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.

IV. Impediment.

IV. Ignorance of the pleasure of Considera∣tion, is another Impediment. It's ignorance of the price of Pearls that makes the Idiot slight them. It's ignorance of the worth of Diamonds, that makes the Fool choose a Peble before them. It's ignorance of the sa∣tisfaction learning affords, that makes the Peasant despise and laugh at it, and we see very ordinarily how men tread and trample on those Plants, which are the greatest re∣storatives, because they know not the virtue of them; and the same may justly be af∣firm'd of Consideration, the reason why men meddle no more with it, is, because they are not acquainted with the pleasantness of the task.

There is certainly such a thing as pleasure of the mind, and all delight consisteth not in sensual satisfaction. We see with what plea∣sure men spend their time in the study of the Mathematicks; the Professors of it could live and dye in those studies, and desire no greater satisfaction on this side Heaven; their minds are so pleas'd with that Harmony, Sym∣metry,

Order, Proportion, they spie in things, that they could dispense with the coarsest dyet, so they might but have leave to en∣joy that mental pleasure.

And indeed if knowledge be a pleasure, if to be acquainted with our selves be satisfa∣ctory, if to discover the impostures, falshood, designs, and ambuscadoes of a dangerous enemy be delightful, Consideration must needs be so; for this gives us an insight into our hearts, let's us see what we are, points at the Nets which are spread for us, and mani∣fests the temptations of the Devil, which like Lime-twigs are design'd to catch us into death and ruine. That the Devil, or rather his Emissaries, the evil spirits that are under his power and dominion, are daily walking to and fro, and observing our actions and designs, and behaviour, the company we con∣verse withall, the circumstances we are under, our constitutions, complexions and dispo∣sitions, and seeking whom they may devour, the Holy Ghost hath made so evi∣dent, and our own experience does so clearly demonstrate, that he that doubts of it, must be a man that's altogether guided by sense, and takes notice of things no more than the Beasts that perish; these evil spirits, whenever they tempt, they tempt with a design to hurt; they

try men to do mischief, and provoke them to actions as may pull down the wrath of God upon their heads. And as the instru∣ments or engines they make use of in their temptations are various, sometimes prosperi∣ty, sometimes adversity, sometimes our own corrupted hearts giving them advantage to spur us on to sin, so the temptations vary ac∣cording to the several degrees and conditi∣ons, and tempers of men; for it's certain, all men will not be dragged or seduced into Hell the same way, and a temptation which will fit one, will not fit another; and a mo∣tion which one will contentedly swallow, will not go down with another; several constitutions, must have several suggestions; and according as men change, the temptation changes, and the Devil takes other measures. David cannot be persuaded the same way that Saul is wrought upon, and the argu∣ments which prevail with the former, are of no great force with the latter. Paul is not tempted the same way that Judas, nor Peter the same way that Herod. The Drunkards temptations differ from those of the Abste∣mious, and the Adulterers from the suggesti∣ons of him that's dull and phlegmatick, and hath not inclination to vices of that nature. The melancholy man is oppress'd with ima∣ginations different from those, which the mer∣ry

and jovial meets withall; and we cannot suppose that the Prodigal is tormented with the same suggestions that the Covetous acts by: 'Tis true, in the end, all these Temptati∣ons agree, the intended end being destructi∣on, and offending God; but still they are of different kinds and complexions, and how pleasant must it be to see through all these wiles and devices of the Devil, a prospect which Consideration alone can afford.

There are many Temptations which seem to sollicit to good, when indeed they pro∣voke to evil; as when a man, who wallows in sin and uncleanness, is prompted to trust to Gods mercy, and to lay hold on the merits of Christ▪ and to apply to himself the comforts of the Gospel. The things he is tempted to are good in themselves, but the design of the Temptation being to render the Sinner secure and presumptuous, and careless of a serious life, it cannot but be a pleasure to any man that's sensible of his spi∣ritual interest, to discover the cheat, and this discovery is made by Consideration of the nature, design and tendency of the flattering motion, Men are not only provoked to commission of Sin, but too often to neglect of their duty towards God and toward man. And he that is not tempted to Mur∣ther, to Theft, to Adultery, to Fornication,

to contempt of his Parents, to bearing False Witness against his Neighbour, is yet enticed to Idleness, to Flesh-pleasing, to neglect of Prayer, of Meditation, of Charity, of Faith, of Hope, of Confidence in God, of Zeal, of Fervency, of speaking for Christ, of vindi∣cating his Honour when abus'd, of impro∣ving his time to Gods glory, and his own eternal good.

