The great law of consideration: or a discourse, wherein the nature, usefulness, and absolute necessity of consideration, in order to a truly serious and religious life, is laid open: By Anthony Horneck, preacher at the Savoy.

CHAP. III. The absolute necessity of Consideration in order to a serious life. Gods frequent commands to that purpose. Our Reason and the power of Consideration we are furnish'd, or endu'd with, prov'd to be given us for this end. With∣out it, Men have cause to suspect, that their Reformation is counterfeit. (Book 3)

WHat we have said hitherto, is not a thing indifferent, left to our liberty and discretion to mind or to neglect it, as we shall see occasion. If labouring after a bet∣ter life, if endeavouring to get a share in the incorruptible Crown of glory, if attempts to compass the eternal felicity of our Souls, if studying how we may be admitted into the Quire of Angels, and enjoy the society of the First-born which are written in Heaven, if contriving how we may arrive to that ful∣ness of joy God hath both reveal'd and pro∣mis'd, be indispensably necessary, this Consi∣deration must be so too. If Self-preservation be not a thing indifferent, Consideration can∣not possibly be so. For the great object of this Consideration is, how we may preserve our selves from being undone for ever; how

we may guard our Souls from everlasting perdition; how we may avoid the second death; and how we may make our happiness lasting and durable proof against the gates of Hell, and the assaults of that roaring Ly∣on, who walks about seeking whom he may devour.

God that commands all the powers of Light and Darkness, and hath the same pow∣er over us, that the Potter hath over his Ves∣sel, and hath made us capable of being go∣vern'd by Moral Laws, and hath created us on purpose to be ready at his beck, and may force us into obedience by plagues and thun∣ders, if we are loth to be courted by smiles and favours, and afar off sees all the dangers we are subject to, and knows what Armies of Enemies lie in ambush, and watch our fall; it's he that peremptorily commands this Consideration. A Sovereign Prince expects to be obey'd, and he that dares refuse, or slight his reasonable command, is justly lookt upon as a stranger to Loyal principles: and well may God, who is All-wise, and can do nothing that's unreasonable, expect submissi∣on to a precept so great, so good, so advanta∣gious both to Soul and Body, as will appear in the sequele. Consider your wayes, is a Law which God (to shew he is in good earnest) inculcates twice in the same Prophecy,

Hagg. 1.5, 7. And for that the Dream is doubled, it is because the thing is establish'd by God, said Joseph to Pharaoh, Gen. 41.32. The same we may say of repeated Exhortations. And indeed when the famous Moses bids the people under his charge and care to keep the statutes and the commandments which God had graciously vouchsafed them, that it might go well with them, and with their children after them; the great preparative he requires for this religious frame, is Consideration, Deut. 4.39, 40. as if without this, all attempts of obedience were vain, and all endeavors to serve God in Spirit and in Truth, were no more but water spilt upon the ground. It was upon the same account, that St. Paul, as quick-sighted as the other, peremptorily tells the Romans, that they would never practi∣cally approve that good, and acceptable, and perfect will of God, without they were transform'd by the renewing of their mind, i. e. made a new improvement of their minds by Consideration. For Consideration re∣builds the house that's fallen to the ground, makes the mind new, removes old prejudi∣ces against a serious life, and transforms the judgment into other thoughts and concepti∣ons, carries away the rubbish which oppres∣sed the Soul, and leaves it not till it becomes a new creature, Rom. 12.2. What can St. Pe∣ter,

1 Pet. 1.13. mean, when he presses the Christians of those dayes, to gird up the loins of their minds, but this great Duty we discourse of; Consideration as it is a convo∣cation of our thoughts, so it ties and unites those thoughts to the great object, the one thing necessary, and as it were girds the Soul, that it may keep within the rules of the Word of God, and may not run out into strange desires, or inordinate affections, but be more expedite and nimble in her Travels to the Land of Promise.

