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. IV Of the various impediments and remora's of Consideration. Men fancy greater difficul∣ty in't, that there is indeed. Are continu∣ally employ'd about sensual objects. Loth to part with their sins. Ignorant of the pleasure of Consideration. Reflect upon the danger of losing their unlawful gain. Fear they shall fall into melancholy, or go distracted with so much seriousness. Are of opinion, that Conversion, in that sense the Scripture speaks of it, is needless. Mistake the nature of Consideration. Are discouraged by evil company. Neglect consulting with Ministers about this necessary work. Delude them∣selves with the Notion of Christ's dying for the sins of the world. (Book 4)

COnsideration, a Duty so great, so noble, so necessary, one would think should find sutable entertainment with all men that pretend to reason, or wisdom, or discretion, the Guest being so beneficial, who can ima∣gine to the contrary, but every man will spread open his doors, and let it in? How? Lock the gates against a good Angel? Keep out a Messenger that brings glad tydings?

Darken the Room that I may not see the Sun? Consideration, that directs me, how I may be a Friend of God, get room in his bo∣some, sing with Angels, triumph with Sera∣phins, sit at the right hand of a glorified Je∣sus, stand before the Throne of God, serve him day and night in his Temple, and be freed from all possibility of sin and misery, from all discontent, and vexation of Spirit! Is it possible a messenger of that worth and beauty, and excellency, can want a lodging? Is it possible it should fare no better than the GREAT JESUS, be destitute of a place where to lay its head? Does not every man desire to be happy? Did ever any man hate his own flesh? Was ever any man in love with torment? Is it not every mans interest to study how to prevent it? And then sure, Con∣sideration cannot but have the love and em∣braces of all persons, that do not make sport with casting fire-brands, and death, and ar∣rows, Prov. 26.18, 19.

So an impartial, serious man would think, yet to our grief and sorrow we find, that men run away from it, as from the Plague, and do as carefully avoid it, as they would do Rats∣bane, or Sublimate, or Night-shade. This will oblige me in the next place to enquire what are the Remora's or Impediments that make men neglect this Panacaea, and like

mad Dogs, shun the water that would cure them, and slight the remedy that would in∣fallibly recover them. It's natural for men to enquire into the reasons of any decay. If a Tree do not thrive, if Flowers do wither in the Bud, if a Child do not grow, or if the water of a River fails, the first thing we do, is to enquire where the stop is, and what the causes of the defect are, and why things do not prosper according to expectation? And he that hath a Vineyard in a very fruitful hill, and fences it, and gathers the stones out of it, and plants it with the choicest Vine, and builds a Tower in the midst of it, and makes a Wine-press therein, may well ask the que∣stion, Wherefore when I look'd that it should bring forth grapes, brought it forth wild grapes, Isa. 5.1, 2, 3, 4.

The clogs and impediments of Considera∣tion are numberless, for indeed it's the Devils study and contrivance day and night, which way to prevent it. Where a person dares ex∣tricate himself from the snares of sense, and venture upon this work, the enemy justly fears he shall lose a Subject; and a Soul will be snatcht out of his clutches, and he shall not be able to hold the sinner in his Egypt, or hinder him from sacrificing to the Lord his God. And being a spirit that lives upon Envy, enjoyes his malice, and finds his greatest

satisfaction in destroying mens Souls, we must suppose he leaves no stone unturn'd, no stra∣tagem untry'd, no means unattempted, to hinder men from a serious recollection of their thoughts and imaginations.

There is such beauty, such loveliness in the wayes of God, notwithstanding the coarse outside, that should a person by serious Consi∣deration, be tempted to lift up the vail, and see what is behind it, remove the Sackcloth and Ashes, and take a view of that which is underneath, open the Iron gate, and behold the Gold within, unlock the Cabinet, and see the jewels there, he would most certainly be ravish'd with the sight, and not stay one hour longer in the chambers of death. This the Devil knows, he is sensible, that Consi∣deration is a Tree of life, therefore least men put forth their hands, and take of the Tree, and eat and live for ever, we may rationally believe, he'll cross their endeavors to the ut∣termost; so that we may suppose as many impediments of Consideration, as the Devil can invent stumbling blocks to throw in the way to this Duty: however let's take a view of some of the principal.

I. The fancied difficulty of it. I say fan∣cied, for there is not that hardship in't men imagine. But such enemies are the generality

of men to their own happiness, that they will fancy difficulties in things they are loth to do, and they therefore cry out, That they are hard, and not to be compassed but with infinite deal of trouble, because they would be excus'd from the performance or practice of them. It's ordinary for School-boyes to plead difficulty of the Task their Ma∣ster sets them, when they have a greater mind to play, than to learn, much like Solo∣mon's sloathful man, Proa. 26.13. There is a Lion in the way, there is a Lyon in the streets. Vain man! there are no Lions but in his own brain, no considerable difficulties, but what are of his own making. So here men fancy, that this serious Consideration of their wayes, is a thing which none but Scho∣lars, and men of Learning can reach, and none are obliged to mind but men of Let∣ters, and such as are Bookish, and read much, and have large capacities, are men of great judgment, and can wholly give or de∣dicate themselves to this study, a conceit as false, as God is true, and which we cannot re∣flect upon without indignation.

There is no man that's sensible, that Gold is better than Glasses and Rattles, or that Pearls ought to be priz'd and valued more than Pebles. There is no man that is capa∣ble of apprehending that three and three

makes six, or can contrive and plot, which way a dangerous Pond, or a dreadful Fire may be avoided, but may consider, whether the things the Scripture speaks of be true or no, whether the promises and threatnings of the Gospel are things that belong to him or no, whether he lives up to the precepts of Christ or no, and what will be the conse∣quence of his contempt of mercy, and what may be the means of escaping the wrath to come, and whether an endless glory be not infinitely better than a few hours Pageantry, and everlasting enjoyment more satisfactory than momentary pleasures, and eternal rest more desirable than a transitory titillation.

What difficulty is there in this Considera∣tion, what Rocks, what Precipices are there here, that must be ventur'd on to bring it a∣bout. I see a whole street on fire, and am struck into amazement, and cannot I consider how dreadful everlasting fire must be. I con∣sider, it's worth sitting up late, and rising early, and running up and down to get a livelihood, and cannot I consider, how far more rational it is to sweat, and toyle, and la∣bour for an everlasting inheritance. I can consider with delight, how much ease and content I shall enjoy, when such an Estate I have the reversion of, doth fall. And cannot I consider how happy those must be, that af∣ter

their patient continuance in well-doing, shall be possess'd of glory and honour, and immortality, and eternal life. I can consider how pleasant, how glorious a thing it is to live in the good opinion of my Prince, under the smiles and gracious looks of my Benefa∣ctor. And cannot I consider what a felicity doth attend them, that enjoy the light of Gods countenance. Here is but changing the object. And I that can consider, how disin∣genious, and sordid a thing it is to act against a man, that hath rais'd me out of dust, and advanc'd me to great dignity and prefer∣ment, cannot I consider, what baseness, and disgenerous ingratitude it must be to pro∣voke that God who maintains me, and pre∣serves me, and without whom I cannot breathe or move? I that can consider the reasonableness of sorrow and grief where I have offended, and done a signal injury to my Superior, cannot I consider how just and equitable it is when I look on that Saviour, whom my sins have pierc'd, to mourn as hear∣tily, as one that mourns for his onely Son? Why should not my understanding serve me to consider the one as well as the other? Spiritu∣al things are the most adequate and most pro∣per objects of my understanding. They are the proper fuel for that flame which cherish and feed it, and make it rise, and soar to Hea∣ven.

Whatever concerns provision for the flesh, or for this present life, is but a seconda∣ry object, more by favour and permission, than by design. For Gods design in giving us understandings, was, that they might be receptacles of spiritual Truths, storehouses of invisible Treasures. Contrivances, how we may get our bodily wants and necessities supplied, for ought I know may be perform'd, and order'd by sense alone, without reason, without this sublime faculty of understand∣ing, as we see in Beasts and ignobler Ani∣mals, which being strangers to this privi∣ledge, and directed only by sense, furnish themselves with necessaries, conveniencies, and superfluities: Go to the Ant, thou sluggard, consider her wayes, and be wise, which having no Guide, Overseer or Ruler, provideth her meat in the Summer, and gathereth her food in the Harvest, Prov. 6.6, 7, 8.

But what will not men call difficult, if they are unwilling to do what they should: And who sees not that this is but a shift to satisfie their Consciences, that they may not twitch them for the omission; and they must have some plea, left they should sin bare-faced, and seem to affront God without cause or instiga∣tion. And indeed this plea is a true stroke of the Devil, for though the way to destruction be far more craggy, and infinitely fuller of

precipices, than the way to life, witness mens breaking through infamy, the hatred of their Friends, the displeasure of their Relations, the fences of Modesty, the scorn of Angels, the indignation of a consuming fire, to get at sin, witness their venturing sometimes their Fortunes, sometimes their Lives, sometimes their Reputation, sometimes the ruine of their Families, to please the Devil, yet the broad way being down, whereas the strait is up the hill, his persuasion prevails the sooner, that the former is infinitely more facile and easie, and thus he brings an evil report upon the good Land, particularly upon Considera∣tion, the great Ladder whereby we must climb to Heaven, and hard it must be, though nothing be more easie: it's a thing porta∣ble, and is alwayes to be had; it's alwayes in season, always at hand, alwayes within call, no Burthen in a Journey, no Load in a Voy∣age, men may carry it with them wherever they go; when they are travelling, when they stay at home; in company, and out of com∣pany; when they are walking, when they are sitting down; when they go to Bed, when they rise; they need not run beyond Sea to fetch it, nor evolve many Books to be Ma∣sters of it; they need not fail to the Antipo∣des to compass it, nor dig under-ground to find it; they need not ransack the Indies to

enrich themselves with it, nor venture ship∣wracks to bring it home; they need not sell Lands and Houses to purchase it, nor run the hazard of Sword and Fire to secure it; they need not clamber Mountains to possess it, nor wade through Rivers to inherit it. They carry this Treasure in their hearts, and it must be meer sluggishness, if they let it lie there, and make no use of it. The fire is hid un∣der the ashes, and they need but stir it, and blow it, and it will soon flame out; and God hath made the duty so easie on purpose, that men might not be deluded by the Devil, into a belief of its impossibility. Strange stupi∣dity! they do not think it hard to carry Ta∣lents of Lead, or Mountains of Sin on their backs, and yet they think Consideration hard; even that Consideration, which like a faithful Friend would tell them how to be rid of that heavy Load they bear, a Load, which would immediately sink them into Hell, but that the Devil puts under his shoulder, and helps them to carry it, and so they feel it not. They do not think it hard to dig into Hell, and yet they think Consi∣deration hard, which would teach them a way how to quench that fire. They do not think it hard to be oppress'd by a most bloody Usurper, and yet they think Consi∣deration hard, which would shew them how

they might shake off that yoke which nei∣ther they nor their Forefathers were ever able to bear. They do not think it hard to obey every little Slave, every silly Lust, eve∣ry common Soldier, in that Camp of which themselves might be the Generals, and yet they think Consideration hard, which would free them from that Tyranny, and acquaint them with a way how they might be Kings and Priests unto God, and shine as the stars in the firmament for ever.

O men unwise, and flow of heart, to be∣lieve all that the Prophets have spoken; you that have courage to meet an Army in the field, and, to use Job's expression, have confi∣dence to laugh at the glittering spear and the shield, Job 39.23. you that have courage to plough the Sea, to face a Cannon, to mock a shower of Arrows, to stand under a volley of shot, to fight Duels, to expose your Lives, to lay Siege to a Fort, to endure the noise of Guns, to hear the clashing of Swords, to lie on the cold ground many nights together, or to have an Arm or Leg cut off, to preserve the founder parts of your bodies, you that have courage to do all this, and do not think it hard, shall you think Consideration hard? even that Consideration that would make you live like men, and free you from the ••ubbish, the lapsed posterity of Adam lies

groaning under: you that do things every day almost much harder, and much more dif∣ficult than Consideration is, will you scruple that which may be perform'd with greater ease, and which you are more obliged to, than adventuring on the Dangers I have men∣tion'd?

II. Impediment.

II. Love of the World, and being continu∣ally employ'd about sensual objects. This is another impediment of Consideration. And indeed we need not wonder to see men ne∣glectful and careless of this great and neces∣sary work, when the world takes up their hearts, and engrosses their affections; when we see how all their Plots, Designs, Contri∣vances, Desires are for the world, and when they mind onely fleshly things, as the Apostles phrase is, Phil. 3.19.

What I mean by the world, none can be ignorant of, that hath either read what wise men have written concerning it, or hath heard the Word of the Gospel sounding in his ears: For indeed, it's not the least part of our Commission to dehort and dissuade men from fixing their Affections on these subluna∣ry objects, and but that continual inculcating of the same thing would make our Auditors nauseate the most wholsom Lessons, we could not do them greater service, than by making

such Dehortations the perpetual Subject of our Sermons.

All that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life, saith the great Divine, 1 Joh. 2.16. What∣ever outward object serves to gratifie sense, whatever here below is most commonly desi∣red and lusted after, whatever makes for sa∣tisfaction of the flesh, or of our sensual ap∣petite, all is comprehended under this name.

And indeed it is with these worldly com∣forts, as it was with the garden of Eden; some are for food, some for tryal; some to keep our bodies serviceable to our souls; some to prove our souls, whether they'll rest on these broken Reeds, or seek their rest and acquiescence in him, that is the Creator of all. And accordingly the Almighty thought fit to limit the use of these terrestrial felicities, and to signifie in his Word, that his intent in gi∣ving them, was, that they should be our ser∣vants, not our masters; that he design'd them as advantages to us, not hinderances in admiring and adoring the immense goodness and bounty of God, and that he appointed them for our use no farther, than they would serve to promote his glory, and the eternal felicity of our immortal souls. But here we find men generally live the reverse of Gods

designs and intentions, and instead of using these visible comforts in order to a greater end, make that their home, which was inten∣ded only for their Inn, and are for erecting Tabernacles to dwell there, which God de∣sign'd only as a thorow-fare.

And to this unhappiness, preposterous education, which most men are subject to, doth very much contribute. For whereas we should be educated into Reason, and a right apprehension of things, we are usually educated into sense and deceptions; and those that have the care of us, and should teach us self-denial in these outward things, and by that means, engage our souls to fix on nobler objects, do commonly present us with no∣thing but sensual satisfactions. All their Dis∣courses to us are of the World, and of the magnificence, greatness, splendor, and ravi∣shing aspects of these outward gayeties; and the first principles they teach us, are how to please sense, and to pamper our appetite; and though now and then they teach us some lit∣tle Notions of Divinity, yet it is in such a sensual way, that it amounts to no more, than a formality and divertisement, and being a thing that's taught by the by, it makes little or no impression upon our affections.

But whatever disadvantages men lie under upon the account of their sensual education,

one would think when they come to the full use of their reason, and are capable of un∣derstanding the vanity, emptiness, unconstan∣cy of these lower objects, and of apprehen∣ding that they were only intended as Lad∣ders, to raise us into contemplations of our great Benefactor in heaven, when they arrive to this ripeness of understanding, come out of their apprenticeship, set up for themselves, become as it were their own masters, and en∣ter upon the possession of that estate, which before was managed by others, one would think, I say, they should then begin (as there is commonly an alteration of our temper, upon the alteration of our fortunes) to rectifie those sensual principles, which their Nurses and Tutors have shed into them, and wash away the stains those fond Masters (as in∣deed men may be kill'd by kindnesses, and like that Olympian Victor, be stifled with Po∣sies) have unluckily imprinted on their souls.