The young man rejoyces in his youth, and lets his heart cheer him in the dayes of his youth, and walks in the way of his heart, and in the sight of his eyes, hates gravity and seriousness, and admits of such motions as these: The precepts of the Gospel sure were not intended for me, who have youth and blood, and spirit, to fit me for recreations, I have heard young Saints make old Devils, and I believe it; for when in their riper years they reflect what time they have lost; and how they have spent that age which was fittest for pleasure, in retired devotion; they cannot but turn profane out of despight, and strive to redeem the time they have mispent, in following the advice of melancholy Scho∣lars. Religion is a thing fit only for those who are either discontented, or grown wea∣ry of the World, for men who can sin no more, and whom age hath mortified into forsaking of their Vices; shall I forbear my

mirth and amorous Songs, and witty Talk, my Railleries, and modish Accomplishments, for I know not what? The men in black speak for their own interest, and God sure is kinder to men, than to give them an appetite to sensual satisfactions, and then forbid them to use it; what needs this haste, and why should I apply my self to a religious life so early, when I have some forty, fifty, three∣score years before me, and can shake off my follies any time hereafter?

Thus the weak Youngster pleads, and em∣braces these motions, as Cordials for his sick∣ly passions, as Elixirs for his heated blood; Consideration would let him see that these Temptations are Messengers of the Devil, Threads to lead him into darkness, into cap∣tivity, into perfect slavery, and none but a mad man could forbear rejoycing at so happy a discovery.

When the gray and hoary head from his great age infers the greatness of his graces, and from the multitude of his years con∣cludes the multitude of his virtues; flatters himself that God loves him, because he hath had little or no affliction in the world; and from his impunity here, draws an argument to prove his impunity hereafter, and sooths himself with Gods favour upon this account chiefly, because he never discover'd his anger

in signal judgments, and bids his Soul trust to it, that he stands fair in the good opinion and esteem of God, because his labours in the world have been crown'd with success; and because he hath a Garden of Eden here, se∣curely promises himself a Paradise hereafter; and will not be persuaded to the contrary, but that his plenty here, is but an earnest of a fuller Vintage, and richer Granary intended for him in the Land of Canaan; and that his long life on earth, is a pledge of his eternal Life in Heaven: What are these but Temptations which Consideration would discover to be Impostures, and consequently shed both light and joy into the Soul.

When the poor from their outward con∣clude their spiritual poverty, and will needs think that they are in a state of grace, be∣cause they are in a state of want; and fancy they may securely pilfer, because God hath made no other provision for them; and that they shall receive their good things in the next world, because they received their evil things in this; that they shall be rich in Hea∣ven, because they were destitute of conveni∣ences here on earth; that they must necessa∣rily be Lords hereafter, because they were Beggars here; and shall certainly rejoyce in the nex life, because they mourn'd in this valley of Tears; and cannot but be blessed

for ever, because they had a very large mea∣sure of misery here. When the rich from their prerogative on earth, conclude their prerogative in Heaven; and because they are advanc'd above other men, think they may use greater liberty in offending God than others; and because they have greater estates than the meaner sort, may therefore sin more boldly, and more considently than they. When from their power they infer the law∣fulness of their extravigances, and because they can stand it out, and brave the World, fancy, they may oppress the poorer sort, and may swear and curse more boldly than their Tenants, and resent and affront and revenge injuries, with greater justice than Clowns and Peasants; when from the custom of the age, they infer their priviledge of being more sensual than other men; and because persons of the same quality are not, argue that they need not be so cautious and circumspect in their words and ways, as other men.

