Decemb. 2. 1648.  
I Have perused the precedent Discourse of the Life and Death of a virtuous and godly Christian, entitled Faith and Experience, and a Pious and profitable Sermon preached at the solemnising of her Funeral, and approve them both very worthy the Printing and Publishing,  
john Downame.   

FAITH & EXPERIENCE: OR, A short Narration of the holy Life and Death of Mary Simpson, late of Gregory's Parish in the City of NORWICH: Who died, Anno 1647. In or about the thirtieth year of her age, after 3 year's sickness and upwards.  
CONTAINING A Confession of her Faith, and Relation of her Experience, taken from her own mouth.  
To which is added, A Sermon preached at her Funeral, upon Rom. 14. 6, 7.  
By John Collings, M. A.  Phil. 1. 23. 
For I am in a straight betwixt two, having a desire to departed, and to be with Christ, which is far better.  Ver. 21. 
For to me, to live is Christ, and to die is gain.  
LONDON, Printed for Richard Tomlins, and are to be sold at his house at the Sign of the Sun and Bible in Pie-corner 1649.   

To the Glory of her Sex, AND Excellency of her AGE, The truly Noble and Virtuous Gentlewoman, Mrs Philip Hobart, daughter to Sir John Hobart, Knight and Baronet, late of NORFOLK.  
Noblest Lady,  
IF it were nothing but the daily Engagement I stand in to that root of which you are a branch, and to yourself as a Member of this Family, It were enough I trust, to claim a pardon for this Dedication, and I might rather seem to deserve a check for my so long negligence, than my present presumption: But the suitableness of the subject in these sheets, is such, that I dare be confident, you will be pleased not only to patronise 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 soon 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 days unto you) one far below you in respect of birth, and greatness, while she was here, but infinitely more above you now: And of one, who (I dare say) thirsted not so much afrer your greatness then, as you do after her grace and glory now. What vanities are the excelling things of this life? They have a scantness in their fullness, 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 happiness consists in worldly greatness. It were sweet if we could learn 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 Peacock better meat than the Partridge because he hath gayer feathers. Read here (Noble Lady,) the love Christ bears to his Lambs, and learn from hence, what it is to seek the Lord early. How many of God's precious ones, attain not so much peace in threescore, as she had in thirty years? We use to say, more work is done in two hours in the morning, than in the rest of the day; She set out early to seek him, and she quickly found him whom her soul loved. She quickly redeemed her lost time, because she had not lost much. A young Saint, and an old Devil, is Satan's slander of the way of the Lord, which (the Wise man saith) is strength to the upright. Learn 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 do it? I cannot but thankfully admire the goodness of God, which hath already so taken off your Infant-yeares from the Vanities of youth, and I trust fully persuaded you of the truth of that which the world calls Heresy, 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 (rejoice to say it) below yours. (Lady) we are not sent hither to eat and drink, and rise up to play; we needed not a rational soul for such sensual employments. You will (yea I dare say you have) found more sweetness in an hour spent with God, than in many spent in such company as do no good, and such discourses as administer no grace to the hearers. Pursue Interests and designs, as Noble as your spirit is: remember always that it is a design too base for a divine soul 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 satisfy the expectation of them that pursue it? Go on (Rarest Jewel) to make Religion your business, 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 design now as much to excel the Saints as it hath been hitherto to excel the companions of your age; pursue it as your work to get as much love from Christ, as you have honour from the witnesses of your accomplishments. Let not your ambition rest in endearing yourself to creatures; but as you are already the crown of your noble Parents, and the honour of those that labour for your soul: so still go on, and rest not till you be a jewel set in Christ's diadem. As you have been a Noble Example to this Family, in teaching them, it is no dishonour to learn the Principles of Religion, (by which as I dare say your humility hath excelled the most of your Equals (if not in age yet in greatness) who too usually can be content to be ignorant so no body knows 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 excel as gloriously in a strict walking with God. Remember (Noblest Lady) those that walk nearest the Sun have most light and heat: 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 lantern 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 Marcelia (a godly woman of his age) that he could never come to her, but she was ask him somewhat about the Scripture, and had so high an opinion of her, that he says if himself had any doubt, he would ask her judgement. O let not much reading there be a weariness to your flesh! They are Gods Counsels, and may well be our Counsellors. Walk with God in their light, writ your lines by that rule. Read often, and with judgement, always 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 fathoming, though you shall never be able to find the bottom. I here presume to offer to your hands an Example, which I am sure your goodness cannot despise for the meanness of it; She is now more Noble than you, and in this happier, that she hath already been in Heaven a year before you. (Noblest Lady,) your opportunities are more; your talents of Time, and Parts, are greater. Outstrip all Examples, and go on to be as unparallelled a precedent of holiness to others, as you are of other Excellencies. Now the God of Grace fill you with his fullness, and be unto you both in life and death advantage, and preserve you, the crown 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 own, and partly another's: For that part of them that is not my own, it is a Relation of the precious Life, and Death, of one that was lately Ours, but both then, and much more now Christ's. The Relation was brought to my hands many Months since, but my crowd of occasions hindered me from perusing of it. I shall now give thee a true account of it: The Relation was penned from her mouth by a faithful friend, nor have I injured her or thee in the transcribing of it, having only ranked the Articles of Confession in such order as I conceived most suitable, 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 Penman; and in some places where her phrase (though safe if safely understood) was more dark & subject to ambiguity, I have given thee her sense in a clearer and less ambiguous term. I will assure thee, I have neither added nor substracted any ●hing (which I conceive) material. For what is mine in these sheets, It is a short Copy of a Sermon at her Burial, it was composed in a short time, and transcribed with as much haste. I had rather profit thee by plainness than tickle thee with exactness: 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 memory, who while she lived, we were all so much beholden to. The plainness and meanness of the Sermon will tell thee (I hope) I send it not to thee to beg Honour, but to serve thy soul in the meanest place. Reader, thou hast here a Sermon proved by a fresh Experience. O add another Proof, requite my pains by letting the truth delivered have a witness in thy bosom. Believe it Reader, thou hast before thy eyes, in these sheets, a Rule, and a Precedent. It is God's word to thy soul, Go thou and do 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 own 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, bless thy God, and pray for him, who is,  
Norwich, Nou. 20. 1648. Thine in the Lord jesus, JOHN COLLINGS.   

Faith and Experience.  
A short Explanation of herself, concerning divers Articles of Faith; especially such as are most fundamentally necessary to salvation: Taken from her own mouth.  


Concerning the Godhead.  
I. I Believe there is a God, and that this God i● infinite. 1. In Substance. 2. In Holiness, and in Being, that there are 3 Persons in the divine Being, The Father, the Son, 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 known to us, by his Word and by his Works: 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 special way, wherein God [by his Spirit] revealeth himself 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 Wisdom of God. 2. Because it discovers our vileness and folly. 3. Because it puts us upon purity. 4. Because it reveals to us the great mysteries of Salvation. I believe, That God by this his Word is made known to us. 1. As he is in himself 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 known to us, by his Works 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 only for himself and his service.   

