Man ashiv le-Yahoweh, or, A serious enquiry for a suitable return for continued life, in and after a time of great mortality, by a wasting plague (anno 1665) answered in XIII directions / by Tho. Doolitel.

DIRECTION II.

* 1.1HAth God spared you in time of Plague, that you live in some measure answer∣ably to so great a mercy, carefully en∣deavour 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 resolu∣tions, when observed and put in practice, are great helps to an answerable return to God for his mercies conferred upon us; but holy, Reli∣gious vows, being something more than single purposes and resolutions (being a promise made to God with due deliberation, of something law∣ful in it self, and in our power to perform, as a

testimony of our thankefulness unto God for some ex∣traordinary mercy received, or expected, or deli∣verance from some great evil in extraordinary dan∣ger 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 ex∣pectation 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 fa∣thers 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 delive∣red 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 deli∣ver

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 Rea∣der, 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 de∣livered thy soul from death, and thy feet from falling? Then pay thy vows to God, and per∣form to him thy promise, and live up unto thy re∣solutions.

Tell me, what were thy purposes when thou heardest the Plague had entered into thy Neigh∣bours house, when it came unto the family near∣est 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 up∣on 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 ap∣prehensions 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 pre∣serve 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 ho∣lily, 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 would∣est then forsake loose and carnal company, and associate thy self with those in whom thou couldst discern most of God, and walked most con∣scientiously 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 prayer∣less 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 onely 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 ear∣nest with thee; if thou wast in earnest in promi∣sing, 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 pre∣serve thee from the infection of the Plague, a∣mongst the many thousands that have been visi∣ted, that thou hast not been heart-sick, yet thou hast often felt shootings, and pains, and prick∣ings 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 re∣solve 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 resoluti∣on 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 dan∣gers, thou hadst not so much as a purpose to be better? but if thou hadst (and let thy consci∣ence 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 re∣solve 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 Pro∣fessors 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, resolu∣tions and vows.

2. Prescribe some helpes how you may per∣form your purposes, resolutions and vows.

3. Set down the aggravations of your sin, if you break your purposes, resolutions and vows.

SECT. I.

* 1.21. 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. * 1.3That 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 back∣ward to perform. In time of sickness, what re∣solutions 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 re∣stored, 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 there∣fore you must be carefull, else though you have promised, you will never perform.

2. * 1.4That 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 perempto∣ry 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 Fa∣vourite 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 ve∣hemency 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 in∣dulge it, then to countenance it, and then to renew its acquaintance, till it again become familiar to you.

3. * 1.5That 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 re∣ply, 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. * 1.6The World will interrupt you, that you may not live up to your Resolutions made to God in time of danger. This is another powerful As∣saultant, 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 Pro∣fits are not unlawful; if thou wouldest turn off thy drunkenness, why should I be resolved a∣gainst? 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 busi∣ness 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 purpo∣sed 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 re∣solve 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, be∣cause They are

• ...Praeter
• ...Super
• ...Contra

Naturam.

First, The things you have purposed and re∣solved 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 ho∣lily, but all these are above the power of Na∣ture; and must be wrought in you by the super∣natural 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 reso∣lution, 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 per∣fect

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 a∣gainst the stream, and rowing against the tide, that if you do not ply your Oar, you will be carryed back.

6. * 1.7The 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 them∣selves 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 dan∣ger.

7.* 1.8 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 Du∣ties 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 di∣ligence 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.* 1.9 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. * 1.10Evermore 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: Be∣ware 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.

* 1.11First, That sin you have been more accusto∣med 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 im∣patient 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 ex∣tenuate it, and plead for it; that is likely your beloved sin.

Fourthly, That sin is likely your Darling, when disappointments of the fulfilling, and plea∣sing 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 forbid∣den 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 with∣all.

Ninthly, That sin is your Darling sin, which doth most interrupt you in your chosen Soli∣tudes,

and Retirements for your souls con∣cernment. It is not every man, but some spe∣cial 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 se∣cond chief sin in your Soul, would be first, if the former be taken down and suppressed.

2. * 1.12Take 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 al∣ways go as far as you may, you will sometimes go further then you should: If you venture to the ut∣most, 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 re∣solution; 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 ano∣ther, 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 ri∣sest, 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 per∣formance of it, till at last it brings thee to neg∣lect it. Beware then of the appearances of sin.

3. * 1.13Often 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 thou∣sands in a week. Though God doth sometimes manifest more of his displeasure against sin, yet he always equally (because he always infinite∣ly) hateth sin. If the thoughts of Gods displea∣sure, 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 accord∣ing to the purpose of thy heart in dying times.

4. * 1.14Consider, 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 non∣reformation? 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 com∣mit it; if sometime thou approvest holiness, and p••••••osest to follow after it, but at another time thou art remiss in thy pursuit.