The truth is, from the mind, as from Aarons head, the precious oyntment runs down to the skirts of our garments. This is the great wheel which sets the lesser orbs a going, and if that be impregnated with principles of goodness and seriousness, and these enlarg'd and spread by Consideration, the will and the affections will soon be persuaded to fol∣low that star, till it brings them to Bethlehem, the house of mercy. In our civil affairs, it's the mind must first be fully persuaded either of the necessity, or conveniency, or danger, or advantage of things, before any wise re∣solution can be taken; and we may justly conclude that in spiritual concerns, men be∣gin at the wrong end, if they do not season their minds with such reflections as may make a deep impression on the will and affections.

For that these may resolve to follow God, and may be ravish'd with his love, and apply themselves to his wayes, and may hate every false path, and detest their former exorbitan∣ces and deviations, we must necessarily sup∣pose there must be some spring to feed them, which Spring can be nothing else but Consi∣deration.

And because the more objects, the more flowers this Consideration feeds upon, the more effectual it is, and the greater serious∣ness it produces, and the most signal change it works, the Holy Ghost therefore in order to this end, particularizes several things, and commands them to be taken in, as promoters of this excellent work. Hence it is that we are sometimes call'd upon to consider our latter end, Deutr. 32.29. sometimes the works of God, Eccles. 7.13. sometimes the last judgment, or the great account men must give of their works, whether they have been good, or whether they have been evil, Psal. 50.22. sometimes the testimonies of God, the sweetness, beauty, perfection, worth and excellency of them, Psal. 119.95. some∣times the future reward that God hath pro∣mised to them that fear him, 2 Tim. 2.7. sometimes the holy Life, Example, and Chri∣stian constancy and magnanimity of Christ Jesus, Hebr. 12.3. sometimes Gods correction

and chastisement, together with our sins, Hab. 2.15. and all, because these will help Consi∣deration throughly to weigh a sinners spiritual condition, and to lay it in the balances toge∣ther, as Job expresses himself, Job 6.2.

Nay of that Necessity doth the Holy Ghost make this Consideration, that it seems, God (such a Lover he is of the happiness of Mankind) is not at ease without it. He is forc'd as it were to take humane passions upon him, to express his displeasure against the neglect of this sovereign medicine. He seems disconsolate, if men slight this balm, this water of life, this eye-falve. He calls to Heaven and Earth to mourn with him, be∣cause his people will not consider what they are a doing, and whither they are going, and what will become of them, Es. 1.3. He seems griev'd and dejected, because they consider not the operations of his hands, and what noble Beings he hath given them; how he hath made them but a little lower than the Angels, crown'd them with glory and ho∣nour, and infus'd Souls into them capable of living for ever under the beatifical vision and presence of Almighty God, Es. 5.12. He seems to droop; and he that is eternally happy in himself, takes on, as if his happiness, his joy, his satisfaction were interrupted, be∣cause men consider not that he remembers all

their impieties; that he sits on the Battle∣ments of Heaven, and beholds all; that there is not any creature that is not manifest in his sight, and that all things are naked and open unto the eyes of him with whom they have to do, Hos. 7.2.

Indeed God is resolved to deal with us as with rational Creatures, not as with Brutes and Engines; as with free Agents, not as with Machines, and works of mens hands, and that's the reason why he is so earnest for this Duty. Without all peradventure, God could force men into seriousness; and he that commanded light out of darkness, might take the sinner up in his arms, and carry him even against his will into that banquetting house, the banner whereof is Love; and might set mens Souls, as the Workman doth his Clock, that they should not fail of run∣ning the Race which is set before them. But then what would our reason signifie? why should he make us capable of being wrought upon by arguments and moral persuasions? why hath he given us faculties to discourse pro and con of things, and to argue, and de∣bate the case with our selves? why hath he given us a rule to try our actions by, and power to judge what is good, and what is evil, what can be said for the one, and what can be pleaded for the other; which Argu∣ments

are stronger, and which are weaker; which are ponderous, and which are of no value.