Concerning the Creation of man in special, and the state of innocency in which he was created.  
V I believe, That God made man only for himself 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 himself. I believe, That man (being thus created) was infinitely engaged to serve his God, because he 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 he did the fallen Angels.   

Concerning Gods works 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 jesus 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 only he was moved from his own bowels. I believe, [being moved so from himself] he found out a way himself for man's Recovery. I believe, That the way so found out, and the means by which alone fallen man can be restored, was by a Mediator taking upon him our Nature, that so he might pacify the wrath of God for the sin of our Nature, that we might thereby be fit to live with God in our Nature.   

Concerning Original sin.  
IX. I believe, [That our Nature was sinful] and that the sin of our Nature was the cause of all our sorrows temporal, and Eternal; we died spiritually at the instant of the fall, and all shall certainly die a temporal death, and only some shall be delivered from dying eternally.   

Further. Concerning the work of Redemption and Reconciliation, the sole Redeemer, the fruit of Redemption, the mystery of conveyance, etc.  
X. I believe, That as the whole Trinity did work in the Creation of the world, so they did also equally work in the work of our Redemption: God the Father and the Holy Ghost sending, and the Son being sent and coming. [But] I believe, that Christ hath [alone] performed the work of redemption and reconciliation, fully satisfying the justice of God to the utmost for all his. I believe also, that every man in the world is beholding to God for jesus 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 jesus Christ, who is the alone great Reconciler betwixt God and his people. I believe, That the work of Redemption is a great mystery: for the divine Nature to take upon him the humane nature, O it is a great Mystery.  
I believe also, That it is a great Mystery, in regard of the way of its particular conveyance. And that Christ hath not only purchased this salvation, but also makes a particular Declaration of it. 1. By his Word. 2. By the Work of his spirit on the soul. And 3. By the witness of the spirit. I believe, That in this work, Jesus Christ purchased strength for every believer, 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 Sin, 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 work of [Grace and] Restauration, they having us at such an advantage.   

Concerning Death and the Resurrection; and the Immortality of the soul.  
XII. I believe, That all men according to God's appointment must [dye, and] continue in the Grave. The bodies [I mean] of every Man and Woman, that so they might be made fit for eternity, some for eternal wrath, others for eternal glory. I believe, That the souls of all immediately after death, go 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 form, every joint and limb shall rise again, and not a bone shall be wanting. A substantial body both for flesh and bones, that I prove by Christ's resurrection who was raised with the same body.  
Object. But, you will say, Christ's body lay but three days in the Grave, and so his body was not rotten in the dust, but ours will lie 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 work of Resurrection is a curious work, and secretly wrought in the womb 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 form 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 judgement.  
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 jesus Christ. They here in the world accuse themselves for sin, 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 hear that blessed Sentence, Come ye blessed of my Father.   

Concerning Glorification & heaven.  
XIV. I believe, The godly at the day of judgement shall hear that blessed Sentence, Come ye blessed of my Father, inherit the Kingdom prepared for you before the beginning of the world.  
I believe, In Heaven there shall be no Infant of days, nor old man of years. The corruptible life of of the creature shall not inherit eternal life; there shall no weakness, 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 fearfully, and wonderfully made: marvellous are thy works, and that my soul knows right well.  

