DIRECTIONS ABOUT PREPARING FOR DEATH  Eccles. 11.8. If a man live many years, and rejoice in them all; yet let him remember the days of darkness, for they shall be many: All that cometh is vanity. 
LONDON, Printed by A. Maxwell, for John Baker and are to be sold at the Peacock in Little-Brittain, Anno. Dom. 1669.   

To the much Honoured, Sir John Langham, Knight and Baronet.  
Honoured Sir.  
'TIS now about six years since, that, at your Desire, and for your own private use, I penned the following short, and plain Directions; your apprehensions of your approaching change being the occasion. For though, God hath been pleased to exempt you from very many of the usual Concomitants of old Age (so that you have not known, nor do to this day, what they mean, by your own experience;) yet the very Number of your Years, and the weakness you find creeping on you, (though, through God's mercy, joined with a good measure of Health) cannot but mind you of your long Home, (Ecc. 12.5.) and give you to understand that there is but a little of your Glass to run. And as I was, by your desire, put upon the Writing of the ensuing little piece, so am I now, upon the Printing of it. And if it may prove more publicly useful, than I first designed, I shall have cause to acknowledge the Divine Goodness therein, and to bless God for it. Now the Lord graciously help you in your preparations for your Eternal State; (which you do well to be much thinking of;) grant unto you, that you may find mercy in that day: (2 Tim. 1.18.) multiply his Favours Spiritual and Temporal upon your posterity, and make them all great blessings, in their several stations: That being happy Instruments of God's Glory in this World, they may be Vessels of Glory in that which is to come. This is the unfeigned and daily Prayer of  
Sir your very much obliged Servant in the Lord. T. B.   

Directions about Preparing for Death.  
THERE is but one, and the same Direction for living Well, and dying Comfortably. And therefore the Holy Scripture, which was given to instruct us, How to order our conversations aright, (Psal. 50.23.) hath in teaching us that Lesson, sufficiently withal taught us the other too. A good Life cannot but have a blessed Conclusion. The end of the upright man (sure enough) shall be peace (Psal. 37.37.) And doubtless, that man's Hope is likely to prove no better than a Spider's web, (Job. 18.14.) who expects to reap mercy from God at his latter end, and yet, in the days of his health, makes no provision, by sowing in righteousness for such an Harvest. (Hos. 10.12. Esa. 32.17.) Our Souls are not to be Bequeathed to God as a Legacy, at Death, but Soul and Body, and all we have, aught to be devoted to him, and his service, in our Life-time, and throughout the whole course of our lives from first to last, (Ecc. 12.1. Apoc. 2.10.) Yet, I dare not absolutely affirm, that a Deathbed Repentance is invalid: but this is sure; He that deferrs his Repentance till then, will be hard put to it, even to satisfy himself, about his own sincerity, if his Conscience be awake. That which a man gives not till he be necessitated, is no proof of his Liberality. And, if to put off our turning to God, and resignation of ourselves to him, till we be arrested by Death, be a sign of our Love, 'tis hard to tell, what Argument there can be of a mind Alienated from Him. Yet I should be far from discouraging any man (as I said) from entertaining thoughts of turning from his evil ways, as if there were no hope for him; for who can tell but God may show mercy? (Jonah 3.8, 9) However this is certain: To get our Hearts mortified to the World, to sue out our pardon through the Blood of Christ, to Believe and Repent, to Reform our ways, to be Holy, Righteous and Sober, to work out our Salvation with fear and trembling, to make our Calling and Election sure, are not only works for Dying men, but they are every man's Duty, even to day while it is called to day (Heb. 3.13, 15.) The Living, the Healthy, the Strong, the Young, as well as the Aged are to learn these Lessons, while their parts are vigorous, while their understanding, memory, senses, are best able to perform their several Ofces, & Functions. These are things concern all, (so, as nothing more) as well, when they are apt fond to imagine that Enemy Death a great way off, as when they have cause to think, they hear the sound of his Feet at the Door.  
How sadly then do those persons delude and abuse themselves (and God knows there be multitudes of such) who have a strong fancy, that they may, all the while they live, balk the way of God's precepts (those paths of pleasantness to the spiritually-minded, but rugged and tedious to such as are carnal, (Pro. 3.17. Rom. 8.7.) and yet find a short cut to Heaven when they die? And in the strength of this Fancy do adventure to run perfectly counter to the direction of our Blessed Saviour (Mat. 6.33) seeking to make sure of other things first, and most presumptuously promising themselves, that the Kingdom of Heaven shall be added to them at last? This, I know, they do in love to their flesh, and that they may make provisions for it, as the Apostle speaks (Rom. 13.14.) but it is a most dreadful thing, that a man, in favour to his flesh, should be thus cruel to his own Soul, hardening himself against it as if it were none of his (as we read Job. 39. 14-18. the Ostrich serves her young ones) being so, wholly unconcerned about his own Eternal Welfare and Woe.  
But to let these men pass: As for such as are spiritually-wise, they will not be tempted to run such hazards; They will be careful, with all speed, to do those things, which others when they come to die, shall wish they had done. Not but that the Best of men have their failings, which they are sensible of, and see cause to be deeply humbled for (Psal. 19.12.) notwithstanding their greatest care to work out their Salvation, that they may have nothing to do, when Death comes, but to Die. And therefore, though, when their last hour is at hand, they have no new work (for the main) to go about, but only that to go over again, which every Christian is, or should have been, accustomed to, long before; yet they know it concerns them to bestir themselves (with the wise Virgins, Mat. 25.7.) In trimming their Lamps, and that so much the more, because Night is approaching (Joh. 9.4.) Though therefore they have oft searched their Hearts and inquired into their spiritual estate, they now do it again, they review their lives, they examine how matters stand between God, and their souls; they consider what account they shall give of their Stewardship, they look over their Evidences for Heaven, and stir up themselves to exercise their Faith, and renew their Repentance; they labour, by Meditation, to get a prospect of the promised Land, that having their Heart's disintangled from the Creature, they may bid adieu to this vain World, and their souls may, cheerfully and with comfort, take their flight to those Blessed Mansions above. That this is the right way of preparing for death, I am now to show somewhat more particularly. But first, it will be needful, for me, to speak of the causes of that (I should call it stupendious, if it were not common) unpreparedness, and unwillingness, that is in the most, as to their death and departure hence, when as yet they know well enough, it is unavoidable. Now the causes here of are principally, and chief three, viz.  
1. Their inordinate and unreasonable Love of this present World, and the enjoyments of it, from which they are loath to let go their Hold.  
2. Conscience of sin, and the sad Apprehensions they have of the Gild, under which they lie.  
3. And Consequently, the great uncertainty they are in, of what will become of them in the next World. For if our affections were weaned (as they should be) from things below; had we some good assurance, our sins were pardoned, and that we should be happy in the world to come; there would be so little of terror in death, that we should be willing and ready, at a days, at an hours-warning, to lay down our earthly House of this Tabernacle, in hope of an house made without hands, eternal in the Heavens, (2 Cor. 5.1, 2.) and hardly any more afraid to die, than we usually are to compose ourselves to sleep, when night is come.  
That we may therefore be in a continual preparedness for our last hour, and able to welcome Death cheerfully, when ever it shall summon us to be gone hence; Three things are to be done.  
