Inquiry for a Suitable Return for Continued Life In and After Time of Plague, Part 2
DIRECTION II.
Perform your purpoſe, pay your vows.HAth God ſpared you in time of Plague, that you live in ſome meaſure anſwerably to ſo great a mercy, carefully endeavour to live up to the purpoſes, and reſolutions and vows which you made to God in time of danger and diſtreſs. Good purpoſes and holy reſolutions, when obſerved and put in practice, are great helps to an anſwerable return to God for his mercies conferred upon us; but holy, Religious vows, being ſomething more than ſingle purpoſes and reſolutions (being a promiſe made to God with due deliberation, of ſomething lawful in it ſelf, and in our power to perform, as a teſtimony of our thankefulneſs unto God for ſome extraordinary mercy received, or expected, or deliverance from ſome great evil in extraordinary danger and diſtreſs) do much promote a holy life, whereby we may the better be inabled to walk in ſome meaſure worthy of what the Lord in mercy hath done for us, or given to us. In time of extraordinary danger, or when we are in expectation of ſome extraordinary Mercy, we have the example of the holy men of God in Scripture, to binde our ſelves to endeavour to walk more cloſe with God. So Jacob, Gen. 28.20. And Jacob vowed a vow, ſaying, if God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on. Verſ. 21. So that I come again to my fathers houſe in peace, then ſhall the Lord be my God. And this he was careful to perform, Gen. 35.2. Then Jacob ſaid unto his houſhold, and to all that were with him, put away the ſtrange gods, and be clean, and change your garments. Verſ. 3. And let us ariſe and go up to Bethel, and I will make there an altar unto God, who anſwered me in the day of my diſtreſs, and was with me in the way which I went. Thus David made a vow to God when he was in danger of his life, Pſal. 56.12. Thy vows are upon me, O God: I will render praiſes unto thee. Verſ. 13. For thou haſt delivered my ſoul from death —And in the like danger, Pſal. 116.3. The ſorrows of death compaſſed me, and the pains of hell gate hold upon me: I found trouble and ſorrow. Verſ. 4. Then called I upon the name of the Lord, O Lord, I beſeech thee deliver my ſoul. Verſ. 6. The Lord preſerveth the ſimple: I was brought low, and he helped me. Verſ. 8. Thou haſt delivered my ſoul from death, mine eyes from tears, and my feet from falling. Verſ. 12. What ſhall I render to the Lord, for all his benefits towards me? Verſ. 14. I will pay my vows unto the Lord, now in the preſence of all his people.
And hath not this been thy caſe, Chriſtian Reader, did not the ſorrows of death compaſs thee about? Didſt thou not finde trouble and ſorrow? Waſt thou not brought very low, and received the ſentence of death within thy ſelf? Didſt thou not then call upon the name of the Lord, and reſolve thou wouldſt walk before the Lord, if he would reſtore thee? and hath not God delivered thy ſoul from death, and thy feet from falling? Then pay thy vows to God, and perform to him thy promiſe, and live up unto thy reſolutions.
Tell me, what were thy purpoſes when thou heardeſt the Plague had entered into thy Neighbours houſe, when it came unto the family neareſt unto thine? What were thy reſolutions when the Plague did enter into thy houſe, and took one away, and then another? What were thy holy, deliberate, lawful vows, when it ſeized upon thy body? When thou betookeſt thy ſelf unto thy bed, to ſweat out thy diſtemper? When thou foundeſt Riſings on thy Body, Swellings and Carbuncles in ſeveral parts, when the apprehenſions of death did fill thy minde, and the terrors of the Lord did fill thy heart, when thou thoughteſt thou hadſt not many days to live, and that thou wert near to death and another world, and ſhouldeſt certainly dye, if God did not preſerve thee? What didſt thou think then? And what didſt thou purpoſe then, and reſolve upon then? Didſt thou not determine with thy ſelf if God would ſpare thy life, if God would give thee health again, and try thee a little longer in the world, that thou wouldeſt walk more holily, and act for God more zealouſly? That thou wouldeſt pray more frequently and more fervently? That thou would minde the world leſs, and heaven more? That thou wouldeſt make Religion thy buſineſs, as long as thou ſhouldeſt live? Didſt thou not reſolve that God and Chriſt, and things above ſhould have more of thy heart and hearty love? That thou wouldeſt then forſake looſe and carnal company, and aſſociate thy ſelf with thoſe in whom thou couldſt diſcern moſt of God, and walked moſt conſcientiouſly before him? That thou wouldeſt no more take a cup too much, nor club in the Ale-houſe and Tavern, to the neglect of duties of thy family at home. Did it not then trouble thee that thou being a Profeſſor, hadſt been at nights drinking in the Tavern, when thou ſhouldſt have been praying in thy family; that thy Wife and Children, though they have not gone Supperleſs to bed, yet have almoſt every night gone prayerleſs to bed, except they went apart to pray in ſecret. But did not then thy conſcience tell thee, that their performance of their duty would be no excuſe to thee, when thou ſhouldſt ſtand at the Bar of God, for thy neglecting of what thou oughteſt to have done? Didſt thou not then reſolve, if thou ſhouldſt live, it ſhould be ſo no more? That thou wouldſt read thy Bible more, as well as look over thy Shop-books daily? That thou wouldſt ſpend ſome time in ſecret before God, whereas before thou waſt uſe to waſte it in thy pleaſures, and taking of thy worldly delights.
Deal plainly, man, with thy ſelf, and do not flatter thy ſoul, and daube with thy conſcience, Was there not ſome ſuch thoughts and purpoſes, and reſolutions as theſe in thy heart at ſuch a time? And didſt thou promiſe and reſolve in jeſt, and not in earneſt; God did afflict thee by the plague in good earneſt, and thou waſte then affraid of death, and the grave, and judgement, in good earnest! And didſt thou onelyonly purpoſe in jeſt, and reſolve in jeſt, and play with holy things when thou waſt near another world? and dally with God, when thou didſt not know but within an hour thou mighteſt have appeared at his Bar? and been ſet before the terrible tribunal of the great heart-ſearching God? But if thou waſt in earneſt with God, when God was in earneſt with thee; if thou waſt in earneſt in promiſing, be earneſt in earneſt to perform; if thou didſt indeed reſolve to reform when thou ſhouldſt be well, then reform indeed according to thy reſolution, ſince God hath made thee well, and ſaved thee from the Grave, to which thou waſt ſo near, ſo very near.