Reader! Thou hast thus far read her Faith; now hear her Story, that was faithfully taken from her own mouth: And so also was this that follows, being the Relation of God's deal 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 soul. 
I shall speak nothing but what God hath done in me, and for me.  
THe first work that God ever wrought in my soul was a work of conviction. He convinced my soul of the sin of Sabboth-breaking. I found much opposition to that work, and it was some space of time before I could get strength against that sin: but ever and anon I was given up to the sin again, which was (yet) a burden to my soul. I had no 
Observe Gods first work in conversion.  strength against it for the present, till at length the Lord was pleased to discover another strength than that I had from myself, which was the strength of jesus Christ, to overcome this corruption. A sight 
Conviction.  of sin without a sight of Christ 
Note.  is not saving of itself. But a sight of sin wrought by God, God leaving not the work till he hath shown the soul the sight of Christ. That I conceive is a saving work.  
One time me thought my fancy in the night presented to me sin 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 coming, & 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 do 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, etc. Satan wrought Secretly and Subtly. I being ignorant of his mysteries, was for a certain time given up to 
Satan's subtlety.  the temptation. But as Satan wrought secretly and subtly, 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, than I saw that if God had delivered me finally up to the temptation, I had denied 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 known to his people to be their jesus, 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 soul 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 
Satan's subtlety.  Grace, where the Devil was subtle as in any temptation, but the Lord by his mighty power overcame him for me, where the wisdom of God appeared to me in 
God's goodness. Note, where it was she met with God.  the time as well as in the straight. I attended much upon hearing the word, by which God answered all my doubts, and repelled Satan's temptations: Then Satan tempted me to doubt of the truth of God's 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 Satan's subtlety (by God's permission) for my good. The Devil employed Instruments to taint my soul with monstrous, and gross errors. 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 Errors insinuated were these. 1 That there is free will 
Observe her sanctified judgement of some of our new Truths.  in man to do 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 soul to; I being weak in myself had fallen from the truth had it not been for the power of God and his rich condescension to me. I told the parties if I did not give them arguments in one week, that then I would not speak 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 attain it only by reading; but when I saw it was too hard, than the Lord was pleased to help me by meditation 
Observe the right way to profit by reading.  and prayer, and strong cries, 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.  took the truth, and error, with an equal hand, neither cleaving in my affections to the one, nor to the other, till God was pleased to reveal it to me; but I desired God to show me which was the truth, and he did accordingly. Those Scriptures I apprehended made against the truth, he shown me they made for the truth. Now when the Lord had revealed himself 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 days after Gods revealing himself, 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. jesus answered 
Joh. 1. 50.  and said unto him, because I said unto thee I saw thee under the figtree, believest thou? thou shalt see greater 
A particular promise applied generally.  things than these; with which my Soul 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 Soul. I went away rejoying in hope to obtain 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 down to account the loss it would cost me to hold out these truths to the utmost, which was the loss of the favour of friends, disingagment to creatures, but there was an engagement 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 Progress in Piety.  with God, in the ways of his worship, seeking to him for strength, in every estate and condition what ever he put me into; whether spiritual or temporal. When Satan saw that I endeavoured to be holy and strict, he set before me a pattern of perfection, by his showing of me perfection; I by the strength of God's grace had such a sight of imperfection, that I was 
Satan's policy.  lost in my own 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 sin 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 sin for us who knew no sin, that we might be made the righteousness of God in him. Mat. 1. 21. He shall save his 
Mat. 1. 21.  people from their sins, which I believed should be done for the future, though they were not done for the present; so that I saw Christ to be of use, to cleanse me, 
Sanctification seen before Justification.  before I saw him justifying 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 carnal but mighty through God for the pulling down strong holds, etc. and the Lord did give me much sweetness by communion with himself, so that I could go 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 half 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 subtlety of Satan's temptations, wherein I found him 
Satan's malice against the work 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 again, but God gave me a word at the same time to stay my Soul upon, it was God's token to know Paul by, behold he prays, from which words I saw God took special notice of those that prayed and waited upon him; and when the Devil saw me bend upon prayer, than he put me upon prayer, which in time I saw was his work, and in time it proved greatly to the Devil's disadvantage, and much for my encouragement. I found by experience that he is like an Ape imitating what ever good God does in the Soul: 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 evil joy, 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 encourage; all the ways of Satan are evil, and all the 
Note.  ways of God are exceeding good, and his paths are very pleasant. When Satan saw he could not defile my soul by one temptation, he sets upon me by another, and with manifold temptations all at once. So that he put my Soul into a dark mist by his temptations, and I walked sadly for some Days together, to the wonderment of my friends that were about me. I could not express myself 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, than was incident to Gods own people, and so the Lord carried me on from one condition to another in straits, 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 jesus 
More Illumination.  Christ was the justifier of his people, and that justification was conveyed to the soul in a way of believing: and then my Soul said, oh! that I could believe on him that justifies the ungodly. The more understanding I had of God in that way, the more I saw of mine own filthiness: I saw filthiness 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 do good I found not; which (through the grace of God) wrought in my Soul a restless desire after a Christ in a way of believing, 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 justification; this I found, that the more Satan tempted me, that his temptations were as a weapon put into my hand to fight against himself withal; through the mighty operation of God, his strength was made known in my weakness. Still 
Faith hard.  God put into my Soul such a restless disposition that I could not be satisfied without Christ, so that I said within myself, give me a Christ or I die: and the disposition to believing 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 pursue it, at the hands of him who was able to give it; God (when his set time was come) wrought every disposition in me suitable to the grace that he was about to convey to my Soul; and then I saw nothing in any thing either in heaven or earth that could do me good but the revealing jesus Christ to my Soul. Duties would not justify, no; inherent grace was no justification in it self, though a fruit of justification yet no cause of it. jesus Christ was the all in all both for Sanctification 
2 Cor. 3. last.  and justification; and there I saw a way to make use of Christ by way of justification; I saw more fully then before that all my righteousness was imperfect, but in Christ it was complete: when the love of God was thus discovered to my Soul, than it did constrain me to work out of a higher principle than before; I thought with myself, 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 than though I had matter enough within myself, to condemn myself by reason that grace which in me was weak, my flesh being full of all imperfections, yet I knew all was made up in Christ's 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 fulfil 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 fulfil it; Christ is the end of the law to every one that believeth; 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 we should not walk as do others (as men without a rule;) there is infinite cause, that we should look to our Lord's Commandment, as Christ kept the Commands when he was upon earth, so doubtless 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 
Christian's 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 myself, if at any time I thought any thought, 
A watchful and zealous frame of Spirit.  or did any deed, contrary to the command of God; yea how hath my Soul 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 asked any thing for myself or others, agreeable to Gods will, especially in straits, I found a holy boldness and confidence that God would answer, and he did answer abundantly beyond what I can express, not because of my request, but because jesus 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 blameless before God; not because I prayed, but because he delighted to show mercy; and so engaged and encouraged me to wait upon him, in his service.  
My soul 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 soul could possibly attain unto; I never wanted any thing for myself, 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 fountain never drawn dry; oh! that none would go to the Cistern when there is so much in the Fountain! To look at Cisterns 
The use of Cisterns.  as they are in themselves, they are nothing, but they may be made use of to God's glory; when used by God, and looked at through God the Fountain, whatever is done by the creature God doth (but by a secondary means;) So that it is in, and from the Lord, that we have all that we enjoy; and when God brought me to the bed of affliction, than he was pleased to make a report a new of all that he had done for my soul, which made my heart to burn within me in love to God, and 
Sweet apprehensions.  with desire to make known to others how good the Lord was to my soul; all his deal with me to soul and body I apprehend are in much love; so that the place I found experimentally true, Rom. 8. 28. God's 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 me what he was about to do, 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 suitable to the condition he was about to bring upon me, the promise was, happy is the man whom thou correctest, etc. And he hath taught me four things necessary 
Four things suitable to an afflicted condition.  and suitable 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 me silent in his presence, and made me willing to submit to him. The second thing was, that he shown 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 special places of divine writ. Fourthly, He made me more than in an ordinary way to 
God's gracious dealing with her in relation to Affliction. 4 Ends of Affliction apprehended by her.  draw nigh to God, to know why he did contend with me; 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 soul, that by this means, I might bring some honour to God. A fourth end was, that I might be set upon that evangelical work of setting forth the high praises 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 bless 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 again, What am I? and what is my father's house? that the Lord should bring me hitherto? and with David, Lord what is man that thou art mindful of him, or the son of man that thou shouldest visit him. Another 
Mercy in judgement.  thing I have observed in my affliction, that God hath wonderfully chained up Satan in this affliction. He was never let lose upon me but twice in all my affliction: he came forth often like a lion, but in a chain, roaring for his prey; but God stopped his mouth, that he could get no dominion over me. Those two times he was let lose, The first time was about my spiritual 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 real: Next thirdly he would have 
Her strength against Satan.  persuaded me that I lay under the guilt of some sin, 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 witness with abundance of of consolation that I was his spouse: thy maker is thine husband etc. To the third I answered, God pardoned all sins in respect of himself at once. I only did lie under the guilt of some sins, but God came in abundantly with a promise that God acquitted me from all. And so Satan's objection was fully answered; and I abundandly delivered. Another temptation was about the time of Gods taking away my near relation which was a sister of mine, he took an advantage by the weakness 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 eternal condition: at first I thought it was rather some piece of Nature than any temptation; but as soon as I saw it was a temptation, I set myself 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 body's sake; and from this scripture that the God of Satan would bruise Satan under my feet shortly: and for my sister's condition, and the manner of her death, God gave this word, Is thy eye evil because mine is good? shall I not do with mine own what I will; aye (said my soul) if she were his, I could be the better persuaded to give her up to God; then God told me, he looked not as man looked; but if there were any work of God he would own his own work, but however he caused me to leave her 
Her stooping to God's sovereignty  to his prerogative royal who judgeth righteous judgement.  
I saw a necessity of frequenting the best means: once in special I saw abundance from God, to 