1. We must, out of hand, labour with our hearts to make them dead to all things sublunary; our profits, honours, pleasures, even all our earthly comforts.  
2. We must, with all speed, and importunity, sue out our pardon, at the Throne of Grace, through the Blood of Christ.  
3. We must daily be giving all diligence to make our Election more and more sure, and to work out our Salvation. And thus doing, whether the Master of the House come at even, or at Midnight, or at Cock-crowing, or in the Morning, (as 'tis Mark 1●. 35.) we shall be in a readiness for him, and received by him into his joy, (Mat. 25.21.)  
1. To begin with the first: It is not possible, we should ever be ready, and willing, when God calls us hence, to leave the world, if we have not first learned to use it, as if we used it not (1 Cor. 7.31.) For if our hearts be set upon these present things, and we engaged in an over-eager pursuit, and prosecution of them, it will be as death to us, before we die, to think of parting with them, and bidding them an everlasting Adieu. And yet alas, this is the Temper of all the Sons of Adam; the profits and pleasures, and accommodations of this Life, whether they enjoy (in hopes, or possession) little or much of them, seem very great things in their eyes and esteem: And 'tis natural to them to prize and value them above measure. The Love of the World, and of the things in the World, is so prevalent with the most, that, if it were put to their choice, they would be for living here, always, and not care for any better, or any other Heaven. To have their Inheritance, on this side of Jordan, would please them best, if it might be granted to them, here to abide, and here to have a continuing City. (Heb. 13.14.) Till a man's heart therefore be otherwise affected, the thoughts of removing hence must needs be bitter, and unpleasing, and let any one judge, how such a person is likely to be prepared for his Great change.  
Now to loosen our affections from the Creature, two things are requisite:  
1. Serious and Deep Meditation.  
2. Fervent and Frequent Prayer.  
Two things are to be chafed into our hearts, by often Meditating on them.  
1. How empty and vain, all these inferior things are.  
2. How much better things by far, and more worthy our affections, there are to be enjoyed.  
1. For the Vanity of all things under the Sun, it cannot be better set forth, than by those Arguments, which Solomon (who was inspired by the Holy-Ghost to write on this Subject) useth in the first Chap. of Eccles. I shall mention only four of them.  
1. What profit (saith he, Eccl. 1.3.) hath a man of all his labour, which he taketh under the Sun? Which is as if he had said, He hath none at all, or that which next to none. When a man with his bustling and taking pains, and distracting cares, by day and by night, hath run out his precious time, wasted his strength, worn out his body, and tired himself; Let him but sit down (a while) and cast up his accounts, (to see what he hath purchased) and he will find, that Solomon hath adjusted them right to his hand, in the Text last cited, and that (upon the whole) He hath no profit, that is, none comparatively, none worth speaking of. For,  
Suppose a man hath gotten, by his labour under the Sun, as much as any ever did: Yet,  
1. First, When all's done, In many respects, he is still but upon the same terms with those of his Neighbours, that have not (haply) the Hundred or the Thousandth part of what he enjoys. He is still as subject to diseases, weaknesses, and pains; he lies as open (for all his Honour or Estate) to the Calamities of Mankind, to the loss of his most intimate Friends, of his dearest Children, and most belov'd Relations, and may, every whit assoon, be crossed and afflicted in them, as the meanest person. He can no more ransom from going to the Grave, (Psal. 49.7.) yea or procure a reprieve, for any he most tenderly loves, than the poorest Man. Honour, and Riches, are no fence at all to the Owners of them, or to their Families from the Fever, the small Pox, the G●ut, the Stone, or from the P●●●●●ence itself, and innumerable Evils more. A man, by all the Labour he takes under the Sun, hath in such cases as these, (and many beside, that might be named) no privilege, more than those of a lower condition; nor is he raised, one jot, above the Level of them, whom he useth to look upon as his Underlings, Thus far, therefore, A man hath no profit of all the Labour he takes under the Sun.  
2. But then again further: He that hath the greatest share of these earthly things, doth, in many regards, stand, upon worse terms than those do, who enjoy much less of them. He is oft perplexed with those Cares, Anxieties, Vexations, Discontentment's, and Fears, that others, in a lower station, are not acquainted with; And is exposed to those Inconveniences and Dangers (who can number them all?) from which his inferiors are secured. The sleep of the labouring man is sweet, but the abundance of the rich will not suffer him to sleep in quiet. (Eccl. 5.12.) Beside, the larger portion of these outward things any one enjoys, the more still he is envied. And who, that observs any thing of the affairs of the World, is not able from his own experience, to produce instances good store, of the truth of that which Solomon saith (Pro. 27.4.) that None can stand before envy. The highest Cedars (as 'tis well known) are most subject to be stricken with Thunder, and most exposed to winds and tempests, which the lower shrubs are not so molested with; And yet, all this while, I have not mentioned (that which is worse) those many sorrows, that such persons (as I now speak of) are wont to pierce themselves through with, and those temptations and snares, and many foolish and hurtful lusts (which they are more liable to fall into) and which drown men in destruction, and perdition, (1 Tim. 6.9, 10.) if the infinite mercy of God prevent them not. So true an Observation is that of the wise man Eccl. 5.13.) that riches are often kept for the owners of them to their hurt. And in this respect also, we may well repeat the former question, What profit hath a Man of all his Labour which he taketh under the Sun?  
3. And yet Thirdly, Those things wherein such (as have attained the most of what this World affords) are privileged above other, are but few. (A Child may count them, Esa. 10.19.) and so small, if duly considered, that they consist more in Fancy than Reality. The Rich man's wealth (saith Solomon Pro. 18.11.) is a strong City, and an high Wall (but withal he adds that 'tis so) in his own Conceit. And this appears, by what he tells us (Ecc. 5.11.) When goods are increased, they are increased that eat them; and what good is there to the owners thereof, saving the beholding of them with their eyes? This is (it seems) one chief advantage of a man, in the midst of his Abundance: And how much is there in it, more than Fancy? Beside, The rich (as we are told, Pro. 4.20.) have many friends; and that's another of their privileges. But it is to be understood, of such as pretend and make a show to be so. For a friend (indeed) loveth at all times (Pro. 17.17.) And how few there be, that use to stick to such persons, when they are no longer, in a capacity to give gifts, (Pro. 19.6.) daily experience makes so evident, that it needs no further proof. Their Honour and Respect is another thing, wherein they have the pre-eminence above their Neighbours; but who knows not that to be a thing, rather in the person honouring, than the person honoured? And if there be not some inward real worth, that is the foundation of it, who but a fool can be pleased and taken with it? 'Tis true, if a man improve his Wealth and Respect, and Accommodations, to make him so much the more serviceable to God (as indeed they are not otherwise of any value) he may by his well-using of these things, lay up a good foundation of comfort to his soul (1 Tim. 6.19.) against the time to come, and provide for his happiness in another World. But that must be (as 'tis in the Text last cited) by his being rich in good works, ready to distribute, willing to communicate, and that from a principle of Faith, and Love, and with sincere respect to God's Glory. It must be, by outstripping others, as much in doing good, as he goes beyond them in Estate and Authority, by doing as much service to God, as an hundred others, when he hath an hundred times as much as they; otherwise his Reckon will be but the more heavy, when he shall be required to give an Account of his Stewardship. (Luk. 16.2. Mat. 25. 19-23.) So far shall he be from being, ever a whit, in the better case for all his enjoyments! so that, let a man have never so great an inheritance, unless God give him wisdom also (Ecc. 7.11.) to trade for things Eternal, with Temporal, we may still ask as Solomon, doth What profit hath he?  