But alas! there are so very few, that ha∣ving gone thus far, stop and attempt to capti∣vate their appetites to the obedience of Rea∣son and Religion, or seek to elevate their souls above the dung and trouble of the World, according to the intent of their Ma∣ker, that most men sink deeper and deeper in∣to the gulf of sensual desires, open the gates

wider, make the door larger for sensual satis∣faction to enter in, nay, if it be modest and loth to enter, compel it to come in, and to give their spirits an infusion of carnali∣ty, to water and keep warm the seed of worldly inclinations, and find out wayes to encrease their Thirst, to add heat to their Fe∣ver, to provoke their sensual appetite to en∣large it self as Hell, and fearing they have not been sufficiently, or faithfully enough in∣structed in the enjoyment of these worldly felicities, they try experiments and conclusi∣ons to find out new satisfactions, and thus plunge themselves into the main Sea, being charmed by the Sunbeams playing and glit∣tering upon the water, and the curling of the waves. And the impressions which were made on the wax when soft and tractable, remain when it's grown harder, by a continual hurry of worldly cares and businesses, which they are content to admit of, they make their souls the least object of their solicitude, and were they ask'd as that profane Duke, What they think of Heaven? it's like they would an∣swer in his language, or think so, or at least act as if they thought so, That they have so much business on earth, that they cannot think of Heaven. Thus their very spirits become flesh, and their souls turn to earth, as well as their bodies.

Whence it comes to pass, that their minds being altogether sensual, impregnated with worldly cares and satisfactions, and all their faculties employ'd in contriving how to get a greater share of earth than they have al∣ready, or at least to keep and preserve what they have, there is no room for this Conside∣ration of their spiritual estate or condition. They hearken to nothing with any zeal or attention, or life, that doth not carry either some worldly profit or pleasure with it, and that which charms or wins them, must be the musick of temporal interest.

Consideration how they shall be saved hereafter! there is no Lands to be bought with it, no Mannors to be purchas'd, no Hou∣ses to be built, no Countries to be conquer'd, no Honours to be got by it. It brings in no Riches, it fills not their Coffers with gold and silver, it doth not give them respect and cre∣dit with Princes, and Men of Quality, it doth not cover their Tables with dainties and delicacies, it doth not furnish them with portions for their children. It doth not feed their bellies, nor put them into a condition to lie on beds of ivory, or to be clad like Di∣ves, with silk and purple. It doth not main∣tain their great Retinue, nor present them with soft Airs. It doth not provide for their Families, nor keep up their pomp and gran∣deur;

were it such a powerful thing as the Philosophers Stone is fabled to be, and did it enable them to turn their Iron into Gold, and did it make their Trade to flourish, and did it make their garners full, affording all man∣ner of store, and cause such fruitfulness a∣mong their flocks, that their sheep might bring forth thousands, and ten thousands in their streets? Did it raise them to the power of Senacherib, to the magnificence of Nebuchad∣nezar, to the pleasures of Solomon? Did it promise a Kingdom, and whisper in their ears, that they should enjoy ease and plenty, with∣out all peradventure nothing should have so much of their care or hearts, as Considera∣tion of their wayes: But having none of these baits, and their hearts being fix'd on the world, they can find no time for this exer∣cise.

Cannot, did I say? They will not allow themselves time to retire and consider, that they have such things as souls, or that these souls are capable of punishment and glory, when they shake hands with their old com∣panions, their bodies. They think that time mispent, that is bestow'd upon Consideration of another world, and what minutes or hours are taken from their fleshly satisfacti∣ons, or from prosecuting their worldly con∣cerns, they look upon as flung away.

By worldly concerns, I do not only mean businesses which an Estate, or Trade, or Fa∣mily, or office or sensual pleasures cause, but business of study and learning too; and one may be as much taken up with his study, as another is with his Trade, and consequently be very loth to allow any time for this Consideration we speak of. To be studious, and yet inconsiderate, implies no contradi∣ction, and a man may contemplate God and Heaven, and the whole Creation, and yet not contemplate them in order to a holy prepa∣ration for another life, or with an intent to mortifie his sins and corruptions, and to imi∣tate God in holiness, without which it can∣not be Consideration, and the best name we can give it, is an empty Speculation, so that a spiritual Meditation may be but a worldly business, if that which puts me upon it be my profession, whereby I get a livelihood; if that which makes me study and meditate, be temporal profit, or honour, or applause; if it be not undertaken with an intent to edifie my own soul, as well as the souls of others; if it be done either to please the fancy, or to please the gentle Reader, by publishing it to the world.

And indeed where worldly concerns fill all the channels of the soul, there can be but very little employment for serious Conside∣ration.

A continunl hurry of business sheds darkness upon the soul, thrusts out that eye, whereby it should reflect upon it self, and makes it intent only on things which tickle and please the flesh, and like Felix, when any motions to serious Consideration arise, re∣plies, Go thy way for this time, and when I have a convenient season, I will call for thee, Acts 24.25. It fares much with Consideration, as with that Princes invitation, Luc. 14.16. worldly cares and businesses like those guests when the soul feels any suggestions or invita∣tions to Consideration, are presently ready with excuses, and a thousand things are pre∣tended why they cannot come, or stoop to the gracious message or vocation, and these bryars and thorns choak the good seed that's thrown among them.

Thus earth keeps out Heaven, and the world, like shutters of a window, excludes the light that would irradiate the room, not but that the business of our worldly callings may lawfully be performed and follow'd, and men ought to work with labour, and travel night and day, rather than be chargeable to others, 2 Thess. 3.8. But where the World is made God, and fills mens minds as well as their hands, and all the time that can be got, is spent in embracing and grasping of it, it's impossible Consideration should find enter∣tainment

there; it's like a heartless prayer may, for that can be hudled up, and requires not much time, and leaves them as worldly as it finds them, and doth not hinder or cross them in their fondness to the world, which they are afraid Consideration will do. And indeed they guess aright, for Consideration would shake their love, make them unquiet in their amours, and unsettle their affections, pull down that high esteem they have of the world, and make them see that there is not that beauty, that glory, or that happiness in things below, which their sickly fancy dream'd of before; it would shew them that all these Gaudes are but a Pit cover'd with curious flowers, where people may irrecove∣rably perish, if taken with the treacherous flowers they smell on them, and admire their odour and fragrancy. It would shew them the vanity of heaping up riches, when they know not who shall inherit them; and re∣present unto them ••he folly of flattering their souls with an Ede, Bibe, Lude, Soul, take thine ease, eat, drink, and be merry, thou hast much goods laid up for many years. It would shew them how false, how perishable all these outward comforts are, and that they have something more than this deceitful world to look after. Consideration, like a faithful Counsellor, would undeceive them

in their fond opinions of this treacherous friend, discover to them his base designs, the mischiefs he drives at under all his smiles, the Serpent that lies under those green herbs, and bid them beware of him. But such is the love they bear to the world, that they are jealous of all things that would subvert their love, and hate Consideration as an enemy, because they are afraid it will discompose those embraces, and break the league between them, and these earthly satisfactions, and put their hearts that lie close to the world, out of their place, dispossess them of their earthly mindedness, and prompt them to lay up in store for themselves a good foundation against the time to come, and lay hold on eternal life: A strange fondness this! which doth not only marry the heart unto the world, and makes them two one flesh, but sends out Spies to watch against all the en∣deavors of this faithful Monitor, viz. Consi∣deration, that it may not break the match, or dissolve the bond, or make the heart sensible of its adulteries.

O God! How is thy similitude in Man de∣faced? How is that glorious Image thou didst once shed into his breast, blotted and defiled? Is this the Man that receiv'd a Soul to mind Heaven most? Is this the Man, over whom thou didst spread thy skirts, whose nakedness

thou didst cover, and with whom thou didst enter into an everlasting Covenant, whom thou dost draw by cords of love, whose soul thou didst betroth unto thee for ever in righte∣ousness, and in judgment, and in loving kind∣ness and in mercies? Hos. 2.19. False trea∣cherous Man! Is the world become his Ma∣ster? Is his servant become his Sovereign? And is that which was intended for his footstool, become his Throne, whereon he braves all the messages of grace and pardon? Shall so great a Soul be married to so mean a slave? So great a Spirit join'd to so pitiful a vassal? And shall that which was design'd for him to trample on, and despise, domineer, and use him like a Prisoner, put fetters about his feet, and shackle his Soul, that it may not return to that husband to whom it hath sworn fi∣delity, and promised allegiance and subjecti∣on? How art thou fallen from Heaven, O Lu∣cifer, son of the morning, and thou who hadst once power given thee to ascend into Heaven, and without a metaphor to exalt thy Throne above the stars of God, to ascend above the heights of the clouds, and to be like unto the most High, How art thou brought down to Hell, to the sides of the Pit? How art thou cut down to the ground? How is thy pomp brought down to the grave? Isa. 14.11, 12, 13.

III. Impediment.

III. Vnwillingness to part with their sins. This certainly is the greatest Impediment of Consideration, and the chief cause of Mens neglecting this most useful work. Their consciences, or their hearts give them, that Consideration will discover the deformity and odiousness of their vices, and will put them upon forsaking their darling lusts; they are afraid it will raise doubts and jealousies in their heads about their present condition, disturb them in their slumber, discompose them in their golden dreams, drive them from their softs and ease, and make their Candle burn dim and blew, which for the present gives a very delightful shine, and therefore they are loth to apply themselves to it.

I have heard of some rude and savage In∣dians, who being decently cloathed by our Merchants (for in their own Countrey it seems they knew no other ornaments, but dung and guts of Beasts about their naked bodies) and brought over into England with an intent to civilize them, and make them instruments, upon their return to teach their own Nation, modesty and decency, as they were walking about the streets of Lon∣don, and beholding the stately houses that

adorn'd that goodly City, they were obser∣ved to sigh and groan, and to look very me∣lancholy; those that took notice of them, charitably believ'd, that their dejected looks were no other but characters of their mourn∣ing at their unhappy Countreymen, who were strangers to such Edifices, such Pomp, such Glory, such Plenty, such Magnificence and Gallantry. But being sent over into their own Countrey again, they quickly be∣tray'd the reason of their sighs, and soon dis∣covered that their melancholy was caused by their being delivered from their nastiness, and beastly way of living. For they were no sooner come to shore, but they tore off their cloaths with indignation, fell about the necks of their Countreymen with joy, and betook themselves to their dung and guts again, and in these ornaments they came triumphing to the English. There cannot certainly be a fit∣ter emblem of Sin, where Men are enamor'd with it. They delight in their Plague-sores, rejoyce in their wounds and bruises, wounds not bound up nor mollified with oyntment. They are afraid of Plaisters, and do so de∣sire to be let alone in their misery, that they are jealous of a Cure, and dread a Physitian. Their filth is so pleasing to them, their itch so amiable, that he that offers to free them from it, attempts tearing of their bowels from

them, and that's it makes them afraid of Con∣sideration.

For indeed Consideration would anato∣mize their sin, shew them the venome that's spread through every part, shew them who that God is who professes himself offended at it; shew them, that he who is provok'd by it, is that God who breath'd into their Nostrils the breath of life, and gives them the meat they eat, the drink they drink, and the cloaths they put on, that hath the same power over them, which the Potter hath over his Vessel, and can create and destroy them at his pleasure, that sits on the circle of the earth, and before whom all Nations are as a drop of a Bucket, and are counted as the small dust of the ballance, before whom they are as nothing, yea, less than nothing and va∣nity, from whom all their spiritual and tem∣poral mercies do descend, without whom they could not be one moment out of Hell, who is their best, their greatest, and most con∣stant Benefactor, who lets his Sun shine upon them, and his Rain drop down on their fields and pastures, who sends his holy Angels to watch their steps, and to keep them in their wayes, who hears the Heavens for them, and makes the Heavens hear the earth, and the earth to hear the Corn, the Wine, and the Oyl, and commands all these to relieve them,

who preserves them from danger, prevents their being hurt, and charges all the elements to spare them, who keeps them by his Provi∣dence, supports them by his Wisdom, protects them by his Power, and thinks nothing too good for them, if they will but approve themselves obedient children, and live like persons who are sensible of the obligations of the Highest.

Consideration would let them see, that this God who could undo them, wooes them to Repentance, and that there is no∣thing in the world God hates more than sin, and that this is it his Soul abhors, being holi∣ness it self, and of infinite purity; Conside∣ration would let them see, that their sin con∣trolls the will and wisdom of that God, who feeds them, sets up Laws of its own making in opposition to those commands, which the holy Angels dare not mention without trem∣bling. This would let them see the majesty and glory of that God whom they do af∣front, a God who charges his Angels with folly, and on whose brightness those blessed Ministers cannot look, without covering their faces with their wings, and crying out in amazement, Holy, Holy, Holy Lord God of Hosts.

Consideration would represent to them the various mercies and opportunities they do

slight, and how hard it will be for them to kick against the pricks; this would shew them what resisting their own mercies means, and what fighting against their own happi∣ness imports; how blessings slighted will turn to a curse, and mercies abus'd will ag∣gravate their g••ilt; how stubbornness makes God weary of shewing mercy; and how re∣fusing to come in, while the gates are open, provokes the Master of the house to protest, That the invited Guests shall neuer taste of his Supper; how opportunities of being se∣rious, if neglected, may be snatcht away, and the Scepter of grace, if look'd upon with contempt and scorn, may never be stretcht forth again.

Consideration would let them see, what grief their sins do cause in Heaven; how they make the eternal God complain; how loath∣som, how abominable they make them in the sight of God, and how they treasure up un∣to the owners wrath against the day of wrath, and revelation of the righteous judg∣ment of God. This would shew them Christ Jesus on the Cross; this would bespeak them in the language of the Prophet, Who is this that comes from Edom, with died garments from Bozrah? Wherefore is he red in his ap∣parel, and his garments like him that treads in the Wine-fat? Isa. 63.1, 2. This would shew

them, that the blood which trickled down from that sacred head, trickled down upon the account of their follies and transgressi∣ons, that their oaths and curses, and blasphe∣mies, were the thorns that prickt his head; that their lasciviousness and fornications, and adulteries, were the spears that open'd his side; that their boldness in sinning, their re∣solutions to be damn'd, made the tears gush from his eyes; that their hatred, their ma∣lice, their envy, their revengeful desires were the hands that did buffet him; that their covetousness, and worldly-mindedness, and neglect of their duty towards God and man, were the Rods that smote him; that their evil thoughts, and idle words, and extrava∣gant actions, were the furies that spit into his face; that their perfidiousness, their trea∣cheries, their hypocrisies were the nails that were struck through his hands and feet; that their labouring after Hell, their endeavors to be miserable, their contempt of the goodness of God, made him sweat drops of blood in the garden of Gethsemane; that their de∣light in abusing God, and in trampling on his Laws, was that which made him shreek out, to the amazement of Heaven and Earth, My God, my God, why hast thou forsaken me? that the heat of their lusts was the cause of his drought, and proved the gall and vi∣negar

that was given him to drink; that their sinful lives kill'd him, and their dead∣ness in duty murther'd him; that their impa∣tience and unbelief haled him to the Cross, and their impenitence was the cause of that purple flood, which the Angels, for the rarity and strangeness of it, descended from Hea∣ven to behold.

Consideration would lay before them all the curses of the Law, the terror, the consum∣ption, the sorrow of heart, that anguish that attends sin in the end, the troubles of Con∣science it will raise ere long, the frights, the disquiet it will produce. This would repre∣sent to them the flames that Dives felt, and made the Wretch cry out for a drop of wa∣ter to cool his burning tongue. This would shew them what blackness sin doth cast on their understandings, and that their being baptized into the Christian Faith, doth signi∣fie little, except they leave their sins; and that they do name the Name of Christ in vain, without they depart form iniquity. This would shew them their error in flat∣tering themselves with the hopes of Gods mercy, and demonstrate to them, how ridicu∣lous it is to believe, that God will pardon them, because they pardon themselves; or that he will forgive them, because they are loth to suffer. This would shew them, that

God sees and hears them, and will judge them, and set their transgressions in order before them, for all the seeming delay of his vengeance.