Or if God hath been ſo good to thee to preſerve thee from the infection of the Plague, amongſt the many thouſands that have been viſited, that thou haſt not been heart-ſick, yet thou haſt often felt ſhootings, and pains, and prickings up and down in ſeveral parts of thy body; and ſometimes haſt had ſuch things as thou haſt thought to be ſymptomes of the diſtemper, and haſt apprehended it to be approaching to thee, that hath made thee haſten to thy bed, and make uſe of thy preſervatives, and thy cordials, that thou thoughteſt thy ſelf in real danger, and waſt poſſeſt with real fears: What were thy purpoſes at ſuch a time as this? And what didſt thou reſolve to do? And how to live, if God would prevent the thing thou fearedſt? Or hadſt thou no ſuch purpoſe in thy heart? No ſuch reſolution in thy breaſt, that if thou livedſt thou wouldſt be better? Was thy heart indeed ſo backward unto good, that at ſuch a time of fears and dangers, thou hadſt not ſo much as a purpoſe to be better? but if thou hadſt (and let thy conſcience be thy witneſs, and the God of heaven that did fully know the purpoſe of thy heart) then now perform, what then thy heart did purpoſe to perform.
I am perſwaded if the people in London (and in Country too) would live up according to the purpoſe of their heart, in time of danger of the Plague, would reform and mend as they did reſolve to do, we ſhould be much better than we were before. Oh what a difference would there be in the frame of our hearts, and in the courſe of our lives! What a change would there be in all our practiſes? Thoſe that were forward Profeſſors of Religion, and were not much more then Profeſſors, would be zealous practiſers of Religious duties; and in order hereunto I ſhall to follow this direction, do three things.
1. Lay down ſome conſiderations why you ſhould be careful to keep your purpoſes, reſolutions and vows.
2. Preſcribe ſome helpes how you may perform your purpoſes, reſolutions and vows.
3. Set down the aggravations of your ſin, if you break your purpoſes, reſolutions and vows.
SECT. I.
Seven Arguments for care to keep o…r reſolutions made in time of fear and ſickneſs.1. GReat and conſtant diligent care ſhould be taken in time of health, to keep our purpoſes, to perform our reſolutions, and to pay our vows to God, which we made in time of ſickneſs, and danger, and diſtreſs, if you conſider theſe particulars.
1. The heart is deceitfulThat one great deceit of the heart of man doth appear in this, in being forward to purpoſe in our ſelves, and promiſe unto God, but are backward to perform. In time of ſickneſs, what reſolutions do men make? what purpoſes have they in themſelves, to mend and turn to God, and ſeem to promiſe this with tears in their eyes, and ſorrow in their hearts, for the evil that is paſt and done, and ſeem to others, and think verily themſelves, that they promiſe in good earneſt, and mean to do as they do ſpeak, and when they think the danger is paſt, and their fears removed, do nothing leſs than what they promiſed: I have known ſome upon ſick beds ſo to promiſe, that they would be drunk no more, &c. and yet when health hath been reſtored, have returned to their wickedneſs: So did Pharaoh promiſe fair when the Plagues of God were upon the Land, that he would let the children of Iſrael goe; but when the Plagues have been removed, he hath hardened his heart againſt them more than before; and this he often did. Exod. 8.8, 15. & 9.27, 28, 34, & 10.16, 17, 20.
Now this deceitfulneſs of the heart is yet in part remaining in the beſt of men, and therefore you muſt be carefull, elſe though you have promiſed, you will never perform.
2. Sin is encroaching.That ſin is of a bewitching, encroaching and alluring nature; if it can prevail, it will keep you from reſolving againſt it; if you do reſolve, it will entreat you that you would not ſend it farre from you, that your Reſolution might not be peremptory and univerſal, that if you reſolve to baniſh it from your heart, it might be only ſome of its members that are not ſo dear unto you, and reſerve the reſt; or if it be peremptory and univerſal, that you will part with all ſin, it will contend that your Reſolution may not be perpetual, that you ſend it not away for ever, but only till your danger of death is over, and your fears thereof are ceaſed, that then it may be received into your heart, be your Favourite again; or if you do reſolve to part with ſin, peremptorily, univerſally and perpetually, yet after a while it will ſolicit you to change your reſolution; or if you will not change it, it will ſolicit you to abate the ſtrength and vehemency thereof; and will come and offer you ſo much delight, and ſo much pleaſure, and ſo much profit, if you will not be ſo ſevere againſt it. If you are not carefull, it will encroach upon your heart, and inſinuate and winde it ſelf into your love and delight, and allure your will into a conſent, firſt not to be ſo ſevere, next to indulge it, then to countenance it, and then to renew its acquaintance, till it again become familiar to you.
3. Satan will aſſault.That Satan will aſſault you, and ſet in with ſin for its re-admiſſion. If he cannot keep you from reſolving, yet he will lay hard at your heart to break your reſolution: He will lay his ſnares and baits, and uſe his ſtratagems in ſins behalf; and come to you as he did to our firſt Parents, Gen. 3.1. He (i. e. Satan) ſaid unto the woman, Yea, hath God ſaid, ye ſhall not eat of every tree of the Garden? So Satan cometh unto thee, and ſaith, Yea, haſt thou ſaid, thou wilt not be kinde unto thy ſin any more? haſt thou ſaid, thou wilt be ſo ſevere againſt thine Iniquity? If thou reply, I have ſaid, I will not keep my ſin, leſt God be angry with me, and ſend ſome ſoret Judgement upon me; he will return to thee, and ſay, God will not ſurely be angry with thee to plague thee, it may be thou mayſt eſcape, or if thou yield now, thou mighteſt repent, and renew thy reſolution againſt it again, do it but this once, take but the other Cup; play but the other game. If you be not carefull to look to your Reſolutions, when ſin, Satan, and your own heart do ſet againſt you, you will certainly break them.
4. The world will interrupt.The World will interrupt you, that you may not live up to your Reſolutions made to God in time of danger. This is another powerful Aſſaultant, for your heart and affections; and will plead, If thou didſt reſolve againſt ſin, that was unlawful, but the things that I have (ſaith the World) are good, my Riches are good, and my Pleaſures are not abſolutely evil, and my Profits are not unlawful; if thou wouldeſt turn off thy drunkenneſs, why ſhould I be reſolved againſt? and if thou wilt ſhake off thy wicked company, yet what have I done, that I muſt not be loved? Company-keeping (ſaith the World) did impoveriſh thee, but I will enrich thee, that did conſume what was neceſſary for thy Family, but I come with ſupplyes for them, I will cloathe their backs, and I will furniſh their Table, and I will bring in Portions for thy Children, I will make thee honourable and eſteemed, and I will lay up in ſtore for thee againſt thy old age, when thy labour will be paſt: Thus will the World come in for entertainment in your heart again, that though you reſolved to ſpend ſo much time in ſecret Prayer every day, if God would ſuffer you to live, yet this worldly buſineſs cometh to divert you, and another cometh to take you off from your reſolved practice: If you conſider what earneſt ſuiters, Satan, ſin, and the World will be for your heart, and how your heart is as ready to yield, as theſe are to ſolicit, your heart is as willing to have them, as theſe are to have your heart, then without diligent care it is impoſſible to live up unto good and holy Reſolutions made in time of danger.
