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. VIII. Of Retirement, and Prayer, the two great helps to consideration. Retirement proved to be necessary to make Consideration of our Spi∣ritual State more quick, and lively. Prayer calls in the assistance of Gods Spirit, and renders the work effectual. A Form of Pray∣er to be used upon this occasion. (Book 8)

I Will charitably suppose, that the prece∣ding exhortation, may have made some impression upon my Reader, and made him in some measure, willing to think more of his Soul, and of the danger it is in, and of his Eternal State, than formerly he used to do, and therefore to shew him how this con∣sideration must be managed, that it may in truth conquer, and subdue his inordinate affections, and make them subject to the best of Masters, I shall lay down some necessary helps to Consideration, and these

are to mention no more, Retirement and Prayer.

I. Retirement, Though I readily grant, (and do commend it too) that Men, as they are walking with others, or travelling, or going abroad about their necessary occasi∣ons, or standing in their Shops, or other rooms, where company goes in and out, may think, that the course they have taken hitherto, is not safe, and therefore it's high time to change, and alter it: yet seeing those thoughts are too much diverted by sensual objects, and apt to goe no farther than the mind or understanding, and reach no deep∣er than speculation; it must necessarily fol∣low, that Retirement is requisite, to make it reach the affections, and to spread it as far as the Life and Conversation.

By Retirement, I do not mean absconding, or hiding ones self in a corner in the Coun∣trey, or in a Wilderness, but retiring in our own Houses. Let the place we live in be never so populous, to be sure we have Cham∣bers to be private in, and as the rich may make their best room a Desart for this work, so the poorest may convert any corner in their Houses into a place for this Exercise; its not the neatness of a Closet, that cleanses the Soul from filthiness, nor the curiosity and convenience of a Withdrawing room, that

fits the heart for him, that made it; but as Christ made sometimes a Mountain, some∣times a Ship, sometimes a Cross, his Pulpit; so a man may make a Meadow, a Field, a Wood, a Garret, any corner in his House, a place fit to retire in, to consider seriously how the case stands between God and his own Soul. I know what Men do commonly object, the very same thing they object a∣gainst Consideration it self, and whereof we have sufficiently spoke in the second impedi∣ments viz. That they have a great deal of business, and they can spare no time for this retirement. Business, no doubt, must be done, but there is a time for every thing, and a season for every purpose under Heaven, and then sure there must be a time for this Spiritual retirement too, if there be not, we are obliged to find time for it; he that cannot, or rather will not, had as good say, he hath no time to be saved, and he that cannot sometimes neglect the concerns of his Body, or Estate, for the con∣cerns of his better part, derides Salvati∣on, and does not believe, that there is such a thing, or if there be, that it is of so much value, as the dirt and dung he grovels in. It's true, Manasses retirement was forced, much against his will, yet still it was priva∣cy that contributed much to his amend∣ment,

for while he was encompass'd with his Courtiers and Flatterers, and his fawning crew, he thought Religion a thing below him, and a New Creature but a canting term; but being alone, none but God and his calamity about him, having nothing 〈◊〉〈◊〉 take off his thoughts, from reflecting o•• his Apostacy, behold, how Consideration melts him, his Conscience sets upon him, makes him ashamed of his unfaithfulness to his God, makes the Tears stand in his Eyes, and so great is his change, that he who had exceed∣ed all the Nations round about him in Ido∣latry, and lewdness, immediately takes away all the strange Gods, and the Idols out of the House of the Lord, and all the Altars that he had built on the mount of the House of the Lord, and in Jerusalem, and cast them out of the City, and commanded Judah to serve the Lord. 2 Chron. 33.15.16.

So pleasing is this retirement to God, that he doth expresly call himself, Our Fa∣ther which sees in secret, Matth. 6.4. When Christ had a mind, his Disciples should see his Glory, he doth not carry them to Jeru∣salem, leads them not into the Market-place, doth not mingle them with the multitude, bids them not attend him at Herod's Court; for he knew these places, would rather di∣stract, than help their Devotion: but he

summons them to goe up with him into a high Mountain apart, bids them retire from secular businesses, leave their sensual affecti∣ons at home, separate themselves from such worldly employments, as were apt to take up their minds, that their thoughts might be more at liberty, to contemplate his Glory, and the transfiguration might affect them more, and make the deeper impressions up∣on them.