Consideration would discover to them the pardon and reconciliation they must go with∣out, if they do not speedily return; the blessings they deprive themselves of, the com∣forts they bid defiance to, the light, the favor of God, and the mercy of Christ Jesus they must for ever want, and be destitute of, if they flie not into his arms with the greatest expedition and alacrity. This would aggra∣vate their sins, make them appear in their proper colours, and shew that they are no better than Cockatrices Eggs, and Spiders Webs. Have not you seen the crafty Spider weave a Net, and then lie close in an ambush, till the silly Fly, dazled perhaps with the cu∣riosity of the Net, hastens to those unhappy Labyrinths; but while she is sporting her self in those chambers of death, out comes the Murtherer, and leads the Captive wretch in triumph home. Consideration would shew them, that thus it is with sin, & that with much fair speech, as that Harlot, Prov. 7.21, 22, 23. it causes the sinner to yield, with the flattering of her lips, she forces him. He goes after her straightway, as an Oxe goes to the slaughter, or a fool to the correction of the stocks: till a

dart strike through his liver, as a Bird hastes to the snare, not knowing that it is for life.

This kindness Consideration would do them. Thus and thus it would tell them; and this is it men are afraid of, and therefore care not for entertaining it. Their sins af∣ford them present satisfaction, and the plea∣sure they promise is brisk and lusty on their fancies; their body feels it, their eyes see it, their ears hear it, their tongue tastes it, it tickles all their senses, it makes them merry and jovial, and makes their blood frisk and dance in their veins. It makes them forget their sorrows, and puts the evil day far from them. Frequent converse and long acquaint∣ance, hath made their friendship with sin in∣violable. And though it is really the greatest evil, and the cause of all evils in the World; though it murthers while it laughs, and poy∣sons while it smiles and cringes; though it is so merciless, that not contented to kill the body, it attempts the soul too; yet having like the Prophets Ewe Lamb, 2 Sam. 12.3. been nourish'd, and kept by its owners for many years, and being grown up together with them, and having eaten of their meat, and drank of their Cup, and lay'n in their bo∣soms, and been to them as a Child, the fond∣ness is grown so great, that nothing can make them willing to part with it. Hence it is,

That Consideration is look'd upon as a sawcy, ill-bred, unmannerly Messenger, that would part the dearest friends, divide sin from their souls, and cause a civil War in their bowels, destroy the reigning power of Vice, attempt its strong holds, and storm its fortifications. They lie encircled in its arms; and though they hang all this while over Hell-fire by a twin'd Thread, though God all this while shakes his Rod over them, and while they hug the sin, is preparing the in∣struments of death, and whetting his Sword, and bending his Bowe, and making it ready, yet it seems such is the present hearts-ease sin affords, so sweet is the sleep it yields, that men care not for being awak'd by Considera∣tion!

We should wonder to see a man that's ready to starve for want of food, refuse the bread or meat which we offer him; and won∣der to see a person that's ready to perish with cold, reject the fire and cloathing we have prepared for him; and wonder to see one who is blind, scorn the help of him that would certainly restore him to his sight; and wonder to see one who is fallen among Thieves and Robbers make light of the as∣sistance of a Prince who offers to rescue him out of their hands. And dost not thou won∣der, O my soul, at the insufferable stupidity

of sinful men, that entic'd with the milk and butter swimming in a Lordly dish, enter in∣to a Tent, where they will certainly meet with a nail and hammer, and yet are afraid of that which would assuredly prevent their being pierc'd and stricken through their tem∣ples? Mourn over them, lament their wret∣chedness, grieve for them, that will not grieve for themselves, call for Rivers of Tears, wish for a fountain of Water! Behold sin hath blinded them, Consideration would open their eyes, but they love darkness better than light. Sin doth expose them naked to the contempt and scorn of God, and his ho∣ly Angels, and they rejoyce under that weight. Sin deprives them of the bread of life, and their souls are ready to die for want of the hidden Manna, and they laugh under their want and misery. What Changelings doth sin make men! Lord! how it doth un∣man them! how much below themselves doth it make them live! unto God, and his holy Angels they appear perfectly distracted, as the poor Wretches in Bedlam seem to us; only herein their wretchedness exceeds the others misery, that they may be releas'd of their distractedness, and will not, the other if they would, cannot; the former deliration is voluntary, the other forc'd; the former hath malice in't, the other weakness only; and

whereas the latter challenges pity and com∣passion, the former deserves nothing but wrath and indignation.

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,* 1.1 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.

V. Impediment.

V. Danger of losing their unlawful gain▪ It's a thing not unusual for men to thrive by sin, and to prosper by iniquity; to grow rich by oppression, and to advance in wealth by unlawful callings; to get money by plea∣sing other men in their lusts, and to procure a livelihood by injustice, and complying with the Vices of the Age we live in. The Devil must have some rewards to bestow, else his Kingdom would soon expire; and though his rewards as well as temptations are deceitful, yet rewards they are, and be∣ing

present and visible, and consequently apt to make the deeper impressions, they invite more strongly, and caress men into desire and appetite. Men many times would not venture on sin, but that they believe it is the way to gain, and the known road to advan∣tage and emolument. And as sin is judged to be the way to profit, so they look upon't as the onely means to preserve what they have got and acquired.

If Absolom had not had a Kingdom in his eye, he would hardly have dared to rebel, and Viper-like, to prey upon the bowels that did feed and nourish him. Demas sees how plentifully the Heathen Priests did live, what credit, what honour, what wealth and glory they enjoy'd, and that makes him forsake Christianity, and embrace their wayes. It was gain made Demetrius so zealous for the worship of Diana, and the Masters of that Damsel that had a familiar spirit so earnest for telling of fortunes, and unlawful divinati∣ons. And we know who they were that told the Prophet Jeremy, As for the word that thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee: But we will certainly do whatsoever thing goes forth out of our own mouth, to burn incense unto the Queen of Heaven, and to pour out drink-offer∣ings unto her, for then we had plenty of victu∣als,

and were well, and saw no evil. But since we left off to burn incense to the Queen of Hea∣ven, and to pour out drink-offerings unto her, we have wanted all things, and have been con∣sum'd by the Sword, and by the Famine, Jer. 44.16, 17, 18.

And indeed, this principle, that a sinful life, is the only profitable life doth so spread, and infect the hearts of men, that most are afraid to sit down and consider their ways, for fear Consideration should make them weary of a sinful life, and consequently make them quit and cashier the gain and profit, they do reap by it. Profit is the great God∣dess the world adores, and to preserve that, men employ their strength and friends, and make use of all opportunities to secure it; it's that which they are truly jealous of, and which is as dear to them, as their lives, and which makes them climb rocks, and clamber mountains, and fight their way through all impediments that would oppose and cross it: Touch that, and you touch the apple of their eye; and whatever cause they are zea∣lous for, though other reasons may be pre∣tended, yet profit and interest commonly is the true cause that inflames their passions, and makes their spirits fervent; and they seldom matter whether it be by lawful, or unlawful ways, that they have made their

fortunes, so they be but made and advanc'd to such a pitch, they'll be sure to protect, what they have purchas'd, and it is not an easie matter, shall snatch it out of their clutches.

Consideration that unruly faculty would create ill thoughts of such gain in their minds, and therefore as men that are loth to meet their Creditors, and when they see them afar off, turn out of the way, that they may have no occasion to speak to them; so the generality of men do carefully shun Consi∣deration, as an unhappy Remembrancer, that will put them in mind of things they do not desire to hear, and touch the sore they would not have handled or medled withall, and search into those wounds they would not have healed up, or come under the hand of a Physitian. I do but think, what a world of Religious men we should have, how men would flock to Christ from all corners, what a number of pious Souls would appear in all places, if we could assure them, that a serious life will for certain furnish them with an estate answerable to their luxurious appe∣tite; and I am apt to believe, were men con∣fident, and could they trust to it, that they should get an estate of 9 or 10000 l. per annum, by frequent reading, praying, medi∣tating, and obedience to Christs commands,

the greatest part would make a hard shift to consider how to leave their sins and vices, and apply themselves to reformation, we should hear no more of the excuses they now make, that they have no time, or that their condition is such, that they cannot serve God, as they should. The impossibilities they now pretend, would all vanish; and they that now rack and torment, and tire them∣selves for a little profit, upon prospect of so considerable an advantage, would turn their pains and labour another way, and become very devout worshippers of the Holy Jesus, and find no such trouble in a circumspect life, as now they do.

Should Christ appear in a visible shape from Heaven to the Swearer, or Drunkard, or Fornicator, or Adulterer, or Covetous, or any other of the sinful Herd, with vast glit∣tering Treasures in his hand, nay, could we the Ministers of the Gospel secure such a Lo••dship, such a Principality, such a King∣dom, such an Empire, to any of these sinners, upon condition, they would part with their Vices, sure, it would be a mighty Temptation to them, to shake hands with their darling impieties; for I see they sell their Souls to the Devil, for 2, 3, or 400 l. many times; and I am so charitable as to think, they would save them for a far more considerable sum.

It's like some would be so brutish, so swi∣nish, so sottish, (and yet but very few nei∣ther) that would rather starve, than leave their sins; dwell rather in a Hogs-stie, than renounce wallowing in the mire of their fol∣lies; and live upon bread and water rather, than deny their lustful desires; and stoop to the meanest, lowest, and most sordid condi∣tion in the world rather, than bow to the noble commands of Christ Jesus; but one might engage safely for the generality of sin∣ners, profit and riches being the great load∣stone, that makes men willing to do any thing.

I see, how if a Prince, or other great per∣son, men depend or hope for something from, dislike such a sin, they are guilty of, they can forbear it, and comply with their Princes will and devotion. I see how a person of quality can frown all his family into seriousness; and the most vicious servant he hath, for fear of losing his Masters favour, and the good place he hath under him, will find a way for profits sake to subdue his inclinations, and take leave of a sinful pleasure, since it is so that he cannot enjoy that and his Masters good will together. And therefore could we pro∣mise Temporal Crowns and Scepters, and Estates, and were we able to perform our promise upon mens quitting of their sins, it's

very probable, Holiness and Seriousness would be mainly embrac'd and follow'd, and what is now out of fashion, would be as much the mode then; and a person that would not conform to the rules and orders of a serious life, would look like an Antick as much, as he doth now, that dares be truly good in a sinful, and adulterous generation.

But seeing all the Divinity we teach, can∣not increase their Trade, and make their rocks drop with honey, and sill their trunks with shining clay, they look upon that holiness, we press and recommend to them, as a very beg∣garly business, and mind it only on the By, when they have nothing else to do.

And this is it, confirms them in their fancy, That a loose and vicious life is the only gain∣ful life, a Maxim notoriously false, and which Consideration would soon scatter, were it but call'd in to do its office; this would re∣present to them, how their gain, which hath so ill a foundation, must necessarily be a Moth in their Estates; and how promising soever their gettings may be for the present, they will soon bring a consumption on their fortune, and prepares for their greater sorrow and vexation. This would represent to them, how such gain doth purchase the wrath of God, and procures treasures of Gods indig∣nation, how it prognosticates a more plenti∣ful

condemnation, and is a presage of richer flames hereafter. This would lay before them that saying of Christ, Matth. 16.26. What shall it profit a man, if he gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? This would shew them their stupendious folly, in venturing eternal torment for a little trash; and disco∣ver to them, how dear they buy their plenty.

Consideration would let them see, That a serious life is, in despite of all the suggesti∣ons of the Devil to the contrary, the way to the greatest gain, and yields the most dura∣ble profit, and lays a foundation for riches, which grow not old, and fade not away; and that peace with God. is a far greater treasure, than all the gold of Ophir; and reconcilia∣tion by the blood of Jesus, a nobler posses∣sion, than all the jewels and pearls of the In∣dian Monarchs; and that the Apostle was in the right, when he counted all things but loss and dung for the excellency of the knowledge of Christ, Phil. 3.8.

This would shew them, That Friendship with God, and fellowship with the Father, and his Son Jesus Christ, is worth more than Ten thousand worlds, and represent to them the groans of the damn'd in Hell, who, were they to live over their days again, would sell

all they had to purchase this Pearl, and give Ten thousand millions of gold, if they had them, for this friendship, because this friend∣ship would blow out their flames, and cool their burning Tongues, which all that mass of wealth will not do.

Consideration would lay open all the riches, a serious life procures; it would let them see, that the intercession of Christ Jesus is entail'd upon't, a blessing inconsiderable in the eyes of the world, but which men will one day set a higher price upon, when it is too late. To have an Advocate in Heaven, who answers all the cavils and exceptions, and accusations of the Devil against our sincere endeavours, who controlls the rage and malice of the enemy, steps in, while the Foe is arguing against us, shews his merits, his wounds, and the marks of his nails, and makes our imperfect services pass for current Coin in the Court of the Highest, covers the weaknesses and infirmities of our duties, perfumes our devotions with the pre∣cious odors of his satisfaction, offers up our prayers in his golden Censer, throws his garment over us, stops the Lyons mouth that's open'd against us, contrives our happi∣ness, promotes our interest with God, and pleads, not to cast us away from his presence, nor to take his holy Spirit from us; what

profit there is in having such an Intercessor, none will ere long be more sensible of, than those who have been destitute of the benefit of this intercession, and indeed none share in that mercy, but men that dare apply them∣selves to that serious life, whereof Conside∣ration is the Key.

Consideration would shew them, That this serious life gains the assistance and illumina∣tion of Gods Spirit. And indeed, to have the mind so purged, as to see the vanity and emptiness of all sublunary objects, the beau∣ty of holiness, the odiousness and loathsom∣ness of sin, the transcendent excellency of God, the designs of Gods Providence, the methods of Gods Mercy, the reasonableness and equity of his proceedings, and to be so assisted from above, as to dare to oppose the most pleasing Temptations, though they charm never so wisely; and to esteem one hours communion with God, above all the preferments and glories of the world; (for in this manner the Holy Ghost assists those that apply themselves to a serious circum∣spect life) he that sees no profit, no gain, no advantages in this priviledge, may justly be supposed to be quite blinded by the god of this world.

Consideration would let them see, that the Promises of the Gospel are other gets riches,

than plenty of Corn and Wine, and Oyl; that there is no distress, no calamity, no misery, wherein these Promises cannot hold a Belie∣vers head, and support him against fainting; that these can give content, when nothing in the world can quiet the Soul; and that these can make men triumph, when they are made as the filth of the world, and as the off∣scowring of all things.

Consideration would let them see the un∣speakable gain which attends the serious, sin∣cere, and self-denying Christian when he comes to dye. This would shew them, that the immarcessible Crown of glory, the reward of a serious life, doth infinitely transcend all that the world can imagine advantageous and profitable.

Nay, Consideration would discover to them, That a serious, circumspect life, entitles men to temporal gain, as well as to spiritual and eternal advantages. This would shew them, that more men are ruined in their estates, by a Vicious, than there are by a Re∣ligious Conversation; and that Drunkards, Whoremongers, Adulterers, Ambitious, and Quarrelsom men, break sooner and oftner in the world, than those whose business it is to keep a Conscience void of offence towards God and man. This would shew them, that this worlds Goods are not ingrossed, or pos∣sessed

altogether by men, who slight God and their own Souls; but that even many of those, who truly fear God, have a very large share in temporal plenty and prosperity; and that many times men thrive the better for a serious life, and a secret blessing attends them, plenty steals upon them beyond expectation; and as if some good Angel were at work for them, riches flow insensibly upon them, and every thing they undertake doth prosper, insomuch that themselves cannot but wonder at their increase.

This would convince them, that many men who during their ungodly Conversati∣on, could not thrive, have signally prospered in the world, as soon as they have applied themselves to a serious life; and that a seri∣ous man is best qualified for getting profit, and encreasing an Estate; and that the gene∣rality of men had rather deal with a consci∣entious man, than with a person who is care∣less of all things, but his own interest, as knowing, that being conscientious, he dares not cheat, or deceive them, but will think himself obliged to deal justly and honestly with them, and do by them, as he would have others do by him; and that this is the great misfortune of ungodliness, and the glory of a serious life, in that one wicked man dares not trust another, but both good and

bad dare trust him, who stands in awe of God, and makes it his great care and study, how to please him.