5. The difficulty of the things you have purpoſed and reſolved to do, calls for your greateſt diligence if you would live up unto them. The more excellent and difficult the work is we reſolve to do, the more apt we are to flag and faint, and come ſhort in performance. Now it will appear that theſe things are difficult, becauſe They are
Praeter
Super
Contra
Naturam.
Firſt, The things you have purpoſed and reſolved to do, are preternatural. Theſe things are, that you will love God more, and that you will delight and joy in God more. Now thoſe things are praeternatural which are added to another thing (as an adjunct to its ſubject) ſo that it doth not conſtitute the nature of it, nor deſtroy it, but perfect it. Such a thing is Grace, that you have reſolved to get greater degrees of. Grace and Holineſs doth not conſtitute the Nature of man, for a man without grace is a man; neither doth grace and holineſs deſtroy but perfect Nature: Grace doth not deſtroy the affection of Love, but doth correct it, and place it upon its proper Object; nor deſtroy our Joy, but turns the ſtream of our Joy to empty it ſelf in God, or rather to fetch our Joyes from God.
Secondly, The things you have reſolved to do, are ſupernatural, above Nature; it is not in the power of Nature to enable you to do what you have reſolved upon. You reſolved in your time of fears and danger, to pray to God more fervently; but Nature cannot help you to do this: To believe more ſtedfaſtly, to love God more ardently, to walk with God more holily, but all theſe are above the power of Nature; and muſt be wrought in you by the ſupernatural and almighty power of God; and yet you did well to reſolve to endeavour to do all theſe, if you did remember to make your reſolution, in the ſtrength of Chriſt to do this, by whoſe ſtrength we can do all things, Philip. 4.13.
Thirdly, The things you have reſolved to do are contra-natural, againſt Nature, i. e. againſt corrupt nature: For our love to God doth not deſtroy the faculty or affection of Love, but perfect it and Innoble it, but it doth deſtroy our love to ſin, and our love to the World, and the things of the World. Now to do that which is againſt corrupt Nature is very hard, you will finde it exceeding difficult, it is ſwimming againſt the ſtream, and rowing againſt the tide, that if you do not ply your Oar, you will be carryed back.
6. You will meet with oppoſition.The oppoſition you may meet withall from your neareſt Friends, will make it evident that there is need of your greateſt diligence to make good your good reſolutions. You have purpoſed in your heart to ſpend more time for God, and your ſoul, and for the life to come, if you do ſo as you have reſolved, it may be thy father, the Wife of thy boſom, thy fellow-ſervants, will ſcorn thee and deride thee, and ſet themſelves againſt thee. Thou haſt purpoſed in thy heart to reprove ſinners for their Oathes and Drunkenneſs, and Prophaneneſs, and if thou do ſo, they will envy thee for thy pity, and hate thee for thy love; it may coſt thee dear, it may expoſe thee to trouble from men, and from thoſe that by bonds of Nature are neareſt to thee, if thou wilt indeed come up in thy practice in time of health and ſafety, to thy Reſolutions, which thou didſt believe was thy duty to make, in time of ſickneſs and danger.
7.Concurrence of many duties re-quired. The neceſſary concurrence of many difficult duties that you may perform the purpoſes of your heart, in living in ſome meaſure anſwerable to the mercy of divine protection in time of plague, calls for your utmoſt diligence and care, elſe you will undoubtedly fail and come ſhort of what you did reſolve upon. Where many Duties are to meet, and to be done as neceſſary Requiſites to another duty that makes this duty ſo much the more difficult. There are many things to be done, if you will perform your Vows and Reſolutions to be better, without which it will be impoſſible, and theſe are ſuch as
Watchfulneſs,
Self-denyal,
Fervent Prayer,
Frequent Examination, &c.
But theſe I reſerve for their proper place, as Helps hereunto. But firſt I would have you to believe the neceſſity of your utmoſt care and diligence to perform your Purpoſes of an holy life. That man that thinks it eaſie to live up to ſuch Reſolutions, will undoubtedly come ſhort in putting them in practice.
SECT. II.
II.Twenty Helps for keeping our Reſolutions. I Come to the Helps to be preſcribed for the better performance of your Purpoſes and Reſolutions of a holy, heavenly, Goſpel-converſation, made in time of your danger by reaſon of the Plague. If you would live up to your Reſolution of an holy life, then
1. Watch againſt your Darling ſin.Evermore take heed of your Beloved ſin; take heed of that which is to you Peccatum in delitiis; your darling Luſt, which by way of ſpecial propriety you may call your own. Keep a very ſtrict hand over it, for if any ſin undoe you, it is likely to be this, and if there be any ſin that will weaken your endeavours to live according to your purpoſe, it will be this: Beware of all, but eſpecially of this; maintain your holy warfare againſt the whole hoaſt of ſin, but eſpecially fight againſt this as the General and Commander of all the reſt: Whether it be pride, or worldlineſs, or the pleaſing of your ſenſitive Appetite, or the Luſts of the Fleſh, &c. That you may know what is your Darling ſin, take theſe ſigns.
Signs of a beloved ſin.Firſt, That ſin you have been more accuſtomed to, and hath uſually broken out to the wounding of your ſoul, and diſturbing of your peace above any other ſin, is your beloved ſin.
Secondly, That ſin that all other ſins doe wait upon and vail to, and bring in their aid and aſſiſtance to maintain, is your beloved ſin.
Thirdly, That ſin of which you are moſt impatient of reproof; you can hear of other ſins, and be reproved for other ſins, but if you are plainly dealt with about this, you cannot ſo eaſily bear it, but you will finde your corrupt heart to beſtir it ſelf to finde out excuſes to extenuate it, and plead for it; that is likely your beloved ſin.
Fourthly, That ſin is likely your Darling, when diſappointments of the fulfilling, and pleaſing of it, is more grievous to your ſoul than the fruſtrations of any other ſin.
Fifthly, That ſin is your Darling, which you have often found your heart wiſhing it were no ſin, when you wiſh that it had not been forbidden by God; which you finde your heart moſt unwilling to reſolve againſt.
Sixthly, That ſin is your Darling, which you are willing to be at any coſt and charges to maintain or ſatisfie.