2. Another Argument, the wiseman makes use of, to demonstrate the Emptiness of the things under the Sun (the point in hand) is taken from Man's Mortality. (Ecc. 1.4.) One Generation goes, and another comes, but the Earth endures. Suppose a man, by his Labour, had got any Accommodations, which could, more or less, contribute to his profit; yet this is the misery, he cannot enjoy them long. If they make not themselves wings, and flee away, as very often they do (Pro. 23.5.) before their owners be ware; 'tis certain, he must shortly flee away, from them, as a shadow, (so we read Job. 14.2.) here he must not continue. The Earth, indeed, abides and hath done almost these 6000. years; but one Generation treads upon the heels of another; and we see by the experience of all times, one thrusteth another off the Stage. Once within an hundred years, there's a perfect riddance made of all the Inhabitants of the Earth, and others come in their room: God dealing with the Earth, as one doth with a dish, that he wipeth and turneth upside down, emptying it of what was in it before, (according to that expression 2 King. 21.13.) The whole World is but a great, and common Inn, where every hour some are newly entering, and others are going out, and no body stays very long. Every day, thousands are crowding into the World, and thousands of passing Bells are daily tolling, to give notice that others are hasting out as fast. How fain would a man live to see this Child, and that Child, disposed of, and settled, and then would fain stay a little longer to see his children's Children, and yet a little longer to see his Posterity planted, and taking root and spreading abroad: And how apt is he to please himself with such thoughts as these, till Death come upon him like an armed man, as poverty and want seize upon the sluggard while he is yawning out, Yet a little sleep, a little slumber? (Pro. 6.10.) For here no man must be permitted to linger long, or take up his Rest; we must all pack up, and be gone. Who is he that liveth, and shall not see Death? Who can deliver his soul from the hand of the Grave? (Psal. 89 48.) No person, of what Quality or Condition soever, hath in this particular any prerogative more than the poorest Beggar. Those who, for their eminency above others, are sometimes, in Scripture, called gods, (even the highest of them) must for all that, die like other men, (Psal. 87.6.7.) The Clay-Cottages of some few, indeed, may be a little more tied, and so last a little longer than other men's do: but there is a period fixed for all (known only to God) beyond which they cannot pass; and when that hour is come, God saith but the word and it is done, Return to your dust ye Children of men, (Psal. 90.3.) To struggle, or hang back is to no purpose. Now what an exceeding great Vanity is this! For,  
1. Ere a man can come to reap the fruit (he desires) of what he hath sowed and spent his study and labour about, Death is upon him, and he must be gone. And though he would give all his Estate for a few years reprieve, though he would never so fain be respited, for a little while longer, till he might see such or such a business dispatched, it will not be granted. How often falls it out, that a man brings some Project (which he was long in travel with) to that forwardness, that there wants but little more than the laying of the Top-stone, and yet Death forceth him to leave his work imperfect? How frequently is it seen that, when a man is now going to taste the sweet of some Accommodation (that he hath been some years labouring for, and hath gotten at length) Death comes on a sudden, and dasheth the cup out of his hand, before it touches his lips? How usually doth it happen, that when a man gins to sing, Soul, take thine ease, thou hast much goods laid up, he is presently disturbed by hearing a voice saying, Thou fool this night shall thy soul be required of thee? (Luk. 12.19, 20.)  
Secondly. All these things which he hath toiled and laboured for, he must leave behind him; and the word of God tells him He knows not for whom, Psal. 39.6. He hopes indeed they shall be for such as he himself hath designed, but daily Experience, as well as the Scripture, shows that's a thing no man hath any certainty of. To be sure, As he came naked into the world, so again naked he must return, Job. 1.21. And when he dieth he shall carry nothing away, his glory and his riches shall not descend after him, Psal. 49.17. All things in the world being in this respect like those standers, that a man must leave behind him, when he removes from one house to another. And this the wise man takes notice of as a sore evil, that a man shall take nothing of his labour, which he may carry away in his hand; but in all points, as he came, so shall he go; and from hence infers, What profit hath he that thus laboured for the wind? Eccles. 5.15, 16. Now if the case be thus, can the things of this world be fit Objects for an Immortal Soul to dote upon? Or, is there any likelihood they should contribute to the Satisfaction of so noble a Being, any more than Vanity itself, would be able to do?  
Thirdly. Solomon's next Argument to prove the point we are speaking of, seems to be taken from the very Constitution and frame of this world, and its several parts: The Sun riseth and goeth down, and hasteth to the place where he arose. The Wind goeth to the South, and turneth about to the North; it whirleth about continually. All Rivers run into the Sea; unto the place, whence the Rivers come, thither do they return again. All things are full of labour, (Eccles. 1.5, 6, 7, 8.) that is; The World and all the parts of it are so constituted and framed, that they do proclaim to every one that hath ears to hear, Arise, begun, this is not your resting place, (Mic. 2.10.) Let any man that hath eyes to see, but look about him, and suppose he were asked the question, that was put to Jeremy, (chap. 1.11, 13.) What seest thou? What could he answer, but I see the Sun, the Wind, the Sea, and all Creatures in a perpetual hurry & agitation; nothing keeps the same face for a day together, without some alteration. And what of this? Why, doth this look like the place, where Happiness is to be found? Do not all Creatures, with one voice, proclaim aloud, that All is vanity? and that we must seek somewhere else, for that felicity we pant and gasp after? Certainly there are no such Vicissitudes and Changes, there is no such unquietness in the place appointed for Man's eternal Rest. If we were but considerative, and would but show ourselves men (as the Holy Ghost speaks, Esa. 46.8.) we might easily gather and collect from hence, that here below is nothing but Vanity, and that Creatures and Creature-comforts were never ordained by God, for those ends, that men in their folly think to make them serve for. Give but a suit of Apparel to an Indian that goes naked, and is not acquainted with such clothes as we wear, and let him but consider the frame and make of them, and he will easily guests by comparing the several parts of it, with the parts of his body, which was, and which was not, made for each. And if we did but seriously compare what's to be had in this World and our Souls together, might we not as easily find it out, that things here below were never made for them; and that their only use is, to give us a little Accommodations for our Bodies, and that but for a while? Might we not soon discern, that here is not any thing to be had, which will do the soul good, or conduce to its welfare? and therefore that, as to such a purpose, All things are Vanity.  
A fourth Argument, by which the Preacher demonstrates how empty all things under the Sun are, is the little, or rather the no-satisfaction that they do All afford. The eye (saith he, chap. 1 8.) is not satisfied with seeing, nor the ear with hearing. And he argues thus from the less, If the eye and the ear cannot be satisfied with things seen and heard, betwixt which yet there is some proportion; much less can the Mind and Soul of Man be filled with any thing sublunary, betwixt which there is no proportion at all. Now the Eye though it have seen never so much, would fain see more, & the ear would learn and discover something further, and is still listening after some new thing. The most pleasing Objects (in a little while) grow stolen, and we are weary of them. A man may look upon that he delights in till his eyestrings crack,  he have his fill, break his neck (as one saith) sooner than his fast on earthly contentments. Men quickly grow to a loathing of what they have most importunately longed for, and have no sooner got what they did eagerly desire, but would presently fain have something else. We promise ourselves great matters while we are in expectation of such and such things; but we find not that in the fruition which we looked for. The contentment we have in the things of this World is from the Fancy we have of what is in them, while we behold them at a distance, but the nearer we come to them the less we see in them to be taken with. He that feedeth on them feedeth on ashes, and he hath no better than a lie in his right hand, (Esa. 44.20.) Now thus it would not be, if they were not mere emptiness and vanity. Where happiness is, there is full and complete satisfaction without any nauseating. There the desires of the soul are all rectified, and no one of them meets with disappointment. But this World is not the place where, nor the Accomdations of this World, the things wherein felicity is to be found. As to that purpose, All's but Vanity.  