For indeed we find, that as a mans rea∣son is more free in such retirements, so God is the readier to meet him, as the Angels did Jacob, in this privacy, and to display to him the vanity of that world, he hath doted on, the Scarlet dye of those sins, he hath delighted in, and that miraculous love, he hath undervalu'd, and trampled on, with the vengeance, he hath procured, and been greedy of: for now it appears, that the man is in good earnest to be sav'd, and to such, God never denies his favour, for most men play with Religion, goe about it, as if it deserved no pains, and therefore here God doth no mighty work, as being loath to cast his pearls before Swine. He that retires to consider, what he must do to be saved, makes Religion his business; and those that seek me thus shall find me, saith the Eternal Wisdom, Prov, 8.17. Such mens minds

he is willing to over-shadow, with the power of the Highest, such men prepare to meet their God, and God certainly will not fail them. And Christians say you what you will, either the Gospel is no Gospel, or you'll find by woeful experience, that without you are at some trouble about your everlast∣ing concerns, and deny your selves in your time, profit, ease, pleasure, and punctilio's of greatness, to mind your Spiritual interest, and without Heaven doth cost you some∣thing more than ordinary, God hath no Hea∣ven for you.

He that retires, and sets aside his worldly business, and makes bold with the company he is in, and leaves them to take a view of his duty to God, and Man, that Man lays force upon the Kingdom of Heaven, I am sure offers violence to his carnal interest, violence to Flesh and Bloud. The Heathen could say, that the gods fell all their Gifts and Riches for diligence, and industry, and we find it to be true of the God and Father of our Lord Jesus Christ, and that person who retires, and takes pains with Zachans, to see Christ, may expect the same gracious return, which was made to that Publican. This day Saivation is come into thy House.

The truth is, should God discourse sin∣ner, that is in company with other men, or

going about his secular affairs, he would find him yawn and gape, and stretch him∣self, and gain as much attention, as he that tells a story to a man, whose mind is em∣ploy'd about other objects: he seems to give him the hearing, but when a great part of the tale is told, he starts up, and asks, What do you say? but in private, where there is none but God and his own conscience, God can best answer the sinner's objections, against a serious consciencious life, and the sinner is most likely to attend to God's proposals; for here, if his Flesh and Bloud doth plead, that the sin he is to leave, is sweet, and pleasing, and profitable, God can presently argue with him; Dost thou call that sweet which is most bitter and grievous to thy God, and must expire into the bitterest groans? is that so pleasing to thee, which offends, and grieves thy blessed Redeemer, who descend∣ed into Hell to snatch thee out of it, and can any profit here counterpoise the Eternal loss of thy Soul? so if he plead, that the sin he harbors, is but a little one, his Conscience can immediately dash the Plea, and reply; How! can that be little which offends an infinite Majesty? Can that be little which nailed Christ to his Cross? since thou know∣est, that this little sin is injurious to God's Holiness, what delight canst thou take in af∣fronting

him, in whose power it is, either to save thee, or to damn thee? the less it is, the greater shame it is, that thou shouldst plead for keeping it; the less it is, the sooner it may be parted withal; O flatter not thy self, thy great love to this sin, makes the sin it self great; and canst thou be said to love God, that canst hug that, which thou knowest runs counter to his Honour and Glory?

In the same manner, all other exceptions nay be answer'd, and the sinner finding, that the reasons he formerly thought invincible, are so easily dash'd, and blown away, is most likely to hearken to the far stronger arguments of God, and his own Conscience: the rather, because he retired on purpose, to have a clearer sight of his ways, than before he had; and since God doth vouchsafe him so distinct a prospect of his Folly, and prepo∣sterous Love, he justly thinks, that not to yield to God's reasonings, is to mock him, and savours of such ingratitude, as admits of no excuse. Indeed, without retirement our Thoughts and Considerations flow at large, like Water in the Sea, and we can make no great observations concerning them: but in retirement, they are much like Water in a Weather-Glass, and by them we may guess, what temper our souls are in, whether hot or cold, more exactly than men do at the

warmth or coldness of the weather, by the rising and falling of the liquor in those Glasses. In such retirements, a Holy awe and reverence seizes on the Soul; and when I see men can retire to drink, to play, to sleep, and to debauch themselves, I see no reason but they may, (I am sure they have great∣er reason to do it) retire to consider the good, and welfare of their immortal Souls.

