Directions about preparing for death

Directions about Prepa∣ring 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 a∣right, (Psal. 50.23.) hath in teaching us that Lesson, suffici∣ently withal taught us the other too. A good Life cannot but have a blessed Conclusion. The end of the upright man (sure e∣nough) 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 right∣eousness 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, ought 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 Death-bed Repentance is invalid: but this is sure; He that deferrs his Repentance till then, will be hard put to it, even to satisfie himself, about his own sincerity, if his Conscience be a∣wake. 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 our selves 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 shew mercy? (Jonah 3.8, 9.) How∣ever 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 mans Duty, even to day while it is called to day (Heb. 3.13, 15.) The Living, the Heal∣thy, the Strong, the Young, as well as the Aged are to learn these Lessons, while their parts are vigorous, while their under∣standing, memory, senses, are best able to perform their several Of∣ces, & Functions. These are things concern all, (so, as nothing more) as well, when they are apt fondly to imagine that Enemie 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 per∣sons delude and abuse themselves (and God knows there be multi∣tudes of such) who have a strong fancy, that they may, all the while they live, balk the way of Gods 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 dye? 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 presumptu∣ously 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 pro∣visions 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, hardning 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 uncon∣cerned

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 hazzards; They will be careful, with all speed, to do those things, which others when they come to dye, 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 Dye. And there∣fore, 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 them∣selves (with the wise Virgins, Mat. 25.7.) In trimming their Lamps, and that so much the more, be∣cause Night is approaching (Joh. 9.4.) Though therefore they have oft searched their Hearts and in∣quired into their spiritual estate, they now do it again, they re∣view their lives, they examine how matters stand between God, and their souls; they consid∣er what account they shall give of their Stewardship, they look over their Evidences for Hea∣ven, and stir up themselvs to exercise their Faith, and renew their Repentance; they labour, by Meditation, to get a prospect of the promised Land, that hav∣ing their Hearts dis-intangled from the Creature, they may bid adieu to this vain World, and

their souls may, chearfully and with comfort, take their flight to those Blessed Mansions above. That this is the right way of pre∣paring for death, I am now to shew somewhat more particular∣ly. But first, it will be needful, for me, to speak of the causes of that (I should call it stupendi∣ous, if it were not common) unpreparedness, and unwilling∣ness, that is in the most, as to their death and departure hence, when as yet they know well e∣nough, it is unavoidable. Now the causes here of are principally, and chiefly three, viz.

1. Their inordinate and un∣reasonable Love of this present World, and the enjoyments of it, from which they are loth to let go their Hold.

2. Conscience of sin, and the sad Apprehensions they have

of the Guilt, under which they lye.

3. And Consequently, the great uncertainty they are in, of what will become of them in the next World. For if our affecti∣ons 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 terrour in death, that we should be willing and ready, at a days, at an hours-warning, to lay down our earthly House of this Taberna∣cle, in hope of an house made with∣out hands, eternal in the Heavens, (2 Cor. 5.1, 2.) and hardly any more afraid to dye, than we usu∣ally are to compose our selves 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, la∣bour with our hearts to make them dead to all things subluna∣ry; our profits, honours, plea∣sures, even all our earthly com∣forts.

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 Electi∣on 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 in∣to 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 learn∣ed 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 dye, to think of parting with them, and bidding them an e∣verlasting Adieu. And yet alas, this is the Temper of all the Sons of Adam; the profits and plea∣sures, 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 choyce, they would be for liv∣ing here, always, and not care for any better, or any other Heaven. To have their Inheri∣tance, on this side of Jordan, would please them best, if it might be granted to them, here to abide, and here to have a continu∣ing City. (Heb. 13.14.) Till a mans heart therefore be other∣wise affected, the thoughts of removing hence must needs be bitter, and unpleasing, and let any one judg, how such a per∣son 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 Medita∣tion.

2. Fervent and Frequent Prayer.

Two things are to be chafed into our hearts, by often Medi∣tating on them.