Seventhly, That is your Darling ſin, which you are moſt delighted in the committing of, and had rather part with all the reſt than with this; it is a ſign your heart is indeed marryed to that ſin, when you will leave all to cleave to this.
Eighthly, That ſin is your Darling ſin, which doth moſt diſturb you at the Throne of Grace, and fill your minde moſt uſually with diſtracting thoughts. The Devil will divert your heart from God in holy Duties, and there is no ſin he can better make uſe of for this purpoſe, than what your heart is moſt apt naturally to cloſe withall.
Ninthly, That ſin is your Darling ſin, which doth moſt interrupt you in your choſen Solitudes, and Retirements for your ſouls concernment. It is not every man, but ſome ſpecial friend that will joyn himſelf unto you, when he knows you are retired for ſome ſpecial buſineſs.
Tenthly, That is your Darling ſin which Conſcience doth moſt reproach you for in time of danger and fears of death.
Eleventhly, That ſin is your Darling ſin, which uſually lies down in your thoughts at night, which your minde moſt thinks upon in the night when you wake, and firſt endeavours to ſalute you in the morning.
Whatever ſin this be, you muſt reſolve to deal ſeverely with it, if ever you would keep your holy Reſolutions: While you cocker this ſin, and be too kind towards it, you will not walk ſo cloſe with God in time of health, as you purpoſed to do in time of ſickneſs.
And next to this beloved ſin, be carefull to mortifie that ſin that is next unto it in your love. There is ſome other ſin, beſides the Darling (which is chief) that the corrupt heart hath ſome peculiar favour for; and if you ask what ſin that is? I anſwer, it is that ſin which your heart is moſt apt to change your beloved ſin for, when you preſs your heart to forſake your Darling ſin: And that which was the ſecond chief ſin in your Soul, would be firſt, if the former be taken down and ſuppreſſed.
2. And againſt Temptation.Take heed of dallying with temptations, or playing with the baits of ſin, and be careful to abſtain from the very appearance of evil; rather deny your ſelf of what is lawful, then play upon the borders of that which is unlawful, If you always go as far as you may, you will ſometimes go further then you ſhould: If you venture to the utmoſt, you will be in danger of tranſgreſſing and going beyond your bounds. You will finde the Devil and your own heart ſometimes to reaſon thus, ſo far thou mayeſt go, and yet keep thy reſolution; ſo far thou mighteſt venture, and maintain thy holy purpoſe; thou maiſt go with ſuch a one into the Tavern, and yet keep thy purpoſe to be ſober, thou mayſt take another Glaſs of Wine, and then another, and then another, and yet not break thy reſolution. Thus the Devil will play upon thee, and ply thee, ſtep after ſtep; till he makes a prey of the peace of thy conſcience, and hath brought thee to a violation of thy purpoſe, Principiis obſta, reſiſt the firſt riſings of the ſin thou haſt reſolved againſt; thou haſt reſolved to keep a conſtant courſe of ſecret prayer every morning, but when thou riſeſt, there is this buſineſs offers it ſelf to be done firſt, and then another, till thou doſt omit it and neglect it, or there is this buſineſs which ſtayes for thee, and that will make thee firſt be ſlight and haſty, and over-ſhort in the performance of it, till at laſt it brings thee to neglect it. Beware then of the appearances of ſin.
3. Sin is as odious to God when you are well as when you were ſick.Often preſs upon your heart, that ſin is as odious unto God, and diſpleaſing unto him at one time as another, in time of health, as well as in times of ſickneſs and great mortality, when the plague is over, as when it was ſlaughtering thouſands in a week. Though God doth ſometimes manifeſt more of his diſpleaſure againſt ſin, yet he always equally (becauſe he always infinitely) hateth ſin. If the thoughts of Gods diſpleaſure, and the ſight thereof in the effects of it, did move thee to reſolve and purpoſe againſt ſin, the believing thoughts of this when the Plague is over, will have ſome ſpecial influence upon thee, to make thee endeavour to do according to the purpoſe of thy heart in dying times.
4. Holineſs in ac…, pleaſing to God, more than in purpoſe.Conſider, Holineſs is as pleaſing unto God at one time as another, and if God was pleaſed with thy purpoſe, it will be more pleaſing if thou proceed unto performance: The moving reaſon of your purpoſe in the time of your diſtreſs, was that you judged it pleaſing unto God; and would you pleaſe God at one time by purpoſing, and diſpleaſe him at another by non-performance? Would you pleaſe God at one time by reſolving to reform, and diſpleaſe him at another by nonreformation? Sin and holineſs is the ſame in the eyes of God at all times, but it ſeems it is not ſo in thine; if ſometime thou doſt purpoſe to forſake ſin, and at another doſt willingly commit it; if ſometime thou approveſt holineſs, and p…oſeſt to follow after it, but at another time thou art remiſs in thy purſuit.
5. Sin is prejudicial, …h…n you are well as when you were ſick.Work this upon thy heart, that ſin is as deſtructive to thy ſoul, and pre…udicial to thy peace and comfort, at one time as another: Though ſometime the circumſtance of time might aggravate a mans ſin, and make it more hainous (as a man to be drunk upon the Lords day) yet ſin committed at any time is damnable, and ſin loved at any time is damnable; though ſometime we feel the effects of ſin, in ſickneſs on our bodies, and terrors and fears upon our conſciences, and then have greater and more affecting apprehenſions of the evil of it; yet you can at no time (when you have your perfect health) lay ſin in your boſom, but it may ſting you unto death. In your ſickneſs you thought that ſin would undo you, that your evil actions would certainly damne you, therefore you did reſolve againſt it; think ſo ſtill, and let thoſe thoughts abide upon your heart, and they will carry you in the ſtrength of Chriſt, to live as you did purpoſe.
6. Holineſs in act will be ſweeter to you, than onelyonly in purpoſe.Work this upon your heart, that holineſs in act, and a godly life in act, will be more ſweet unto your ſoul, than it was onelyonly in your purpoſe: And that a holy life ſhould be eſteemed by you at one time, as well as another, becauſe it will be as ſweet and profitable to you at one time as another; if you thought it would be for your good, to purpoſe holineſs, and to reſolve to live to God, and this did ſomething quiet your heart, if you had dyed, that God had given you a real and unfeigned reſolution, and fixed purpoſe of heart to lead (as you could with utmoſt diligence) a Goſpel converſation, how much more will it be a comfort to your heart to ſee your purpoſes end in performances, and your reſolutions come unto a real, thorough, continued Reformation. Get the ſame thoughts of holineſs in time of ſafety, as you had in time of danger; and this will help you to live holily as well as to purpoſe ſo to do.