Her care to honour her Parents in what she might, with security to her conscience.  encourage me in that way: my Father and Mother commanded me to go one way to hear, and I was put upon it, to go another way, for which they were very fierce and violent, the Lord was pleased to put me upon it, to inquire what I should do in this particular, and while I was thinking, the fifth commandment came into my thoughts, honour your Father and Mother, etc. Then I began to Think 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 cheerfulness: 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 encouragement to go through opposition and difficulty in time to come, whatever I should meet withal (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 God's power and goodness, in a way 
Her resoluteness 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 ye shall be double gainers if you may enjoy 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 believed because he saw: and another faith beyond sight, which was to believe upon the sight of the actings of grace plentifully upon my soul. When God withdrew the sense of his love, so that I did not enjoy the daily incomes of God's love, I was constrained to live upon the immutability 
Strong Faith.  and unchangableness of God. Notwitwstanding the great mercy and favour of God formerly conveyed, 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 Dark. I looked 
Her carriage in it.  upon Christ as a husband, but yet as a husband going a Journey, and hid behind a curtain, so that my soul was as the spouse restless in looking out to inquire after him: but in time he sent many love letters to me which were these,  
To you that fear my name, shall the Sun of righteousness arise with healing in his wings: Though I did not fear him perfectly and as I ought, yet I had some desires to serve him in truth. And another was, He that shall come, will come, and will not stay; yet sometime by reason of his absence I wondered what my temper was, and said, what is God about to teach me? oh that I knew his mind! and I would do it; oh that I knew what my present condition were! and in time God graciously came in with this scripture, and persuaded 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 himself 
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 curtains) I saw him but could not enjoy him: at last I found him whom my soul loved.  
God hath not set me a precedent, in respect of my bodily affliction, but he hath caused me not to repine against him, if he make me a precedent to others; so I may be serviceable and be made instrumental for the good of any poor soul, my soul is satisfied, 
Her sweet Gospell-spirit in her sad Affliction.  and I am abundantly willing to submit, so God may be glorified, and any poor soul edified: it is satisfaction enough to me, so I may be an instrument in God's hand for any spiritual good. The paths of God are pleasant paths, I could wish it were more and more my meat and drink to do the will of my father. I fear 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 fear there is more of the fire, if the Lord do not quench it. I being once in my own apprehension, and in the sight of many beholders at the point of death, not expecting to live many days, I apprehended God sending 
Her impatience of staying here.  forth two messengers, the one was the grim sergeant Death with a commission from God to arrest the body: I apprehended that the rest of the body should but set the soul at liberty. The other messenger sent from God was the Angel of God with a commission from God to carry the soul to the place of Just men made perfect, so that I was persuaded to bid adve to all creature - engagements, only 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 soul, that my time was at hand, that I was glad to be unclothed that I might be clothed 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 die to the Lord.  days 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 Father's house, which was much illustrated to me by an instrument of his. I could not but express to them who came to visit me what great things were to be enjoyed in my father's 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 ears, I bid him speak on: for I was willing to hear what God would speak to me by him. I was much conversant in the meditation of these things for twenty four hours 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 proceed, 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 quarrel 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 seem grievous to me. I had no quiet nor rest in my soul till I saw this distemper (my unwillingness to submit to the will of God) wrought out, and for that the Lord made me to seek him earnestly, and he was found in the day of my affliction; I said within myself, what good would my life do me; if God did not take away the evil of sin? my affliction was nothing, but my sin was my affliction; and the Lord hearkened and heard, and took away my sin, & then I found my affliction nothing; though greater than formerly, yet 
Affliction easy.  as easy as ever: then the Lord put me upon it to consider, why he delayed his coming, in that way wherein I apprehended he was about to Come, & I apprehended these to be the ends. First, To let me see the evil 
Her holy interpretation of God's deal towards her.  of my heart, what I was in myself, refractory & rebellious; & another end was, that I might see the work of God's grace in the hearts of some, and be instrumental to do 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 jesus Christ work 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.  
Again, having been taken up in my thoughts more than ordinary in and about the differences of the times among the Saints, in these late years, in, and about some Circumstances about Religion, as I apprehend; and I 
Her opinion concerning the differences of the present time.  was persuaded 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 mixed Church. First this I was persuaded, that jesus Christ was the only way to salvation, by a work of grace in the hearts of his people. But I apprehending that the society of God's people was very useful, 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 myself to God for his direction in it what to do; 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 general, and not to Congregations in particular: then they said they pressed not their covenant as absolutely 
Her opinion concerning entering into Church-fellowship by a Covenant.  necessary, but left it as a voluntary act; then I began to think whether a voluntary vow were lawful to be taken in matters of Religion, which I find lawful 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 defer to pay it: then I began to think that the society of God's people was useful; and if it could not be enjoyed 
Note.  without covenanting, its just with God to give us up to covenanting for the hardness 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 pressed was my duty, viz. to join in a way of Covenant for the enjoyment of the society of the Saints; and after seeking of God, he gave me this place. If thou dost not vow thou dost not 
Her determination upon it.  sin; and it satisfied me that I might enjoy the society with the Saints out of the way, and therefore saw no necessity of engaging myself in the way.  
And he also gave me these places to satisfy me further, be ye followers of me as I am of Christ, That is, in this, that I desire to know nothing but jesus Christ, and him crucified, and this Scripture, this is eternal life, to know God, and jesus 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 jesus Christ. Then I could not but break forth into blessing of God, that I have had much fellowship with the son the Lord jesus, and as much as God hath seen good for me with the Saints: so that I have cause to bless 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 own love: I see nothing in the way, but what hath been enjoyed 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 engage themselves by covenant, to watch over so many souls 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 Verse. At the Burial of Mary Simpson; a Religious young Maid, lately living in the City of Norwich.  
BY JOHN COLLINGS, Mr of Arts, and Preacher of God's Word to Saviour's Parish in the said City.  2 Cor. Ch. 5. v. 2. 
For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven.  Verse 3. 
If so that being clothed, we be 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 himself; And no man dies to himself; but whether we live we live unto the Lord, or whether we die, we die unto the Lord: Whether therefore we live or die, we are the Lords. 
COncerning the Author of this Epistle, none is so ignorant but knows it is Paul. It was written to the believing Romans. For the subject matter of it, it is an Elaborate discourse, clearing up the Doctrine of justification; that's the subject of the doctrinal part of it, in the eleven first chapters: the ensuing part of it is more practical, in which the Apostle gives several precepts to the believing Romans, whether in public 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 demean themselves towards their dissenting weak brethren. In those primitive times, there were some Christians that were stumbled at the present abrogation of the ceremonial law, and were not so fully as others instructed in the Doctrine of Christian liberty, purchased by the coming, and suffering of the Lord jesus Christ. Upon this, from the too rigid censoriousness of other Christians, there grew a division, and (as I am apt to believe) a separation in the Church: It seemeth the stumble was concerning two points of the ceremonial law; First, The eating of meats  by the law: Secondly, the other, the Observation of such days as according to the jewish law were to be kept holy. Those Christians that were well instructed in the Doctrine of the liberty purchased by Jesus Christ from those jewish ceremonies, rightly conceived, that First, Those beasts which were Unclean to the jews were not now Unclean: It was since then that God had given leave to Peter to kill and eat, with a command to him, to call nothing Common or Unclean which he had sanctified. And I conceive that piece of the Ceremonall law did typify the Uncleanness of the Gentiles: till the Partition wall was pulled down; and 2. They knew that under the Gospel, Christians were by no moral precept engaged to keep any day holy but the Lord's day: yet the other Christians not seeing with so clear a light, as they saw, durst not do these things, but still persisted in abstaining from some meats, and the observation of some holy days, 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 giveth a general precept, To receive them: but wisely, Not to doubtful disputations: and negatively, 
Through the weakness 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 circumstantials. For I conceive that the difference was not here a thing indifferent, it was utterly unlawful, and superstitious to keep Jewish holidays by virtue of an obligation from the Ceremonial law. It was unlawful for them to account those creatures Common or unclean 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 condemn 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 general Lesson of Exhortation, he presseth it in the ensuing verses, by several Arguments; The first is laid down v. 3. God hath Received him: Received him, how? he hath loved his soul in Jesus Christ, and united him to himself; will ye reject whom God receiveth? doth God think him worthy of his heart, and do not you think him worthy of yours? will God receive him to everlasting communion with himself, 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 man's servant? he stands, or falls to his own master. This is spoken to dissuade them from censuring or judging; why saith the Apostle, he is God's servant not yours, who bids you judge him? leave him to his own master, and do 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 seems to be now weak, yet he shall be strong; though he be a little staggering, now for the present, yet he shall be settled, 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, God's power. v. 4. He is able to make him stand. Secondly, God's love, he will do to his utmost for him, he shall be established. The word is passive to denote the freeness of God's act in it.  
A fourth Argument is drawn from the joint design that these dissenting Christians (and that in this very business) carried on with those whose Spirits were more clear in the thing, viz. The glory of God, Indeed if they were such base profane wretches, as kept up these ceremonies out of a superstitious humour, Holy days merely to eat, and drink in, and rise up to play in, to be days of profaneness, etc. or if they kept up these merely to disturb the Church of Christ, or to deny Christ to be come in the flesh, than it were something; but being the case is so, that they are such persons as truly aim at the glory of God in this action, and descent 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; Bear 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 days, and eating these meats. 1. They observed them to the Lord. They eaten to the Lord, giving God thanks: they did not barely observe the Ceremonies, but with a great deal of holiness, that the shell and the kernel went together.  
Secondly, he proveth it, from the general scope, and aim of every true Christian both in his life and death. For none of us liveth to himself, etc. They are some of us (saith the Apostle) true believers in whom the grace of God dwells. Now  None of us liveth to himself, and No man dieth to himself. 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, Negatiuè; None of us liveth to himself, and no man dieth to himself. Secondly, Affirmatiuè; Whether we live we live unto the Lord, and whether we die we die unto the Lord.  
Then there's the Totall sum, Whether therefore we live or die we are the Lords. Or if you please, Here's the doctrine, No believer lives to himself, nor dies to himself, 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 die 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 die 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 sum up both the verses in this one Proposition of Doctrine.  Doct. That all believers, who while they live, live not to themselves, and if they die, die not to themselves, but whiles they live, they live to the Lord, and when they die, they die to the Lord, whether they live, or die are the Lords: and because in life or death, they are the Lords, It is their duty not to live, nor die to themselves, but to live and die to the Lord. 
It is large, but easy to be remembered, 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 jointly.  