I have already proved, that Consideration must be frequent, and consequently this re∣tirement must be so too, not that a man must never reflect on his actions, or mind whe∣ther they be good or bad, but when he re∣tires; No, Consideration is either occasio∣nal, or a solemn and set Duty; either a ha∣bitual guide, or an extraordinary remem∣brancer; the former, as it is universally use∣ful, and a great means to prevent sin in a true Believer, to check him when he would commit it, to engage him to repentance, when he is fallen, to direct him what he must do, and to encourage him to those Duties, which are proclaim'd in his Ears, as necessary to Salvation; so it is a necessary companion, where ever we are, or what ever we are doing; and these occasional Con∣siderations need no retirement; but then where the stream of man's life must be turn'd, or the actions of the day reviewed, how far

they have been agreeable to the will of God, how far they have been contrary to it, or where a strict mortification of sin must be used, or where a long neglected duty must be made a familiar guest in thy Soul; in a word, where the work to be done, is of some more than ordinary difficulty, there those occasional reflections will not serve turn, but more solemn considerations must be called in, and these solemn considerati∣ons, are properly the things which require retirement, and as its fit they should be used once a day at least, so he doth truly mind the interest of his Soul, that some time every day retires, and considers how he hath behaved himself that day towards God and Man, whether his heart hath not been too much carried out after the comforts of this world, what incroachment they have made upon his love to God, and how they will fill the garden of his Soul with weeds, if he do not stop their progress betimes, and root them up, what company he hath been in that day, what he hath done in his Closet, what his thoughts, words, desires, actions, affections have been that day, whether he hath not been more concern'd for the trash, and perishable riches of this life, than the Glory of God, and the Salvation of his Soul, and how necessary it is for him, having

had a fall that day, to be more careful, and cautious, and circumspect the next. This Consideration is the pulse of the Soul, which while it is beating, it's a great sign that there is life in the Soul, and a good argument, that God will increase and enlarge that life. And as edification, and progress in good∣ness, ought to be the real design of reti∣ring, from the World, so it doth neces∣sarily import, that men ought to chuse the liveliest hours, or the hours when their Spirits are most active, and freest from drowziness, for so great a work. When men are drowzy and sleepy, Considerations may often come in, but they are so weak, and faint, that they leave the Soul as cold as they found it, and put it into the circum∣stances of that man in the Gospel, who took Men for walking Trees, saw something, but knew not what to make of it, or what name to give it.

While I am discoursing thus, methinks I see the sensual Reader smile; retirement thinks he, this were to make my self a pri∣soner in the soft times of Peace, and to de∣prive my self of that freedom, which God and Nature have given me; This were to goe into a Monastery, and submit to the se verities of a Convent: this at the best, can only befit a Priest, but can be no quali∣fication

of a Gentleman: indeed, if Gentle∣men had no Heaven to gain, no Hell to avoid; if God had made them Beasts, as too many doe make themselves, we should not be displeased at this rambling talk; but it's an old trick, where men have an aversion from a Duty, to represent it in a dismal dress, and to take off the burthen from their own Shoulders, and to bind it upon others. If they could satisfy God with these shuff∣lings, as easily as they doe their own Con∣sciences, they were safe, but that, the great day must decide; and when the Archangel shall sound his Trumpet, to gather the dead from all parts of the world, and God, who prescribed to all Men, but one way to hap∣piness, shall make a strict examination, how every one hath observed the Rules and Sta∣tutes of that way; it will appear that this retirememt, in order to a serious pondering of our actions, was a duty incumbent on some people else, besides Ministers. He that retires upon this account, doth indeed im∣prison himself, but it is, that he may attain to true and perfect liberty, triumph over the slavery of sin, lead his corruption cap∣tive, and free himself from the dreggs and dross, which corrupted Nature hath brought upon him. Little doth the sensual man think what felicity he robs himself of, by scorning

this retirement. Here Heaven would look more beautiful to him, than in a croud; here he might in a manner with St. Stephen, see the Heavens open, and his Saviour stand∣ing at the right hand of God; here he might truly enjoy himself, and look with pity on those men, who like Spirits which are some∣times seen in Mines, with great labour, doe nothing at all to any purpose; and when they have tired, and wearied themselves in the world, like Flies, burn themselves in that candle about which they have been ho∣vering.

Come sinner, prepare thy Pencil, mingle the richest Colours thou canst get, Draw thy sinful careless life, give it a beautiful Virgins face; Draw all the charms that thy fancy can find out; here, Draw the Adora∣tion the world pays unto her, there the bows and cringes, whereby both great and small insinuate into her favour. On her Head Draw a Tree, whose Fruit is Gold, and the Dew whereof▪ hardens into Pearls; let her right hand grasp a Crown, and her left drop gifts on her Clients, and Votaries. But then, when this proud Peacock is drawn thus, in all her dazling circles, forget not to Draw her ugly feet, I mean an unquiet, roaring, disturb'd, distracted, trembling Conscience; for into this dismal shape, doth that lovely

Mermaid end. On the other side, I'll paint a Wilderness, a Grove, which wise Nature made, and in it I'll represent a devout Soul kneeling, and with the Publican, smiting upon her Breast; then will I draw Heaven, and out of that Heaven, Grace and Mercy in the shape of an Angel, flying down with this message, Fear not, I have redeemed thee, thou art mine; and holding a bottle under to catch her Tears: immediately upon this, the Holy Ghost shall be seen descending, spreading his beams, and warming that Soul, and invigorating it to resist the World, the Flesh, and the Devil: by and by the Glory of God shall appear, and crown all with Peace and Joy, and infinite content, and Eternal Hallelujahs.