If God doth do nothing in vain, what can we imagine that this power of Considerati∣on is given for? He that makes a curious Ves∣sel of gold, doth not intend it for a Trough or Washing Tub. He that enamels a Ring, doth not intend to throw it upon a Dung∣hil. He that builds a house, doth not intend it for a habitation of Owls and Ravens, and Birds of prey. He that plants a rich and kindly Fruit Tree, doth not intend it for Timber in a Hogs-stie. He that makes a rich Carpet, doth not intend it for Dish∣clouts: And shall I think God more impru∣dent than man? Shall I imagine that God hath less foresight with him, than dust and ashes? Shall he plant in me an ability and power of Consideration, and intend it for no higher use, than to teach and instruct me how to rake a little dung together, how to feed a poor corruptible body for the grave, and how to wallow with the Swine in the mire. He that can have such low thoughts of God, deserves to be banish'd from all hu∣mane society, and to dwell with Beasts of the Wilderness. God could not bestow this power on me in vain, and if not in vain, it ought most certainly to be employ'd on

things of the greatest concernment. And what things are there of greater concern∣ment, than turning from the power of Satan unto God, and laying up treasures there, where the Moth cannot corrupt, and where Thieves cannot break through and steal.

Nay, why should God assure the sinner, that his impenitence shall be punish'd with everlasting destruction, but that he would have him make use of his reason, and consi∣der the truth and importance of this threat∣ning, the uncertainty of his own life, and how sin will certainly harden him, if he doth not turn with all speed, and how soon ruine and destruction may seize on him, and how dear his pleasures may cost him, and how fearful it will be to fall into the hands of an angry God, whose patience hath been abu∣sed, whose words have been scorn'd, whose thunderbolts have been laught at, and whose compassion hath been lookt upon only as a shift or trick to ensnare men into rigorous se∣verity.

Lord God! I am not bereft of my reason, when I hear the Supreme Governor of Hea∣ven and Earth threaten me; when I hear him who sits on the circle of the Earth, denounce wrath and indignation against me, I have a tongue in my head, and can enquire of men wiser than my self, whether this be really the

threatning of God or no; and whether the great Creator, when he threatens thus, be in good earnest or no: I have eyes to read, whe∣ther there be a mistake in such Comminati∣ons or no: I have reason to argue and com∣prehend, what Arguments are solid and weighty, and what are frivolous and imper∣tinent; whether the reasons for my turning from my evil wayes be stronger, than those which would dissuade me from it. I have reason to ponder, how many thousands have with shifts and excuses, and delayes, been the cause of their own ruine; and I have power to reflect, how that if I am guilty of the same folly, I shall shortly be wrapt up in the same calamity with them; and what poor, what inconsiderable comfort it will be, to find those men companions in eternal mi∣sery and calamity, that have been formerly companions to me in sin, and offending God. I have reason and power seriously to debate whether there be a future judgment or no, and with very little trouble may satisfie my self, that things are so, as the Gospel repre∣sents them, and that there is no jesting with edg'd tools. I have power to reflect, that if there were no more but a possibility of eter∣nal torments, if we could strain the Notion no higher than to a may be, it would become a wise man to prepare for the worst, and to en∣deavor

to be on the sure side of the hedge. And having reason to consider all this, power to weigh and ponder all this, and so to pon∣der it, that my understanding thus possess'd, may prevail with my will and affections, to resolve for contempt of sin and of the world, I must necessarily conclude, that God expects I should proceed, and come to that spiritual life this way. And let no man tell me here, that this is to make man independent from God, and to assert that men may convert themselves, and change their own hearts, and give themselves that repentance and faith which the Scripture everywhere asserts to be the gift of God. For Gods power and glo∣ry is so far from receiving any prejudice by this Doctrine, that I know nothing can ad∣vance and promote it more than this way. It's confess'd that Conversion is the work of God, but then he expects I should do my part, and work according to the power he hath given me, and improve the Talents he hath already bestow'd upon me, and trade with them, and make use of the faculties I have, and exercise them as much as I can, in order to a serious change of life, and in the use of such means God will be found, as we see in Cornelius, Acts 10.4. And his holy Spi∣rit shall come down, and make the work ef∣fectual, and bless those honest endeavors with