1. That the believer in his life is the Lords.  
2. That because of it, he ought not to live to himself but to the Lord.  
3. That when he dies he dies not to himself but unto God.  
4. That in death he also is and shall be the Lords.   

First of the first. 1. That the true believer in his life is the Lords. I shall open it, and show you in what respects, and prove the particulars as I pass 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 near Relation.  
First of all, He is the Lords 
The Lords Purchase.  by purchase, and a dear purchase; he hath purchased them with his own blood. Acts 20. 28. The mother that hath had a painful travel says to the child, A dear child thou hast been to me, and Zipporah to Moses, surely a bloody husband hast thou been to me. God may say, believers! Children! you have been dear Children, bloody children unto me, you have cost me my own heart blood, a great ransom! They are called the Purchased possession. Eph. 1. 14. And a dear purchase too that cost the owner's heart blood. Christians, speak truth, do you not think you cost Christ more than ye are worth, bodies and scules, and all? It is true to purpose too that the Apostle says. 1 Cor. 6. 20. For ye are bought with a price, therefore, etc. 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 ransom for the sins of many; never was there so dear a bargain, 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 Devil's Captives. Eph. 2. v. 2, 3. But I answer, that the Devil was but God's jailer, he keeps them by nature in a Captivity, but it is for a debt due to the Father's 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 bargain, but yet he did, and with such alacrity that there was scarce too words betwixt his Father and him about it. The Father writ down in his book, If you will have them that's the price, you shall go, and do my will (which is taking upon you their nature) Suffering, Dying, etc. 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 do thy will, O God There shall no more words be made of it (saith Christ) I will do 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 own dear heart blood.  
They are the Lords Possession: 
1 Pet. 5. 3. Eph. 2. 22. Tit. 2. 14. 1 Cor. 3. 17.  They are his own, 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 ways a title to believers. 1. By purchase. So I have already cleared Christ's title to believers: I shown 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. Believers are the Lord Christ's 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 Uniting himself unto them, he hath brought himself 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 known (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 own too, yet you only I have known; you are the Mansion-house which I set apart for my glory; where I will come and keep house myself in person. They are the Lords possession: that's the second.  
3. They are the Lords by near Relation. Near 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 man's wife, or it is such a man's child, or they are such a ones servants: thus are believers to be appropriated to God. You may say concerning a believer, There goes the child of God. Gal. 3. 7. There goes the heir of Jesus Christ. Rom. 8. 17. Children not begotten according to the flesh, but of the immortal, incorruptible seed of the word. 1 Pet. 1. 23. You may say of them, 2. There goes the Lamb's wife, the wife of the Prince of glory, the King's daughter. Eph. 5. 29, 30, 31, 32. Hosea 2. 18. You may say of them, 3. There goes one of God's servants. 1 Cor. 7. 22. Abraham was styled by Melchisedech, the servant of the most high God. Paul often styles himself the servant of jesus 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 near mystical unspeakable Union that is betwixt the Lord Jesus Christ and the soul. 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. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 believer Christ's: Christ's purchase, possession, Servant, wife, child, brother, member, etc. Believers 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 himself but to the Lord.  
In the opening and handling of this, I will do these three things.  

1. I will show you, how a man may be said to live to himself, and what that means.  
2. I will show you, how it is the believers duty to live unto God, and what that means.  
3. I will show you, how the consideration of this that a believer while he lives is the Lords, layeth an engagement upon his heart, while he lives, not to live to himself but to the Lord.   
Of all these briefly, and first of the first.  

How may a man be said to live to himself, and what doth that phrase mean?  
A man may be said to live to himself, either in a Civil or in a divine and Theological sense, in a Civil sense a man may be said to live to himself, When he is free from all relations, when he trade's for himself, and lives upon his own hand as we say; thus questionless the believer may live to himself. Or 2. Civilly, a man may be said to live to himself, that is suo commodo, to his own back and belly merely, that as we say none eats of his meat nor drinks of his cup, nor is a penny the better for him, thus a believer will hardly live to himself. Or 3. Civilly a man is said to live to himself, in respect of Communion, when he is nulli comes, a companion fit for none, either in regard of the morosity, or sullenness of his temper. But none of these hits the sense of the text, which (questionless) is not to be understood of a privacy of civil life, but in a divine sense; and so a man may live to himself two ways, none of both which are competent to a believer. Not  
Formally; not to please himself; not following the corrupt dictates of his own flesh, as the base profane wretch, to whom the Devil doth but say go, and he goeth; or come, and he cometh; and his base heart says but do this, and he doth it: this is often called in Scripture living to the flesh, and living to sin. Thus the believer lives not to himself. Nor  
Finally; a man may be said to live to himself, when all the actions of his life pursue but his own worldly interests of greatness, and wealth, and honour. The believer in his life drives on God's interests, trades for glory, and acts for his Master; himself is but a factor here in a strange country: whether he eats, or drinks, 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 die is gain, or (as others read it) [too me both in life and death, Christ is gain.] Thus I have explained the first particular, and by opening of this, I have also given some light to the other, and in part shown you what it is for a Christian to die to himself, which I shall further enlarge myself upon by and by.   

