she was Gods close prisoner ; and the greatest part of that time ( so bitter was her cup ) was spent in her bed .

I have heard her relating the beginning of her conversion , and for that I shall referr you to her owne account penned ( by a faithfull See the precedent Relation . friend ) from her owne mouth . Her life was a life of afflictions . 1. Inward , then outward . Inward , by the temptations of the Devil , terrors of conscience , and such usuall pangs as accompany the first birth : besides that her God was sometimes afterward behind the Curtain , and when he hid his face she was troubled ; when after much seeking , she had found him whom her soule loved , and had got inward peace , that she was , as it were rapt into the third heavens , then lest she should be exalted above measure she had a thorn in the flesh given to buffet her , God visited her with a long , and tedious affliction , how she demeaned her selfe in the beginning of it , what she met with , how she conquered , you may take from her owne mouth in the precedent Relation : I shall only supply the Chronicle of her dayes where her owne Relation ceased .

We commonly say Affliction is a spending time , it was not a beginning to her but it was a growing time of grace . The first time I came to visit her ( when I was but a stranger to her and to this City ) I remember her first question was , Sir I beseech you tell me how I may glorify God in my affliction . I told her , either by patient submitting to his hand , and quieting our selves in his will , acknowledging his righteousnesse , &c. Or by Speaking to his glory to others , &c. For the passive part , it was a lesson she had so well learned , that no discontent could either be read in her carriage or countenance , nor a repining word be heard from her lipps . And it was no light Affliction , for a young and Active body in its strength to have Gods fetters laid upon it , and to be kept so close a prisoner , as she was , so long a time . But her God had subdued her spirit to the feet of his owne will . The latter and Active part she so practised , that her chamber was as a room of paradise , none came in there , but went away Instructed , or Satisfied , or quickned , or some way or other bettred . The greatest part of her work was Angelicall , a speaking well of God , admiring and exalting his free grace , telling what he had done for her soule ; yet she remembred , that while she was in the body she had a duty to doe to others , and never did any labour more for God with the soules of others than this pretious one . Grace had made her eloquent ; her birth , and breeding was meane , but the Lord had given her the tongue of the excellent . O the abundance of grace that was powred out into her lipps ! I appeale to you , did not your hearts burne within you when you heard her speak , the Excellency of sense , spirituall sense ? I somtimes ( as my occasions permitted ) went to visit her , and while I thought to speak , my eares silenced my tongue , and gave her leave to be the preacher , for the gain of those in the room , and that I my self might learn Righteousnes : who ever heard her , mentioning her affliction ? discoursing of any worldly thing ? O that my tongue were so sanctified ! she seemed to have lost all sense of Affliction , and while she was in the body , to have been out of it ; she would often call upon those yong ones that were babes of grace and came frequently to visit her to labour after more communion with God . I remember one thing she would often Vrge , and I beseech you to remember it , viz. The excellency of the benefit the soule might reape by private prayer . She told you for this what was her and ( if you be not your owne foes ) may also be your experience . To make my discourse short , The time of her life grew short , and as she grew nearer the Earth , so she grew more heavenly in her Hallelujahs , making of it then her onely work to Glorify God , by admiring his grace , and exalting his name . I went to visit her the day before the Lord took her to himself , I found her bereaved of most of her senses ; but yet God gave her the liberty of speech , which she ceased not to improve to his glory . Many of her friends were weeping over her , she was discoursing of the Creators Excellency , and the Creatures vanity , and that in such language , that one would have thought she had had the tongue of the Eloquent as well as the Excellent : And so incessant was she in that her spirituall worke , that she would speake even till she had lost her speech , and pawsing a little ( to recover her selfe ) renewed her discourse , to the admiration of my selfe , and those others that heard her ; she had so far lost her understanding , that upon such pawses she ordinarily forgat what she had said , and renewing her discourse , would either beg the help of the standers by , or goe on upon some new , but ( as heavenly ) discourse ; to give thee a tast thereof , take what I took that day from her own mouth Her words were these :

I tell you ( friends ) if any Christian sit down short of Christ , he shall faile ; what is your duties , your righteousnes , but a menstruous cloath , loathsome to your selves , abominable to God ? Our boasting is excluded , we can doe nothing , what should we stay in any thing that we cannot doe ? O set up nothing of your own ; Let God have all , your selves are nothing . I will tell you my friends , my own experience , I have found , the creature is nothing , God is an Ocean , &c.

[ Here her speech failed , and pawsing till she had recovered her self , she was not able to remember what she spake last , but went on ]

O the depth ! the height ! the length ! the breadth ! of Gods eternall decrees of love ! Of his love in Christ to poore creatures . Study that Ocean ; It may be some of you have known what that Fountaine , that Ocean of love is . Now whatsoever the soule sets up , or esteems besides that , is but a shadow , a fancy . Let a man sit never so long by a shadow , when he removeth , he cannot carry it away with him : If we get the substance , that will also carry the shadow with it ; If you get the Lord Iesus Christ , you get both substance and shadow ; whatever you have without him , is but the shadow without the substance ; follow not after shadowes , pursue them not : strive after Christ , and you shall in time see much of God . Sit not still because you see some difficulties in the pursuance of this ; there is scarce any of you but if you knew where to get 5 or 20 shillings , but would rise up early , and worke hard to get it . O why are not Christians covetous ? why should not they be ambitious ? Aas ! the work is small , why wil you sit still . But take heed of resting in your performances ; doe them , but rest not in them . Do not think of going to publike Ordinances , and duties enough . Alas ! what are publike Ordinances and duties , if they be not followed on by private prayer , and seeking God in secret ? O seek him in secret , so you shall find him , and that shall make you love him more . But when you have done thus , rest not in it , for I tell you again , if you sit downe any where short of Christ , you lose all , whatsoever you think you enjoy , look higher then your selves , than your bare performances , &c. And if you looke well into them , you will see nothing in them , but abundance of cause to be ashamed . Nothing short of Christ ( I tell you againe ) can make you acceptable , or amiable to God . It hath in it the basenesse of our corrupted flesh . What if 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 .