This would shew them, that the serious man in being charitable, takes the readiest way to prosper in his secular Concerns; and that as great a Paradox as it may seem to sen∣sual men, there is not a greater truth in the world, than that which Solomon speaks of, Prov. 11.24. There is he that scattereth, and yet encreases. This would lay before them the Examples of men, who by consecrating a great part of their Estate and Incomes to pi∣ous and charitable uses, have enlarged their fortunes, and by casting their bread upon the water, have found it again with interest after many dayes, who have denied themselves in their superfluities, and yet are grown rich, given away, and gotten more than they had in times past. This would lead them into the pleasant field of Gods Providence, and shew them how that wise and gracious God wheels and turns things about for the good of those that dare trust him for a recompence, and makes that money which was laid out for the use of the Needy, return with advantage and usury.

Consideration would let them see, how various Gods temporal blessings are, which

very often light on the head of a serious re∣ligious man; and though he hath no Trade, which stands in need of augmentation, but a standing revenue, how yet God may watch over him so, that he shall lose little, and all he undertakes shall prosper; that his houses shall be preserv'd from fire, and his Cattle from decay; that his fields shall bring forth plentifully, and his lands be as the garden of the Lord; that he shall see his posterity ad∣vance in wealth and honour, and his chil∣drens children grow as the lillies, and spread their branches as the Cedars in Lebanon.

Consideration would let them see, how a whole Kingdom thrives, where seriousness and the fear of God is encourag'd with vigor and sincerity. What a darling a serious Prince is to his Subjects, how well they love him, how highly they esteem him, and how plen∣tifully and contentedly they live under his shadow. This would refresh their memories, how upon a publick humiliation God hath been entreated, and the judgments under which a Nation groan'd, have been averted; and the Heavens which before were turn'd into brass, have visited the Earth again with showers, and the former scarcity hath been transform'd into plenty and abundance; and how God hath seen their works, that they

turn'd from their evil ways, and hath repented himself of the evil he had said, he would do unto them, and hath not done it.

Consideration would let them see, that though a serious man should decay in the world, and his conscientiousness be the cause of his ruine, yet he would have more to sup∣port him under his losses than another man, and it could not but be a very great satisfa∣ction to him, that it was not any vice of licen∣tiousness, that broke him, but a good Con∣science, which is its own reward, and the best preservative, against murmuring, repining, and despair, and very often a presage, That God will set him up again, and as it was in Job's case, make the latter part of his life more prosperous than the former.

By such representations as these, Conside∣ration would scatter this suggestion of the Devil, That a sinful life, is the onely gainful and advantageous life. But what argument can prevail against Experience; and where men have found already, that their sins have prov'd profitable, and that their carelesness of Religion hath procur'd them no small ad∣vantages? Their great care and study now must be, that they do not put themselves in∣to a way of losing them; and therefore ex∣hort them to consider, what the end of these things will be, and whether this be a likely

course, to get a title to the inheritance in∣corruptible reserv'd in Heaven for Believers; they'll be ready to reply, What, part with my livelihood? Quit that which must sup∣port my Family? Would you have me starve and perish? Will your Religiousness give me bread? Would you have me precipitate my self into ruine? Will nothing less serve the turn, than leaving all, and following Christ? Why should I despair, when God blesses me; and think ill of my way of liv∣ing, when God, by prospering my endeavors, declares his approbation of my deportment? My gain is his mercy; and if he did not al∣low of what I did, he would with-hold his benediction. His giving success to what I do, shews his love; and I have reason to believe he is not angry with me for taking this course, because he never cross'd it by his thunders. God would have me live in the World, and since I have no other way to thrive but this, I must suppose it's that which God hath call'd me to. My industry is in obedience to his command, and why should I fright my self with his indignation, when my prosperous fortunes speak his smiles and sun∣shine!

Consideration would let them see, that God doth not bless them for their sins, but doth it to invite them to amendment. Nay,

this would suggest to them, that it may not be God that blesses them, but the Devil; and that he that is permitted to shew them all the Kingdoms of the world, and the glories of them in a moment, hath power also to re∣ward iniquity; and that prosperity which is acquir'd by sin, cannot be of Gods making, but is an effect of the Devils bounty, who never gives, but with an intent to murther; and makes Presents for no other end, but to make the Soul a prey to his fury; who gives, like the Grecians, onely to overcome; and seems kind, onely to get an interest in the sinner, and to take advantage against him, when there shall be occasion; who blesses with a design to curse, and rewards to har∣den men in their contempt of the Almigh∣ty, who lets men reap profit, that they may venture confidently on sin, and is contented, they should have something for their pains, that they may dedicate themselves more en∣tirely to his service.

But what can you expect from men, that are resolv'd not to s••e, and are so wedded to their gain, that they are frighted with the very thoughts of a remedy, that would clear their sight, and shew them the fatal hand, that gives them their prosperity, and discover to them, the Fiend, that conveys the gain,

they get, into their houses, and bribes them into everlasting Tortures.

O poor besotted sinners! And do you lose Heaven for this? Is it for this, you leap into destruction? Is it for this, you hazard the favour of God? Is it for this, you scorn the gold of the Sanctuary? Is it for this, that the riches of grace and mercy, are vile and mean, and despicable in your eyes? Would any man think, you had rational, immortal Souls within you, that sees you live thus? Would any man imagine that you believe a reward to come, that sees you so greedy after a present recompence? so greedy, that you fight your way through Oaths, Curses, Lyes, Oppression, Extortion, Injustice, Covetous∣ness, Uncleanness, Blasphemy, Flatteries, Rai∣lings, Slanders, Abuses, Drunkenness, and through the most sneaking, most sordid, and most disingenuous sins, to get it? To see this, what sober man would not bless himself? What man of reason would envy such ad∣vantages? Pity you he may, but he can never wish for your happiness, for that which you call happiness, is misery in grain, and must shortly die into endless lamentations, Verily I say unto you, you have your reward, Mat. 6.5.

VI. Impediment.

VI. Fear of being melancholy with so much seriousness, is another Impediment. And as the Devil ceases not day and night to in∣still this principle into mens minds, so it usu∣ally prevails with the jolly Crew, and such as are all for mirth and raillery, and hate sadness as their most deadly Enemy. Consideration they are afraid will strike them into dumps, and a view of the odiousness and loathsom∣ness of their sinful life, deprive them for ever of that merry temper, kind nature hath be∣stow'd on them. Consideration of their dan∣ger, they fear, will put them in mind of the severe Duties of Religion, and suggest some∣thing to them that will lie gnawing within, and make them, that they shall never enjoy a merry hour again. They look upon men abroad, who have applied themselves to Consideration of their wayes, and studied how they shall be happy after death, and find, it had spoil'd their triumphs, and caus'd them to walk about discouraged, and de∣jected. They see how some, that think much of their salvation, hang down their heads, like a bulrush, fold their arms, and spend their days in tears, and weeping. They see how uncomfortable Consideration hath made

their lives, how it hath fill'd their hearts with sorrow, and grief, and anguish, and they are afraid, this will be their fate, and the effects it hath wrought in others, fright them, lest they should be as disconsolate as they. While they maintain their jolly temper, they can live quietly, and with content; and while they have little or nothing to do with those serious things, Divines do talk of, they feel no disturbance; and why should they med∣dle with Consideration, which will certainly infuse sad thoughts into their minds, and give them gall and vinegar to drink?

And are not these excellent Arguments against Consideration? Are not these very lofty and pregnant Reasons, to confute the necessity of so great a Duty? Wretched, de∣luded men! Consideration would let you see, that there is a great difference between melancholy and seriousness; and that every man that looks grave and sober, is not there∣fore dejected, and discompos'd within; and that it's possible for men not to rant, and tear, and swagger, and yet to enjoy great calm and quietness in their Souls. That a man is not therefore sad, because he will not swear and drink, nor therefore Hypocondriack, because his Conscience will not digest those sins which you can swallow down without chewing.

Consideration would let you see, That you who allow your selves in sin and vanity, of all men have least reason to be merry, who have the King immortal and invisible, for your Enemy, and the blood of Jesus speak∣ing against you, and Gods Spirit bearing wit∣ness of your disobedience, and know not how soon God will open the flood gates of his anger, and how soon your portion will be in outward darkness; who have no title to the benefits of Christs passion, and are dead while you live; who have your understand∣ings darkned, your inward and outward man polluted, and your garments spotted by the flesh.

Consideration would let you see, That your joy and mirth is but slight and superfi∣cial, so far from being solid, that oftentimes in your very laughter, your heart is sorrow∣ful; and as fair as you carry things outward∣ly, your Consciences cannot but fright you with an approaching storm sometimes; and as merry as you seem to be, you now and then feel terrors, which make you flee, when no man pursues you. This would let you see, how short your mirth and pleasures are, and how they perish in the very enjoyment, and are no better than Butterflies; which when you have with great labour and industry got into your hands, their curious colours decay

with a touch, and you can boast of nothing but a squalid Worm. This would shew you how weak a thing it is with Lysimachus, for a cup of cold water to lose a Kingdom, and to hazard an eternity of joy for mirth, which at the best is but as a morning cloud, and as the early Dew, which soon passes away.

Consideration would let you see, That your mirth is worse than sadness and sorrow, because it proceeds from a stupified Soul, and from a hard heart; and that it is rather a mans felicity to be a stranger to your mirth, than unhappiness, because your mirth is so vain, your delight so frothy, and your joy usually hath such a fearful end, an end, much like that of Belshazzar, who made a Feast to his Lords, drank Wine before them, and to make the Deboshe complete, and to make the blood of the grapes drink with greater briskness, call'd for the golden Vessels, which his Father had taken out of the Temple of Jerusalem, as if it encreas'd the pleasure of drink to profane those Vessels by drunken∣ness, which were consecrated to God, and Wine out of a Bowl of the Sanctuary, gave greater life to the spirits, and reviv'd the heart more than a common Cup. But while their hearts danc'd and leapt for joy, an unknown hand from Heaven writes the dreadful Mene Mene Tekel, Vpharsin, upon the Wall, and on a

sudden, the Kings countenance changes, and his thoughts trouble him, so that the joints of his loins were loosen'd, and his knees smote one against another, Dan. 5.6.

Consideration would let you see, That your joy doth not deserve the name of joy, and that your mirth is nothing but wanton∣ness, and how much below a great spirit such pleasures are, how unworthy of a man crea∣ted after Gods image and similitude, how empty they leave your souls, and how like the Sea when ebbing in muddy places, leave nothing but stink and filth, and nastiness be∣hind them.

Consideration would let you see, That none can rejoyce so heartily as those, who make it their business to please God, and to be happy for ever. This would shew you, That light is sown for the righteous, and glad∣ness for the upright in heart, Psal. 97.11. And that no persons in the World have greater reason to rejoyce than they, whose great care and study, is first to seek the Kingdom of God, and his righteousness, as being persons, who are acquainted with a lively faith, and know by blessed experience what that hope means, whereby men purifie themselves even as God is pure, and what it is to be strengthen'd with all might unto all patience, and long-suffering, and what the constraining love of

God implies, and what it is to be married to him, who is altogether lovely, and what it is to have union and communion with him.

Consideration would shew you, that peace of Conscience, and honour with God, and the Spirits making intercession for us with groans unutterable, and pardon of sins, priviledges which attend a serious preparation for a bet∣ter World, are a continual Feast, and conse∣quently afford matter for greater joy, than all the rarities and curiosities of this present life. This would let you see, That that one bles∣sing, pardon of sin, which a serious man en∣joys, is a mercy which he may justly re∣joyce and triumph in, more than the greatest Monarch of this world in his boundless Em∣pire. This would lead your thoughts to take a view of the present condition of the un∣happy spirits in Hell, to whom pardon of sin would be a greater comfort and refreshment, than all the pleasures of this World distill'd into quintessence. Should a Proclamation be made in that dismal Vault, by some Angel sent from Heaven, that all the Prisoners are freed from their guilt, by the new and living way, even by the blood of Jesus, and that God hath condescended at last, and is pre∣vail'd withall to forgive their iniquities, what leaping, what dancing, what joy, what glad∣ness, what exultation of spirit, what serenity

of face, what a chearful air would appear in every corner of that loathsom Prison! How would one Wretch jog the other, and bid him break out into praises and celebrations of his Maker, for so great a favour! How like Heaven would Hell look on a sudden, and all their exclamations which grief and an∣guish did draw from them, change into ex∣clamations of gladness! How would their hearts swell, and dilate themselves, and tran∣sport them into an extasie of joy! How sor∣did, how mean, how pitiful, how inconside∣rable would all their former sensual delights seem to this pleasure or satisfaction!

Consideration would let you see, That whatever men that are become vain in their imaginations, may prate, there is no pleasure, no felicity like that which flows from walk∣ing in the wayes of God; that in this Gar∣den are the sweetest Roses, the most odorife∣rous Flowers, the most fragrant Plants, Roses which have no prickles underneath, like your carnal delights, flowers which wither not away, like that frothy mirth which the laugh∣ter of Fools affords, Plants which feed, and nourish, and heal, and poyson not, like those airy satisfactions which flow from making provision for the flesh. This would repre∣sent to your minds the examples of millions of Saints, Who are able from their own ex∣perience

to affirm, that the ways of serious∣ness, are truly ways of pleasantness; and that all her paths are peace; that they have found more satisfaction in being door-keepers in the house of God, than they have done in being Masters of the most glorious Tents of wickedness; that they have had more joy from contemplation of Heavens glory, and from reflecting on the beauty of holi∣ness, in one hour, than ever they received from running up and down many years to∣gether, after the things the vain World is enamor'd withall; that they would not be in that miserable, unregenerate estate again, if they might have whole Kingdoms to entice them; and that there is no condition in all the World so full of Bryars and Thorns, and Anguish, and Pain, and Disquietness, and Trouble, and Vexation, as a sinful life, and an unconverted state.

Consideration would let you see, That those serious persons who look dejected and melancholy, have joyes within which no stranger intermeddles withall, and as little shew as they make of chearfulness, they car∣ry that within their breasts, as can make their life a perpetual Jubilee. So far is Considera∣tion from making men melancholy, that it points at the things where the greatest joy is to be found; and as Consideration it self is

a pleasure, as we prov'd before, so it is a guide to lead men into such a Paradise, as they would be content to lose themselves in, and desire no greater felicity on this side Heaven.

VII. Impediment.

VII. Fear of going distracted with poring on things too high for their capacities. The aversness from a truly, serious, circumspect life, in most men is so very great, that they'll entertain the absurdest, silliest, and most childish pretences, rather than be persuaded to that course, God and his holy Angels, Scri∣pture, Conscience, Ministers, and all the Pro∣vidences of God do call and invite them to. And such a shift is that we have before us, a plea so impertinent, that we might justly ask the question, Whether those that make use of it, are not distracted already? Men had as good give us a downright answer, and tell us plainly, That they will not take their ever∣lasting state into Consideration, and will have nothing to do with salvation, as make us con∣clude so much from their unsteddiness and tergiversations. They love to leave God and themselves, and their Neighbors in the dark; and we find, they halt between two opinions, unresolv'd, whether they shall follow God or

Baal. They would neither, displease God, nor the Devil. The Devils favour they keep, and maintain by their secret aversness from a serious preparation for another life, and Gods good will they court, by pretending that they would follow him, were it not for such and such obstacles and impediments. And in∣deed their flesh does no sooner suggest an excuse to their minds, but they presently flat∣ter themselves, that that shift will be a suffi∣cient Apology for neglect of their duty. And though going distracted with Consideration, be a thing very unlikely, next to impossible, yet a pitiful shift being better than none, this comes in with the rest, and helps to rock the Soul into a sleeping slumber; it seems their brains are strong enough to contrive, how to promote their own fall, but will not serve them to ponder, how to keep themselves from ruine.