And now Sinner, which of these Pictures wouldst thou chuse? do not the homely feet of the former fright thee? can all the Beauty thou seest in that painted Harlot, countervail the misery it dies into? is an ever-gnawing Conscience, matter of sport and laughter? when all these painted Gaudes must break into a dismal Dungeon; wilt thou laugh awhile, that thou mayst mourn and lament for ever? But if thou art so fond of this dangerous Garden, that nothing can reclaim thee from being delighted with it; take thy choice, give me the other Landskip.

I know this world Men are so fond of, e're long will have an end, and their pleasures will have an end, and their sins will have an end, and their glory will have an end; but where these end, Gods Justice and In∣dignation begins; Blessed is the man, that hath then the God of Jacob for his refuge, the Lord will deliver him in the time of trouble▪ what, if I enjoy none of the worlds want on solaces? I know where better and stronger Consolations are to be had; what if Thorns and Bryars surround my Lillies, and Roses, I know they are but to preserve them, and to hinder the Devil from tearing them to pieces: these Thorns are my safe∣guard, which will e're long be done away, and when I am out of the reach of all ene∣mies, my Lillies will continue fresh, and flourishing for ever: what need I covet the world, when I am made to live above the world? what should I love this Earth for, when I have a God to love? why should I dote on Nature, when I am in the state of Grace? God hath made me many glorious promises, how can I forbear rejoycing under the thoughts of them? By Grace I am made partaker of the Divine Nature; wonderful Dignity!* 1.1 Being advanc'd so high, why should I be ena∣mour'd with a little Dust?

when God hath made me a King, why should I debase my self, or stoop to the mean em∣ployment of a Peasant? I know God doth not see, as man doth see, a Soul that loves him above all, is more esteemed in his sight, than the proudest Monarch; nor do rags fright him from fixing his habitation there, where he meets with an humble, broken heart: let others glory in their great Titles, in this I'll glory, that I am a Child of God. Who can express the Honour God bestows on those that give their hearts to him? To be a Child of God is infinitely greater Ho∣nor, than to be of Kin to Princes, or to have the Bloud of Nobles running in my veins. A Father expresses greater endearments to him, that participates of his nature, and draws his substance from him, than to him, that's only like him in the face; how far greater love then may I conceive in God to a Child, which by grace is a partaker of the Divine Nature, than to the blessed An∣gels themselves? The whole Creation in a manner participates of the Divine Nature; but all other Creatures are but Pictures, painted Images of that Glorious Nature; he that is a Child of God, is a lively Image of his Father, which is in Heaven, and he hath Fellowship, and communion with the Father, and his Son Jesus Christ. What

mysteries are these things to a poor World∣ling? but Oh how comfortable to him, that feels the good Spirit bearing witness with his Spirit, that he is a Child of God! If God be my Father, then all the Riches he hath are mine; if he be my Father, he can∣not but take special care of me; for, Can a Mother forget her sucking Child, that she should not have compassion on the Fruit of her womb; yea, she may forget, yet will I not forget thee, behold, I have engraven thee on the palms of my hand, Esay 49.15, 16. Fathers sometimes, expose their own lives to save their Sons; God hath done infinitely more for me; for he assumed humane Nature, and exposed his life for me, who was his Enemy, and a Traitor to him, that I might become his Son.