1. How empty and vain, all these inferiour things are.

2. How much better things by far, and more worthy our af∣fections, there are to be enjoy∣ed.

1. For the Vanity of all things under the Sun, it cannot be bet∣ter set forth, than by those Ar∣guments, 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 la∣bour,

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 preci∣ous 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 compara∣tively, 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 (hap∣ly) the Hundredth or the Thou∣sandth part of what he enjoys. He is still as subject to diseases, weaknesses, and pains; he lyes 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 Re∣lations, and may, every whit as∣soon, 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 Fa∣milies from the Feaver, the small Pox, the G••ut, the Stone, or from the P••••••••••ence it self, 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 nam'd) no priviledg, more than those of a lower con∣dition; nor is he raised, one jot, above the Level of them, whom he useth to look upon as his Un∣derlings, Thus far, therefore, A man hath no profit of all the La∣bour 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, Discon∣tentments, and Fears, that others, in a lower station, are not ac∣quainted with; And is exposed to those Inconveniences and Dan∣gers

(who can number them all?) from which his inferiors are se∣cur'd. 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.) Be∣side, the larger portion of these outward things any one enjoys, the more still he is envy'd. 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 trueth of that which Solomon saith (Pro. 27.4.) that None can stand before envy. The high∣est Cedars (as 'tis well known) are most subject to be stricken with Thunder, and most expos'd to winds and tempests, which the lower shrubs are not so molested with; And yet, all this while, I have not mention'd (that which is worse) those many sorrows,

that such persons (as I now speak of) are wont to pierce themselvs through with, and those tempta∣tions 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 pre∣vent them not. So true an Ob∣servation is that of the wise man Eccl. 5.13.) that riches are oft∣en 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 at∣tained the most of what this World affords) are priviledg'd above other, are but few. (A Child may count them, Esa. 10.19.)

and so small, if duely consider∣ed, that they consist more in Fancy than Reality. The Rich mans 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 priviledges. But it is to be understood, of such as pretend and make a shew 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 prehemi∣nence above their Neighbours; but who knows not that to be a thing, rather in the person ho∣nouring, than the person honour∣ed? And if there be not some in∣ward real worth, that is the foun∣dation of it, who but a fool can be pleas'd and taken with it? 'Tis true, if a man improve his Wealth and Respect, and Accomodati∣ons, to make him so much the more serviceable to God (as in∣deed 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 hap∣piness 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 Gods 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 Reckonings 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, e∣ver a whit, in the better case for

all his enjoyments! so that, let a man have never so great an in∣heritance, unless God give him wisdom also (Ecc. 7.11.) to trade for things Eternal, with Temporal, we may still ask as So∣lomon, doth What profit hath he?

2. Another Argument, the wiseman makes use of, to demon∣strate the Emptiness of the things under the Sun (the point in hand) is taken from Mans Mortality. (Ecc. 1.4.) One Generation goes, and another comes, but the Earth endures. Suppose a man, by his Labour, had got any Accommo∣dations, which could, more or less, contribute to his profit; yet this is the misery, he cannot en∣joy them long. If they make not themselves wings, and flee a∣way, as very often they do (Pro. 23.5.) before their owners be aware; 'tis certain, he must short∣ly

flee away, from them, as a sha∣dow, (so we read Job. 14.2.) here he must not continue. The Earth, indeed, abides and hath done al∣most these 6000. years; but one Generation treads upon the heels of another; and we see by the ex∣perience of all times, one thrust∣eth 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, empty∣ing 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 new∣ly entring, and others are going out, and no body stays very long. Every day, thousands are crowd∣ing