The second thing to be opened is what it is for a believer to live to God, and how a believer may be said to live to the Lord.  
I will open it in three or four particulars. 1. A believer may be said to live to the Lord Ratione juris, by way of Right, owning, and acknowledging God to be his God, as a Son lives to his Father, and a Servant to his Master: wearing Christ's livery, and acknowledging himself to be Christ's Servant. Proclaiming with David. Psal. 116. 16. Truly Lord I am thy Servant, I am thy Servant, and the Son of thy handmaid: for thou hast loosed my bonds. Yea and this he will do 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 Sovereign, by his dutiful fear 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 fear? He every where honours God as his Father, and fears him as his Master.  
Secondly, The believer lives to God formally. He follows the dictates of his word, and the motions of his spirit. He is come into the world to do his will, he knows that for this end he was borne, and readily in the whole motion of his life says, I delight to do thy will O my God. If God in his word or by his spirit says to him Go, he goes, Come, he comes, do this, he doth it. He disputes not the rebellion of his own will, nor private interests of his own spirit, against the will of God once revealed unto him.  
Thirdly, The believer lives unto God finally. The whole end of his life, of all his actions, words, trade, 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 design he drives, the interest he pursues, every of his arrows are leveled 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 himself but to the Lord. Yea and Thirdly,   

The third branch, It is his duty therefore while he lives not to live to himself, but to the Lord: because while he lives he is the Lords.  
Which is the third thing.  
This is plain if you do but consider what I said before in the particular explanation of the first branch of the Doctrine, viz. How far the believer 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 rend 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 own, for ye 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 near Relation. Would you take it well that your children, or apprentices which you maintain 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 engagement (Christians!) lies 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 yourselves, but unto him. And thus I have done with the second Branch of the Doctrine, viz.  That when the believer lives he lives not to himself but to the Lord, and it is his duty so to do, because while he lives he is the Lords. 
I pass to the third Branch.    

The third Branch, That when the believer dies he dies not to himself but unto the Lord, and it is his duty so to do.  
Here for the explanation of this Branch I shall do these two things.  
First, I shall show how a man may be said to die to himself, which the believer doth not.  
Secondly, I shall show you what it is to die to the Lord, and how a believer 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 himself is the causer, wisher, or desirer of his own death: thus Saul, and judas died to themselves, and could not stay God's leisure. The believer is of another spirit.  
Or Secondly, when in dying, or desiring to die, he merely aims at his own end; out of a conceit of the ease and rest he shall be at, because he knows if he be in the grave, There the wicked cease from troubling, there the weary be at rest, as job passionately spoke, c. 3. or to deliver himself from obloquys, as jonas, cap. 3. or to save himself from danger, as Saul; or to be out of the horrors of a guilty conscience, as judas: these men died, or would have died to themselves.  
Or thirdly, a man may be said to die to himself, when he doth no good by his death, declares not the glory of God, nor faith in God, but dies like Nabal; though his spirit be not overpowered with diseases, nor he rob of his senses, yet he dies like a block. Now the believer none of these ways dies to himself. 1. He will not choose his own spear with Saul, nor twist his own Halter with judas. He will not only aim at his own ease, in his death, but if the Lord stops not his mouth by an overpowering disease, nor bereaves him of his sense and speech, he will be setting out the goodness, 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 talk of nothing else.  
I pass to the second thing propounded.   

Second Branch, To show you, What it is for a Believer to die to the Lord, and how the believer when he dies will die to the Lord.  
First, he will die at the Lords leisure; he will not hasten his death, nor die the death of the wicked; his soul is indeed so greedy of glory, that he is continually sighing after a dissolution, and crying come Lord jesus, come quickly; but yet not so hasty, but he leaves God to his liberty, for so poor a circumstance of time; this was Paul's 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 dutiful child that being abroad hath a desire to see his friends, and is sometimes wishing, O that the holy-days were come, that he might go 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 less to go contrary to his father's mind.  
Secondly, in dying he will not aim at his own ease, but herein submits himself 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 himself, he thinks it would be best presently to die. 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 will, and adds, yet Father if it be your pleasure I should stay a quarter of a year 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 horseback, so he goeth, he careth not, if he will have him go 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 precious one, that was several years on her journey to heaven, yet seemed not to be tired with the length of the journey, or the slowness of her horse; she knew whose work it was to switch or spurr, and therefore held her own 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 cross, so the life and death of the Lord jesus may be made manifest in his flesh, to account it all one whether he die 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 arrows of the Lord pierce him, he dies not to himself but to the Lord.  
Thirdly, he dies to the Lord, as aiming at the Lords glory in his death, & thence is submiting himself 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. Paul's bonds, & Imprisonment brought glory to Jesus Christ, Phil. 1. 12, 13, 14. And this he may aim at dying several ways. 1. By his quiet and patiented submitting unto God, in the messengers of death, Psal. 39 9 David was dumb 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 pass from me, yet not my will but thy will be done. He kisseth the stake, and embraceth the flame. 2. If his death be violent, By undaunted 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 quickened in their lives, was short of them that were quickened by their deaths. Doctor Taylor made it a plain going home, and counted his journey to two styles; 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 natural 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 goodness towards them, showed to them in their life or death. Thus did many of the glorious Martyrs, and an abundant full proof of this was this our glorious Sister. O how busy was she to tell what the goodness 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 spiritual fire?  
Thus the believer dies 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 believer, through the nature or violence of his disease may be 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 show forth his praise. Indeed sometimes, a believer may die in the dark in regard of the sensible enjoyments of Christ's love, but even then though he may complain of his own vileness and unworthiness, yet it is a thousand to one, but he gives glory to God; he dies not like Nabal; not as fools die. I hasten to the last branch of the Doctrine, which is that    