These things, and such as these we must often and seriously meditate on, that we may learn (to use the Apostles expression, Rom. 12.3.) not to think of the Profits and Honour, and Pleasures of this life, more highly than we ought to think, and then they will be no hindrance to us in our Preparation for death.  
2. But secondly we must also (as I said) by Meditation labour to get our hearts affected with those Things within the Veil. Those infinitely better things that are to be enjoyed in the other World; yea, and in this life too, as to the first-fruits, and Earnests of them. Such are those Graces that make us rich towards God, (Luk. 12.21.) those Honours that are conferred by Him, in making us his friends, & adopting us for his Sons, and coheirs with Christ, (Joh. 15.14. Jam. 2.23. Rom. 8.17.) Those pleasures which consist in Communion and Fellowship with Him, and with his Son the Lord Jesus Christ, 1 Joh. 1.3.) Of such things as those, the soul is capable; & in them consists its Life and Peace, and Comfort here, and Happiness hereafter. The Apostle speaking of Meats, (1 Cor. 6.13.) saith, The belly is for them, and they for the belly & both must perish. But these are things fitted for the Immortal Soul of Man, and for which the Soul was made, and both endure unto Eternity. They fill the heart with joy unspeakable and glorious, (1 Pet. 1.18.) a joy that's lasting and will hold; whereas that which ariseth from worldly Contentments, is but like the blaze of a little brush-wood, that is soon extinguished, (Eccles. 7.6.) The serious apprehensions of these things will make us as weaned children, (Psal. 131.2.) toward things below, and work in us a longing desire to be dissolved and to be with Christ, (Phil. 1.23.) that we may have the full enjoyment of what we now hope for. So as we shall be ready to say with Austin's Mother, when she had heard a discourse of the Glory above, What do I here then? and with Simeon, to welcome death and say, Lord, now lettest thou thy servant departed in peace. The strong and restless inclinations of our Souls in seeking happiness, do certainly show that there is to be found, some some where that which will satisfy it; if this world yield it not, sure enough the other doth. The Child's eyes and ears, and the other Organs of his Senses are framed we know) even when it is in the Mother's womb; and yet, while it is there, it finds not Objects for them. But yet this very thing, that God hath given it those Organs, is proof sufficient that he hath prepared Objects somewhere else. And when the Child comes into the world he meets with them.  
Thus it is in the present case: we may be sure God would not have put that uncessant, earnest, and unwearied longing after Happiness, into our Souls, if he had not also provided that which might fully satisfy us; and therefore we may be certain, though in this life we find it not, (Riches and Honours, and Pleasures, have it not in them) yet in another world there is that to be had, which here we do so restleslypant and gasp after. If our affections were taken with these things, Death (which is but the Saint's passage to the fullness of these joys) would not be dreadful to us, nor should we be unprepared for it.  
2. As we must Meditate much and often upon these eternal things; so we must be earnest, and importunate in Prayer, with God, to take off our Hearts, from the creature, and to draw them forth to Himself. Lord, thou hast made the creatures for me, and my use, but hast not made me for them. Thou hast given me a noble and immortal Soul, that is capable of communion with thine own Majesty. Thou hast made my Heart for thy Blessed Self, and I find it is restless, and for ever will be so, till I come to enjoy Thes, (Psal. 73.22.) Ah! how foolishly have I misspent the greatest part of my days, in digging broken Cisterns, that can hold no water, (Jer. 2.13.) while, in the mean season, I have forsaken thee who art the fountain of living water! How have I wearied myself in following after the Wind! (Hos. 12.1.) How hath my head and heart been filled and perplexed with cares, and thoughts, about every thing almost, save that one thing necessary! (Luk. 10.42.) I have been solicitous about my estate, about my honour, about my Accommodations here, about providing, that I and mine, might live in repute and ease; but Ah! How hath my Soul and the concernments of it (mean while) been neglected by me! And now, Lord, what doth all this advantage me! How true is that which thou hast told me in thy word, that a man hath no profit of all that wherein he hath laboured under the Sun? (Ecc. 1.3.) Death is at hand, the Judgstands before the door, I shall be called, I know not how soon to give an Account of my stewardship; I must shortly go hence and return to my house no more, nor shall my place know me any more (Job. 7.10.) And as I brought nothing into the world with me, so must I carry nothing away of all I have (1 Tim. 6.7.) and if I could, what would it avail me, or do me good? Lord, I see my errors, and my folly, though it be late; and I humbly bless thee, that I do so, and hope it is not yet too late. Through thy favour, I have enjoyed abundance of those outward mercies, others have wanted; and while thousands have been put to great exigencies and straits, (that have deserved as well) My cup hath overflowed, thou hast anointed my head with oil, and spread my Table in the presence of mine enemies. (Psal. 23.5.) But heavenly Father, I trust thou hast other and better blessings in store for me, than these, and that thou wilt not put me off with these for my portion. (Psal. 17.14.) It is thy favour and love, (Psal. 106.4.) that favour thou bearest to thy chosen ones, that must make me happy. I am not, I cannot be satisfied with any thing else. Oh! be pleased to bestow thyself upon me. Give me, more and more to see, and to be convinced, that the riches, and honours, and accommodations of this present life, are no further at all valuable than as opportunities of doing thee more service than others can do who want them; and that otherwise they are mere vanities, and worse, and will prove to be so at last. Give me, to remember they are but Talents, (Mat. 25.27.) which thou hast entrusted me with, not for my own use only, but to trade with, for thy service and honour, who art my Lord and Master, and wilt call for (v. 19) an account of them, as certainly, and more strictly than ever I called my servants to account for any moneys of mine, that I committed into their hands. Lord, give me that wisdom and faithfulness, that I may not be found willingly and wittingly failing in my trust. So convince me of the reality and truth of those things within the vail, and so possess my heart with the apprehensions of the glory, and pleasures, and full satisfaction (Psal. 16.11.) that is to be had in thy presence, and at thy right hand, that it may not be at all grievous to me, to part with these things below, which are transitory; and give me that evidence of my interest and part in these Eternal things, that I may willingly and cheerfully let go my hold of things Temporal, when thou shalt call me hence.  
2. The second thing that is to be done in order to our preparation for death, is, with all speed and importunity to sue out our Pardon at the throne of Grace. That which is (1 Cor. 15.56.) the sting of Death indeed, and makes it to be so terrible, is sin. If sin be pardoned, death is disarmed, and cannot hurt us. But, where the Conscience is loaded with guilt, and the poor sinner knows not but that all his Transgressions will be charged upon him, that all those (Mat. 18.24.) many thousand talents, wherein he stands indebted to God's justice, will be exacted (Mat. 5.26.) to the utmost farthing; He can look upon Death, as no other than a Sergeant sent to arrest him, body and soul, and to hale him to that prison, from whence he must never be released, till he hath paid all that he owes; and that will not be, unto eternity.  