into the World, and thou∣sands 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 setled, and then would fain stay a little longer to see his Childrens 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 so∣ever, hath in this particular any prerogative more than the poor∣est Beggar. Those who, for their eminency above others, are sometimes, in Scripture, called gods, (even the highest of them) must for all that, dye like other men, (Psal. 87.6.7.) The Clay-Cottages of some few, indeed, may be a little more tight, and so last a little longer than other mens do: but there is a period fixt 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 stu∣dy and labour about, Death is upon him, and he must be gone. And though he would give all his Estate for a few yeers reprieve, though he would never so fain be respited, for a little while longer, till he might see such or such a business dispatcht, 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 forward∣ness, 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 tast the sweet of some Accommoda∣tion (that he hath been some yeers 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 begins to sing, Soul, take thine ease, thou hast much goods laid up, he is pre∣sently 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 labou∣red 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 design'd, but daily Experi∣ence, as well as the Scripture, shews 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 af∣ter 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 ano∣ther. 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 in∣ferrs, 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 doat upon? Or, is there any likelihood they should contri∣bute to the Satisfaction of so no∣ble a Being, any more than Va∣nity it self, would be able to do?

Thirdly. Solomon's next Argu∣ment to prove the point we are speaking of, seems to be taken from the very Constitution and frame of this world, and its seve∣ral parts: The Sun riseth and go∣eth down, and hasteth to the place where he arose. The Wind go∣eth to the South, and turneth a∣bout to the North; it whirleth a∣bout 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, begone, this is not your rest∣ing place, (Mic. 2.10.) Let any man that hath eyes to see, but look about him, and suppose he were askt the question, that was put to

Jeremy, (chap. 1.11, 13.) What seest thou? What could he an∣swer, but I see the Sun, the Wind, the Sea, and all Creatures in a per∣petual hurry & agitation; nothing keeps the same face for a day together, without some alterati∣on. 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 unqui∣etness in the place appointed for Man's eternal Rest. If we were but considerative, and would but show our selves 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 con∣sider the frame and make of them, and he will easily guess by com∣paring 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 seri∣ously compare what's to be had in this World and our Souls to∣gether, 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 pur∣pose, 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 af∣ford. 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 list∣ning after some new thing. The most pleasing Objects (in a little while) grow stale, and we are weary of them. A man may look upon that he delights in till his eye-strings crack, e're 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 importu∣nately longed for, and have no sooner got what they did eagerly desire, but would presently fain have something else. We pro∣mise our selves 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 meer emptiness and vanity. Where happiness is, there is full and com∣pleat satisfaction without any nauseating. There the desires of the soul are all rectifi'd, and no one of them meets with disap∣pointment. 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 me∣ditate 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 Preparati∣on for death.

2. But secondly we must also (as I said) by Meditation labour to get our hearts affected with those Things within the Vail. Those infinitely better things that are to be enjoyed in the o∣ther World; yea, and in this life too, as to the first-fruits, and Ear∣nests of them. Such are those Graces that make us rich towards God, (Luk. 12.21.) those Hon∣ours that are confer'd by Him, in making us his friends, & adopting us for his Sons, and co-heirs 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 E∣ternity. 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 Con∣tentments, 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 enjoy∣ment 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 depart in peace. The strong and restless inclinati∣ons of our Souls in seeking hap∣piness, do certainly shew that there is to be found, some where that which will satisfie it; if this world yield it not, sure enough the other doth. The Childs eyes and ears, and the other Organs of his Sences are framed we know) even when it is in the Mo∣thers womb; and yet, while it is there, it finds not Objects for them. But yet this very thing,

that God hath given it those Or∣gans, is proof sufficient that he hath prepared Objects some∣where 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 satisfie us; and there∣fore 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 Saints passage to the fulness of these joys) would not be dreadful to

us, nor should we be unprepar∣ed 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 im∣mortal 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 mispent 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 foun∣tain of living water! How have I wearyed my self in following after the Wind! (Hos. 12.1.) How hath my head and heart been filled and perplexed with cares, and thoughts, about e∣very thing almost, save that one thing necessary! (Luk. 10.42.) I have been solicitous about my estate, about my honour, about my Accommodations here, a∣bout 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 thou∣sands have been put to great exigencies and straits, (that have deserved as well) My cup

hath overflowed, thou hast a∣noynted my head with oyle, and spread my Table in the presence of mine enimies. (Psal. 23.5.) But heavenly Father, I trust thou hast other and better bles∣sings 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 thy Self 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 opportuni∣ties of doing thee more service than others can do who want

them; and that otherwise they are meer 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 intrusted me with, not for my own use only, but to trade with, for thy ser∣vice 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 wil∣lingly 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 ap∣prehensions 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 Tem∣poral, when thou shalt call me hence.