Fourth Branch, Believers 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 owns them in dying, he takes notice of their composing themselves to sleep, and hath news brought him to heaven of every Saints sickening and dying, he hearkeneth and heareth their death sighs, and grownes, yea and after death more than ever; then the soul is returned to God, and embosomed in him, and mortality is swallowed up of life, 1 Cor. 5. 6.  
2. They are the Lords then by Union; 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 beams when they are gathered into the Sun, are more gloriously one with the Sun, then when there was a seeming division of their unity for the irradiation of the earth, so all the Saints which are but as distinct beams of the Sun of Righteousness, 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 Lamb, and the private marriage day is come. The Bride of the Lamb is here but in her mourning gown, yet Christ (who is a pure essence of infinite love) delights in her in that dress, and even in that habit will not live from her; when she dies to the world, she hath dressed her head, and then is more lovely in his Eye, but by that time the day of judgement comes, she will be wholly, and completely dressed to come out to Dinner, and everlasting banqueting in the chambers of love, with the King of Glory.  
Lastly, When he dies he is the Lords by near 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 believing soul, and its knife is not sharp enough to cut this asunder; see this but in two instances, 1 Josh. 2. God says, Moses my servant is dead. Dead; yet my servant: we cannot say, such a one my servant is dead, or if we do say so, it is but an improper phrase of speech; for if he be dead he is not my servant; he does me no work, 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. says, There the servant is free from his Master: But God says, 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 dear Servant is dead: Dead, yet God's 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 Kitchenmaid in the world; her work was before below stairs, now it is above. Take but one instance more, it is, Joh. 11. 11. Christ says, Our friend Lazarus sleeps, he sleeps, yet he is Our friend. O sweet! we say when such a one dies we have lost a dear friend. But God loseth not his relation by his Saint's death, he is our friend then more than ever, and so are we his. And thus I have gone through the several 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 stamp upon your hearts.  
I will apply it, or rather show 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 show you the infinite love of God, to poor dust, and ashes. That he will be pleased to own 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 pains to make them clean, and tenantable for himself; 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 Owls, and Ostriches, and comes and dwells in the poor Cottages of his Elect ones. The poor of this world hath God chosen. God loves the house well in which he will dwell; you only have I known above all the Nations of the Earth, etc. 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 down his head, Here is the soul 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 entertain him. If he will come he must bring his stool 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 Cousin of Essex or Norfolk, etc. to be allied to Earls, Dukes, etc. We think we mightily speak our honour, when he can speak 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 happiness of believers both in life, and death; we are the Lords possession, there is no fear of a bad Landlord. Are we his purchase? his redeemed ones? no fear of any slavery then, his yoke is easy, his burden is light, his service a perfect freedom. Is he our Father, our Master, our Husband, our friend? we have then one that is able to help us, willing to secure us, ready to pity us; a kind father, a loving husband, a careful master. The Lord is our Shepherd, 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 die 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 die 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 believers, that in death shall be the Lords. No more than those that live to the Lord, and die to the Lord. And ah! how few those are? 1. What shall become of all profane wretches, all drunkards, swearers, adulterers, all those rabble's 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 Devil, 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 die, when you shall cry out, Animula! quo vadis? poor soul whither goest thou? It was a dreadful passage I lately heard to have been the dying breath of such an one, Now goes my prore soul 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 gain (friends) when to gain the world, you shall weep over your lost poor souls; how will you ransom yourselves 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 died, he died to the Lord? And yet this must be pronounced of all those that when they die shall be the Lords: O remember your latter end!  
4. This may instruct us in the right way, to die comfortably. He that knows he is the Lords cannot die sadly; now wouldst thou find this? while thou livest, live to the Lord: when thou diest, die to the Lord. O the sweetness of perfumed death to the Saint! I remember I have heard of an holy man, that when he was about to die, professed to this effect. Now (saith he) were all the honours, pleasures, and contentments of the world on one hand, and death on the other, I would scorn them, and embrace 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 himself, and dies to himself, perhaps he makes away himself, or dies murmuringly, and blasphemes God, he cannot give God a good word at the last. The believer could be content to be present with the Lord, yet he waits God's leisure and patiently submits to what death God will have him die, whether it be Natural or Violent, sad or joyful, short or tedious, and whatever his death be, he dies, joyfully. The One is loath to die and cannot abide to think of shaking hands with so many Gods as he hath here below; the other dies 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 die unto the Lord. 3. In death as well as in his life aims at the glory of God. 4. Knows that in death he shall be the Lords. The other, hath lived to himself. 2. Aims at nothing in dying but himself. 3. Knows that if he dies his soul sinks in hell for ever, can you blame the man for being loath to go into Everlasting Burn?  
The second use may be Terror Use. 2 to those that neither regard while they live to live to the Lord, nor when they die to die to the Lord, all those mentioned in the former use, that live to their lusts, and pleasures, to the world, etc. Should here be deeply reproved, Take only two places to reprove you, Isa. 50. 11. Eccl. 11. v. 9  
3. This doctrine may be applied by way of Exhortation, And, O that I could persuade for God this day, some or other to begin a life to him, every one says, O that I might die 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 be the Lords when thou diest? live not then to thy self but to the Lord, Live not according to thy own lusts, live not to thy own ends, but live by God's law and to God's glory: who would be the Lords when he dies, he must be so while he lives; if God dwell with thy soul in life, thy soul shall dwell with him in death. O, leave trading for yourselves, you spend your strength for nothing, and your money for that which will not profit. What shall it profit thee to gain all the world, and lose thy own poor soul? Or what wilt thou give in Exchange for it? But I pass on (my time being expired, and the whole doctrine being practical.)  
2. Let every believer, look upon this as an Engagement of his soul to God, that In life and death he is the Lords; And from hence learn, while he lives to live to the Lord; and when he dies to die 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 souls 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 excelled the love of men, that while you were yet enemies he died 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 myself; I have brought them up but they have rebelled against me. O let your conversation be such as becometh the Gospel of jesus Christ. You live in God, live also unto God: For none of us liveth to himself, etc.  
Lastly, it may be applied 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 own deaths. 2. Concerning our friends deaths.  
1. Concerning our own death. What, art thou afraid to die Christian? To let thy soul return 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 Father's house? can the faithful Servant fear a return 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, run 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 die to me is gain 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 dost but return 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 believing 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 Kitchen or the Parlour it makes no matter to them, giving glory to him is that they desire. God's will is revealed when thy friend dies 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 happiness, thy friend is the Lords, and that in a more special, and glorious manner, now than ever; Let this stop thy mouth: Thy friend is with the Lord, he hath him, he owns him: the Sunbeam is but in-bodyed in the Sun, the blood is but run 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? shall he not do what he will his own? we use to say, A man may take his own where ever he finds it; hath not God the like liberty? he hath found one of his lambs in thy pasture; it will argue an ill mind in thee not to be willing he should take it home; what? because he 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 shall not God take his house into his own hands if he will when the tenants lease is out? God useth not to renew leases: Once I confess he did it to Hezekiah, but his ordinary custom is, as leases of Saints lives expire, to take them into his own hands, till he hath got in all his redeemed mortgages, 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 believer dies God pulls down his clay-Cottages, intending to fetch away the timber and bricks, to build up himself 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 Scholar of his school? shall not the husband take home his wife, because her friend shall lose a good companion? Hath God any thing from thee but his own? wouldst not thou take it ill, if thy friend should keep thy wife or child, for his own pleasure, when thou send'st for them after a long absence?  