By Grace I am the friend of God, if God had not taken me for his Child, yet how ex∣cellent, how incomprehensible would the favour be, that he vouchsafes to take me into the number of his friends? what a stir do men keep, to purchase the friendship of Great Men? how little do they esteem the friendship of the Almighty? they have not Souls clear enough to admire the Mercy; their understandings are too earthy to adore so great a bounty; it requires too much Spirit and Mind, to be ravished with such

compassion. A Friend is often loved better than neer Relations; What may not I pro∣mise my self from this Love and Friendship of God? What calamity or misery is there in which this love cannot hold my Head, and keep it from aking? To be loved of God, is to be fed with the richest stream, and to live upon Milk and Honey. If God laid down his life for his enemies, what will not he do for his friends? when I was his enemy, God seemed to love me more than he did himself, and now that I am his friend, shall I think he will love me less, than an ene∣my? How should I rejoyce to have such a friend as Jonathan was? but alas! what is this friendship to Gods love? All humane friendship is perfect perfidiousness, in com∣parison of Gods friendship. God so loves his friends, that he knows not how to be separated from them; if God had no other place to move in, but Heaven, he would leave that Heaven, and come down and joyn himself to those, whom by his Spirit he hath adopted into the number of his friends; so great, so immense is his love to them. He that is a friend of God, becomes Gods indi∣vidual companion. What a favour would it have been counted, if the Son of God, when he was on Earth, would have joyned him∣self to one particular man, and would have

never departed from him? What a privi∣ledge then must it be, for one who is Gods friend to have the Divinity always present with him, not only as a companion, but as an inhabitant, for he dwells in us by his spirit. Did ever any Father love his Son so, as never to part company? did ever any Mother love her Child, as never to suffer it to goe from her Arms? But God is continually embra∣cing his friends. Among Men, a Father can∣not be always there where his Son is, but God knows not how to be from him, that is his friend; and though God be in all crea∣tures by his Essence, Presence, and Power, yet that is, because he is God; with a Gra∣cious Soul he is, because that Soul is his friend; and if God were not immense and infinite, and could not be with his other creatures, yet he would be with such a Soul with whom he is one Spirit; and if he could forget things, yet he could not forget such a Soul, or lay aside the thoughts of his pros∣perity, and welfare; and if he could forsake his other creatures, yet he could not for∣sake such a Soul, but would work always some good or other in her: for Gods love being strong, its always active, and where God bears a good Will to a Soul, he cannot but communicate goodness to her.

And shall I after all this, repine, because I am not a Favourite of Kings and Princes, when I have God for my constant guide, and associate? How should I stand amazed at the strangeness of the favour? if God should charge all the Angels of Heaven, all the ten thousand times ten thousand Spirits which wait upon him, to goe and at∣tend such a man with all the Grandeur, and Majesty imaginable; yet what is all this but a desart to Gods society? in having him for my associate, I enjoy more Dignity, more Majesty, more Pomp and Glory, than if I had all the Armies of Heaven waiting up∣on me; and can I think, God is always with me, and will not provide for me? If I should neglect all things in the world, and mind nothing but the things of God, and my Fa∣thers business, I might he confident that he would feed me, and support me, because so Great, so Good, so Almighty, so kind a friend could not see me perish. The Son of God hath not honoured any Angel with the name of Brother, and yet if I am uni∣ted to him by Grace, and by his Spirit, I enjoy this priviledge, and as Mothers love those Children most, for which they have suffered and endured most; so I may be con∣fident that God loves me most fervently, because he hath suffered for me on the Cross,

and endured most bitter tortures and ago∣nies for me. How may I exult, how may I triumph in this love?

O my God! the Angels, for the least drop of that Grace, thou hast bestowed on them, are more beholding to thee, than all other creatures, for all their natural gifts, and for the creation of the whole world: but for the least degree of Grace thou hast confer∣red on me, I am more beholding to thee than all the Angels in Heaven; for that I might live by Grace, thou delivered thine own Son, the Son of thy Bosom, the bright∣ness of his Fathers Glory, to be crucified, and to dye for me, which is more than thou hast done for all the Angels in Heaven; and thus thou hast obliged me more than thou hast done the Heavenly Cherubins and Seraphins.

Farewel ungrateful treacherous World! I have seen enough of thy deceitful Pre∣sents. I'll follow thy weak judgement no longer, I'll esteem no Riches, but what my Saviour hath counted so: In following him I cannot erre; self-denial, and doing the Will of God, were the Treasures he stu∣died to be master of; why should not I judge that to be Riches, which God hath judged so? why should not my mind agree with the verdict of the Most High? Nay, when God doth love me so entirely, why should

not I for love of him conform my under∣standing to his judgement? I see, those that love the world, at the same time con∣fess, that they ought to love the everlasting Riches more; for if the fading things de∣serve their love, things permanent and solid, and eternal, ought to be loved much more. I will not think much of afflictions now, for I find that God by them, would make me weary of my fondness to perishable trash, and elevate and raise my Soul, to em∣brace those Treasures, which neither Men nor Devils can steal away. Physitians I see, when they would cure a sick man, make him sicker than he is, by enjoyning him ab∣stinence, by adustions, by vomitives, by putting him to greater torments. I know my Soul is sick, God would make it per∣fectly well; but such is my sickness, that God must put me to pain, and anguish, and great trouble, before I can be well; my Heart is all Flint, but when this stone is struck sufficiently, it will then send forth Holy Fire; when my Flesh is weak, my Strength will retire more to my Mind, and Understanding, and I shall be fitter for Heaven. The glorified Bodies of Saints, in the last day, will be the more splendid and illustrious, the more they have been afflicted,