grace and mercy, and make the wheels go merrily, which went but heavy before; and turn that piety which proceeded from fear of Hell before, into a sincere love to God, and to the beauty of holiness, and make that o∣bedience universal which was but partial, and by halves before, and that's a kindly Conver∣sion. To indulge our selves in laziness and idleness, and weariness of Gods service, upon pretence that we must wait Gods time, and stay till God is pleased to work upon our hearts, is no better than mocking of God. For God who hath protested, that he'll cast out none that will but come to him, and never left himself without witness, and is en∣gag'd by promise to be a rewarder to them that diligently seek him, hath no where in his Word promis'd to work upon our hearts, ex∣cept we will use such means as he hath given us power to make use of in order to Con∣version; and he that lets the power God hath given him for this use, lie dead, doth but imbezle the gift of God, and with that un∣profitable servant, layes up his pound in a Napkin, and consequently can expect no o∣ther answer, than was return'd to him, Out of thine own mouth will I judge thee, thou wicked servant: thou knewest that I was an austere man, taking up that I laid not down, and reap∣ing that I did not sowe. Wherefore then ga∣vest

not thou my money into the bank, that at my coming I might have required mine own with usury? Therefore take from him the pound, and give it to him that hath ten pounds. And as for those mine enemies that would not that I should reign over them, (and it seems, such are all those that will not improve those powers God hath given them, especially this of Con∣sideration, in order to be reclaim'd from the errors of their wayes) bring them hither, and slay them before me, Luke 19.22, 28.

And indeed, he that can sit down and con∣sider what losses may befall him, what mis∣chief may happen to him, if he keeps com∣pany with a turbulent, quarrelsome man, and thereupon shuns his society, will find in the last day, that he might as well have sate down, and consider'd, what evil a sinful life would bring upon him. His reason to be sure is capable of taking the one into Consi∣deration as well as the other; and he that believes he hath a Soul, must be supposed able to think of dangers that may befall his Soul: and since Consideration is that which represents all dangers in very lively colours, and by that means affects, and makes impres∣sions upon the whole man, there is no person but may safely expect Gods blessing upon such Considerations, not upon the account of merit, but because God hath most freely, and

most graciously promis'd his assistance, where men shew their willingness to work in his Vineyard.

And that's the reason why Conversion in Scripture is sometimes attributed to man, and sometimes to the Father of lights, from whom every good and perfect gift descends; and why we read in the same Prophet, Make your selves a new heart and a new spirit, Ezek. 18.31. And I the Lord will give you a new heart, and a new spirit will I put within you, Ezek. 36.26. Because God expects the sinner should take his ways, and preposterous actions, and the danger which hangs over his head, into serious Con∣sideration, represent the odiousness and disin∣genuity, and unseasonableness of his sin to his mind, and muse upon that endless happiness, he may arrive to, weigh the comforts and consolations he may enjoy on this side Hea∣ven, and God will encourage him, gather the Lambs with his Arms, and carry them in his bosome, i. e. prosper those sincere endeavors, and water them with the dew of his benedi∣ction, till the byas of the Soul is chang'd, and turned towards Heaven.

Consideration is the Bed where the incor∣ruptible Seed is sown, and on the ground thus prepared, the Sun of Righteousness doth shine, and by his warmth produces in the Soul all manner of pleasant fruits, Cant. 7.13.

Consideration, like the Pool of Bethesda, draws the great Angel of the Covenant down, who stirs the Pool, and gives it a healing vir∣tue, and immediately the blind receive their sight, and the lame walk, and the Lepers are cleansed, and the dead are rais'd up, Matth. 11.5.