One would think they could not be worse mad than they are already, and therefore they might venture upon a serious Conside∣ration of their wayes without danger. Take a view of thy actions, sinner! Go into hou∣ses where mad men are kept, and see whether thy deportment and practice be not as like theirs, as one thing can be like another: it's the character of mad men to choose means altogether unsutable to the end, they design,

if they offer to kindle a fire with shining brass, or attempt to build a house without materials, or think that a Net will secure them against the bitterest Frost, or hope to be Masters of a Trade without learning of it, or talk of being acquainted with such a lan∣guage, when they have neither Books nor Men to converse withall, we justly look up on them as distracted, and would not one think thou art besides thy wits, that hears thee hope for Heaven, without taking the way that leads to it? And talk of being sa∣ved, when thy actions savor only of prepa∣ration for eternal misery? To hope to be sa∣ved by following the dictates of thy flesh, is as wise an act, as to hope to be warm by sitting upon Ice, or by surrounding thy self with Snow-balls. Thou wouldst take that man to be besides himself, that should choose to lie all night in mire and dirt, when there is a convenient Bed provided for him; or that should-prefer sleeping on a Dunghil, before reposing himself upon a cleanly Couch. And dost not thou act the same madness, when thou preferrest lying in the Arms of an Ene∣my, before resting in the bosome of a graci∣ous Redeemer? And hadst rather rest in sin, more odious and loathsome to God than any Dunghil, than delight thy self in him, whose service is perfect freedom.

Can there be greater madness, than to pre∣fer Stone before Bread, and a Serpent before a Fish? And is not thy Distraction as great, to esteem a sinful pleasure more, than the fa∣vour of God? And set by the Dross and Dung of this World more, than by the ex∣cellency of the knowledge of Christ? Is this thy wisdom, to neglect thy weightiest Concerns, and spend thy time in admiring Bubbles? Is this thy wisdom, to prefer a few drops, before an immense Ocean of blessed∣ness, an Atom before an Infinite, and the small dust upon the balance, before Mount Zion, which can never be mov'd? Is this thy wis∣dom, to thrust away salvation with both Arms, and to oppose the endeavours of that God, that would even compel thee to come to the Supper of the Lamb? Is this thy wis∣dom, to lie in a Dungeon, when a Palace is prepared for thy reception? And to be enamor'd with deformity it self, when thou art courted by him, who is altogether lovely? Is this thy wisdom, to relie on broken Reeds, rather than on the Rock of Ages? And to trust more to Castles in the Air, than to him, who is the Ancient of dayes, and hath pro∣mis'd neither to leave nor to forsake those that call upon him faithfully?

And when the case stands thus with thee, when thou art as mad as thou canst well be,

sure thou needest not be afraid, that Consi∣deration of thy wayes will make thee so. Consideration? Why this would make thee sober: This would bring thee to thy right senses again. This would make thee live like a rational man again. This would restore thee to thy Wits again. This would cure the Distempers of thy Brain. This would be so far from promoting, that it would chase away all madness and distraction. This would clear thy Understanding, and rectifie thy Will and Affections, and make all thy facul∣ties move more orderly.

Consideration would let thee see, what madness it is to despise him, whom thou stan∣dest most in need of; and to neglect that now, which upon thy Death-bed thou wilt wish, thou hadst minded day and night. This would shew thee, what a folly it is to slight the Fountain of living waters, and to hunt after broken Cisterns, which can hold no water; and to esteem a Wilderness, a Land of Desarts, and of Pits, a Land of drought, and of the sha∣dow of death; a Land which no man passes through, and where no man dwells, infinitely more than a plentiful Countrey, Jer. 2.6. This would shew thee, what a folly it is to forfeit the favour of him, that must be thy Judge one day; and to make him thy Foe, with∣out whose mercy, thou must fall a prey to

Hellish furies; to scorn that Provision now, the crums whereof thou wilt be glad to ga∣ther one day; and to mock his kindness now, when one day thou wouldst rejoyce at the least smile of his countenance, if thou couldst but have it. This would shew thee what a folly it is to be ravish'd more with a painted Coronet, than with the real glories of a Kingdom; and to rejoyce more, in the pre∣sent pomp and adoration of a Stage, than in thy right to the reversion of a Crown; and what distraction it is to think, that the great God, who changes not, will make those bles∣sed, who renounce his bliss; and quench Hell-fire for men, because they are resolved to run into it; to make those like unto the Angels of God, that will live like Beasts here; and prefer those to this Throne, that would not have him to reign over them. This would shew thee what a folly it is to make merry at the brow of a Pit; and to sing Care away, when thy sins call for mourning and lamenta∣tion.

Consideration, sinner, would let thee see, That there is no Wisdom like that Wisdom, which makes men wise unto salvation; and that those who deny all ungodliness, and world∣ly lusts, living soberly, righteously and godly in this present world, looking for that blessed hope, and that glorious appearing of the great

God, and our Saviour Jesus Christ, are the on∣ly men, that are in their Wits; and that the rest who forget their calling, and walk not worthy of the vocation wherewith they are call'd, do really unman themselves, and live below their reason. This would let thee see, that those who give all diligence to add to their faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to tempe∣rance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to bro∣therly kindness, charity; and are not barren nor unfruitful in the knowledge of our Lord Jesus Christ, are the men that choose the fittest means for the greatest end; and that he that works to day in Gods Vineyard, and so num∣bers his dayes, that he may apply his heart unto Wisdom; and lives like a person, that re∣members he hath a Soul to be saved, is the man, who governs his Affairs with discretion. This would let thee see, that men do pretend to Learning in vain, while they are ignorant of mortification of their members, which are upon the earth; and of that spiritual life, which is every mans greatest interest. That the Logician, who resolves all knotty Argu∣ments, is but a Fool, while he knows not, how to keep himself from the snares of the Devil; and that the Grammarian, who recti∣fies the errors of Speech, is but a mad man,

while he takes no care to rectifie the errors of his life. That the Astronomer who tells the stars, and calls them by their names, is vain in his imaginations, while he hath not his conversation in Heaven. That the Metaphy∣sitian that speculates things above sense and nature, is but a very indiscreet person, while he takes no heed to make God his highest comfort and delight. That all Opticks are Nonsence, which do not teach men to behold the mighty God that made them. And all Geometry but confusion, which leaves men ignorant of the heighth and depth of the love of God.

Consideration would discover to thee, how irrational a thing sin is, what strange, unman∣ly Actions it puts men upon, Actions which they must be asham'd of, if ever they are sa∣ved; and must renounce, and detest, when they have done them, if ever they arrive to inward peace and satisfaction. This would set before thee the Euges, the Applause, the Honour, God bestows on those, who are so wise, as to take their leave of sin, before sin leaves them; and exercise themselves unto godliness, that they may attain unto eternal life.

But what will not Prejudice do? It was that which made the Jews call Christ a Sama∣ritan, a Devil, a Wine-bibber, a Friend of

Publicans and Sinners. It was that made them hale the Apostles to their Governors, and cry out, Away with them, it's not fit they should live upon the earth. It's this sets men against Consideration of their wayes, and makes them give out, that it will crack their brains, and disorder their understandings, In∣deed it will cause a tumult in the Soul, a con∣flict between the Spirit and the flesh, between Christ and Belial, but such a strife, as will end in a glorious calm. When Considera∣tion enters, Madness vanishes, as wild Beasts do creep into their Dens at the approach of day-light. The World may make men go besides themselves, Consideration reduces the whole man to sobriety. Consideration in∣deed may put men upon actions, which in the Worlds apprehension may be madness, but of this none can judge, so well as he that is the fountain of Wisdom, even that God who is Wisdom it self; and if he set the mark of Wisdom on them, the verdict of the World is to be regarded no more, than the judgment a blind man gives of colours. I know, he that will deny himself in sensual pleasures, trembles at a sin, which others laugh at, and is afraid of offending God even in smaller matters, and prayes with all prayer and sup∣plication, watching thereunto with all perse∣verance, passes for a mad man, with men

whose Consciences are defiled; but such mens tongues are no slanders: and Conside∣ration would shew, that nothing is more agreeable to the rules of Wisdom and Pru∣dence, than to live in conformity to the Will and Pleasure of him, who is the great Sove∣reign of the World, and hath given us Souls capable of being govern'd by moral Laws, and Precepts, and is resolv'd to scourge him with Scorpions, that knows his Masters Will, and doth it not.

It was sin, made the Prodigal distracted; and in this he discover'd his folly, that he left his fathers house, and travell'd into a far Countrey, as far from Heaven and Holiness as he could, and there wasted his substance with riotous living, whence it came to pass, that a Famine arising in the Land, he would fain have fill'd his belly with the husks the Swine did eat, and no man would vouchsafe them to him. Consideration brought him to himself, and to his happiness again, and his pondering, How many servants of my father have bread enough, and to spare, and I perish with hunger? I will arise, and go to my father, and will say unto him, Father, I have sinn'd against Heaven, and before thee, and am no more worthy to be call'd thy son, make me as one of thy hired servants, Luke 15.17, 18, 19. This, I say, brought his reason into order a∣gain,

and consequently prepared for his quiet and happiness. And indeed the confession of men, who put off the old, and put on the new man, created after God in righteousness, and true holiness, shews what we are to think of Consideration. When they come in good earnest to reflect on their former sinful life, they are ready to call themselves a thousand Fools, and Beasts, and Sots, and wonder how it was possible for them to live so long di∣rectly contrary to reason, and to all the prin∣ciples of gratitude and humility. Conside∣ration sets all to rights again, and they would not for any thing, but that they had rumina∣ted on their folly, and compared it with the interest of their Souls, and the Will of God, in order to a just aggravation of their mad∣ness; for now they are sensible, that before they understood nothing to any purpose, and acted but like Changelings, contrary to all the dictates of the Law of Nature, and their own Consciences. Thus Consideration, as Ananias did to Saul, comes in, and immedi∣ately there fall from the sinners eyes, as it were scales, and he receives sight forthwith, and ari∣ses, and is strengthned, Acts 9. And Wisdom enters into his heart, such Wisdom as before he was a stranger to: The Merchandize of it, is better than the Merchandize of silver, and the gain thereof than fine gold: she is more pre∣cious

than Rubies, and all the things thou canst desire are not to be compared unto her: she is a Tree of life to them that lay hold upon her, and happy is every one that retains her, Prov. 3.14, 15, 16, 17.

VIII. Impediment.

VIII. An opinion, that Conversion, or turn∣ing to God, as Divines do represent it, is not ne∣cessary to salvation. We may charitably be∣lieve, that most men, who are averse from Consideration, come to Sermons, and we may suppose, that as careless as they are in hearing the Word of the living God, sometimes be∣fore they are aware, something strikes their hearts, and sticks with them; which when they are any way sober, or free from business, will goad and sting them into Consideration of their ways, and not seldom with Agrippa, they are almost persuaded to take their sinful lives into serious Consideration, and feel good purposes, and wishes, and intentions, and de∣sires in their Souls to set time apart for pon∣dering how they may be converted, and dedi∣cate themselves sincerely to Gods service, in order to their everlasting bliss. But in such cases, either the Devil, or their corrupt hearts are ready to whisper in their ears, that Con∣version is not so operose, so laborious, so

dreadful a thing, as is described in publick discourses; and that the men that preach, stretch it farther than needs; and consequent∣ly Consideration, how to get into that state, that's recommended to them, is altogether needless; for if that strictness, and close walk∣ing with God be not necessary, why should any man break his brains with Consideration how to attain to that humble, self-denying, circumspect life, as is said to be the essential ingredient of Conversion.

I know not how Conversion can be made more necessary, than Christ hath made it. It's that which Heaven is entailed on, and with∣out which, Men (if they dare take the word of that Jesus, whom they do believe to be the Son of God) can look for nothing else but everlasting destruction: Except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven, Matth. 18.3. are the express words of him, who came from Heaven, to reveal his Fathers Will, words, which do not only import the absolute necessity, but represent the na∣ture and manner of true Conversion. And if the words added by way of Explication, be thorowly weigh'd, it will appear to any ra∣tional man, that that laborious Conversion, which the Ministers of the Gospel press, and recommend, is no other, but what Christ

requires in order to salvation; for what can be the meaning of this phrase, becoming as lit∣tle children, but that men must learn to be children in malice, 1 Cor. 14.20. pull down their passions, watch over their inordinate affections, overcome themselves, and harbor no grudge, no hatred, no revengeful thoughts in their hearts, against those that have offen∣ded them, and like new born Babes, desire the sincere milk of the Word, that they may grow thereby, 1 Pet. 2.2. i. e. with all humility and alacrity submit themselves to be guided, and ruled, and govern'd by the precepts and in∣junctions of Christ in the Gospel, without disputing or contradicting his commands, though levell'd against flesh and blood, as much as children leave themselves to the gui∣dance and direction of their Nurses, and have neither strength, nor will, nor malice, to op∣pose the will or order of those that do lead them; Not that Christ forbids examining ei∣ther the Divinity, or reasonableness of his Doctrines and Injunctions: No, God is not afraid to have his Will tried and examin'd by right reason; for as it is the effect of the highest reason, so it must needs be most agree∣able to reason, it being impossible, that truth can be inconsistent with truth; and there∣fore Christ doth so little discourage men from trying the Divinity of his Sayings and Com∣mands,

by the rule of right reason, that in several places he bids the Pharisees, and who∣ever were his Adversaries, to judge imparti∣ally of the Arguments he gave for the divine original of his doctrine. And without all peradventure, this liberty every man hath to examine, and satisfie himself, whether the in∣junctions of Christ and his Apostles, were things that dropt from heaven or no. But then where men are convinc'd, or have sufficient reason to be convinc'd, that these Precepts are the peremptory Will of God concerning their salvation (as any person who is not a Changeling, or meer Natural, may find upon due examination and inquiry, if he will) there God expects most justly, that all pre∣tences, and excuses, and carnal reasonings should fall, and the Soul submit readily to the yoke of Christ, and resign its will to Christs Will (though it cannot for the present com∣prehend the true reason of some commands) and suffer itself to be acted, and guided by these Laws, without contradiction, or oppo∣sition, or tergiversation, denying and re∣nouncing every apprehension, or suggestion, that would sollicit or tempt it to start aside from sincere obedience, and all discourses, that would dash or impede its willingness and readiness to embrace them.

And indeed this is all we mean by true Conversion, viz. ceasing to obey the dictates of the World, the Flesh, and the Devil, and endeavouring seriously to live up to the pre∣cepts of the Gospel, without asking our lusts, or vain desires, whether they are willing to it, or no; a sincere resolution to get from under the yoke of sin, and to make the Lord Jesus, who bought us with his own blood, our Supreme Ruler, and Governor. And since there can be no Government with∣out Laws, and we never heard of any other Laws Christ gave, but what we have in the Gospel, we cannot, and dare not but con∣clude, that to live up to these Laws of the Gospel, is true Conversion.

And indeed the primitive Christians took no person to be converted, that did not make these Laws the great Rule of his Life; and shew'd by his Actions, that he priz'd and esteem'd, and valu'd these Laws, above all the Orders, and Decrees, and Constitutions of the greatest Monarchs. When we do en∣treat and admonish men to be converted, what do we do, but persuade them to mor∣tifie their members which are upon the earth, Fornication, Uncleanness, inordinate Affecti∣on, evil Concupiscence, and Covetousness, which is Idolatry; and to put off Anger, Wrath, Malice, Blasphemy, and filthy Com∣munication

of their Mouths; and to put on Bowels of Mercy, Kindness, Humbleness of Mind, Meekness, Long-suffering, so as to for∣bear one another, and forgive one another. To let the Word of Christ dwell in them richly, in all wisdom, teaching and admoni∣shing one another in Psalms, and Hymns, and spiritual Songs, singing with grace in their hearts unto the Lord; and whatever they do in word, or deed, to do it all in the Name of the Lord Jesus Christ, giving thanks un∣to God and the Father through him. To be poor in spirit, to be meek, to hunger and thirst after righteousness, to purifie their hearts, to follow peace with all men as much as in them lies. To be patient under Slan∣ders, Reproaches, and Persecutions. To live in a sense of future Joyes, and of an everlast∣ing Recompence. To avoid all apparent occasions of Evil, even things that are harm∣less in themselves, if they provoke, or tempt to Sin. To avoid Swearing in their ordinary Discourses, and Communications; to love their Enemies, to do good to them that hate them, to pray for them which persecute them, and despitefully use them. To give Alms without any sinister ends, to pray without affectation of vain Applause, or laying any stress upon the length of their prayers. To fast without ostentation, to lay up their trea∣sure

in Heaven, to trust Gods Providence in their respective Callings and Conditions, to love him better than the World, to use the World as if they used it not, to seek first Gods Kingdom and his Righteousness. Not to judge rashly, but to forsake their greater sins, before they find fault with the lesser transgressions of their Neighbors. To walk in the strait way, and take pains for Heaven. To avoid Hypocrisie, and to manifest their Profession by their Lives; both to hear and to do what they hear, and to bring forth Fruits mete for Repentance; and to let their Light so shine before Men, that they may see their good Works, and glorifie their Fa∣ther which is in Heaven. To be faithful un∣to Death, and to hold out to the End; and to suffer for the testimony of Jesus, if God think fit to call them to it; and to do good, though they have no prospect of a present Recompence. To feed the Hungry, and cloath the Naked, and visit the Sick; and to hope, and to believe, that they shall be re∣warded at the Resurrection of the Just.