When the gentiler sort of people feel in∣clinations in themselves to be ashamed of the Gospel, and to forbear professing any zeal or fervency for Religion in company; where Christs blood and wounds are abus'd, where God and Heaven are rallied, where the pre∣cepts of the Almighty are laught at, and the Gospel turn'd into ridicule; when they find

an unwillingness seize upon their spirits, to reprove either their equals or inferiors, for some notorious impiety they commit. When they think it is below them to pray with their Families, to exhort their Servants to se∣riousness, and to shew a good example to those that are under their charge; when they find a disposition to comply with lewd socie∣ty, to laugh and smile, and consent to their frothy speeches, and abusive reflections, and to conceal the truth, where it ought to be professed and spoken.

When the Tradesman thinks of putting off his naughty Commodities to the igno∣rant Chapman, and of circumventing, and deceiving his Neighbor, where his Neighbor understands not what he buys; when he is willing to put off his devotion, upon every trivial worldly business that comes in his way; and to create business rather, than obey the checks of his Conscience, that chides him for not minding his spiritual Concerns more. When he is loth to do acts of Charity, be∣cause he hath a Wife and Family to main∣tain, and is afraid he may want himself. When he thinks, that Piety may procure Poverty, and strictness of life may lose him his Custo∣mers, and following the ways of God may make his acquaintance leave him, and that to be idle in his shop, is better than reading or

meditating, or employing his mind in con∣templations of Gods goodness and mercy, and the various blessings he hath bestow'd upon him.

When Parents are unwilling to correct and admonish their Children, are persuaded to let them take their course, abuse others, de∣spise those they have a grudge against. When they are loth to instruct them in the fear of God, loth to initiate them in the love of their faithful Creator, are apt to be more an∣gry with their Children and Servants for ne∣glecting their commands, than the service of God; and apt to be delighted more with their industry and pains in Temporal con∣cerns, than with their attempts in the affairs of their everlasting salvation, apter to teach them how to maintain the punctilio's of their honour, than assert the glory of God; and apter to encourage them in vindica∣ting their credit and reputation, than in secu∣ring their everlasting Treasures, or making their Calling and Election sure.

When Children (provided they are able) are loth to relieve their Parents, loth to ad∣minister unto them necessaries if in want, un∣willing to obey those wholsome counsels, which their Parents guided and encourag'd by the Word of God, impart to them, unwil∣ling to imitate them in their seriousness and

heavenly-mindedness, are apt to obey their Parents more than God, and apt to do evil, because their Parents bid them, though God enjoins the contrary; when they sind in themselves an inclination to mourn more for displeasing their Parents, than offending a gracious God; and to be more pleased with the smiles of those which have the govern∣ment of them, than with the light of Gods countenance.

When Servants are moved to backbite, and revile their Masters according to the flesh, find an unwillingness upon their spirits to honour the froward as well as the gentle, are apt to be unfaithful to them, to imbezel their goods, and to wrong them in things they have committed to their charge, when thoughts of revealing the secrets of the Fa¦mily meerly to sport themselves, arise in their minds; when they find inclinations to be in∣dustrious in their Masters presence, careless and lazy in their absence, to put them off with eye-service as Men-pleasers, to murmur against their lawful injunctions, to answer again if rebuked for their faults, and to con∣spire against them by way of revenge.

What are all these motions and inclinati∣ons, but Temptations of the great destroyer of Mens Souls. These are some of the ginns and stratagems, whereby he doth insensibly

ruine the greatest part of Mankind; and we may confidently affirm, That whatever Thought, Reason, Argument, Suggestion, Proposition, Imagination would discourage us from a close adherence unto God, from a fervent love to our gracious Redeemer, from earnest breathings and pantings after him, from relying on him, and obeying him, and encourage us to any thing that's displeasing to God, or contrary to Christs rules and in∣junctions, or prejudicial to the honour of God, or to the welfare of our Neighbor, or to a good Conscience, whether the suggestion be immediately like lightning shot and dart∣ed into the mind, or conveyed immediately by our corrupted hearts, or by the world, or be adversity, or by prosperity, or by good report, or by evil report, they are Tempta∣tions of the Enemy, which how plausible so∣ever, design nothing but our decay in good∣ness, and in the favour of God, and the loss of our spiritual comfort and refreshment. Consideration examines the end of all these motions, and finding out the mischief they drive at, discovering the Tempest they aim at, it cannot but give great satisfaction to a rational Man, that would not be a stranger to himself.