That God hath sometimes by miraculous means converted, and turn'd men from their irreligiousness and contempt of holiness we do not deny; but though these miracles might be the occasion of their Reformation, it was still Consideration that digested these miraculous Providences, and engaged these men to enquire what they meant, and for what end they were sent, and how they should escape if they neglected so great a sal∣vation. It was this made them argue, that as these Calls were great, and full of wonder, so they challeng'd entertainment and submis∣sion answerable to so great a mercy. It was this made them see the love of God, and won∣der whence it should be, that God should overlook so many thousands, and knock at their gates; pass by Palaces, and be content to take up his rest in their poor habitations. It was this made them ponder, that after such Admonitions and Exhortations from Hea∣ven, there was no standing still, and that con∣tempt of such extraordinary Providences,

must needs fall very heavy on the Soul one day, and sink it into the nethermost Hell; upon which Considerations and Expostulati∣ons, they resolv'd to close with Christ, and with the terms of the Gospel.

But all this will more fully appear, if we can prove, That without Consideration, Con∣version or Reformation of life cannot but be counterfeit, Conversion being a change of the whole man, and loving God better than the world, or minding Heaven more than earth, an immortal Soul more than a frail dy∣ing body, there can nothing be imagin'd under God more likely to prevent our being deceiv'd with a form of godliness, than Con∣sideration. That the Devil very ordinarily transforms himself into an Angel of light, and imposes upon our minds by shadows of virtues, as it is his interest, so it is a thing as common as our yielding to temptations of that nature. Daily experience is a sufficient witness, how men deceive themselves with a varnish and paint of Piety, and flatter them∣selves, that they are ordain'd to eternal life, and in a way to those Regions of bliss, when they are not. Because they acknowledge and profess, that God is infinite, perfect, glorious, and the Supreme Governor of the world, and that in him we live and breathe, and have our Being; and that it's he that rules the

great wheel of Providence, they conclude they love him better than their riches or pleasures here, when they do nothing less, in∣deed no more but what Parrots may do, which being taught, can repeat the same words, and be never the nearer that wisdom which makes men wise unto salvation. We see how men because they have no inclination to some gross notorious sins that other men are guilty of, are apt to conclude that they mortifie their lusts, and put off the works of darkness, walking soberly as in the day-time; and because they frequent the Temple of the Lord, they are presently true hearers of the Word. Because such a man is not drunk every day, but is sober now and then, he be∣lieves himself to be a very temperate man. Another, because he doth not cheat so noto∣riously as his Neighbors, concludes he is just, honest, upright, and fair in his dealings. An∣other, because he works hard in his Calling, and doth no body wrong, fancies he doth all that's fit for a Christian to do. Another, be∣cause he hath sometimes a good thought of God, and can send up a short ejaculation to Heaven, is very confident he meditates and contemplates the Almighty. Another, be∣cause he hath some faint breathings after him, knows nothing to the contrary, but he is as zealous for Gods glory, as any of his acquain∣tance

can be. Another, because he hath now and then a melancholy thought of his sins, and confesses them to Almighty God, con∣cludes he doth repent as well as the best; and because he often wishes for salvation, and hath a good opinion of holiness and good∣ness, he doubts not but he is made partaker of the Divine Nature.

That these are Cheats and Delusions, is evi∣dent to any rational man. The Gospel doth not offer Heaven on these terms, and it is not partial but universal obedience that Christ requires of his followers. He is resolved Heaven shall cost them more than these little services come to, and they shall not impose upon God, however they may deceive them∣selves. But then how shall these, or any other Cheats be discover'd and avoided, but by Consideration? True Conversion consists in resisting and conquering such Delusions, but how shall they be resisted, if they be not known? how shall they be known, if men consider not whether the course they take, be either agreeable to the way God hath prescrib'd, or like to bring them to that hap∣piness they aim at.

It's Consideration must manifest which is God, and which is the Cloud; which is Gold, and which is but Guilt; which are the wa∣ters of Jordan, and which are the rivers of

Damascus; which is Corn, and which are Tares; which are the fiery tongues, and which is the Glow-worm light; which are Jacob's hands, and which are the hands of Esau.