and tortured here, and shine the more, the more dismal the Dungeon was, they were kept in, during their abode in this valley of Tears. Why should I weep, when God takes away from me the cause of weeping? How many thousands are now weeping in Hell, because they enjoy••d so much of the worlds comforts, and made them occasions of affronting their Creator? Shall I count that loss, which is my gain, and call my want of Riches, a misfortune, when it is the greatest remedy to fit my Soul for Heaven? what is impudence is it in me, to desire that of God, which I ought to hate; at the most, love but with fear and trembling? What inhumanity to my self is it, to beg poison of the Father of Lights, and to murmure that he gives me not that Viper, which will sting me into endless tortures? My love of the world is Adultery, and shall I desire that, wherewith I have committed Adultery? Is it not all one, as if a woman should entreat her Husband, to let her enjoy the pleasure of an unlawful Bed? the Husband doth shew great mercy to her, in that, when he might punish her more severely, he only removes the Adulterer; and shall I count that mer∣cy an injury? In wishing for the Riches, and Greatnesses of this world, I do as much

desire God to give me that, whereby I may offend him. Shall I be angry with a Chi∣rurgeon, who to prevent the spreading of my Cancer, cuts off a Member, to preserve my life? and shall I take it ill of God, for wounding my Flesh, to draw out the Ar∣rows that stick in my heart, and would fester, and kill me, if not pull'd out be∣times?

How shall I be crown'd if I strive not? How shall I strive, if I have no temptation? I cannot strive without an enemy, and with∣out striving there can be no victory; the Workman doth not pull the Gold out of the fire, till sufficiently refined, and shall I murmur, that God lets the Fiery Trials con∣tinue upon me, when it is certain, that my Gold is not yet fit to be receiv'd into the Sanctuary? I am full of dangers, but my great∣est danger is security. Men fear, and quake, and tremble, if they are in the midst of an hundred enemies. I have all the De∣vils in Hell against me, and a whole Army of Lusts bent to ruine me, and am not afraid. And when there is nothing can rouze me from my security, but affliction, ought not I to kiss the rod? In the greatest troubles I may be assured, that God loves me, and that it is not his Anger, but his Love, that

follows me with chastisements, and why should I fret under the yoak? especially, when fretting and strugling to shake it off before Gods time, doth but make my neck more sore, and the yoak far more uneasy? I brought the cause of suffering, with me into the world, which is sin, and how can I expect I shall be freed from suffering, till I am freed from sin? God might have placed me in Heaven; immediately upon my co∣ming into the world, without any of these outward troubles: he could as easily pro∣duce Bread out of the Earth, as he doth the Ears of Corn; but that man may sweat and labour, and relish his bread the better, he causes only the Ears of Corn to spring, and of them Bread must be made; so by labour and suffering, God leads me unto Glory; that I may the better relish his bounty, and liberality, and my rest may be the sweeter after my toil and tempests here. Affliction, I know cannot hurt me, for my Saviour hath been my taster; there can be no bit∣terness in these herbs, when my God hath season'd them. Why should I love God less than dogs do their Masters? These poor brutes are beaten, and struck, and chid, and pelted with stones, and yet the more they are beaten, the more they love their owners,

and cringe, and bow, and humble them∣selves before them; shall I be worse than a beast, and shall I carry a rational Soul in my Breast, and kick against those pricks which God hath set to guard me from Eter∣nal Flames? All my sorrows and bitterness will shortly be poured out into an ocean of sweetness, and how little of it shall I per∣ceive then? it will then be all lost in a Sea of Glory, and I shall forget that I was poor, and wretched, and naked, and miserable, when I shall be Eternally enriched with God bounty, enamoured with his per∣fection, decked with his Majestick Robes, comforted with his Consolation, delighted with his love, enriched by his wisdom, and satisfied with his beauty, in whose Presence there is fulness of joy, and pleasure at his right hand, for evermore.