7 When you are well, you are ſtil mortal.Keep upon your heart a constant, daily ſenſe of your own mortality, and of your nearneſs to another world: What is the reaſon that men under ſickneſs are more apt to purpoſe to forſake ſin, and to promiſe to mend and to reform, than in time of health, but becauſe they have greater apprehenſions of death in its nearer approaches unto them; and things as neer do more affect, than things apprehended as further off; and was it not the thoughts of the nearneſs of death, and your daily danger of it, that did quicken you to reſolve againſt ſin, and for God, and to winde up your reſolutions ſomething higher than at other times? Why you have reaſon ſtill to walk in daily expectation of your diſſolution, though the plague be ſtayed. If the plague be removed out of your habitation, yet ſin is not removed out of your heart; there is the meritorious cauſe of death ſtill in you, and there are natural cauſes of death ſtill in you, and you muſt as ſurely dye, as if the Plague were raging, and you may aſſoon dye; we dye a thouſand ways: death might be as near to you by ſome other diſeaſe, and you may fall by ſome other diſeaſe, as ſo many have done by the Peſtilence; though you were not one of thoſe that dyed eight thouſand in a week; yet you may be one of thoſe that dye eight, or five hundred in a week. Doe not ſay the bitterneſs of death is paſt, that now there is no danger; do not put far from thee the evil day. What if ſo many do not dye every week as when thou reſolvedſt to be better, yet thou mighteſt dye every week. An Apoplexy, or a Feaver, or Dropſie might fetcht thee to thy grave, who haſt (through Mercy and Patience) eſcaped death by the Plague; think with thy ſelf, when thy heart is negligent of thy former purpoſe, When? and why was it that I reſolved to give my ſelf more to a holy, heavenly life? When the Plague did come nigh unto my dwelling, and becauſe I thought every day I might have dyed: Why it is my daily danger, if not by the Plague, yet by ſome other diſeaſe, that will as certainly be the cauſe of my diſſolution, as if it were the Plague. Thou didſt purpoſe, becauſe thou thoughteſt death was neer, then perform, becauſe death is ſtill as near, yea it is nearer to thee now, then when thou madeſt this reſolution; for the more days thou haſt lived ſince, the fewer now thou haſt to live; it was near then, but to thee it is nearer now.
8.Believe judgment to come. Frequently poſſeſs thy heart with ſerious believing thoughts of judgement to come. When men, and when thou amongſt the reſt ſhall give an account to God of all, thoughts, purpoſes, promiſes, vows that thou haſt made to God, to walk before him in an holy life: But what account canſt thou give to God, when thou haſt not performed what thou purpoſedſt? If it was not good to purpoſe and to promiſe to forſake thy ſin, and live to God, Why didſt thou purpoſe? If it were? Why doſt thou not perform? If thou fail now, thou wilt be ſelf-condemned at the bar of God: thy purpoſes and promiſes will be brought forth againſt thee; and God will charge thee before all the world with breach of promiſe unto him.
9. Gods eye is upon you.Work this upon thy heart, that thou walkeſt daily in the ſight and preſence of that God that exactly doth obſerve, whether thou art the ſame in thy practice when thou art well, as thou waſt in thy purpoſe when thou waſt ſick: God did ſee thy purpoſe, and he did hear thy promiſe made in thy diſtreſs and time of fears; and his eye is upon thee, to obſerve how thou liveſt, and what thou doſt; and do men keep their promiſes made to men (as ſome do from no other principle then) becauſe the eyes of men are upon them, to obſerve them, and they would not loſe their reputation by falſifying of their promiſe, and wilt not thou much more perform thy promiſe unto God, when thou canſt never break it, but when God is looking on?
10. Keep conſcience tender.Keep a lively and a tender conſcience, and diligently hearken to its admonitions, that thou keep thy purpoſe; cominations, while thou art purpoſing to come ſhort of thy purpoſe, and accuſations afterwards; if thy conſcience is not faithful unto thee, thou wilt be falſe unto thy promiſe, and fail of thy purpoſe; but if it be, do not choak the voice of conſcience, for it is thy monitor and remembrancer to put thee in minde of the bond …nd obligation that lies upon thee to a holy life, by virtue of thy own reſolutions and vows in time of great mortality.
11. Chooſe a choiſe friend.Make a prudent choiſe of ſome wiſe and holy Chriſtian for thy moſt intimate aſſociate: One that knows thy ways and practiſe moſt, that is moſt acquainted with the manner of thy life, and hath moſt occaſion to be moſt in thy company (ſuppoſing him to be faithful, prudent, pious) tell him what hath been the purpoſe of thy heart, when the terrors of the Lord were upon thee, not onelyonly againſt ſin in general, or in reſpect of holineſs in general, but what was the purpoſe of thy ſoul, and the reſolution of thy heart againſt this ſin (if it be convenient) in particular, which thou haſt been moſt prone unto, and the particular duty thou haſt reſolved to be conſtant and diligent in, which thou haſt found thy heart moſt backward to; and engage him as he loves thy ſoul, and the promoting of the work of God in thy heart, that he will carefully obſerve thee, and if he diſcern thee to be backward to thy duty, that he would admoniſh thee, if forward to thy ſin, that he would reprove thee; and in all deal faithfully with thee; this would be an exceeding help to perform our promiſes and purpoſes of holy living; and ſuch a friend as this is to be prized above his weight in gold; and ſuch a friend as this, is better than a brother, if you finde him, let him not go.
12. Gods purpoſe always the ſame to you.Seriouſly conſider and work upon your heart, till you feel your ſoul affected with it, that Gods purpoſes concerning you and your good, and eternal peace is the ſame at one time as at another, and he performes all his promiſes which he maketh unto you: God doth not one time purpoſe for to ſave you, and another time purpoſe to condemn you; and why ſhould you then be unconſtant in your purpoſes towards God, one time to purpoſe that you will ſerve him more, and glorifie him more, and at another time be careleſs to order your life according to the intention of your heart. When you finde your hearts begin to ſlink, and goe from the purpoſe and promiſe that you have made, preſs your ſelf with affecting thoughts of the Immutability of Gods purpoſes to you, and this might help you to conſtancy in your purpoſes towards God.
13. Holy courage.Steel your heart with an holy courage againſt all oppoſitions in your way of performance: Take heed of ſlaviſh fears which enfeeble your reſolutions, and put a ſtop in the way of an holy life you have reſolved upon; fear of danger and of death made you to reſolve to keep cloſe to God, and yet your fear of death, and fear of danger for holineſs ſake, will hinder your living up to thoſe Purpoſes and Reſolutions. Fear of death natural and from God, was the occaſion of your reſolving to practiſe an holy life; but fears of death violent, and from men, will be the cauſe of your breach of promiſe ſo to doe: Therefore reſolve to live up to your Reſolutions, though loſs of Eſtate, Liberty, or Life, ſhould attend you for ſo doing.