There are not a few sins which look very much like virtues; complying with mens im∣pieties looks so like Humility, Flattery so like that Charity which bears all things, and hopes all things, and believes all things, and endures all things, reviling again when we are revil'd so like doing justice, worldly minded∣ness so like providing for our Families, lying for profits sake so like a work of necessity, and self-preservation, and bearing a grudge to him that hath offended us, without dis∣covering it in our actions, so like curbing our passions, that few men will think them∣selves concern'd to part with them, except they consider which is the pure, and which the sophisticate mettle.

How like saving knowledge doth that knowledge of God look, which puffs up the Soul, and tempts men to despise others that are not arriv'd to the same measure of the stature of the fulness of Christ. There is no distinguishing of them, but by the effects; and how shall the effects be discriminated, but by Consideration. I cannot avoid being deceiv'd, if I do not sit down and reflect. Lord! I pretend to knowledge of the Cross

of Christ, but doth this knowledge make me humble and vile in mine own eyes? Doth it discover to me my spiritual poverty, and make me prefer others before my self? Doth it make me prize Christ above all? And doth it engage me to count all things Dross and Dung, for the excellency of the knowledge of Christ? Doth it make me stand under the Cross of Christ, and breathe and pant after his precious blood, like a man truly sensible both of the worth and want of it? Doth it produce that mind in me, which was in Christ Jesus? Dost thou feel this O my Soul? How happy art thou, if thou art sensible of these operations? Do not deceive thy self, doth not this knowledge thou pretendest to, make thee secure and careless? Doth it not make thee sit down contented without the life of Religion? Doth it not persuade thee to believe that thou art a Christian, though thou dost not imitate Christ in his holy life and conversation? Does it not make thee proud and self-conceited, and think more highly of thy self than thou oughtest to think, and like the Pharisees, look between anger and scorn on those that know not the Law; if so, how is the knowledge of Christ Jesus in thee?

The same may be said of Faith, it's Consi∣deration must separate it from presumption,

and satisfie me whether it be of the true Eagle-kind or no; it's impossible to know whether my faith be of the right stamp or no, without I make such inquisition as this. Faith is a gift or fruit of the Spirit, which I am apt to believe God hath blessed and en∣rich'd my Soul withall, and I thank him that I am not born an Heathen or Infidel. But what power hath my Faith upon my Affecti∣ons? Doth it purifie my heart, and drive a∣way those lusts that have taken up their resi∣dence there? Doth it make me cut off my right hand, pull out my right eye when they do offend me? Doth it make me live like a person that believes the Omnipresence, and Omniscience of God? Doth it make me cau∣tious and afraid of offending that God whom I believe of purer eyes than to behold in∣iquity? Doth it make me embrace Christ both as my Redeemer and Governor, both as my Saviour and my King? Doth it engage me to resign my will to his Will, and to re∣ceive the Kingdom of God, as a little child, without disputing his commands, or contra∣dicting his injunctions? Doth it work by love? And doth it drive me to give God my dearest and tenderest love? Doth it work by charity too, by good works? And doth it make me cast my bread upon the water, give away freely and chearfully, though I have

no prospect, and see no probability of a re∣compence here on earth? Doth it make me despise the World, and overcome it, and use it only as my Servant, while God alone is my Master? Doth it make me resist the Devil, and grapple with powers and principalities, with the Rulers of darkness, and with spiritual wickednesses in high places? Eph. 6.12. Doth it make me pray with fervency and impor∣tunity? Doth it transport my Soul into ra∣vishments upon the sight of yonder glorious things, God hath laid up and prepared for those that love him? Doth it make me re∣joyce in that Saviour I have not seen with joy unspeakable and full of glory? Does it make me trust God in Adversity, even then when the Fig-tree doth not blossom, when there is no fruit in the vines, when the labour of the Olive fails, and the Field does yield no meat, when the flock is cut off from the fold, and when there are no herds in the stalls? Hab. 3.17. Doth it make me take notice of Gods gracious Dealings and Providences, and ad∣mire Gods wisdom and greatness, and power and goodness in all? Doth it make me prize the promises of the Gospel above all riches, and doth it make me willing to suffer for Christ? Rejoyce, O my Soul, if Faith hath thus warm'd thy heart, and if thou findest these footsteps of God within thee! These