Indeed none are more sensible of the plea∣sure of this Consideration, than those whom

Gods Spirit hath rais'd from the death of sin, and who have escap'd the pollutions of the world through lust. These reflect with more than ordinary delight on the snares, from which they have in a great measure been de∣liver'd. And though they are still subject to Temptations, yet that which very much contents them, is, that they are not ignorant of Satans devices. They see the windings and turnings of the Enemy, and can laugh at the miserable shifts he uses to deceive them. They see his goings and his ways, and can trace the Foe in all his stratagems. They see his juggles, and how he tears the sinner day and night.

Look, O my Soul, look upon yonder Sin∣ner, that hath renounc'd his follies, and yet goes drooping under the burthen of his sins. Dost not thou see the Enemy behind him? The Foe can make him presume no longer, and therefore he seeks to drive him to de∣spair; and he that before told the Wretch of Gardens, and Walks, and Pleasures, now shews him nothing but Hell, and a burning Lake. He that before represented God to him as a mighty Sardanapalus, one that doth not mind such little things, as sins, now sets out God, array'd in a habit of vengeance, and as one who doth but watch for an op∣portunity to condemn him. He that before

made the burthen lighter than straw and stubble, now makes his little finger heavier than his loins, and assures him, that what seem'd but a Cloud before, is all Hill and Mountain now. He that before talk'd of no∣thing but mercy seats, now changes his note, and knows of no other remedies, but Tri∣bunals of judgment. He that before made the silly wretch believe that God had no voice but that of mercy, no sceptre but that of love, makes God all thunder and light∣ning now.

Judas believes him, and is lost; Mary Mag∣dalen sees the imposture, and escapes; she rests upon Christs word, and is convinc'd, that there is no sin that's capable of true re∣pentance, but is capable of pardon too; and that Christ is so far from casting those away that come to him with an humble and con∣trite spirit, that the greatest ease and refresh∣ment is their portion. She sees that the poor in spirit have a right to the Kingdom of Hea∣ven; and that those that mourn, shall never be destitute of comfort. She is sensible, how happy that person is, that feels his heart blee∣ding and melting upon the account of his former sins, and can make his Bed to swim with tears. She is sensible the Holy Ghost moves upon these waters, and that such a per∣son is indeed baptized with water, and the Holy Ghost.

This she beholds, and beholds with plea∣sure. Consideration gives her a prospect of the Devils subtilty, and her eyes gush out with tears of joy. And certainly, if it be a greater pleasure to see than to grope in the dark; a greater pleasure to know the preci∣pices I am hurried into, than to have them hid from mine eyes; a greater pleasure to see the brink of destruction I do stand upon, than to be ignorant of it; Consideration must be a pleasure, for this shews me the steep Rock Temptation, this ignis fatuus, would have led me to; the Ditch this false light would have flatter'd me into; the fatal Sea this false star would have seduc'd me into.

How have I seen a Traveller rejoyce, when waking in the morning, he hath seen the Water, or the Mine, he must have necessarily tumbled into, if he had gone but one step farther, and had not stopt where he did; how doth he admire the Providence which hath preserv'd him, and how doth he go on in his way rejoycing, that he hath seen the gulph he might have rusht into, and escap'd it! And O sinner, dost not thou think thou shouldst re∣joyce, to find by Consideration, that thy aversness from Religion, thy backwardness to Devotion, thy unwillingness to spend time in private Meditations, thy excusations of sin, thy palliations of extravagant desires, thy

pleadings for Licentiousness, thy Apologies for pleasing the lusts of thy flesh, thy eager∣ness to run into evil company, thy desires to wallow in uncleanness, thy longings after things Gods Word forbids, thy inclination to unbelief, that all these are Temptations of the Devil, Corn which that Fowler spreads and scatters before the unwary Birds to kill, and to destroy them. Consideration would dis∣mantle Satan, pull off his mask and vizard, and convince thee that the sweetness of the Potion, is but to make the Poyson go down more glib; and however the Pill may be gilded, it is but to dazle thee into love with eternal ruine.

Notes

• 1 Pet. 5.8. Matth. 4.3. Eph. 6 12.