14.Zeal. Fill your heart with an holy Zeal for Gods glory; and if you be zealous for the glory of God, you will be couragious againſt all Impediments and Obſtructions of an holy converſation. Courage is oppoſed to ſlaviſh Fears, and Zeal is oppoſed to Lukewarmneſs: And Lukewarmneſs is inconſiſtent with the practice you have reſolved upon. You have purpoſed to pray more fervently than you were wont to do, but if your heart be as lukewarm in Religion, you cannot do it; you have purpoſed to lay out your ſelf more for the good of ſouls, to endeavour to help others in their way to heaven, but if you be as lukewarm as before, you cannot do more than you did before: But if your heart be enflamed with zeal for God, more than before, you will perform all your Religious undertakings with more life than before, you will pray with more life, and preach with more life, and ſpeak to men about the things of God and another world, than you did before; and this is the performance of your Purpoſe.
15. Frequent Self-reflexions.Be much in daily Reflexions whether you live up to your Reſolutions, or no. Review your life every night, reflect upon your Duties, and the manner of performance of them. Survey at night before you ſleep the actions of the day, whether they have been according to the Rule of Gods Word; what temptations did aſſault you, and how you did reſiſt them; what corruptions did riſe in your heart, and how you did ſubdue them; what Ordinances of God you have ſate under, and how you did improve them; what Talents God hath entruſted you with, and how you have employed them; what company you have been in, and how you did behave your ſelf. If you do not call your ſelf frequently to account, you will live below your Purpoſes, and not perceive it.
16. Renew your Purpoſe.Be often renewing your Purpoſes and Reſolutions for an holy life. Frequent acts do beget and ſtrengthen habits: Actually renew your Purpoſe to pray to God, to walk circumſpectly, to diſcourſe of the things of God, and it will at length be habitual to you ſo to do. If you finde upon reflection and ſelf-examination, that your Purpoſes are weakened, and your heart draws back from that pitch of holineſs you did intend to labour after, binde your heart thereto by the renewal of your Purpoſes. If you finde you have broken your Reſolutions, do not reſolve to continue ſo to do, but repair them. If the Mariner be driven back by windes and ſtorms, yet he keeps and renews his purpoſe of ſailing unto his intended Harbour. If a Traveller fall in his Journey, he gets up and reſolves to hold on his way.
17.It will bring great benefits. Preſſe your heart with the evils of coming ſhort, and with the benefits of living up unto your Reſolutions. The evils of this, I ſhall ſpeak to in the third general Head that follows next in order. The Benefits of keeping the purpoſe of your heart are many and great: Your ſins will not be ſo many; your ſins will not be ſo ſtrong, for Reſolutions againſt ſin that are firmly made and carefully kept, do exceedingly weaken ſin; and if you ſhould ſometime ſin, your ſin will not be ſo great, when God doth ſee you keep the firm purpoſe of your heart againſt it, though ſometimes you are overborn and bowed down, yea and fall againſt the inclination of your will, and purpoſe of your heart.
18.Pray for ſtrength. Pray much to God for ſtrength and power to perform your Purpoſe. You reſolved to pray more importunately unto God for mercy, but then you muſt pray to God, to enable you to pray as you have reſolved. Reſolution is our duty, but ſtrength to perform them is not in our ſelves, but muſt be fetched from God, and that muſt be by fervent, frequent Prayer. Pray that God would not leave thee to thy ſelf, that he would not forſake thee. Pſal. 119.8. I will keep thy ſtatutes; there is Davids Purpoſe: Oh forſake me not utterly; there is Davids Prayer. As you muſt not purpoſe in your own ſtrength, but in the ſtrength of Chriſt; ſo you cannot perform in your own ſtrength, but in the ſtrength of Chriſt. If your reſolution be ſtrong againſt ſin, and you reſt in the ſtrength of your Reſolution, and think you ſhall not ſin, becauſe you have ſtrong Reſolutions againſt it, you will fail.
19. Mortifie ſelf-love and uſe ſelf-denial.Mortifie Carnal ſelf-love, and be very much in the exerciſe of ſelf denyal. If you cannot deny your ſelf of what is pleaſing to the fleſh, you will deny a holy life. You muſt often deny your own wills, and your own deſires, and delights, your own judgements and reaſonings, your ſenſitive appetite, and your profits in the world, and hate all theſe in compariſon of better things, and when they ſtand in competition with God and Chriſt: If you love your pleaſures inordinately, and love your Liberty and your Life inordinately, your reſolutions for ſtrictneſs of holy walking with God, will not abide, nor be accompliſhed. The love of ſelf, as well as of ſin, is a great enemy to holy reſolutions.
20.Examples. Often urge your heart with the Examples of the holy men of God recorded in the Scriptures. They purpoſed and were carefull to perform. Jacob vowed unto God, and payd it. David vowed unto God, and payd it. Job made a Covenant with his eyes, that he would not look upon Objects that ſhould irritate his ſinful nature, and ſaid, why then ſhould I do it? Job 31.1. So do you ſay, When I thought my ſelf to be near the grave, I purpoſed to honour God more than I did before, if he ſhould ſpare me, why then ſhould I not do it? I purpoſed to watch againſt my ſin, why then ſhould I be careleſs?
Thus I have given you the Conſiderations to preſs you to be careful of your Purpoſes; and Helps to the performance of them, next I come to the Aggravations of neglecting to live according to your engagements in the time of ſickneſs and danger.
SECT. III.
III.Fourteen Aggravations of neglect to live up to our holy Reſolutions. THe Aggravations of the breach of your Vows and Reſolutions made againſt ſin, and for holineſs, when fears of death were upon you, do exceedingly heighten and increaſe your ſin; and becauſe ſick-bed Promiſes are ſo ſeldom made good, and ſick-bed Reſolutions uſually prove ſo ineffectual, I ſhall deſire you who have the Vows of God upon you, and who have reſolved (if God would continue to you l…fe) as God and Conſcience, and it may be others, are witneſſes of, that you would weigh ſeriouſly as in the preſence of God, the evil of breaking your Vows, and being careleſs of your Reſolutions.