are ornaments sit for thee to appear in before the great Tribunal. On the other side, what ease, what quiet canst thou enjoy, if thy faith be dead and dull, and unactive, if it doth not touch thy tongue with a Coal from the Altar, and doth not make thee break forth into celebrations and admiration of the height and breadth, and length, and depth of the love of God? If thou feelest no ho∣ly force in thy Soul, to shake off every weight and every sin which doth so easily beset thee? If thy faith does not make thee stand upon thy watch, and break through all dis∣couragements and oppositions, to obtain the end of thy faith, even thy salvation. If it doth not make thy corruptions abate, and thy extravagant desires and passions fall. If it doth not chase Discontent in a great mea∣sure from thy thoughts, and doth not give thee bowels of compassion to Ministers, to the Servants of God, to Christs distressed members. If it doth not drive thee into Heaven, into contemplations of a glorious Eternity, which shall make amends for all the losses, troubles, perils, miseries and difficulties thou undergoest here. If it doth not make thee prefer Christs honour and will before the vain allurements of flesh and blood, and the society of those who delight in God, be∣fore familiarity with the richest and greatest

who cast Gods Laws behind them. If it works no patience in Afflictions, no humility, no self-denial, no meekness under curses and injuries, and persecutions, no courage to stand up for God, and for his glory, no delight in the Word and wayes of God, no sincere en∣deavors to practise what thou hearest, no relish in spiritual things, no holy revenge up∣on thy corruptions, no indignation against thy former sins, no carefulness to please God, no vehement desires after him who is fairer than the children of men.

Faith thus consider'd, if it be but a painted fire, will quickly betray it self, and this Consideration will soon give an item to the sinner, that this is no good foundation to build eternal salvation on. In this manner we are obliged to proceed in our prayers and supplications. Consideration must acquaint us whether it be the desires of our hearts, or the desires of our lips only, that we offer unto God; whether it be a deep sense of our spiritual wants and necessities, and of the Greatness, Majesty, Purity, Holiness, Mercy and Goodness of God that makes us pray, or Custom, and Education, and Civility to our unruly Consciences.

So in our Distributions to the Necessities of others, Consideration must acquaint us, whether we give enough or no, whether we

fulfill those Rules Christ and his Apostles have deliver'd concerning it, and whether it be vain glory and the applause of men, that makes us both liberal, and speak of our libe∣rality, or an honest design to advance the glory of God, and the good of our Neigh∣bour.

So in Fasting, Consideration must acquaint us, whether it be the outward performance we do regard more, than the inward frame of the Soul? whether it be a real, sincere reso∣lution to mortifie sin, that engages us to this severity, or an intent of giving God satisfa∣ction for the affronts we have offer'd him, and whether the austerity makes sin truly bitter to us, and works an eternal detestation of it in our hearts, or whether it disposes us to fall on afresh, and tempts us upon the credit of that piece of Mortification, to venture into new sins and enormities.

So in our zeal for God, Consideration must acquaint us, whether we are more passionate in things, which concern the honour of God, than in promoting of our own interest, whether it be a zeal according unto know∣ledge, and kindled by the Sun of Righteous∣ness, or furious and lighted by the flames of the burning Lake, and whether we are zea∣lous for the greater as well as for the lesser matters of the Law, for Judgment, Faith and

Mercy, as well as for paying tythe of Mint and Cummin, and Anise.

Without Consideration, our Souls must necessarily remain under very great darkness and mistakes, and consequently run the ha∣zard of being cheated in the work of Con∣version. How should these Cheats be dis∣cover'd but by our reason? How shall our reason judge of them, but by Consideration? For Consideration calls them to an account, layes them open, examines their rise and pro∣gress, discovers them to be dross, and spies out the danger they involve the Soul in, and by that means works it into a faithful resolution to take another course.