These are the great Lessons we beg of men, that they would hearken to, these are the things, we would have them labour after, when we entreat them to turn, or to be con∣verted unto God; and what are all these Performances, but Duties enjoin'd by our

Lord and Master, upon pain of Damnation. He hath protested, that those who wilfully neglect these Laws, and do not think them∣selves obliged to obey them, when yet they profess themselves to be his Disciples, shall find by woful experience, what it is to tread under foot the Son of God, and to turn a∣way from him, that speaks from Heaven. He is unchangeably resolved, where Men make light of his invitation, and slight these rea∣sonable terms of salvation, and entertain his Message with contempt, and neither repent of that contempt, nor testifie their repen∣tance by tears, and sorrow, and reformation, and obedience for the future, to let them have that eternal misery, that unquenchable fire, whereby he thought to fright and wean them from their Lusts, and to drive them in∣to Paradise, and which is so far from terri∣fying of them, that they run into it most gree∣dily, seem to invade those flames, and be in love with endless Agonies.

And now let any man in his wits judge, whether Coversion, in that sense we speak of it, both in publick and private, be not indis∣pensably necessary? And whether Conside∣ration how to be converted, fall not under the same necessity? Our Natures are not so very prone to goodness, that we may yield to these Laws, without examining, and think∣ing

what way we ought to take, to work our hearts into a holy willingness to submit; For its swimming against the stream, climb∣ing up a Hill, running counter to our incli∣nations, and therefore the Soul had need be season'd with thoughts of the admirable contrivance, goodness, profit, benefit, and ad∣vantages of these Laws, and of the love and compassion of God that shines in them, and of the harmony, order, calmness, peace, and satisfaction Obedience causes, before we can conform our wills to his will, who is resolv'd that Dogs and Swine shall not enter into Heaven.

But what shall we say? when Men are re∣solved to live like Swine, and will not be∣lieve that God demands that holiness of them the Scripture speaks of, when they be∣lieve God to be altogether such an one as they themselves, a friend to sin, and false in his threatnings, when they believe, that Dis∣courses of Divines about Conversion, are no more but talk, a cast of their Office, and that themselves give no credit to the things, they preach to others, when they believe, that God denies them nothing, that their Nature prompts them to, and is pleas'd with their Frolicks, and Divertisements. When they believe, that the great end of their Creati∣on, is to get Money; and that they have a

Being given them in this world, to fill their Bellies with all the Dainties they can get; when they do not heartily believe a judg∣ment to come, and look upon the flames of Tophet, but as painted Fire; when they take worldly Felicity for their Heaven, and wish there were no other Beatitude after this life, but Mahomet's Paradise. When they do so, we had as good tempt them to knock their heads against a wall, as persuade them into a serious Consideration of their wayes. With∣out all peradventure, its worth considering, that God intends something by the aforesaid Precepts, and that they are not design'd for Beasts and irrational Creatures; that God doth not think so light of them, as we do; and hath a sense of Honour, and will not let a wilful contempt of things so sacred, and so venerable, go unpunish'd; that obedience makes men like unto God, and causes them in some measure to approach the Holiness of his Nature; that those certainly must be in a better condition, when they come to dye, who follow these Rules, than the other, that know no Laws, but the dictates of their own licentiousness; that these Laws enjoin no∣thing, but what agrees with, and promotes the prosperity of Mankind; and that if we believe God to be jealous of his Glory, to obey these Laws, must in all probability

be the most likely way to please him; that these Precepts do signally advance the digni∣ty of Humane Nature, and shew the genero∣sity and greatness of a Mans Soul, who dares live above the common level of Mankind; that to become subject to these Laws, is the safest course, and a Man can lose nothing considerable, by that subjection, if there were no other world; that all those that submit to these Laws, cannot be Fools, and if the wisest of Men close with these Injunctions, it must, to speak moderately, be very great im∣prudence to laugh at them.

But where Conversion is thought a thing superfluous, no marvel if Consideration be look'd upon, as a task fit only for Men, who have nothing else to employ their time in. When People despise the House, they'll have no great value for the Porch. And when the end seems needless, they'll not trouble them∣selves much about using the means that lead to it. And such persons we must leave to be convinced of the necessity of Conversion, by their punishment. Since Reason cannot persuade them, judgment must take away the vail from their eyes. What Exhortation cannot effect, Thunder must produce. What they will not believe upon the Word of God, they must be forc'd to give assent to, by the flames they shall ere long feel the rage

and fury of; and God who could not be glorified in their Conversion, must glorifie himself in their everlasting confusion?

IX. Impediment.

IX. Mistaking the Nature of Considera∣tion. As the way to life is but one, so the ways that lead to destruction are infinite, and without number. And such root doth a sin∣ful life, if not check'd betimes, take in Men, that if they can but find the shadow of an excuse, they will not fail to lay hold of it, that they may not part with what they love so dearly. It's from hence, that all their lit∣tle attempts to perform their duties, pass with them for the duties themselves, as if lifting up or moving a piece of Lead, were as much as carrying of it from one place to another. They would be angry with their servants, if demanded what work they have done, they should reply, that they have executed their Masters commands, when they have only touch'd the Plow with a finger, or play'd with it, to divert them, and take it very ill of a Waterman, that should ask money of them for carrying them to the place they in∣tended for, if he should but give a stroke or two with his Oar, and so give over, and laugh at that person, that should pretend he

hath made them a Fire, when he hath laid but two or three sticks together. The Folly they find fault with in others, they practise themselves, and while they attempt to take the Mote out of their Brothers eye, they are insensible of the Beam that is in their own; for thus, we find, they do proceed, when ex∣horted to a serious Consideration of their ways; they take every sad thought of their spiritual Concerns for Consideration, and a rambling imagination of their danger, passes for contemplation of their spiritual wret∣chedness.

Because now and then, when some loss, or afflictions befall them, a melancholy conceit steals into their minds, and when some great Man hath cast them off, or their Friends are displeas'd with them, they do slightly reflect on the never fading compassion of God, and cast a careless look on their sins, that may have deserved the trouble they are under, they give out, they consider the things that belong unto their peace, and if those flashes do not produce these effects in them, the Ho∣ly Ghost expects, they are apt to charge Consideration with insufficiency, and cry out against it, as a means improper to produce that seriousness of life, which God requires of them, in order to everlasting happiness, wherein they appear to me like young and

hasty Chymists, that are impatient, and will not let the Menstruum stand long enough, but would have the Experiment perfect, be∣fore the matter be ripe for operation, and thus they come to miscarry.

To think how Men play the fool with Re∣ligion, how aukwardly they go about it, and how silly the Apologies are, they make for this neglect, cannot but make a sober Man admire, how it's possible for them to sink in∣to such simplicity, or fondness rather, to de∣lude their own Souls. They know it is not a stroke, or two that will Fell a Tree, nor knocking twice or thrice, that will pull down a House, nor blowing slightly, that will make green Wood burn; and yet that they should be so sottish, so impertinent, so abominably careless in the greatest concern of their lives, and fancy, that a few careless thoughts now and then, will produce that circumspect life, God commands and urges, betrays so great a shallowness of reason, and is an act so weak, that I know not, how to give it a name dis∣paraging, and low enough.

Alas! Consideration, as hath been hin∣ted before, is a frequent reiterated lively representation of the danger of a sinful life; and SINNER, didst not thou go about it like a Man that is in jest, thou wouldst see, what wonders it doth cause. Didst thou set

upon this thoughtful task in sober sadness, and if the first and second, and third Consi∣deration, would not weaken the fortificati∣ons, or strong holds of iniquity, assault them with fresh supplies of thoughts, and aggra∣vate the sins thou wouldst be rid of, and 〈◊〉〈◊〉 how often slighted convictions bor∣der upon the sin against the Holy Ghost, and move God to swear in his wrath, that such men shall never enter into his rest, thou wouldst not find that relish in sin, which now thou dost; thou wouldst find it hath more of the Gall and Wormwood in it, than of the Honey. Thy sensual appetite would lose much of its heat, and fury, and thy pas∣sions would be brought into a cooler temper. One great Error Men lie under, is this, That they consider the pleasures of sin more, than the benefits of a serious Religious life; and whatever hath most of my Consideration, must necessarily prevail most with me. Let but the Concerns of your Souls have more of your Contemplations, than the satisfactions of the flesh, and you'll see other effects.

But where Men suffer the sensual satisfacti∣on, they have either felt, or heard of, to play upon their fancy, and to sport itself with their imagination, where they dandle the soft conceit, and call the smiling pleasure to mind oftner, than the real, and solid pleasures

of Holiness; there the former cannot but get the better, and play the Sovereign, and rule the Soul, as will appear (to mention no more) from these two instances. Such a man is troubled with lascivious thoughts, and lust∣ful desires; when the sinful thought shoots first into the mind, if he do presently call in Considerations of Gods prohibition, and an∣ger, and of everlasting burnings, and set be∣fore his eyes the fate of Sodom and Go∣morra, the brevity and transitoriness of these fleshly satisfactions, the tears, the anguish, the grief it must cost him, if ever God should accept of him; the uncertainty of his life, the hazard he runs of being cut off, before he may have a heart to repent; the multitude and variety of sins, his Lusts will engage him in; the diseases and infirmities he may pro∣cure; the unquietness of Conscience he shall pull down upon himself, &c. and resolve to enlarge upon these discouragements, and do it, as often as he finds his flesh grow unruly and troublesome, he'll certainly get the vi∣ctory, and captivate his Lusts to the obedi∣ence of Christ Jesus. But when these Con∣siderations are call'd in onely for formalities sake, and that which gratifies his sickly pas∣sions, suffer'd to be the chief Guest of his un∣derstanding; when instead of Arguments a∣gainst these Lusts, he layes out for Topicks▪

and Considerations, which may diminish and take off from the greatness of the sin, as, that God will not be angry for one sin; and that sure, God remembers how frail and weak his nature is, and that he doth not intend to al∣low himself long in it, and that he would fain avoid it but cannot, and that the strength of his passion will excuse the heinousness of his crime, and that most men have had their frolicks in their younger dayes, &c. where he suffers the circumstances of his last nights Revelling to roul in his mind, how soft such embraces were, how kind the person was that lov'd him, how sweet her addresses were, how melting her smiles and favors, how plea∣sing what she said and did, how merry the meeting was, how easie he was under those sensual raptures, how glad other persons would be to have such an opportunity as he had, how he was heighten'd by such a Cup, how elevated with that curious Drink, how that Liquor with the strange name dispos'd him for Caresses, how such an one applauded him for his wit, how taking that jest was, how delighted the company was with his Railery, &c. Where, I say, the mind dwells upon such light, and frothy conceptions, and what ever would dash them, is but shewn as it were to the mind, is not suffered to enter in, to take possession, beats only against the fan∣cy,

is not permitted to mingle with it, or if it enter, is quickly thrust out again, if it be allow'd a seat there, is soon dismiss'd, and turn'd away again; there certainly the man must continue a slave to his corruptions and passionate desires, and the Considerations which were to produce seriousness, and obe∣dience in him, cannot but be ineffectual, be∣cause they do not lie on long enough, as salt∣ed meat will not lose much of its saltish taste, if but dipt in water, nor cloth imbibe a tincture, that is but sprinkled upon't.

Another receives a signal injury, the af∣front he suffers, is great and notorious; on a sudden his passions are up, represent to his mind the sweetness of revenge, the dis∣mal aspect of the indignity, the unsufferable∣ness of the disgrace, the wayes and means how to compass the vindictive design, the shame that's thrown upon his honour, the baseness of the injury, the sordidness of the action, the ingratitude that's shewn in it, the uncivility the offender hath discover'd, the verdicts of his acquaintance, in case he doth not reward the offender according to his work, the blot that will be upon his Family for ever, the various advantages he formerly had against the wretch, which yet he scorn'd to take, &c. And while his mind is fill'd with these imaginations, it's possible, reflecti∣ons

on the folly of his anger, on the charity he owes to all Mankind, the example of Christ, and his Apostles, praying for their Persecutors, the generosity of pardoning an offence, and forbearing of revenge, when it lies in our power to be even with the offen∣der; such thoughts as these, I say, may strike his mind, but if he suffer the motives to re∣venge to lodge more quietly in his mind, than the motives to patience and forgive∣ness, it's soon guessed which of these will be Conquerors. Let but his mind ruminate and enlarge more upon the great duty of for∣bearing revenge, than upon the pleasure of taking revenge; and the thoughts which in∣flamed his spirits, and made the blood boil in his veins will cool by degrees, and the motions of the flesh will give ground to those of the spirit.

The same may be said of all other sins, which he that names the Name of Christ is obliged to depart from; he that would be rid of them, must not let the transitory sa∣tisfaction those sins afford, hover in his mind more, than the great worth of an immortal Soul; where the latter is made the most fre∣quent-object of our thoughts, the other will dwindle away, and at last expire.

To make this appear, we need no other proof, but common experience; and though

after a man hath ruminated on the odiousness of a darling bosome sin, he may fall into it again, yet the arguments, which make against it, and prompt him to part with it, being cal∣led in again, and again, and laid on afresh, and as they wear out, or decay, renewed and strengthen'd with greater enforcives, it will be found, That he who sin'd with courage, and confidence before, begins now to sin with trembling, and reluctancy of mind, and at last is mov'd to bid an eternal farewell to it. The frequent thinking on these reasons, the renewed and reiterated contemplations of the horrid ingratitude against God, and of the shame and sorrow, the sin must end in, first weaken, and loosen the Tree, then break it, and at last do quite root it up, and de∣stroy it.

X. Impediment.

X. Converse with evil Company. There is not certainly a greater encouragement to real holiness, than religious society, and good examples. That innocence, we see, makes deeper impressions on our hearts, than that we hear of, and our eyes afford greater mo∣tives to imitation, than our ears. A Religi∣ous Friend charms me into that Piety, he embraces, and his kindness instills his devo∣tion

into my Soul. I am apt to imbibe his principles of virtue, with his kind expressi∣ons, and frequent converse, makes his good∣ness as familiar to me as his person. The se∣verest mortifications, if I see them perform'd by those, I love, lose much of their rigor, and dismal aspect, and become amiable, and as un∣pleasing a thing, as Self-denial is, it looks more easie, and facil, when he I am intimate∣ly acquainted withall, shews me, that it is practicable.

There is no sense works upon the affecti∣ons, like that of sight, it makes the object live in the understanding, and from thence the will and affections are sollicited into em∣braces of it. This was the reason, why the Christians of old, when they would in sober sadness apply themselves to a truly Christian life, retired into Desarts, where some devout Hermits had their Cells, that by looking on their exemplary devotion, they might be tempted into a chearful imitation of their goodness.