5. * 1.15Work this upon thy heart, that sin is as de∣structive to thy soul, and pre••udicial to thy peace and comfort, at one time as another: Though sometime the circumstance of time might ag∣gravate a mans sin, and make it more hain∣ous (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 some∣time we feel the effects of sin, in sickness on our bodies, and terrors and fears upon our con∣sciences, and then have greater and more af∣fecting 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. * 1.16Work this upon your heart, that holiness in act, and a godly life in act, will be more sweet unto your soul, than it was onely 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 ano∣ther; 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 un∣to 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 * 1.17Keep upon your heart a constant, daily sense of your own mortality, and of your nearness to ano∣ther 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 high∣er than at other times? Why you have reason still to walk in daily expectation of your dissolu∣tion, 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 merito∣rious 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 dis∣ease,

and you may fall by some other dis∣ease, 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 Apo∣plexy, or a Feaver, or Dropsie might fetcht thee to thy grave, who hast (through Mercy and Pa∣tience) 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 resol∣ved to give my self more to a holy, heavenly life? When the Plague did come nigh unto my dwell∣ing, 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, be∣cause thou thoughtest death was neer, then per∣form, because death is still as near, yea it is near∣er to thee now, then when thou madest this reso∣lution; 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.* 1.18 Frequently possess thy heart with serious be∣lieving 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 ac∣count 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. * 1.19Work this upon thy heart, that thou walkest daily in the sight and presence of that God that ex∣actly 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 up∣on 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 ob∣serve them, and they would not lose their repu∣tation 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. * 1.20Keep 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 ac∣cusations 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. * 1.21Make 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 onely against sin in general, or in respect of ho∣liness 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 parti∣cular 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 du∣ty, 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 ex∣ceeding help to perform our promises and pur∣poses 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. * 1.22Seriously consider and work upon your heart, till you feel your soul affected with it, that Gods pur∣poses 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 purpo∣ses towards God.

13. * 1.23Steel your heart with an holy courage a∣gainst 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 dan∣ger 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 Resolu∣tions. Fear of death natural and from God, was the occasion of your resolving to practise an ho∣ly life; but fears of death violent, and from men, will be the cause of your breach of pro∣mise so to doe: Therefore resolve to live up to your Resolutions, though loss of Estate, Li∣berty, or Life, should attend you for so do∣ing.

14.* 1.24 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 Impedi∣ments and Obstructions of an holy conversati∣on. Courage is opposed to slavish Fears, and Zeal is opposed to Lukewarmness: And Luke∣warmness 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 endea∣vour 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 be∣fore, you will perform all your Religious under∣takings 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 ano∣ther

world, than you did before; and this is the performance of your Purpose.

15. * 1.25Be 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 cor∣ruptions 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 compa∣ny you have been in, and how you did behave your self. If you do not call your self frequent∣ly to account, you will live below your Purpo∣ses, and not perceive it.

16. * 1.26Be often renewing your Purposes and Reso∣lutions for an holy life. Frequent acts do beget and strengthen habits: Actually renew your Pur∣pose 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 con∣tinue so to do, but repair them. If the Mari∣ner 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.* 1.27 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.* 1.28 Pray much to God for strength and pow∣er 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 Pur∣pose: Oh forsake me not utterly; there is Da∣vids 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. * 1.29Mortifie Carnal self-love, and be very much in the exercise of self denyal. If you can∣not 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 bet∣ter things, and when they stand in competition with God and Christ: If you love your plea∣sures 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.* 1.30 Often urge your heart with the Exam∣ples of the holy men of God recorded in the Scrip∣tures. They purposed and were carefull to per∣form. 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 ac∣cording to your engagements in the time of sickness and danger.

SECT. III.

III.* 1.31 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. * 1.32This 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 ho∣ly 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 Hy∣pocrites 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. * 1.33This is double Iniquity; it is twisted wic∣kedness: It is one sin woven with another; it is

not onely double dealing, but it brings double guilt; if thou hadst not made thy vow and reso∣lution 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 in∣deed is this thy mending in thy sickness and dan∣gers, to be doubling thine iniquity?

3. * 1.34This 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 af∣fliction thou shouldest have learned wisdom and not committed folly.

4. * 1.35This 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 un∣to the Lord thy God, which thou hast promised with thy mouth. What is first called a vow, is after cal∣led a promise, & if thou madest this promise with thy mouth and didst not really intend the fulfil∣ling 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 sick∣ness, and didst intend another; thou spakest not as thou thoughtest, thou art guilty of a lye * 1.36 ethical. But forasmuch as thy words do not agree to the things thou spakest of, thou art guil∣ty 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 fil∣led 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 onely to God; for sacred vows are a part of Religious worship, which must be given onely 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 pro∣mises in time of sickness and fears.