2. The second thing that is to be done in order to our prepara∣tion 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 Gods justice, will be exacted (Mat. 5.26.) to the utmost farthing; He can look upon Death, as no other than a Serjeant sent to arrest him, body and soul, and to hale him to that prison, from whence he must never be released, till he hath payd 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 suf∣fer) 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 thou∣sand rivers of Oyl; if he should give the first-born 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 pardon∣ing and forgiving it; and that par∣don is not (as Job saith of wisdom, Job 28.16, 17, 18, 19.) to be got∣ten 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 Sa∣phire; the Gold, and the Crystal can∣not equal it, and the exchange of it shall not be for jewels of Gold, &c. The Blood of the Lord Jesus Christ, the Lamb of God (Joh. 1.29.36. 1 Pet. 1.18, 19.) far more pre∣cious 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 Re∣deemer 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 Christs 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, chiefly bewailing those whereby we have most offended, and which lye heaviest upon the conscience,

with all the Aggravations of them.

Ah Lord! what a grie∣vous sinner have I been, and how wofully have I gone astray from thee! what command of thine is it which I have not bro∣ken! 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 in∣to 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

prophaness and atheism, that contempt of thy Majesty, and thine Ordinances, which do break forth and appear in the lives and ways of so many wret∣ches every where; all those wickednesses which I have known, or heard committed by any of the Children of Belial: Of all these evils and abomina∣tions, 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 im∣pertinent! How benummed is my Conscience! How unspeak∣ably 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 carryed out after law∣ful Objects! From this Original Corruption (which hath poy∣soned my whole nature) thou Lord only, knowest how many millions of vain, foolish, carnal, unclean, uncharitable, impious, prophane, 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 continu∣ally, (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, pro∣ceeded

out of my mouth, from that evil treasure of my heart within me. Those words are not wind (as many vainly per∣swade themselves) but such, as our blessed Saviour tells us must be reckoned for at the day of judgment, (Matth. 12.36.) if they be not in earnest repented of. And, Lord, though here be more than enough and enough again to condemn me everlastingly; yet, blessed Fa∣ther! 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 wandrings, When I sin thou markest me, for thou knowest my down-sitting and mine uprising, thou compassest my

path, (Job. 10.14.) and art ac∣quainted 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 spiri∣tual concernments, how wise to lay up a treasure for my self on earth, and how careless in pro∣viding for my precious and im∣mortal Soul. Thou knowest how little delight I have had in thy Word and worship, how lit∣tle zeal there hath been in me for thine Honour and Glory; how I have satisfied my self oft∣times in holy duties with the work done, not sufficiently caring whether my communi∣on 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 hearkned to the directions thou hast given in thy word for men to follow in their worldly la∣bours! So that if my estate and wealth, and honour, and out∣ward Accommodations should prove snares unto my soul (as they do to thousands, Psal. 69.22.) and occasions of my mis∣carrying unto all eternity, I must acknowledg thy justice, and blame none but my self, who have refused to hearken to thy counsail, and would not be per∣swaded 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 choak

the World, so that it becomes un∣fruitful, (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 stollen away from thee? And for those ta∣lents thou hast trusted me with, how ready have I been to for∣get 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 receiv∣ed, and must not be accounta∣ble 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 shew∣ed me and done for me! Thou hast reached out to me with a liberal hand. My beginning was but small (Job. 8.7.) and in∣considerable, but thou hast greatly increased my latter end. What outward Blessing, whe∣ther of estate, or of repute, or of health, or of long life, or of a numerous and hopeful poste∣rity, do I want? What a num∣ber of dangers, and hazards, (Psal. 107.23, 24, 25, 26.) and troubles by Sea and Land, by Night and Day hast thou mer∣cifully carryed 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 good∣ness I have lived all my days! Ah what poor returns have I made for all that I have receiv∣ed. Are there not many of thy Saints, who, in want, and scarci∣ty of what I enjoy, have done thee more faithful service, lov∣ed thee better, been more zeal∣ous for thy Glory, yea more thankful, than I, in the abun∣dance of all that I have enjoy∣ed? Ah Lord! no words are sufficient to set out my sins and the hainousness of them, which have been committed; some of them against Conscience, and knowledg of my duty; some of them oft fallen into, and perse∣vered in long; some of them a∣gainst many renewed purposes and vows of better obedience:

all of them against many calls and invitations from thee to re∣turn, and against many signal favours of thine vouchsaf'd 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 summes which I owe unto thy dreadful justice; I have no way to make thee any amends or satisfaction. Lord, I do here judg my self (1 Cor. 11.31.) worthy of what ever pun∣ishment, either in this life, or that which is to come, thy Word hath denounced against sinners. I deserve to lye everlastingly under thy curse. If thou should∣est send me unto Hell, I must, I will justifie thee (Psal. 51.4.) in thy proceedings, and say, It is

I only that have undone my self.

2. The next thing to be done in order to the suing out our par∣don, 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 de∣served 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 denyed me: if now that I come to knock, thou shouldest bid me depart, and refuse to take any notice of me, I must confess thou shouldest be righ∣teous. Thou hast called on me and I have refused, thou hast ma∣ny 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 doest 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 ten∣der-hearted among the Sons and Daughters of men, as the Heaven is higher than the Earth? (Isa. 55.9.) Hast thou not de∣clared 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 mer∣cy for thousands, forgiving ini∣quity, 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 lye down in horrour and despair: But as long as thy grace is free, my un∣worthiness can be no hinder∣ance to me from obtaining thy

favour, which thou art wont to shew only to unworthy ones for thy names sake. And though, Holy and Glorious Lord! I am not able to make the least satis∣faction, or to pay one farthing of that dreadful summ, where∣in I stand indebted to thy Just∣ice; yet, I am sure, there hath been a full and complete Satis∣faction made to that infinite Justice of thine, and that by thine own and ever blessed Son, in behalf of as many poor sin∣ners, as, feeling their extreme need of such a Saviour, plead his righteousness, and beg mercy upon his Account. He was de∣livered unto death, the cruel and cursed death of the Cross for our offences, (Rom. 4.25.) and was raised again for our justi∣fication. 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 trueth, 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 alledg and say for my self, and this is e∣nough, Lord: I desire no more, to plead before the Tribunal of thy justice but only the satis∣faction of thy Son. I hope he hath accounted for my sins, my original sin, my actual rebelli∣ons, 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

Searlet, 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 (Jude v. 3.) not limited and restrayned 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 with∣out money and without price (Isa. 55.1.) And though I am an hainous sinner (as I must con∣fess;) yet Lord! Have not ma∣ny 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 our selves were sometime foolish, disobedient, serving divers lusts and pleasures living in malice and envy, hateful and hating one another. And the same Holy A∣postle tells the Corinthians that some of them who had formerly been fornicatours, adulterers, theeves, drunkards, covetous, ex∣tortioners, and guilty of other foul and horrid sins, (1 Cor. 6.9, 10, 11.) were yet, through grace, washed, and justified, and pardon∣ed, and sanctified. What an infi∣nite 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 under∣take 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 cal∣ling 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 unbe∣lief. Make me partaker of thy pardoning grace. Oh! Happy are they whose iniquities are for∣given, 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 in∣terposeth himself as a skreen, to keep them from the heat of thy fiery indignation. And Oh! Let

me be so happy as to have a part in this priviledg; then will I fing, (Psal. 16.6.) The lines are faln 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 owe to thy justice? What good will all these things do me, if I be not justified, and pardoned, and re∣ceived into thy favour through Christ? Oh, for Christ's sake let me be remembred with the mercy, (with this mercy) thou shewest to thy chosen ones; 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 glorifie 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 in∣corruptible, undefiled, and never∣fadeth away, is reserved (1 Pet. 1.4.) How this may be done the A∣postle tells us, viz. by making our effectual calling sure (2 Pet. 1.10.) So that if we can get some infalli∣ble 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 Cal∣ling are, will easily be discerned, if we do but consider what effe∣ctual Calling is, and wherein it doth consist. And it is nothing but this: viz.