And as it is with Religious Society, it both makes the task of the greater and weightier matters of the Law less difficult, and kindles desires in our breasts to follow so excellent a pattern, so evil company on the other side doth as much discourage men from performances, as are somewhat trouble∣som

to flesh and blood, and hereof Conside∣ration of their wayes, is not the least. This implies some self-denial, and the sound of the words imports making War with the soft, and sickly desires of their flesh, and having wrought their own hearts into a detestation of this duty, they fright others from it, as from some Medusa's head, which will certain∣ly turn them into stones, or insensible crea∣tures; they care not for sincere devotion themselves, and would not have others live stricter and preciser than their Neighbors; they have a low esteem of the wayes of God, and would not have others prize them at a higher rate. They delight in sensual sa∣tisfactions, and look upon other mens dis∣courses concerning spiritual delight, as Non∣sence. They are averse from subjecting them∣selves to the Will of God, and would have others as disobedient as themselves. They think, it was a far better World, when there was not so much Praying, and Preaching as there is now, and would have others slight Christs invitation to the Supper of the Lamb, as much as themselves.

He that makes such his familiars, and looks upon them as discreet and rational men, must necessarily continue a stranger to Considera∣tion of his spiritual and everlasting Con∣cerns; for as they are no admirers of dis∣courses,

which may advance the welfare of a Soul, and seldom take the Name of God in their mouths, except it be in their Oaths and Curses; so to be sure, they'll tell very dismal, and doleful stories of Religion upon all occasions, and represent the severer per∣formances of Piety in such an antick dress, that he, who prizes their company or ac∣quaintance, shall applaud their invention, admire them for their witty conceits, and de∣spise all serious thoughts concerning things of everlasting consequence.

The Age we live in hath taught the world, to vend Profaness under the name of Wit, and to contemn Religion under the Mantle of Repartee, and quickness of fancy; and he that loves to be with these beaux Esprits, will, in all probability, learn to be as care∣less, and as secure as they. Evil company, where a man delights in it, will infect him do what he can; it he have any good in him, they'll waste, and consume it; if he be desti∣tute of virtuous Principles, they'll keep out all Considerations, as shall either discompose him in his folly, or shed resolutions into his Soul to come away, and seek a better King∣dom; insomuch, that it may be truly said of such a man, as of him in the Gospel, who Travelled from Jerusalem to Jericho, That he is fallen among robbers, who strip him of all, and leave him miserable, Luc. 10.30.

Evil Companions are the Devils Agents, whom he sends abroad into the world to de∣bauch Virtue, and to advance his Kingdom; these are his Factors, and by these he draws men into eternal darkness. By these he pecks up all the good seed, that's sown in us, and in∣fuses bad qualities into our better part. These laugh men into destruction, and damn them in kindness. These fawn men into misery, and tickle them into an eternity of torments. These turn Religion into Jests, and make the Precepts of the Gospel, matter for Raillery. These are true Devils, that delight in the murther of Souls, and sinking into the bot∣tomless Pit, pull down their Adherents with them.

And what likelihood is there, That a man should consider the interest of his Soul, that consorts with persons, who do as much as lies in them, depretiate the value of it, and strive to put all serious contemplations out of his head? What probability, that a man should sit down, and set before him the terror of the Lord, and be transformed by the renewing of his mind, who when the Holy Ghost exhorts him to prove what is the holy, acceptable, and perfect Will of God, to be fervent in spirit, serving the Lord, to rejoyce in hope, to be patient in tribulation, to continue in∣stant in prayer, to bless them, which persecute

him, Rom. 12.2, 11. gets presently after into company, where all those Lessons are deri∣ded, where the contrary Vices are commend∣ed, where Consideration, how to be Master of these Graces, is exploded, as a thing fit only for Almsmen, and Hospital Boyes, where these serious Exhortations are drown'd in laugh∣ter, and such things suggested, as render a man wise onely for the world, and for the flesh, and make him sagacious, how to grati∣fie his head-strong passions, and inordinate affections?

He that considers his wayes, and yet fre∣quents such Society, imitates a foolish Gar∣dener, that after he hath sown his Seed, and sees it come up, lets in Hogs to devour, and tear it away. Consideration (as I shall prove in the Sequele) requires separation; and when God calls, Come out of Babylon, O my people; it is not only, that they may not participate of their punishment, but that they may not share in their sin, and conse∣quently, that they may be at leisure to con∣sider how to prevent, and avoid both.

I do not deny, but men may deal and traf∣fick with men of a loose Conversation, and not lose their seriousness, nor be discouraged from a holy preparation for a better life; but there is a great difference between Travel∣ling through Aethiopia, and dwelling there;

the former may not change the complexion, but the latter will infallibly do it. I wrote unto you in an Epistle, not to company with Fornicators, yet not altogether with the For∣nicators of this world, or with the Covetous, or Extortioners, or with Idolaters, for then you must needs go out of the world; but now I have written to you, not to keep company; if any man, that is call'd a Brother, be a Fornica∣tor, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such an one, not to eat, saith the Apostle, 1 Cor. 5.9, 10, 11. It's one thing to converse with a man, as with a Stranger, another to converse with him, as with a Brother; one thing to pay the duty of Civility to him, another to admit him into the number of my Friends; one thing to be necessitated to discourse with him, another to delight in it; one thing to go into such company with cautiousness, and circumspection, another to rush into it with∣out fear, or wit: the former doth not im∣port a necessity of pollution, the other makes the infection inevitable.

Society in sin strangely takes off from the heinousness of it; it makes the sin appear with a fainter red; it doth not look so dread∣ful, when men have companions in their offences; they think, there is some com∣fort in having Associates in misery, and

dare to sin more freely, when the are not alone in the transgression. They are afraid, their single Valor will never be able to dwell Gods wrath, and indignation, but having others join'd with them, they may make a shift to weather out the tempest of his anger. They hope God will not damn a multitude of poor creatures together, and fancy the great number of sinners may fright the Almighty into compassion; if they suf∣fer, they think, they shall not fare worse, than their Neighbors; and if they smart for their Rebellion, they shall be able to bear it, as well as their Confederates in the ini∣quity.

Ill example draws out the inward corrup∣tion into action, and the inbred evil concu∣piscence may be, would lie quiet, or dye, if such patterns did not put it into fermenta∣tion. Many Children would be modest, did not their Parents behavior seduce them into love of their Vices. Some servants have in∣genuity in them, and durst not venture so far into sin, as they do, did not their Masters ex∣ample encourage them. Adam sins for com∣panies sake, and it's like would have continu∣ed stedfast in his innocence, if he had not seen the Woman eat of the forbidden Tree, and been sollicited to imitate her desperate enterprize. The Israelites being mingled

among the Heathen, learn their works; and having convers'd long with the Egyptians, who were great worshippers of Oxen, erect a Calf in the wilderness of Sina. Joseph comes to be familiarly acquainted with Pharaoh's Courtier, and an Oath, By the Life of Pha∣raoh, goes down with him without bogling, or reluctancy. Lot had lived among men, who made nothing of the vilest uncleannes∣ses imaginable, and soon after consents to an incestuous Copulation. Solomon by his in∣timacy with his Concubines, learns to wor∣ship Devils, and his son Rehoboam, by ma∣king the young Gallants at Court his Fami∣liars, grows rash, even to his own destructi∣on. Had not Peter gone into the High Priests Hall, it's like he would never have been persuaded into Cursings, and Impreca∣tions. Converse with Drunkards, by degrees causes approbation of the sin, and at last de∣light in it. And thus it must needs be in the case before us. Inconsiderate men, make others as supine, and negligent as themselves; and he that lets his acquaintance with them, grow into familiarity, will be apt to think, that sure he may neglect Consideration of his wayes, as well as they, if they venture, why may not he? And if they think not the omission prejudicial to their spiritual interest, why should he terrifie himself with counter∣feit

thunder? If they hope to do well after all this, why may not he? And if they fear no revenging Arm, why should he make his Life miserable, by thinking of punish∣ment?

Imprudent men indeed! you may have seen others hang, or drown, or burn them∣selves, but is this a Temptation to you to fol∣low them? Because such a man ruines him∣self and his Family, have you a mind to do so too? Because such a one doth not mind his Trade, but lies in Ale-houses and Taverns, must you necessarily make him your pattern? Because such a man disregards the favor of his Friends, that are both able and willing to assist him, is that an argument, that you must learn his wayes? Because such a one lets his Garden run to Weeds, must you therefore fill yours with Bryars and Thorns? Because such a one imbezles his Estate, must you therefore spend yours in riotous living? And will you storm the gates of Hell, because others are so desperate, as to do it? Will you howl with Devils, because others delight in that Musick? Will you scorn the offers of salvation, because others will not be drawn by cords of Love? Will you run the hazard of losing the light of Gods countenance for ever, because others know not, how to prize it?

O my Soul, be not thou tempted by these weak Arguments, follow not a multitude to do evil. Let not the way that leads to de∣struction invite thee, because many there be that find it; Company, whatever refresh∣ment it may be in Chains, or Prisons here, can afford but little consolation in eternal flames. Company there, will rather increase Mens Sorrows, and Society heighten their Woes and Torments, in that one will not be able to help the other; and the shreeks of him that was seduced into sin, will but ag∣gravate the groans and anguish of the Sedu∣cer, when he must remember, that he was that Devil, that drag'd the other into endless tor∣tures. Strive, strive, O my Soul, to walk in the strait way. Let not the small number of Travellers fright thee; it's the likelier way to Heaven, because the great, the mighty, the wise men of this world, will not stoop to this narrow Gate; for Gods wayes, are not our wayes; nor are his thoughts, as our thoughts; what the world admires, he de∣spises; and what sensual Men make light of, he crowns with glory and splendor, and im∣mortality: so thou canst but be saved, no matter, how small the number is of those that arrive to happiness. As small as it is, to these belongs the promise, Fear not thou lit∣tle Flock, for it is your Fathers good plea∣sure

to give you the Kingdom of Heaven, Luke 12.32.

XI. Impediment.

XI. Neglect of consulting with the Mini∣sters of the Gospel about this necessary work. It was Gods command of old, The Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the Mes∣senger of the Lord of Hosts, Mat. 2.7. How mean soever the Age, we live in, thinks of this Function of Men, as if they were need∣less Members of a Commonwealth, yet there was never any Nation so barbarous, bur af∣ter they were Civiliz'd into Societies and Government, judged these Men most useful, and most necessary, for the preservation of their Commonwealth, for Kingdom. And indeed the great eternal God, ever since he hath vouchsafed to plant a Church in the world, hath been pleas'd to make it one great character, and mark of his favor and bounty to Her, to give Her Teachers and Prophets, and Evangelists. And the Com∣mission he hath granted these Men, the Ti∣tles, and the Honours he hath confer'd on them, and Love, and Reverence he hath commanded all Men to express towards them, evidently declare, That they are Am∣bassadors

of the great King of Heaven, which in Christs stead, beseech men to be reconci∣led unto God; and that he that receives the Word, they deliver from the mouth of God, receives him that sent them.

In these Gospel-dayes it's true, there is shed abroad a larger measure of Gods Spirit, than was formerly known under the Jewish Oeconomy, and men under the New Cove∣nant are promis'd to be taught of the Lord. They shall not teach every man his Neighbor, and every man his Brother, saying, Know the Lord, for all shall know me from the least to the greatest, Hebr. 8.11. yet that doth not make this function of men needless, but enforces rather the absolute, and indispensable neces∣sity of their office, and authority. For be∣sides, that this promise doth eminently relate to the Primitive Christians, who were made partakers of the miraculous effusion of the Holy Ghost, and had their knowledge and learning from above, thereby to fit them the better for the propagation of a new Reli∣gion; if we suppose, that the Prophecy must extend to all, that profess themselves Christi∣ans, the meaning of it can be no more, but this, that God will use a more gentle way in converting men under the Gospel, and in that Conversion, or inclining their hearts to his commands, give such lively representati∣ons

of the reasonableness of them, and so convince them of their agreeableness to the Law of nature, or the Law written in their hearts, that they shall not need to be put in mind by their Neighbors of their justice, and equity, and spirituality.

But then this gracious promise doth not exclude, but presupposes still, the means of Conversion, of which the Ministry of the Word, is not the least; and if the Ministry of the Word be intended as a standing Or∣dinance, in order to those kindly operations of Gods Spirit, in the heart of those that shall be converted; and God be perempto∣rily resolv'd by the preaching of the Word to work on the Souls of men, none hath rea∣son to find fault with the contrivance of the Almighty, but rather to admire his wisdom and goodness, that shines through this dispen∣sation; not to mention, that as God under the Gospel obliges men to greater knowledge than formerly, so it's fit, there should be men eminent for knowledge and piety to instruct others, and who like Candles set on a Candle∣stick, may light the rest, and by the Vrim and Thummim, of their doctrine, and purity, lead them, and encourage them to prepare for Heaven. And if notwithstanding the prodigious gifts of the Holy Ghost poured out in the primitive Times upon all flesh,

God thought it necessary to give Apostles, and Teachers, and Pastors, when the illapses of the Spirit could teach men, what their Pa∣stors were to teach them; how much more necessary may we think, must the Ministry be now, when those extraordinary gifts have ceas'd, and the generality of men are sunk into monstrous ignorance, inconsiderateness, and stupidity.

Indeed these are the men, whom God hath plac'd in the Church, to direct others in the way to salvation; these are the men with whom the ignorant are to consult, what they must do to be happy for ever: And as upon a wrong information given by the Teacher, God is resolv'd to require the seduced parties blood at his hand; so no man, that hath a tongue in his head to enquire, can with any justice excuse himself from enquiring of these men what it is, that the Lord his God re∣quires of him. And were this method fol∣low'd in the case before us, and did men se∣riously demand of them, which way to com∣pass an effectual Consideration of their Soul-concerns, here they might be inform'd, and instructed, and undeceiv'd in the errors of their wayes.

The truth is, some are so civil, as to send for us, when the breath is going out of their body, and give us leave to come and teach

them, what they must do to be sav'd, when the Physitian gives them over, and they ready to be summon'd to appear before the great Tribunal; they are contented, we should give them an Epitome of their Du∣ties, when they are past working in Gods Vineyard; and furnish their minds with thoughts of Heaven and Eternity, when their understandings are as weak, as their bodies; and their inward man, as languid, and feeble as their outward. But there needs no great store of Arguments, to convince any ratio∣nal man, That this is meer mocking of God, and his Messengers. It's a sign, they have a pitiful low esteem of another world, who think Heaven worth no more, than a feeble thought, when they can serve the Devil and sin no longer. It's a sign, they look upon eternal glory, as some poor, beggarly happi∣ness, who cannot vouchsafe it a serious look, till their eyes grow dim, and the Sun, and the Moon, and the Light, and the Stars are dark∣ned, Eccl. 12.2.

Would they but send for us, or come to us, while marrow is in their bones, and blood brisk, and lively in their veins, their reason strong, and their understanding in its full vigor and glory, and advise with us about these everlasting things, we would then tell them, what eternal life means, and how no

man can be a man, or be said to act with common prudence, that doth not with all diligence make his Calling, and Election sure, we would then let them see, how many thou∣sands perish for want of thinking of Eterni∣ty. We would let them see, how miserable those mens condition must needs be, who have their portion in this life, who after this life, must look for nothing else, but everlast∣ing chains of darkness. We would prove to them, that these are not things to be laught at, but deserve their most serious contempla∣tions, and that the saving of a Soul is not so light a thing, as they may imagine. We would let them see, that the pious Kings and Prin∣ces, and Philosophers, Confessors and Saints, and Martyrs of old, whose memories we adore, were no Fools, when they kept un∣der their Bodies, and brought them into sub∣jection, lest they should become Castawayes; when they look'd upon all the losses, and troubles, and miseries, that could befall them for Righteousness sake, as things, not worthy to be compared, with the glory, which ere long should be revealed in them, when they did not count their own Lives dear, for the Gospel of Christ, and were ready to pass through the most daring flames to Heaven. We would let them see, that those men had brains, and were men of wisdom, and dis∣cretion,

as well as they, and living so near the time of Christ and his Apostles, could not possibly be ignorant of what was to be done in order to everlasting happiness; and if they had not been very confident of the truth of Christs promises, and known for certain, that without strictness, and contempt of the World, and watching against Tem∣ptations, there was no entring into their Ma∣sters joy, they would never have striven so much to enter in at the strait gate, as they did.