5.* 1.37 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 luke∣warmeness 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 onely sin with knowledge, but against it, and sins against knowledge and conscience, are aggravated sins, and such a sinner is an inex∣cusable, 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 consci∣ence will come in against thee?

6. * 1.38This 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 pur∣poses, and resolutions will not quiet thee, when in former sickness thou hast had them, and in af∣ter 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. * 1.39This 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 onely 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 pra∣ctical 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 up∣on him? Is this your thanks to God to break your word with him?

8. * 1.40This 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 af∣fliction 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 com∣mandment, 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. * 1.41What is this but to like of sin, and disap∣prove of stricktness of holiness, after you have pro∣fessed 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 re∣moved, 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. * 1.42What 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 though∣test thy condition was good, because thou foun∣dest thy heart to resolve to forsake thy sin, and purpose to close with the closest wayes of holi∣ness, but if thou hadst then dyed, thou wouldest without doubt have been eternally damned, be∣cause thy resolutions were not penitential resolu∣tions, as appears by the fruit of them, in my re∣turning 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. * 1.43This will encourage the devil to more fre∣quent 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. * 1.44This will be a great provocation unto God, when thou dost sin, not only against his Pre∣cepts, but against thy own purpose; not only against the obligations he layeth upon thy soul by Mercy and Afflictions, but against the Obli∣gations 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. * 1.45If this neglect be found in thee who hast the truth of grace, yet it will much hinder thy con∣fidence at the throne of grace, and stop the In∣fluences of the Spirit of God, and obstruct the il∣lapses 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 resol∣ved 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 stran∣ger

unto thee, when thou art upon thy knees: And this is the bitter fruit of a careless heart after heightned Resolutions.

14.* 1.46 If this neglect be found in thee that hast the truth of grace, it will much occasion the doubt∣ing of the sincerity of thy heart. A Childe of God may fail and be remiss in prosecuting of his pur∣poses 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 care∣full 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.

Notes

• * 1.1

  Perform your pur∣pose, pay your vows.
• * 1.2

  Seven Ar∣guments for care to keep o••r resolutions made in time of fear and sickness.
• * 1.3

  The heart is deceitful
• * 1.4

  Sin is en∣croaching.
• * 1.5

  Satan will assault.
• * 1.6

  The world will inter∣rupt.
• * 1.7

  You will meet with oppositi∣on.
• * 1.8

  Concur∣rence of many du∣ties re-qui∣red.
• * 1.9

  Twenty Helps for keeping our Reso∣lutions.
• * 1.10

  Watch a∣gainst your Darling sin.
• * 1.11

  Signs of a beloved sin.
• * 1.12

  And a∣gainst Tempta∣tion.
• * 1.13

  Sin is as odious to God when you are well as when you were sick.
• * 1.14

  Holiness in ac••, plea∣sing to God, more than in purpose.
• * 1.15

  Sin is pre∣judicial, ••h••n you are well as when you were sick.
• * 1.16

  Holiness in act will be sweeter to you, than onely in purpose.
• * 1.17

  When you are well, you are stil mortal.
• * 1.18

  Believe judgment to come.
• * 1.19

  Gods eye is upon you.
• * 1.20

  Keep con∣science tender.
• * 1.21

  Choose a choise friend.
• * 1.22

  Gods pur∣pose al∣ways the same to you.
• * 1.23

  Holy cou∣rage.
• * 1.24

  Zeal.
• * 1.25

  Frequent Self-re∣flexions.
• * 1.26

  Renew your Pur∣pose.
• * 1.27

  It will bring great benefits.
• * 1.28

  Pray for strength.
• * 1.29

  Mortifie self-love and use self-de∣nial.
• * 1.30

  Examples.
• * 1.31

  Fourteen Aggrava∣tions of neglect to live up to our holy Resolu∣tions.
• * 1.32

  It is great hypocrisie.
• * 1.33

  Double Iniquity.
• * 1.34

  Crea•• ••ol¦ly.
• * 1.35

  It is to lye to God.
• * 1.36

  Oratio, quando non est confor∣mis menti dicentis, dicitur falsa ethice quando non est confor∣mis rebus, est salsa lo∣gice.
• * 1.37

  To sin a∣gainst con∣science.
• * 1.38

  It will make death ter∣rible.
• * 1.39

  It is great unthank∣fulness for your life.
• * 1.40

  It will make you loose the benefit of affliction.
• * 1.41

  It is to ap∣prove of sin after dis∣like.
• * 1.42

  If thou hadst dy∣ed in thy sickness thou hadst been dam∣ned.
• * 1.43

  It encou∣rageth the devil to tempt.
• * 1.44

  It provo∣keth God.
• * 1.45

  Hinders Prayer.
• * 1.46

  Begets doubtings.