A Blessed work of Gods Al∣mighty power and free grace, whereby poor miserable sinners, whom he hath a favour for, and who, by nature lye dead in tres∣passes and sins among the rest of mankind, are made, in his due time, to hear the voyce 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 com∣munion with himself by Faith in his Son, and give up them∣selves wholly to be at his com∣mand.

Effectual Vocation therefore makes a manifest and a mervail∣ous change in a man, from what he was before: He sees these spi∣ritual and eternal things, within the vail which were formerly hidden from his eyes, his heart love's and closes with those ob∣jects, 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 certain∣ly 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 graci∣ously 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 Gods Ordinances, the means whereby his effectual Vocation hath been wrought.

5. The respect he bears to Gods 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 de∣ceived.

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 Vo∣cation, calls us off from sin unto communion with Himself. And therefore the person that is cal∣led 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; com∣pares, (for that end,) his life with Gods most perfect Law, yea and begs of God earnestly, with Da∣vid, (Psal. 139.23) to search him, and discover to him, if there be any way of wickedness in him. He hum∣bles himself deeply before God for all the evil he finds in his heart and life. He repents unfain∣edly, and shews his repentance by

a godly sorrow, mourning chiefly 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 Satisfacti∣on and Restitution where his Con∣science tells him he hath wrong∣ed or injured any person (Luk. 19.8.) He firmly resolves by Gods 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 as∣sistance, and with all importunity begs pardon through the blood of Christ. He is grieved to see God offended by others, special∣ly by those whom he loves; and

improves his authority and pow∣er, where he hath any, for no∣thing 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 then 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; cryes out with the Apostle, (Rom. 7.24.) Wretched man that I am, who shall deliver me? Sin is that which he beareth and groneth under as his greatest burden, which he prayes 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 Gods favour, and fully assents unto the Psalmist (Ps. 4.6.) Many say who will shew us a∣ny 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 Oyl, and all their earthly con∣tentments do most increase. And as he desires and pants after nothing more then Gods love, so he bear∣eth to God a love as strong as death: (Cant. 8.6.) Lov's him with all his heart and strength and might, (Matt. 22.37.) Lov's him

more then wife, children, relati∣ons, more then his estate and wealth. He saith with the Psalm∣ist (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 brayes after the water-brooks, (Psal. 42.1.) And this love he bears to God shews it self in his sincere Affection and love to all Gods 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, lov∣eth 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 elect∣ed by the esteem he hath of Jesus Christ; for he puts a value upon him no less then infinite. And the

reason is plain: such persons, how∣ever once they accounted not much of Christ (like unto others that are unregenerate,) and con∣ceited they could have made a shift without him, yet now they see an excellency in him, that makes him in their eyes the chief∣est of ten thousand, (Cant. 5.10.) and inwardly feel a need of him greater than can be expressed and uttered. Now with the Apo∣stle, (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 Confi∣dence is placed in him, all their Expectations are from him: They utterly renounce all their own righteousness, and hope for ac∣ceptance with the Father meerly and alone upon his account. Af∣ter an interest in his righteousness

they hunger and thirst. They place all their happiness in having him to be theirs, and in their be∣ing his, (Cant. 2.16.) My beloved is mine, and I am his, saith the Church, and that was all she ca∣red 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 in∣joy 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 Gods ordinances. For such a one values his liberty to enjoy them above his outward Accommoda∣tions. Oh How amiable are thy Ta∣bernacles,