But what is to be done in this case?  
This is first to be premised; that we have no way left us (by any thing we can give to God, any thing that we can do or suffer) to make satisfaction, in the least, to Divine justice. If a man should, (1 Cor. 13.3.) give all his goods to the poor; if he should give a thousand Rams, or ten thousand rivers of Oil; if he should give the firstborn of his Body, (Mic. 6.6, 7.) or his own body to be burnt for the expiation of the sin of his soul, it would not be accepted. There is no way to be freed from the guilt of sin, but by Gods pardoning and forgiving it; and that pardon is not (as Job saith of wisdom, Job 28.16, 17, 18, 19) to be gotten for Gold, neither shall Silver be weighed for the price of it: it cannot be valued with the Gold of Ophir, with the precious Onyx, or the Saphire; the Gold, and the Crystal cannot equal it, and the exchange of it shall not be for jewels of Gold, etc. The Blood of the Lord Jesus Christ, the Lamb of God (Joh. 1.29.36. 1 Pet. 1.18, 19) far more precious than Silver and Gold is the only price of it; by that it was procured, by the shedding of that blood full satisfaction hath been made to the justice of God; And therefore pardon of sin, if we would obtain it, is to be sued out at the Throne of Grace through the blood of that blessed Redeemer of ours.  
The Scripture teacheth us how that is to be done. And the way, which we are there directed to take, is this, viz.  
1. With sorrow and shame humbly to confess wherein we have done amiss.  
2. Earnestly, and, as for life, to plead Christ's satisfaction, and to beg pardon for his sake and upon his account.  
First, Confession is to be made to God and that fully, without hiding any of our sins, chief bewailing those whereby we have most offended, and which lie heaviest upon the conscience, with all the Aggravations of them. Ah Lord! what a grievous sinner have I been, and how woefully have I gone astray from thee! what command of thine is it which I have not broken! How innumerable are my Omissions, my Commissions! Mine iniquities are gone over my head, and as an heavy burden they are too heavy for me to bear, (Ps. 38.4.) Whether I look upon my nature, or my life, I have cause exceedingly to be confounded. What sin or wickedness is there which I have not the seeds of in me, and brought with me into the world; I was hewed out of the same rock, and digged out of the same pit, that Cain and Judas and all the rest of the damned (even the worst of them) were. That brutishness, and pride, and sensuality, that profaneness and atheism, that contempt of thy Majesty, and thine Ordinances, which do break forth and appear in the lives and ways of so many wretches every where; all those wickednesses which I have known, or heard committed by any of the Children of Belial: Of all these evils and abominations, I have the Principles in my cursed nature. Lord! Whose understanding is more blind, and vain and foolish than mine! whose Memory is more weak and feeble, more apt to forget Thee, my duty to Thee, my Lord and Saviour, the Things of my Peace; more apt to remember what I should forget, injuries received, things evil or else impertinent! How benumbed is my Conscience! How unspeakably perverse and rebellious is my Will? and for my Affections, how unruly and disordered are they! continually either set upon things sinful, or sinning when they are carried out after lawful Objects! From this Original Corruption (which hath poisoned my whole nature) thou Lord only, knowest how many millions of vain, foolish, carnal, unclean, uncharitable, impious, profane, atheistical thoughts and imaginations, have daily and hourly issued, as sparks from a burning furnace; So that every imagination of the thoughts of my heart hath been evil continually, (Gen. 6.5.) and that from my youth hitherto. And, blessed Lord! I know not (but thou hast kept an account) how many idle, unsavoury, rash, besides wicked and ungodly words, have, upon any occasions, proceeded out of my mouth, from that evil treasure of my heart within me. Those words are not wind (as many vainly persuade themselves) but such, as our blessed Saviour tells us must be reckoned for at the day of judgement, (Matth. 12.36.) if they be not in earnest repent of. And, Lord, though here be more than enough and enough again to condemn me everlastingly; yet, blessed Father! I have not only thought and spoken so much amiss, but I have also done that which is evil in thy sight, thou knowest in how many places, how often, and with what Circumstances; for thou tellest all my steps, and observest all my wander, When I sin thou markest me, for thou knowest my down-sitting and mine uprising, thou compassest my path, (Job. 10.14.) and art acquainted with all my ways. (Psal. 139.2, 3.) Thou knowest how little I have minded what thou hast given me in charge; how industrious and diligent I have been in my worldly affairs, how remiss and cold about my spiritual concernments, how wise to lay up a treasure for myself on earth, and how careless in providing for my precious and immortal Soul. Thou knowest how little delight I have had in thy Word and worship, how little zeal there hath been in me for thine Honour and Glory; how I have satisfied myself ofttimes in holy duties with the work done, not sufficiently caring whether my communion with thee were improved by my approaching to thee. And when I have been about those secular employments, which thou allowedst me to be busied in under the Sun, how little have I served thee in them! Or harkened to the directions thou hast given in thy word for men to follow in their worldly labours! So that if my estate and wealth, and honour, and outward Accommodations should prove snares unto my soul (as they do to thousands, Psal. 69.22.) and occasions of my miscarrying unto all eternity, I must acknowledge thy justice, and blame none but myself, who have refused to hearken to thy counsel, and would not be persuaded there was any danger to be feared in such things. And yet how often have I heard, and read in thy Word, that, the cares of this World and the deceitfulness of Riches do choke the World, so that it becomes unfruitful, (Mat. 13.22.) And thereupon, that those that are rich shall very hardly enter into the Kingdom of Heaven (Mat. 19. 2●.24.) How apt have I been to trust in uncertain riches, rather than in the living God, (1 Tim. 6.17) to make Silver and Gold my confidence, and to have my heart stolen away from thee? And for those talents thou hast trusted me with, how ready have I been to forget that I am but a steward, that nothing I have (1 Cor. 6.19. Hos. 2.8, 9 Hag. 2.10) is mine own, but that all is thine, and to be disposed of as thou prescribest. For, Lord! What have I, that I have not received, and must not be accountable for? Much thou hast done for me, more than for thousands, and ten thousands; but where hath been my thankfulness, mine obedience, my care to please thee so much the more for all the good thou hast showed me and done for me! Thou hast reached out to me with a liberal hand. My beginning was but small (Job. 8.7.) and inconsiderable, but thou hast greatly increased my latter end. What outward Blessing, whether of estate, or of repute, or of health, or of long life, or of a numerous and hopeful posterity, do I want? What a number of dangers, and hazards, (Psal. 107.23, 24, 25, 26.) and troubles by Sea and Land, by Night and Day hast thou mercifully carried me through? But ah! my unthankfulness, my forgetfulness of that God, who hath thus watched over me, and preserved me, and provided for me and mine, hitherto! And upon whose bounty and goodness I have lived all my days! Ah what poor returns have I made for all that I have received. Are there not many of thy Saints, who, in want, and scarcity of what I enjoy, have done thee more faithful service, loved thee better, been more zealous for thy Glory, yea more thankful, than I, in the abundance of all that I have enjoyed? Ah Lord! no words are sufficient to set out my sins and the heinousness of them, which have been committed; some of them against Conscience, and knowledge of my duty; some of them oft fallen into, and persevered in long; some of them against many renewed purposes and vows of better obedience: all of them against many calls and invitations from thee to return, and against many signal favours of thine vouchsafed to me unworthy. Blessed Father! Thou knowest my sins better than I do, and they are all of them so many debts, which are recorded in thy book. Lord, I have nothing at all to pay of those infinite sums which I own unto thy dreadful justice; I have no way to make thee any amends or satisfaction. Lord, I do here judge myself (1 Cor. 11.31.) worthy of what ever punishment, either in this life, or that which is to come, thy Word hath denounced against sinners. I deserve to lie everlastingly under thy curse. If thou shouldest send me unto Hell, I must, I will justify thee (Psal. 51.4.) in thy proceed, and say, It is I only that have undone myself.  