These are some descants upon that Picture of Retirement, with such consolations can he that retires, refresh himself, while the man that wearies himself with the vanities of this world, finds no solid peace, and when he comes to dye, must look back up∣on his former life with horror and anxiety, But

II. Another great help to Consideration, is Prayer, this is the Ambassador that must

goe to Heaven, and fetch the assistance of Gods Spirit from thence. Consideration shews me my danger, and my happiness, but it's the Spirit of God must blow upon my affections, that they may actually shun the one, and reach after the other, and this Spi∣rit must be had by Prayer, not by Lip-la∣bour, not by Prayer unto which the heart is a stranger, and knows not what the tongue means in making such a noise, but by Prayer, which expresses the real desires of the heart, by Prayer, that flows from a deep sense of the absolute necessity of the grace of God, and hath Fire and Flames enough to bear it up into Heaven, For if you which are evil, can give good gifts unto your children, how much more shall your Heavenly Father give his Holy Spirit to them that ask him, saith Christ, Luc. 11.13. and what kind of asking this is, appears from the parable immediately prece∣ding, for which of you, saith Christ, v. 5. shall have a friend, and shall goe to him at midnight, and say unto him, Friend, lend me three loaves, for a friend of mine in his journey is come unto me, and I have nothing to set before him; and he from within, shall answer and say, Trouble me not, for the door is now shut, and my children are with me in bed, I cannot rise and give thee; I say unto you, though he

will not rise, and give him, because he is his friend, yet because of his importunity, he will rise and give him as many as he needs. And then it follows immediately, Ask, and it shall be given you, i. e. Ask for Gods Holy Spirit, with the same importunity, with the same fervency and earnestness, that this man did the Loaves; follow God with incessant cryes, resolve not to be denied, and it shall most certainly be given you.

The truth is, importunate and fervent Prayer shews, a man is in good earnest, and that he doth not come to God out of formality, or meerly to satisfy the motions of a fearful Conscience, but that a great sense of the goodness and mercy of God, and of his Spiritual wants, and necessities, puts him upon Prayer, and such Prayers God cannot despise, because he hath promised to hear them, and of this the Evangelist gives us a very illustrious example in the woman of Canaan, crying unto Christ, Lord help me. the answer is rough, It is not meet to take the Childrens bread, and give it unto dogs; yet this doth not terrify her, she doubles her cryes, and seems to catch our Saviour in his own words; Truth Lord, yet the dogs eat of the crumbs, which fall from their Masters Table: and now God can hold no longer, but from

his mouth drops the joyful word, O Woman, great is thy Faith, be it unto thee even as thou wilt, Matth. 15.25, 26, 27.

Prayer sanctifies Consideration, and where the Soul begs hard of God, that God would set home the reflexions she hath had, and work her into a willingness, to close with his Will, that he would increase that light which Consideration hath given her; give that light, fire too, to warm as well as cleer her, and drive and force those Convictions, Consideration hath afforded her, into a serious conversion; terrify her so with that sight of sin, which Consideration hath dart∣ed into her, that she may remain no longer in the suburbs of Hell, but come out of So∣dom, and so allure her with that beauty of Holiness, which Consideration hath let her have a view of, that she may not be able to resist the splendor, but submit to the pow∣er, and send his Spirit so to move upon her affections, so to actuate her endeavours, so to encourage her with promises, that it may not lye in the power of the Devil, nor in the power of her Lusts, to gain-say or contradict, or dash the resolutions she hath taken; where the Soul doth with strong desires, pour out these her requests before

God, the good Father opens the Gates of Heaven, lets in the Messenger, makes him welcome, smiles upon him, and sends him back, laden with Mercy, and puts words into his mouth, and bids him tell the Soul boldly from that God who heareth Prayer, I have heard thee in an acceptable time, in the day of Salvation have I succour'd thee, I'll pour out my Spirit upon thee, I will open a river in high places, and fountains in the midst of valleys; I will make thy wilderness a pool of water, and thy dry land, springs of water; I will plant in the wilderness, the Cedar and the Myrtle, and the Oil-tree I will set in the Desart, that thou mayst see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy one of Israel hath created it, 2 Cor. 6.2. Es. 41.18, 19, 20.