Lastly consider! shouldst not thou thyself, live to, and rejoice in, the glory of God? Earth is a loser of what was none of its own ever, but heaven is a gainer, there is one Saint more there, one star more in the firmament of glory. Wilt thou weep because thy friend hath a Kingdom, and one jewel more is set in Christ diadem? should not the child rejoice at the increase of his father's family? If at the Increase of the family of Grace, then surely at the Increase of the household 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 general Application; Let me add a little in particular relating to this occasion.  
You that mourn for this our sister removed, Mourn not, neither weep: while she lived, she lived not to herself, but to the Lord, when she died, she died not to herself, 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 custom 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 died to the Lord in their death, their examples should be held out like Dorcas her clothes. 1. Eminent persons in the Magistracy. 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 choose this elect vessel, 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. john, she was a burning, and a shining light; and I am confident, did more good, to poor souls, in the three years of her sickness, by telling them her experiences, directing, quickening, exhorting, strengthening, satisfying, them, than God hath honoured any of us who have been preachers of his word, to do in much more time. I mean 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 ways of God.  
I shall speak but little of her, who while she lived spoke herself so much, I mean the strength, and grace of God in herself, for I must not exalt her, whose constant design, and practice, was so much to debase herself, and all creatures, that the Creator might have the glory of all.  
I shall not commend her for her mor all virtues, and natural 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 young ones to return to their Father early, and for the poor to receive his gospel. 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 died, she died not to herself, 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 happiness, 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 years of thirty, when she died; and for three years 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 refer you to her own account penned (by a faithful 
See the precedent Relation.  friend) from her own mouth. Her life was a life of afflictions. 1. Inward, then outward. Inward, by the temptations of the Devil, terrors of conscience, and such usual 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 soul 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 herself in the beginning of it, what she met with, how she conquered, you may take from her own mouth in the precedent Relation: I shall only supply the Chronicle of her days where her own 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 patiented submitting to his hand, and quieting our selves in his will, acknowledging his righteousness, etc. Or by Speaking to his glory to others, etc. 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 lips. And it was no light Affliction, for a young and Active body in its strength to have God's 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 own 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 quickened, or some way or other bettered. The greatest part of her work was Angelical, a speaking well of God, admiring and exalting his free grace, telling what he had done for her soul; yet she remembered, that while she was in the body she had a duty to do to others, and never did any labour more for God with the souls of others than this precious one. Grace had made her eloquent; her birth, and breeding was mean, but the Lord had given her the tongue of the excellent. O the abundance of grace that was poured out into her lips! I appeal to you, did not your hearts burn within you when you heard her speak, the Excellency of sense, spiritual sense? I sometimes (as my occasions permitted) went to visit her, and while I thought to speak, my ears silenced my tongue, and gave her leave to be the preacher, for the gain of those in the room, and that I myself might learn Righteousness: 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 young 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 Urge, and I beseech you to remember it, viz. The excellency of the benefit the soul might reap by private prayer. She told you for this what was her and (if you be not your own 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 only 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 bereft 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 Creator's 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 spiritual work, that she would speak even till she had lost her speech, and pausing a little (to recover herself) renewed her discourse, to the admiration of myself, and those others that heard her; she had so far lost her understanding, that upon such pawses she ordinarily forgot what she had said, and renewing her discourse, would either beg the help of the standers by, or go on upon some new, but (as heavenly) discourse; to give thee a taste 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 fail; what is your duties, your righteousness, but a menstruous cloth, loathsome to yourselves, abominable to God? Our boasting is excluded, we can do nothing, what should we stay in any thing that we cannot do? O set up nothing of your own; Let God have all, yourselves are nothing. I will tell you my friends, my own experience, I have found, the creature is nothing, God is an Ocean, etc. 
[Here her speech failed, and pausing till she had recovered herself, she was not able to remember what she spoke last, but went on]  O the depth! the height! the length! the breadth! of God's eternal decrees of love! Of his love in Christ to poor creatures. Study that Ocean; It may be some of you have known what that Fountain, that Ocean of love is. Now whatsoever the soul 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 jesus Christ, you get both substance and shadow; whatever you have without him, is but the shadow without the substance; follow not after shadows, pursue them not: strive after Christ, and you shall in time see much of God. Sat 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 work hard to get it. O why are not Christians covetous? why should not they be ambitious? Aas! the work is small, why will you sit still. But take heed of resting in your performances; do them, but rest not in them. Do not think of going to public Ordinances, and duties enough. Alas! what are public 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 down any where short of Christ, you lose all, whatsoever you think you enjoy, look higher than yourselves, than your bare performances, etc. And if you look well into them, you will see nothing in them, but abundance of cause to be ashamed. Nothing short of Christ (I tell you again) can make you acceptable, or amiable to God. It hath in it the baseness of our corrupted flesh. What if you think a good thought? (which yet you cannot do of yourselves) if you rest in it, it is naught. Christianity is a work, the natural man knows. Alas! poor creatures think it is, etc. 
Here her speech failed, and she again paused. 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 surrendered her soul to him that redeemed it. What passages she had nearer her death I shall omit, being not an ear-witness.  
Thus I have now set before you her holy Example, and have showed you, how while she lived, she lived not to herself, but unto the Lord, and when she died, she died not to herself, but to the Lord. And now to what purpose (do you think) have I done all this? What, merely to commend her? God forbidden; But 1. For the glory of God. 2. For your good. 1. For the setting out God's glory, in the riches of his free grace, 1. That he would reveal himself ●o such a Babe, when he conceals himself from the wise and prudent. 2. That passing by the great men, and rich men of the earth, he would choose this mean one (in comparison of others) to make known such a fullness 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 hour.  
Secondly, I have done it for your good. You have seen a quickening Example, and heard quickening words, the Lord give to me and you quickened hearts. Learn hence,  
1. You that are young, O slip not your golden Age. God delights much in young ones, reveals himself much to babes that begin their life to him.  
2. You that are mean in the world, learn to walk 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 learn to be careful of resting in any thing short of Christ: It was her counsel, O let her dying words stick fast; she was full of duties, holy in her constant converse, yet nothing but Christ comforts her.  
4. Let all learn from her, though not to rest in duties, yet to perform them, and that in secret. O be much with God in your closerts, she tells you how sweet it will be.  
5. Learn from her Example to be holy, yet humble, her knowledge puffed her not up; yet I dare say, she had a great deal more of heaven in her, than some hundreds of those that think 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. Learn from her, in affliction to possess your sonles with patience, to remember it is God's hand, and be still. Who heard her murmur?  
8. Learn from her, to tell others what God hath done for your souls. This she made her work.  
9 Learn from her, to reprove, direct, comfort, quicken, strengthen those that are your brethren. This was her work upon all occasions.  
In short, learn from her example,  Not to live to yourselves, but to the Lord, and when you die, not to die to yourselves, 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 several promises, which she by her diligent reading had gathered up to suit her soul in the time of need, indeed, so many, and so aptly applied, that it would cause admiration to consider how she could contain them in her memory, or readily find them as they lie scattered in the Book of God (without the help of a Concordance). But in regard these sheets have swelled too far already, and in regard the promises 
Skippon on the Promises. Leigh on the Promises. The Saint's Legacy.  are already sweetly ranked (in several Books printed) I thought good to omit the inserting of them. Now to the God of grace be Honour and Glory.   
FINIS.