2. The next thing to be done in order to the suing out our pardon, is, to plead the Satisfaction and payment which Christ hath made to Divine justice for the sins of so many as lay hold on him, and penitently seek pardon and favour from God through his blood. For, He (Joh. 1.29.) is that Lamb of God which taketh away the sins of the world, and his blood speaketh better things than the blood of Abel doth (Heb. 12.24.) This is to take sanctuary at the horns of that Altar, from which a believing and repenting sinner shall not be pulled away. This is like the escaping to the City of refuge from the Avenger of blood: In a word, it is to fly from God, by flying to him; to fly from his justice by flying to his mercy. Lord! I have deserved thy wrath, and it might be just with thee to write bitter things against me, (Job. 13.26.) for the sins of my youth, and of my riper years. My sins are so many, my guilt so black and horrid, that the Devil tempts me to despair, and my own heart is ready to misgive me, and to tell me, there is no mercy for me, that I come now too late, and shall not be accepted. And if the mercy and grace that hath been so oft offered to me and slighted by me, should now be denied me: if now that I come to knock, thou shouldest bid me departed, and refuse to take any notice of me, I must confess thou shouldest be righteous. Thou hast called on me and I have refused, thou hast many a time stretched out thy hand to me and I regarded thee not; how justly therefore might I call and not be heard, and seek thee with importunity and not find thee! (Prov. 1.24, 25, 28.) Lord, my Conscience accuseth me, my own heart condemns me and is ready to pass sentence against me. But, blessed Father! Is not thy grace free, and dost thou not use to bestow it upon such as are both undeserving and ill deserving too? Doth not the mercy and compassion of God as far exceed the mercy and compassion of the most tenderhearted among the Sons and Daughters of men, as the Heaven is higher than the Earth? (Isa. 55.9.) Hast thou not declared that this is thy Name, (Exod. 34.6, 7.) The Lord, The Lord God merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin; that is, sins of all sorts, sins that one hath been habituated in, and accustomed unto? Yea and that I might have strong consolation through hope, (Heb. 6.17, 18.) thou hast sworn that thou (Ezek. 33.11.) delightest not in the death of a sinner, but rather that he should repent. And hast told me that thou blottest out the transgressions (Isa. 43.25.) of sinners freely for thy own sake. If none should be received to mercy but those that deserved it, and were worthy of it; there would be cause indeed for me to wring my hands, and lie down in horror and despair: But as long as thy grace is free, my unworthiness can be no hindrance to me from obtaining thy favour, which thou art wont to show only to unworthy ones for thy name's sake. And though, Holy and Glorious Lord! I am not able to make the least satisfaction, or to pay one farthing of that dreadful sum, wherein I stand indebted to thy Justice; yet, I am sure, there hath been a full and complete Satisfaction made to that infinite Justice of thine, and that by thine own and ever blessed Son, in behalf of as many poor sinners, as, feeling their extreme need of such a Saviour, plead his righteousness, and beg mercy upon his Account. He was delivered unto death, the cruel and cursed death of the Cross for our offences, (Rom. 4.25.) and was raised again for our justification. He was bruised for our iniquities, and the chastisement of our peace was upon him, and by his stripes (Isa. 53.5.) poor sinners are healed. And I read further in thy word of truth, that the Lord Jesus (Heb. 7.25.) is able to the uttermost to save all such (Ah! What a sweet and comfortable word is that!) All such as come to God through him. This is all I have to allege and say for myself, and this is enough, Lord: I desire no more, to plead before the Tribunal of thy justice but only the satisfaction of thy Son. I hope he hath accounted for my sins, my original sin, my actual rebellions, all those evils that I have been guilty of, and lived so long in, and that therefore they shall not be charged upon me. The blood of Christ, I know, is sufficient to cleanse from all sins, even those which are as Scarlet, and as Crimson (Isa. 1.18.) Nor is it any presumption for me, or any poor sinner (upon thine encouragement) to hope for an interest and part in that redemption which that Blessed Son of thine hath wrought, for I have learned in thy word, that the salvation procured by him is a common salvation (Judas v. 3.) not limited and restrained to a few only, but purchased for, and offered to all that will; and whosoever will is bidden to come, and take of the water of life freely (Rev. 22.17.) and whosoever is a thirst to buy without money and without price (Isa. 55.1.) And though I am an heinous sinner (as I must confess;) yet Lord! Have not many grievous and horrid sinners been received unto mercy? The Apostle speaking of himself and other believers that had found mercy, saith, (Tit. 3.3.) We ourselves were sometime foolish, disobedient, serving divers lusts and pleasures living in malice and envy, hateful and hating one another. And the same Holy Apostle tells the Corinthians that some of them who had formerly been fornicatours, adulterers, thiefs, drunkards, covetous, extortioners, and guilty of other foul and horrid sins, (1 Cor. 6.9, 10, 11.) were yet, through grace, washed, and justified, and pardoned, and sanctified. What an infinite number of poor sinners, have been healed and cleansed by the Blood of the Lord Jesus Christ; And indeed, What case can be desperate, when such a Physician is pleased to undertake the Cure? And though I come thus late, and even almost at the eleventh hour, yet why should I despair as long as I hear my dear Lord and Saviour calling me, and saying unto me, Come: Come thou that are weary and heavy laden, (Mat. 11.28.) Return thou backsliding soul, and I will heal thee. I come, Lord, as well as my feeble strength will permit; Draw me and I will run faster, (Cant. 1.4.) I would fain believe (Mar. 9.24.) help me against my unbelief. Make me partaker of thy pardoning grace. Oh! Happy are they whose iniquities are forgiven, and whose sins are covered! (Psal. 32.1, 2.) Blessed are they to whom God imputes not their sin. Blessed are they between whom and thy wrath, Christ interposeth himself as a screen, to keep them from the heat of thy fiery indignation. And Oh! Let me be so happy as to have a part in this privilege; then will I fing, (Psal. 16.6.) The lines are fallen to me in a pleasant place, and I have a goodly heritage for God is my portion. What is long life, and honour, and a great Estate, or any thing, or all things that this world affords, if my sins should be charged upon me; and I be sent to prison, till I had paid every farthing of the debt I own to thy justice? What good will all these things do me, if I be not justified, and pardoned, and received into thy favour through Christ? Oh, for Christ's sake let me be remembered with the mercy, (with this mercy) thou showest to thy chosen one's; Oh! Visit me with thy salvation (Psal. 106.4.) Save me from my sins, and by thy grace I will be thy servant, and own thee for my Lord; my Soul, and Body and Estate, and all I have shall be at thy command. Oh! Save me, and I shall glorify thee, and sing Hallelu-jah to thee with all thy Redeemed ones, to all Eternity.  