1. It is great hypocriſie.This is great hypocriſie, to purpoſe and not perform: You ſeemed in your affliction to be affected with your condition, and to be afflicted for your tranſgreſſion, and to approve of an holy converſation, then you could weep for ſin, and now you work it; you could then lament it, and now commit it; then you ſeemed to be changed from what you really were before when you lived in ſome known ſin; but now it appears that you have really loſt that good which you did ſeem to have, and made profeſſion of in time of your ſickneſs. It is uſual with Hypocrites to be beſt when they are ill, and to be worſt when they are well. Hypocrites have their good moods, are good by fits; ſometimes pray, but not alwayes. Job 27.8. For what is the hope of the hypocrite,— V. 10. Will he delight himſelf in the Lord? will he alwayes call upon God? i. e. He will not at all times, and in all conditions pray to God; when he is ſick, he may, but when his ſickneſs is removed, his Prayers are abated; It is a ſign thy goodneſs was as a morning cloud, and as the early dew, it's gone away. Hoſ. 6.4.
2. Double Iniquity.This is double Iniquity; it is twiſted wickedneſs: It is one ſin woven with another; it is not onelyonly double dealing, but it brings double guilt; if thou hadſt not made thy vow and reſolution to pray frequently, it had been but a ſingle ſin, if thou hadſt been ſeldom in it, but now it is a double ſin, and hath double guilt; that thou doſt omit to pray, this is one ſin; that thou doſt omit it, after thou haſt promiſed, and reſolved and vowed to do it, this is the other ſin; and indeed is this thy mending in thy ſickneſs and dangers, to be doubling thine iniquity?
3. Crea… …olly.This is great folly, Eccleſ. 5.4. When thou voweſt a vow unto God, defer not to pay t… …o… he hath no pleaſure in fools: pay that which thou haſt vowed: It is folly to do that which is better be undone than done. Verſ. 5. Better it is that thou ſhouldeſt not vow, then vow and not pay. In thy affliction thou ſhouldeſt have learned wiſdom and not committed folly.
4. It is to lye to God.This is to lye to God, to men: A vow is a promiſe made to God, Deut. 23.…3. That wh…ch is gone out of thy lips, thou ſhalt keep and perform even a free will offering▪ according as thou haſt vowed unto the Lord thy God, which thou haſt promiſed with thy mouth. What is firſt called a vow, is after called a promiſe, & if thou madeſt this promiſe with thy mouth and didſt not really intend the fulfilling of it, but didſt it, either to deceive thy ſelf or others; or (had it been poſſible) God himſelf, what is this but a lye? If the words of thy mouth were not conformable to the thoughts of thy minde, that thou ſpakeſt one thing in thy ſickneſs, and didſt intend another; thou ſpakeſt not as thou thoughteſt, thou art guilty of a lye *Oratio, quando non est conformis menti dicentis, dicitur falſa ethice quando non eſt conformis rebus, eſt ſalſa logice.ethical. But foraſmuch as thy words do not agree to the things thou ſpakeſt of, thou art guilty of a falſhood logical, both are bad, though the firſt is worſt. And is not this an aggravation of thy wickedneſs to lye to God when thou art under his rod? Do not parents deal more ſeverely with their children, if they finde them lying, when they are under the rod? Are we not like to children, when they are ſcourged, will promiſe any thing to be ſpared, but preſently be found in the violation of their promiſe? But take heed how thou lieſt unto God. Remember the fearful inſtance of Ananias and Sapphira, Act. 5.3. Peter ſaid, Ananias, why hath Satan filled thine heart to lye to the Holy Ghoſt, and to keep back part of the price of the land. Verſ. 4. Whiles it remained was it not thine own? and after it was ſold, was it not in thine own power? Why haſt thou conceived this thing in thy heart? that thou haſt not lied unto men but unto God. Verſ. 5. And Ananias hearing theſe words fell down and gave up the ghoſt.
The like I might ſay of thy vow, before thou hadſt made it, it was in thy power, Deut. 23.22. But if thou forbear to vow, it ſhall be no ſin in thee; but if thou haſt vowed, God will ſurely require it of thee, and to ſlack to pay would be ſin in thee. Verſ. 21. Why then haſt thou conceived this thing in thy heart, to lie to the Holy Ghoſt, in making a vow and not paying, thou lieſt not to men, but unto God. Oh fear and tremble leaſt death ſhould ſeize thee preſently, and thou fall down and give up the ghoſt. In thy vow thou lieſt unto God, if thou doſt not pay, becauſe we muſt vow onelyonly to God; for ſacred vows are a part of Religious worſhip, which muſt be given onelyonly unto God, Deut. 23.21. Eccleſ. 5.4. But in thy promiſes thou haſt made to men, thou haſt lied unto men; and all this doth aggravate thy neglect of coming up to thy vows and promiſes in time of ſickneſs and fears.
5.To ſin againſt conſcience. To Neglect the keeping of thy reſolutions and purpoſes against ſin, and for an holy life, is it not a ſinning againſt conſcience, and againſt knowledge? It ſeems thy conſcience hath told thee, when thou reſolvedſt to pray more fervently, that lukewarmeneſs in prayer was a ſin, and yet now thou doſt not ſtrive againſt it, thy conſcience told thee that the ways of God were the beſt ways, and beſt for thee to walk therein, and yet now thou doſt not do it, thy conſcience hath been ſo far inlightned to dictate this unto thee, and yet thou goeſt againſt the dictates of thy conſcience; thou doſt not onelyonly ſin with knowledge, but againſt it, and ſins againſt knowledge and conſcience, are aggravated ſins, and ſuch a ſinner is an inexcuſable, and ſelf-condemned ſinner, Rom. 2.1. didſt thou not condemn thy ſelf in time of Plague, that thou hadſt taken no more pains for heaven, and for thy ſoul, that thou hadſt prayed no more, and lived no better? And what need we any further witneſs, when thine own conſcience will come in againſt thee?
6. It will make death terrible.This will make death terrible indeed unto thee, when it comes in good earneſt to ſeize upon thee, and then thou ſhalt finde that the ſame purpoſes, and reſolutions will not quiet thee, when in former ſickneſs thou haſt had them, and in after recovery thou haſt neglected to perform them. Thy laſt ſickneſs will come, and death at laſt will come, and then thou wilt remember what vows thou haſt made, and how thou didſt not pay them unto God, how thou haſt reſolved againſt ſin and a wicked life, but haſt made no conſcience of living anſwerable unto them, and this will make thee much afraid to dye.