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 unspeak∣able need that his soul hath of them. Job could no more live (Job 23.12.) without the word of God, then his body could subsist without his daily food. He grievs for want of them, more then for want of his chiefest accommodations: Hence is that Promise, which shews 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 af∣fliction, 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 ordi∣nances will make amends for the want of temporal mercies and comforts. And we read, that

when David was banished from Jerusalem, by reason of Absolons rising up in rebellion against him, this was the thing which chiefly 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 mans effect∣ual Calling, is the respect he hath to Gods commandments. For such a one will desire to know and be acquainted with all Gods Will, specially that part which concern's 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 neg∣lect of any thing which God re∣quires, nor pick and chuse among Gods precepts, those which are most easie, and least dangerous, and suit best with his own dispo∣sition,

or interest, and show his o∣bedience only there: Indeed, that is no obedience at all; for there is no man so bad but doth some thing which God requires, and abstains from some sins which God forbid's. He is no good Ser∣vant that will do but what he list, of that which his Master com∣mands. 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 shewing his sincere respect to all Gods 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 electi∣on, 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 e∣lection sure too. And he that can do thus, may be confident upon good ground, that death, whe∣ther it come sooner, or later can∣not hurt him; yea that death shall be so far from doing him any pre∣judice, that it shall be for his greatest advantage.

If any should think the forego∣ing signs serve only for those of Christs 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 it self by loving God above all, by putting such a value upon Christ, as upon no∣thing more, by being grieved at the very heart for sin, and hating it with a perfect detestation, by prizing highly those Ordinances whereby God admits us (here) unto communion with himself; by loving all Gods people deerly, and shewing respect to all his precepts, without allowing and indulging our selves in any sin. He that loves God and Christ ei∣ther less than, or but as much as, some other thing, cannot truely 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 then any thing else: The lowest degree of true obe∣dience, is, to have respect unto all Gods precepts.

When we have laboured thus to make our calling and election sure (for both are done with one and the same labour) there re∣mains nothing further incumbent upon us in order to our comfort∣able surrendring our souls into the hands of God, at the time of our death, but to be daily exerci∣sing those two main graces of Faith and Repentance, till the hour of our appointed change do come. The exercise of them con∣sists 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 selvs

often in the glass of Gods 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 ha∣tred of them.

3. In stirring up our selves to be∣lieve, and labouring to strength∣en our faith, by the considerati∣on of the freeness of Gods grace, and the infinite value of Christs Satisfaction, which is sufficient to make an Atonement for the greatest Sinners. To which pur∣pose 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 wil∣ling: Christ shall for certain be ours, and, with him, we shall have

Heaven and eternal happiness, if we be willing heartily 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 Gods way to shew mercy only to unworthy ones, (Rom. 5.20.) that his grace may be the more mag∣nified. 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 promis∣ed, None that come to him shall be rejected or cast off. (Joh. 6.37.)

4. Lastly in frequent and ear∣nest Prayer, for pardon of sin, for

the graces we find wanting, for the strengthning of our Faith, and resolution of all holy obedience, for help against the tentations of Satan (Psal. 19.12.) Lord, who can understand his errours, cleanse thou me from my secret faults. Pardon to me all the sins I know by my self, and all those sins which thou hast taken notice of, that I have not observed. Work me to a tho∣row and saving Humiliation, strengthen my weak Faith, (Mar. 9.24.) help my unbeleif, Lord! Is not the blood of Christ, if it were applyed 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 incouraged all that will come, to hope for mercy? Lord, I would fain repent better, and be∣lieve 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 Scepter 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 medita∣tions as these, some part of every day should be spent. And though it should so fall out, that we at∣tain not to that measure and de∣gree of Assurance, which we de∣sire; yet we need not be discou∣raged, but are to hold on praying and knocking, and waiting, and to throw our selves into the

Arms of Jesus Christ, bleeding inwardly for all our unkindnes∣ses to him, beseeching and beg∣ging of him that he would pass them by.

He that lives and dyes pray∣ing, and repenting, and believ∣ing, and crying for mercy through Christ, and doth so sin∣cerely (though haply he obtain not that comfort which God vouchsafeth to some others) can∣not miscarry.