3. The Third and last thing to be done in order to a preparation for our comfortable departure hence, is, daily to give all diligence to make our election sure, (2 Pet. 1.10.) that is, to labour to get some evidence, (which will not deceive us) that we are of the number of those for whom that inheritance in Heaven, which is incorruptible, undefiled, and neverfadeth away, is reserved (1 Pet. 1.4.) How this may be done the Apostle tells us, viz. by making our effectual calling sure (2 Pet. 1.10.) So that if we can get some infallible evidence of our Vocation, we may safely from thence conclude our Election from all eternity, & so our Salvation in the world to come! And how cheerfully may he lay down this earthly tabernacle, that knows, when it is dissolved, he hath a building of God, an house not made with hands, eternal in the Heavens (2 Cor. 5.1.)  
What the signs of effectual Calling are, will easily be discerned, if we do but consider what effectual Calling is, and wherein it doth consist. And it is nothing but this: viz.  
A Blessed work of God's Almighty power and free grace, whereby poor miserable sinners, whom he hath a favour for, and who, by nature lie dead in trespasses and sins among the rest of mankind, are made, in his due time, to hear the voice of His Word and Spirit; so that their eyes are opened, their hearts are changed and renewed, and they so hearken to his Call, that they are (Joh. 6.44.) drawn off from their sins and vanities, unto communion with himself by Faith in his Son, and give up themselves wholly to be at his command.  
Effectual Vocation therefore makes a manifest and a marvelous change in a man, from what he was before: He sees these spiritual and eternal things, within the vail which were formerly hidden from his eyes, his heart love's and closes with those objects, which formerly, as he had no fight of, so he had no affections for: And there is, in a manner, as much difference between the man and himself, as there was betwixt Lazarus lying in the grave, and Lazarus rising and coming forth at the call of Christ.  
A man may therefore certainly know his Effectual Vocation by five sings. viz.  
1. The frame and temper of his heart toward sin, from which he is called off.  
2. The workings of his Soul toward God, who doth so graciously call him to Himself.  
3. The value and price he puts upon Christ, through whom he hopes for acceptance.  
4. The esteem he hath of God's Ordinances, the means whereby his effectual Vocation hath been wrought.  
5. The respect he bears to God's precepts, which are the Rule of Life to all that are called.  
He that deals impartially in the examination of himself upon these particulars cannot be deceived.  
The first sign, is the frame of our hearts toward sin, which, if we be effectually called, will be this:  
God in this blessed work of Vocation, calls us off from sin unto communion with Himself. And therefore the person that is called effectually, looks upon all sin with detestation, as knowing, nothing separates between God and him, but that only: he is much in searching, and examination of himself, and that impartially, that he may find out whatever he hath done amiss, so far as he can; compares, (for that end,) his life with Gods most perfect Law, yea and begs of God earnestly, with David, (Psal. 139.23) to search him, and discover to him, if there be any way of wickedness in him. He humbles himself deeply before God for all the evil he finds in his heart and life. He reputes unfeignedly, and shows his repentance by a godly sorrow, mourning chief because he hath offended God. He labours to make what amends he can, by doing God so much the more service in his place, for the future, and by making Satisfaction and Restitution where his Conscience tells him he hath wronged or injured any person (Luk. 19.8.) He firmly resolves by God's grace to look better to his steps, the residue of his days; and to fight and watch against all sin, his special sins especially, as being the Bane of his Soul, and working all his woe. To that purpose (in sense of his own weakness) he sends up ardent and frequent cries to Heaven, for help and assistance, and with all importunity begs pardon through the blood of Christ. He is grieved to see God offended by others, specially by those whom he loves; and improves his authority and power, where he hath any, for nothing more, than the suppressing of sin, specially in his family, and in them over whom God hath given him any charge. In a word, the person effectually called is troubled for nothing more than sin, hates nothing more; there is nothing he would so fain be rid of, as that body of sin, and death, he carries about with him; cries out with the Apostle, (Rom. 7.24.) Wretched man that I am, who shall deliver me? Sin is that which he beareth and groaneth under as his greatest burden, which he prays against, watcheth and strives against to his very last, and would count it as his greatest happiness to be freed from.  
2. For the workings of his soul toward God; they are these, and such like in one that is effectually called. viz.  
Though once he had but low thoughts of God and of his love, and prized the favour of men more; and, so he might keep in with men, God was hardly, to any purpose, in his thoughts: yet now through grace, it is otherwise with him. He sets an infinite price and value upon God's favour, and fully assents unto the Psalmist (Ps. 4.6.) Many say who will show us any good, but Lord lift thou up the light of thy countenance upon me, and that shall cause a gladness in my soul greater than any the men of this World have, when their Corn and Oil, and all their earthly contentments do most increase. And as he desires and pants after nothing more than God's love, so he beareth to God a love as strong as death: (Cant. 8.6.) love's him with all his heart and strength and might, (Matt. 22.37.) love's him more than wife, children, relations, more than his estate and wealth. He saith with the Psalmist (Psal. 73.25.) Whom have I in Heaven but thee, and what is there upon Earth that I desire beside thee? He pants after Communion with God, as the Hart brays after the water-brooks, (Psal. 42.1.) And this love he bears to God shows itself in his sincere Affection and love to all God's people, and his readiness to do all offices of love to them, as he is able, (1 Joh. 5.1.) He that loveth him that begot, loveth him also that is begotten of him. And hereby do we know that we are translated from death to life, if we love the brethren (1 Joh. 3.14.)  
3. A man may know himself to be effectually called and so elected by the esteem he hath of Jesus Christ; for he puts a value upon him no less than infinite. And the reason is plain: such persons, however once they accounted not much of Christ (like unto others that are unregenerate,) and conceited they could have made a shift without him, yet now they see an excellency in him, that makes him in their eyes the chiefest of ten thousand, (Cant. 5.10.) and inwardly feel a need of him greater than can be expressed and uttered. Now with the Apostle, (Phil. 3.8.) they count all things but dross and dogs-meat in comparison of Christ. Their souls are even sick of love unto him. (Cant. 5.8.) All their hope and Confidence is placed in him, all their Expectations are from him: They utterly renounce all their own righteousness, and hope for acceptance with the Father merely and alone upon his account. After an interest in his righteousness they hunger and thirst. They place all their happiness in having him to be theirs, and in their being his, (Cant. 2.16.) My beloved is mine, and I am his, saith the Church, and that was all she cared for. In a word Christ is to the person effectually called, All in All (Col. 3.11.) He is All to him in the enjoyment of All; All that he hath is unpleasant to him, and wants its taste and relish, if he enjoy not Christ; He is All to him in the want of All: If he have Christ he wants nothing: He can find in Him All that his soul desires. So great is his affection to Him.  
4. A man may gather a certain evidence of his effectual Calling by the account also he makes of God's ordinances. For such a one values his liberty to enjoy them above his outward Accommodations. Oh How amiable are thy Tabernacles, O Lord of Hosts! I had rather be a door keeper there, then to dwell in the tents of wickedness, (Psal. 84.1.) He finds an unspeakable need that his soul hath of them. Job could no more live (Job 23.12.) without the word of God, than his body could subsist without his daily food. He grieus for want of them, more than for want of his chiefest accommodations: Hence is that Promise, which shows what is in the heart of a gracious person: (Isa. 3.20.) Though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. Implying, that (to a gracious soul) the enjoying of God in his ordinances will make amends for the want of temporal mercies and comforts. And we read, that when David was banished from Jerusalem, by reason of Absalon's rising up in rebellion against him, this was the thing which chief troubled him, and went unto his heart, that he could not see (Psal. 42.1, 2, 3, 4.) God, and enjoy him in his Sanctuary, as he was wont to do.  