7. It is great unthankfulneſs for your life.This will be great unthankefulneſs unto God for his preſervation from, or reſtoration out of ſickneſs: To God belong the iſſues from death, but you deny it to him. When Hezekiah was reſtored from his ſickneſs (its thought the plague) he was thankful unto God for his reſtoration, Iſa. 28.19. The living, the living, he ſhall praiſe thee, as I d… this day; the father to the children ſhall make known thy truth. Verſ. 20. The Lord was ready to ſave mee; therefore we will ſing my ſongs to the ſtringed inſtruments, all the days of our life, in the houſe of the Lord. And is this to give thanks to God for preſervation, for reſtoration from ſickneſs? Hath God given you your life from the very borders of the grave? and is this the fruit you return to God, not onelyonly not to be ſo good as you ought to be, but not ſo careful as you purpoſed to be? Or do you give thanks to God with your mouth that God hath kept you from the grave, and contradict it in your life? Your orall thankeſgiving is nothing without practical thankes doing: Or do you praiſe God in words and diſhonor him in your works, and do your lips acknowledge you are engaged to God for his protecting providence, and do you ſo live as if you had received no ſuch mercy from him, and that your dependance were not now upon him? Is this your thanks to God to break your word with him?
8. It will make you looſe the benefit of affliction.This will make you looſe the ſpiritual benefit of your ſickneſs and affliction, to be worſe by the mercies of God, is to have mercies in judgement, to be better by judgement, is to have judgements in mercy: But when you live no better, and are no better, nor endeavor to walk according to your reſolutions in time of ſickneſs, it is a ſign your affliction hath not been ſanctified to you, that (as to ſpirituals) you are not benefited by it; God hath put you into the furnace, but you are not purified, your droſs remaineth; God hath corrected you but you are not amended; If affliction had worked for your good, if you had been bad, if would have made you good; if you had been good it would have made you better. David could ſay, Before I was afflicted, I went aſtray, but now I have learned to keep thy commandment, Pſal. 119.67. But you might ſay, in my affliction I purpoſed to walk cloſe with God, but after I have been afflicted I go aſtray. Surely your heart is very bad, when afflictions made you not better, and when mercies makes you worſe.
9. It is to approve of ſin after diſlike.What is this but to like of ſin, and diſapprove of ſtricktneſs of holineſs, after you have profeſſed your diſlike of ſin, and approved of cloſeſt walking with God: In your affliction you ſeemed to be ſorry for your ſin, but now the affliction is over, you ſeem to be ſorry that you were ſorry for your ſin; in your affliction you ſeemed to repent that you had ſinned, elſe why did you reſolve againſt it? When your affliction is removed, you ſeem to repent of your reſolutions againſt ſin, elſe why do not you live and do as you did reſolve? what is this but to ſmile upon ſin after your deliverance, which you ſeemed to frown upon in time of danger of death and the grave? What is this but to finde ſweetneſs in ſin after you have taſted ſomething of the bitterneſs of it? To re-imbrace that which you ſeemed to have caſt from you? and this is an aggravation of the evil frame of your heart.
10. If thou hadſt dyed in thy ſickneſs thou hadſt been damned.What if thou hadſt dyed in thy affliction, thou hadſt gone to hell upon a miſtake, and periſhed for ever, when yet thou hadst ſome hope (though upon falſe grounds) that thy condition was good, and that thou ſhouldeſt have obtained mercy: When thou waſt ſick or in danger, thou thoughteſt thy condition was good, becauſe thou foundeſt thy heart to reſolve to forſake thy ſin, and purpoſe to cloſe with the cloſeſt wayes of holineſs, but if thou hadſt then dyed, thou wouldeſt without doubt have been eternally damned, becauſe thy reſolutions were not penitential reſolutions, as appears by the fruit of them, in my returning to thy ſin again, and that thou didſt not indeed love God, and his holy ways, for if thou hadſt thou wouldeſt nor ſo ſoon, no, never after turned from them in the general courſe of thy converſation.
11. It encourageth the devil to tempt.This will encourage the devil to more frequent tempting of thee: For if by temptation he can prevail with thee to do that which is contrary to thy reſolution; what hopes will he have to draw thee into ſin, againſt which thou haſt made no ſuch particular reſolution? If he overcome thee where thou art ſtrongeſt, what ſpoil will he make upon thee where thou art weakeſt? It is a great advantage we give unto the devil, when we ſin againſt our reſolutions.
12. It provoketh God.This will be a great provocation unto God, when thou doſt ſin, not only againſt his Precepts, but againſt thy own purpoſe; not only againſt the obligations he layeth upon thy ſoul by Mercy and Afflictions, but againſt the Obligations thou layſt upon thy ſelf by thy Purpoſes and Reſolutions: And in thy Affliction and fears didſt thou not apprehend God to be exceedingly provoked, but thou muſt after he hath preſerved, recovered thee, go on, to provoke him more.
13. Hinders Prayer.If this neglect be found in thee who haſt the truth of grace, yet it will much hinder thy confidence at the throne of grace, and ſtop the Influences of the Spirit of God, and obſtruct the illapſes of the Spirit from deſcending upon thy heart. When thou keepeſt thy reſolutions, and keepeſt out of the wayes of ſin, thou canſt go to God with an humble, holy boldneſs, and pour out thy heart with much enlargedneſs before God, and there is ſweet intercourſe betwixt God and thee, thou feeleſt thy heart to burn in love to God, and thou perceiveſt God to bear a love to thee; and oh how ſweet is this unto thy ſoul! But when thou neglecteſt to watch againſt ſin, and to walk with God; when thou hadſt reſolved to do both, when thou goeſt to thy duty, thou wilt finde Conſcience reproach thee, and thy heart ſtraitned, and thy mouth ſtopped, and thy confidence abated, thy heart much eſtranged from God, and God carrying himſelf as a ſtranger unto thee, when thou art upon thy knees: And this is the bitter fruit of a careleſs heart after heightned Reſolutions.
14.Begets doubtings. If this neglect be found in thee that haſt the truth of grace, it will much occaſion the doubting of the ſincerity of thy heart. A Childe of God may fail and be remiſs in proſecuting of his purpoſes ſometimes, but if he be, it will make him jealous of his own heart, and ſuſpicious that it is not well betwixt God and him; and is not that a ſore evil, and much to be oppoſed and lamented, which doth blot thine Evidences for heaven? and will make thee queſtion whether thou haſt one dram of grace in truth conferred upon thee, infuſed into thee?
Thus I have finiſhed this Direction alſo, ſhewing how you may live in ſome meaſure anſwerable to the great goodneſs of God in ſparing you in time of Plague, when ſo many thouſands fell round about you: By being carefull to be as good when the Sickneſs is over, as you purpoſed and reſolved to be when you were in expectation of death, and waiting for your change and diſſolution, when the Arrowes of God were flying amongſt you, in the time of this ſore Judgement of the Plague.