We would let them see, how different mens thoughts are when they come to dye, from those which they have while they enjoy strength and health, and liberty; and that a melancholy thought now and then concern∣ing their sinful life, is not repentance, nor leaving such sins, which would blemish their credit and reputation in the World, doing whatsoever Christ commands them; nor talking now and then of the vanity of the World, using the World, as if they used it not. We would let them see, what the Scri∣pture means, by working out their salvation with fear, and with trembling; and how dreadful that saying is, If the righteous be scarcely saved, where will the wicked, and sin∣ner appear? We would let them see, That the expressions, the Holy Ghost uses concern∣ing

our Travelling to the Land of Promise, imply very great care, and industry, and do plainly intimate, that God will not part with his Heaven to men, that do not think it worth seeking, or being at any trouble about it. We would let them see, that if any thing in the World deserves their pains, and care, Heaven deserves it infinitely more, as it is of infinitely greater consequence, than the most boundless Empires, or Princi∣palities. We would let them see, that God is no respecter of persons; and that, as he hath fitted Religion for all mens capacities, insomuch, that though all cannot be wise, or learned, or great, or rich, yet all may obey him, and keep themselves unspotted from the World, so he will one day summon every man to give an account of his stewardship, and bring every work into judgment, with every secret thing whether it be good, or evil. We would let them see, that what satisfies men now, will not give them any great content, or satisfaction then; and though now some sprinklings of Piety may lull them into good conceits of themselves, and of their worth, yet these like blown Balls, will then be all upon the least touch shatter'd into Atoms.

By such discourses as these, we might by degrees engage them to a serious Considera∣tion of their spiritual Concerns, and warm

them into resolutions, to lay by for some time their Farms, and Oxen, and ruminate on things which carry so much Terror and Ma∣jesty with them. And indeed such things, were they heard without prejudice, they would in some measure confound and startle men in their courses; and if they are not given over to a hard heart, or to a reprobate mind, rouze their spirits into nobler thoughts and contemplations.

But alas! they shun our company, except it be to talk of worldly affairs, or to ask us about some nice Points of Divinity, and are ashamed to make their condition known, and to own themselves ignorant of the path, that leads to glory. They either excuse themselves with this, that their Neighbors, and their Friends, will laugh at them, for making Mi∣nisters their Oracles; or plead, that they know as much as the Man of God can teach them; would God, they did! and that all the Lords People were Prophets. But if they did, is there not some difference be∣tween knowing these sacred Truths, and ha∣ving them set home upon the Conscience? That shall stick in a familiar discourse, which in reading we take no notice of; and a word in private conference, may drop from a holy man, and may be spoke with that zeal and honesty, as shall strike the Soul into a change,

or renovation of mind, which perhaps many years study, or a large stock of knowledge would not have effected: so that if the question be ask'd, Is there no balm in Gilead? Is there no Physitian there? Why then is not the health of the daughter of my people re∣cover'd? We may truly say, We would have healed Israel, but they would not be healed.

XII Impediment.

XII. Deluding themselves with the notion of Christs dying for the Sins of the World. Why should they consider, how to be rid of Sin, and lay the pleasures of Holiness before their eyes? Why should they torment them∣selves with thinking, how Gods favor may be purchas'd, and involve themselves in anxiety and trouble about their transgressi∣ons? When Christ hath done all that is to be done, appeas'd his Fathers wrath against the lapsed Progeny of Adam, and purchas'd them a glorious freedom from the slavery of a severe Law. If he hath satisfied God for the injuries he received by any sins, why should they make a new satisfaction by holi∣ness of their Lives? Is not that it, which all Pulpits ring of, That the Eternal dyed, that we might not dye eternally; and that God would suffer, that we might escape Torments

for ever? That Christ would be Crown'd with Thorns, that we might have an incor∣ruptible Crown of glory hereafter; And that he endure'd Reproach, and Calumnies, and Contradictions of Sinners against him∣self, that we might inherit everlasting Ho∣nour? And why should they disparage Christs sufferings so much, as hope to gain Heaven by mortification of their Lusts, and poring upon their sin and misery? This would be to undervalue so great a blessing, and to tell the world, that Christ's purchase of eternal glory for us, was imperfect, and without there be an addition of our own works and merits, that redemption signifies little, and hath not strength enough to pass, what was design'd by it?

Thus men prevent Consideration of their spiritual Concerns, and dash the checks and motions of their Consciences, when prompt∣ed to call their wayes to remembrance. They examine not the end of Christs death, nor their own obligations. They run away with the notion, that Christ dyed for them, and are not at all careful to know, what his death signifies, much like heedless servants, who be∣fore they have half their errand, run away, and when they come to the place they are sent to, know not, what message to deliver. The Doctrine is pleasing to their flesh, and

that they may not lose that pleasure, they'll be sure not to enquire, what the true mean∣ing of it is.

Would they but cast their eyes upon that Bible, which they believe contains the Ora∣cles of Heaven, they would find, that the great reason, why Christ gave himself for us, was to redeem us from all iniquity, and to puri∣fie unto himself a peculiar people, zealous of good works, Tit. 2. 14. They would find, St Paul was of another mind, when he wrote to the Romans, In that Christ dyed, he dyed unto sin once; but in that he lives, he lives unto God: likewise reckon ye also your selves to be dead unto sin, but alive unto God through Jesus Christ our Lord; let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof; neither yield ye your members as instruments of unrighteousness unto sin, but yield your selves unto God, as those that are alive from the dead, and your members, as instruments of righteousness unto God, Rom. 6.10, 11, 12, 13. And that the Apostle is constant to himself, appears from 2 Cor. 6.15. Christ dyed for all, that they which live, should not henceforth live unto themselves, but unto him, which dyed for them, and rose again.

And indeed, this is no more, but common gratitude; so great, a mercy challenges no less than Reformation, and Obedience. Do

men gather Grapes of Thorns, or Figs of Thi∣stles? He that redeems another from Barba∣rian slavery, doth it so much as enter into his thoughts, that the Wretch can ever be so in∣humane, as to despise, and scorn, and vilifie so great a Benefactor? That God could have given man access to his favor, and reconci∣liation, some nearer way, than through the Cross and Death of Christ, is very probable; but it seems he would not. This remedy was his choice, he would pitch upon this stu∣pendious way, to amaze, and to astonish men into holiness and seriousness. He thought men could not possibly avoid being Con∣verts, and heavenly-minded, when they should see the Son of God wading through blood and death, to rescue them from Hell. God look'd upon the mercy to be so dread∣ful, and the kindness to be so full of majesty, and compassion together, that he thought the incomprehensibleness of the favor would carry terror with it, and fright men into re∣pentance, and contrition.

He thought, men would have so much sense and modesty in them, as not to rush through agonies, and, torments, and groans, and sobs, and sighs, and tears, and wounds, and stripes of the Son of God into eternal destruction. He thought those Thorns, and Nails that wounded that sacred Head, would

scratch, and sting them into awe and reve∣rence of so great a love, as they were rolling to eternal flames. He thought they must divest themselves of all Humanity, and Self-love, if under the Cross of Christ they could work out their own damnation, and make the streams of that blood, a River to carry them into eternal darkness.

But thou hast seen, O God, and beholdest, and canst not but behold it with sorrow, and indignation, how these men that pretend to be Christians, live the reverse of thy de∣signs! How they improve the Cross of Christ, into affronts of thy power and glo∣ry! How under that Tree of Life, they work out their own death; and how that precious Blood doth but encourage them to bid defi∣ance to Heaven, and the sweat, and toyle of the Son of God, under the burthen of their sins, makes them sweat, and toyle, to fall a Prey to the merciless Clutches of the Devil!

God indeed reconcil'd the World unto himself, and Christ by his death, purchas'd that reconciliation, and eternal life, but there is a great difference between the purchase of these blessings, and the application of them, between the possibility of possessing, and the actual enjoyment of them. A man may buy an estate, and intend it for the use of such

and such persons; but when he hath bought it for them, may lawfully tye them up to cer∣tain conditions, upon which they shall en∣joy the estate, or in case of neglect of these conditions, go without it. A King that's justly offended with his Subjects, and for their notorious Rebellion, hath design'd them all for ruine and destruction, upon some noble attempt, and generous enterprize of his onely Son, the Prince, may be mov'd, or brought to a willingness to pass by their crimes; but when the Kings good will is obtain'd, the Prince may justly appoint some condition upon which the condemn'd Wretches shall receive their great Masters favour. And as upon the Kings good incli∣nation to be friends with his Subjects, it doth not follow, that he is actually reconcil'd to every one, there being some conditions re∣quired, upon which the Pardon shall be sign'd and sealed to every one of them in par∣ticular; so neither do all men effectually share in that reconciliation to God through Jesus Christ, but those that turn to God with all their hearts, and with all their souls, and are weary of sin, and heavy laden with the sense of it, and in sober sadness resolv'd to submit to Christs yoke, and government; for though all mankind share in the possibility of enjoying this reconciliation, and the Par∣don

may be truly said to be purchas'd for them, and for their use, yet all are not made partakers of the actual possession of it, be∣cause all men will not consent to fulfill the conditions upon which that reconciliation is offer'd them, viz. unfeign'd repentance, and sincere obedience for the time to come.

Shimei was a man condemn'd to death, 1 Kings 2.36. it's like some Courtiers of Solomon got him his Pardon, the King grants it, but requires this one thing of him, that he shall build him a house in Jerusalem, and dwell there, and go not forth thence any whither; and fulfilling this condition, with∣out all peradventure, he might have liv'd happy, and safe, as the best of his Neighbors; but when he must needs be running after his servants, and prefer a small advantage before perpetual safety, he justly suffers the punish∣ment the King appointed for him. The Son of God by the blood of his Cross, hath in truth gotten all Christians their Pardon, but is resolv'd none shall enjoy it, but those, that will forsake their sins, and resign themselves to his guidance and direction. A reasonable demand, a condition so equitable, so just, so easie, that no man in his wits but must say, as Shimei unto Solomon, The saying is good, As my Lord the King hath said, so will thy ser∣vant do. But then, if the Pardon, the Son

of God hath obtain'd for them, appear so inconsiderable a thing in their eyes, that they do not think it worth enjoying, (and cer∣tainly they do not think it worth enjoying, that will not agree to so reasonable a condi∣tion) no marvel, if they fall a prey to that wrath, from which the Son of God is ready to deliver them; and if their blood be upon their heads, that do despight unto the Spirit of Grace, and count the blood of the Covenant wherewith they were to be sanctified, an unholy thing. So that, although a true Believer, and a sincere Penitent, may boldly say with the Apostle, That Christ hath redeem'd him from the Curse of the Law, being made a Curse for him, Gal. 3.13. And that ChriSt hath wash'd him from his sins with his own blood, Rev. 1.5. And that he hath an Advocate with the Fa∣ther, Jesus Christ the righteous, who is the pro∣pitiation for his sins, 1 John 2.1. And that Chris't hath made his peace with God, Col. 1.20. Yet men that are strangers to the sanctifying work of Gods Spirit, cannot be said to have at present, during their unregenerate estate, any other benefit by the death and passion of Christ, but a possibility of all those great, and glorious advantages, and it's possible for them to be freed from the Curse of the Law, to be admitted into the number of those, that shall be sav'd; to enjoy remission of sins,

to escape the wrath to come, and to see God face to face in Heaven, and all this by virtue of Christ's death; if they will but shake hands, with their darling Vices, and agree to a practical love of their Maker, and Redeem∣er, and Sanctifier. To think that unconvert∣ed sinners do actually enjoy these benefits, is to contradict Scripture, and to give the Apo∣stles of our Lord the Lye, who unanimously tells us, That these mercies are not effectually apply'd to the Soul, till the Soul by sincere repentance, and reformation of life, applies herself to Christ Jesus.

And indeed, this is the prodigious mercy of the second Covenant, that God, for Christ's sake, will accept of sincere repentance, in stead of perfect obedience, (which was the great condition of the first agreement be∣tween God and man) and looking upon the precious blood of his Son, will pass by whatever Men have done before, if they will be in love with sin and destruction no longer, and sincerely endeavor to please him in those commands, which design nothing but our interest and happiness.

These things are not very hard to be un∣derstood, but the generality of Christians, seem resolv'd not to understand them, that they may not be obliged to take their ways into serious Consideration. This Doctrine,

That Christ hath freed them from the wrath of God, in their sense, makes Religion sit soft and easie upon them, and doth not di∣sturb them in their sensual enjoyments. It's a comfortable Doctrine to flesh and blood, never could any thing have been invented more agreeable to their Lusts; and if God had studied to do them a kindness, he could not have done them a greater, than to let his Son suffer all that is to be suffer'd by them, and so after their delights, and sinful satisfactions here, conduct them into a far more glorious Paradise. If it be so, truly Consideration is Vanity, and the Preachers are Fools and mad Men to press it upon their Auditors. But who sees not that this is an invention of the Devil, first to darken the sinners understanding, and when the Candle is out, to rob him of his everlasting happi∣ness!

And Sirs, will you be rob'd thus quietly of your bliss and glory? Will you suffer yourselves to be stript of all you have, with∣out the least opposition? Is it possible for you to believe, That the Son of God came down from Heaven, to encourage you in of∣fending God; and made himself of no repu∣tation for you, that you might render your selves contemptible in the sight of the Al∣mighty; and dyed for you, to give life to

your sins, and follies? How absurd, how im∣pertinent, how contradictory is this Belief? Love God, and encourage sin? Holiness itself, and find out a way, to promote iniquity? Can there be any thing in Nature more silly, or ri∣diculous? This is abusing the Cross of Christ, not trusting to it; and you that make it an occasion of sin, take heed, it do not prove a stumbling block unto you; and instead of Crucifying sin in you, do not harden you in it. It is a thing not unusual with God, to punish sin, with sin; and if Men will be fil∣thy, in despite of all endeavors to purifie them from their filthinesses, to doom them to continue filthy still, and to make that their judgment, which at first was only their trans∣gression; so great a love, and written in such legible characters too, slighted, and abused, and made a help to sin, improved into licen∣tiousness, may justly be supposed to draw down that judgment we read of, Isa. 6.9, 10. Go and tell this People; Hear ye indeed, but understand not: and see ye indeed, but perceive not. Make the heart of this People fat, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and con∣vert, and be healed.

But what is worse than all this, the death of the Son of God, which thus instead of

mortifying, makes sin reign in your mortal bodies, will be the greatest witness against you in the last day. The stone shall cry out of the wall, and the beam out of the timber shall answer against the oppressor, saith the Prophet, Hab. 2.11. And then sure blood hath a lou∣der voice, the blood of a crucified Saviour, Hebr. 12.24. will be one day the greatest evidence against you. This, like oyl, will increase your flames, and prove the brim∣stone, that shall make the fire blaze the more. That Jesus, whose Cross thou despisest now, will be thy Accuser then, and woe to that man, that hath the Judge himself for his ene∣my. That dreadful spectacle, the Crucifixion of the Lord of Life, which cannot engage thy Soul to consider, and look upon him, whom thou hast pierc'd, will be the great Argument then, that shall cover thy face with everlasting confusion. When thou shalt see in that day, the spirits of men made perfect, the men in white, who have wash'd their robes, and made them white in the blood of the Lamb; when thou shalt reflect on their happiness, a happiness which thou mightst have had, as well as they, (if that blood could have persuaded thee to cleanse thy self from all filthiness both of flesh and spi∣rit) how will thine eyes flow with tears, to think, what strong delusions thou hast lay'n

under, in thinking, that this blood was on∣ly spilt, that thou mightest wallow more freely in the mire. The Lamb which was slain from the foundation of the world, and came to take away thy sins, as well, as thy Neighbors, only thou wouldst not be clean. That Lamb, I say, as harmless, as its looks are now, will then change his aspect; and thou, that now thinkst, a Lamb can be nothing but kind, wilt then find by woful experience, that there is such a thing, as the indignation, and wrath of the Lamb.

Notes

• * 1.1

  1 Pet. 5.8. Matth. 4.3. Eph. 6 12.