5. A fifth trial of a man's effectual Calling, is the respect he hath to God's commandments. For such a one will desire to know and be acquainted with all Gods Will, specially that part which concerns his own duty most: His Query will be (Act. 9.6.) Lord what wouldst thou have me do? He will not allow himself in the neglect of any thing which God requires, nor pick and choose among God's precepts, those which are most easy, and least dangerous, and suit best with his own disposition, or interest, and show his obedience only there: Indeed, that is no obedience at all; for there is no man so bade but doth some thing which God requires, and abstains from some sins which God forbids. He is no good Servant that will do but what he list, of that which his Master commands. And though no perfection is attainable in this life, yet the sincere Christian pants and breathes after perfection; prays daily for more grace, to serve God better, sets himself no stint, is humbled deeply for his daily failings, begs for pardon, and runs to Christ for strength to do better, without whom he knows he can do nothing, (Joh. 15.5.) And thus, by showing his sincere respect to all God's Commandments (Psal. 119.6.) of first and second Table both (though he can perform none of them as he desires) he gets some comfortable evidence to his own soul, that he shall never perish and be confounded.  
He that can by these signs prove his effectual calling, may safely from thence conclude his election, for so the Apostle teacheth us (2 Pet. 1.10.) where he bids us but make our calling sure, and we have all under one made our election sure too. And he that can do thus, may be confident upon good ground, that death, whether it come sooner, or later cannot hurt him; yea that death shall be so far from doing him any prejudice, that it shall be for his greatest advantage.  
If any should think the foregoing signs serve only for those of Christ's Disciples that be of the highest form: They are mistaken; for, where there is but so much grace as a grain of mustardseed, it will discover itself by loving God above all, by putting such a value upon Christ, as upon nothing more, by being grieved at the very heart for sin, and hating it with a perfect detestation, by prising highly those Ordinances whereby God admits us (here) unto communion with himself; by loving all God's people dear, and showing respect to all his precepts, without allowing and indulging ourselves in any sin. He that loves God and Christ either less than, or but as much as, some other thing, cannot truly be said to love him at all. As he that loves his Wife, or his Child, but as he loves an Horse, or a Dog, hath certainly neither the affection of an Husband, nor of a Father in him. The least measure of the true love of God is to love him above all; the least measure of true sorrow for sin is to grieve for it more than any thing else: The lowest degree of true obedience, is, to have respect unto all God's precepts.  
When we have laboured thus to make our calling and election sure (for both are done with one and the same labour) there remains nothing further incumbent upon us in order to our comfortable surrendering our souls into the hands of God, at the time of our death, but to be daily exercising those two main graces of Faith and Repentance, till the hour of our appointed change do come. The exercise of them consists in these four Particulars.  
1. In searching our hearts and lives daily, to find out what hath been amiss in either; for which purpose, we are to view our selus often in the glass of God's pure and perfect law.  
2. In labouring to be more and more deeply humbled for our miscarriages, and to work our hearts yet to a greater measure of godly sorrow for them, and hatred of them.  
3. In stirring up ourselves to believe, and labouring to strengthen our faith, by the consideration of the freeness of God's grace, and the infinite value of Christ's Satisfaction, which is sufficient to make an Atonement for the greatest Sinners. To which purpose we must be meditating ever and anon upon the Covenant of Grace, wherein nothing at all is required to make us partakers of Christ and his Benefits, but that (Joh. 1.12.) we accept and be willing: Christ shall for certain be ours, and, with him, we shall have Heaven and eternal happiness, if we be willing hearty to accept him as he is offered in the Gospel, that is, (Act. 5.31.) to be our King and Prophet, as well as our Priest and Saviour. He that will, let him take of the Water of Life freely. (Rev. 22.17.) We must consider ●ow many wretched and forlorn sinners, some of which have come in at the eleventh hour, have been received to mercy; and that it is God's way to show mercy only to unworthy ones, (Rom. 5.20.) that his grace may be the more magnified. We must remember and ponder oft, that Jesus Christ came into the Wold on purpose to seek and save those that are lost, (Luk. 19.10.) and that he hath promised, None that come to him shall be rejected or cast off. (Joh. 6.37.)  
4. Lastly in frequent and earnest Prayer, for pardon of sin, for the graces we find wanting, for the strengthening of our Faith, and resolution of all holy obedience, for help against the tentations of Satan (Psal. 19.12.) Lord, who can understand his errors, cleanse thou me from my secret faults. Pardon to me all the sins I know by myself, and all those sins which thou hast taken notice of, that I have not observed. Work me to a thorough and saving Humiliation, strengthen my weak Faith, (Mar. 9.24.) help my unbeleif, Lord! Is not the blood of Christ, if it were applied to my soul, sufficient to fetch out the stains of all my sins? I know it is. Is not thy Mercy free? And hast not thou bidden me, Come without money, (Isa. 55.1.) and encouraged all that will come, to hope for mercy? Lord, I would fain repent better, and believe better, and love thee better, and obey better: But what can I do without thy grace? Oh! Let thy spirit help my infirmity. I do desire to lay hold on the Sceptre of thy Mercy. Oh! Deny not thy mercy to me. Kill my sins that my soul may live. Tread Satan under my feet, help me against his fiery darts. Let me not be overcome with his tentations to diffidence, and distrust. Help me to believe, and repent, and pray, and wait, and to continue knocking at the door of grace till my last gasp.  
In such exercises, and meditations as these, some part of every day should be spent. And though it should so fall out, that we attain not to that measure and degree of Assurance, which we desire; yet we need not be discouraged, but are to hold on praying and knocking, and waiting, and to throw ourselves into the Arms of Jesus Christ, bleeding inwardly for all our unkindnesses to him, beseeching and begging of him that he would pass them by.  
He that lives and dies praying, and repenting, and believing, and crying for mercy through Christ, and doth so sincerely (though haply he obtain not that comfort which God vouchsafeth to some others) cannot miscarry.   

Places of Scripture to be often read, and meditated on.  

THE 22.31, 32. chapters of Job.  
The 38.39, 42, 49, 51, 62, 71, 73, 88, 89, 90, 94, 103, 116, 119, 139, 143, 135. Psalms.  
The 3. chap. of Prov.  
The 12 chap. of Ecclesiastes.  
The 38, 53, 55, 58. of Isa.  
The 5.6, 7, 13, 18, 19, 25, 26, 27. of Matt.  
The 12.13, 14, 15, 16, 19 of Luke.  
The 7.8. of the Epist. to the Rom.  
The 15. of 1 Cor.  
The 14.15, 16, 17. of John.  
The 5. of 2 Cor.  
The 4.5. of 1 Thes.  
The 6. of 1 Tim.  
The 2. of Tit.  
The 11.12. of Heb.  
The 2.3. of James.  
The first Epistle of John.  
The 2.3, 21, 22. of Revel.   
FINIS.