Up then Christian, who art resolved not to let the concerns of thy Soul, lye at six and sevens, who art afraid to hazard Eter∣nity with the careless besotted world; like another Lazarus, beg Alms of the King of Heaven, Cry aloud, and spare not: shew him thy wounds, thy ulcers, thy poverty thy want, thy necessity, let a greater fervency attend thy Prayer for Spiritual blessings, than

others use in begging for Temporal Mer∣cies. Prayer is the way to be enrich'd with all the Treasures of Heaven; seek Gods as∣sistance with tears in thine eyes; remember thy Soul is infinitely more precious than thy Body: and if a Beggar in the street is so earnest with those that pass by to give him something for the relief of his corporal wants, oughtst not thou to be all fire, to pro∣cure those blessings which will enrich thy Soul for ever? Josephs Brethren were pinch'd with Famine, because they knew not, that their Brother reign'd in Aegypt; why shouldst thou starve Christian, when thy elder Bro∣ther reigns in Heaven; who knows what thou wantest, and is a faithful High Priest, and is touch'd with the feeling of thy in∣firmities, and was in all points tempted, even as thou art. Come boldly to the throne of Grace, that thou mayst obtain mercy, and find help in the time of need. If God hath done good to others for his servants sake, who have pleased him, what will not God do for thee, for his Sons sake, in whom alone he is well pleased? if God doth so highly esteem the Piety of Men, that he professes, for my servant Jacob's sake, for my servant David's sake I will be kind to such a one; will he derogate, dost thou think, from the merits and love of his own Son? will he

harden his heart, or stop his ears, or turn away his eyes, when thou callest upon him for Christs sake, to send down upon thee the day∣spring from on high? Christ is the very object of Gods delight, nothing is sweet, nothing is pleasing to him, but through, and in Christ: what ever is amiable and acceptable in us, it is for Christ his sake, that God doth think it so. Without light, all colours are invisible, there is no beauty in them, the light shining upon them makes them look lovely and amiable; without Christ nothing would appear pure or lovely, or great, or delightful. He that looks on a green Glass, fancies all things he looks upon to be green. God looking upon our Holy endea∣vours in Christ Jesus, they all appear to him lovely and good, because all that Christ did, was good, and infinitely pleasing to him. The world had perish'd ten thousand times, if God had not look'd upon it through his Son, and so supported it; he that looks through a Glass upon a stinking carcass afar off, doth not smell the ill scent of it; so God through Christ, looks upon our imperfections, and he smells not the ill savour of our performances. Take courage then, and lay hold on the horns of this Altar, and if thou knowest not what to say, when thou hast taken a serious view of thy ways,

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make use of this, or some other Form.

Oh thou who art the Father of the Spirits of all flesh, the Father of lights, with whom there is no variableness, nor shadow of turning; here lies a poor miserable sinful wretch before thee, not worthy to lift up his eyes and hands to Heaven; I know not where to look for shame and confusion of face, so long have I gone astray from thee, so often have I provoked thee, so often have I slighted thee, so often have I turned thy grace into wantonness, so long have I hunt∣ed after broken Cisterns, which can hold no water, forsaking the Fountain of living water, that thou mayst justly absent thy self from me for ever; so disingenuously have I dealt with thee, so often have I en∣deavoured to blind thy all-seeing Eye, and to cheat my self, that thou mightst justly cause me to fall a prey to Satan, look stern upon me, and charge me, never any more to see thy face. O wretched creature that I am! who shall deliver me from the body of this death? Oh my Lord, how often hast thou darted Rays of Light into my Soul, and the impure fire of my Lusts hath prevailed a∣gainst them? how often hast thou sug∣gested to my Soul, the danger it hath been in, and yet I have not trembled? how often hast thou stung my heart, prick'd it, and

goaded it into serious reflexions? and how soon hath this vain world taken me off again, and dull'd, and dash'd those considerations? how often hast thou sent sparks of Grace in∣to my Soul, while I have done what I could, to smother that Holy fire? how justly mightst thou say, My Spirit shall no longer strive with thee. O my God, there is no plague, no punishment that's threatned in thy Law, but I have deserved it, I only stand amazed at thy patience that I have escaped so long, without being consumed, and ruined. Wilt thou receive such a Prodi∣gal into thy favour? wilt thou be reconcil'd to so great a rebel? wilt thou pass by unkindesses of so deep a Dye? are the gates of Mercy open yet for so vile a wretch? Doe not I come too late, O my Lord, to the throne of Grace? will God be yet intreated for such a poor forlorn creature? Is there yet compassion left for such a poor sinner? O my God, I question not thy Power, but thy Will to pity such a Traitor as I have been: I know thy Mercy is infinite, it would be a disparagement to thy Glory and Per∣fection, to deny the exceeding riches of thy Grace; thou couldst not be God, if my sins exceeded thy power to forgive; but when I reflect on thy threatenings, how justly thou denouncest wrath and indignation against all

those, that obstinately prefer their foolish desires, before all the Dictates and Oracles of thy Holy Spirit; O have not I reason to fear, that thou wilt say of me, Cut down this barren Tree, why doth it cumber the ground? and yet how free, how full are thy promises to the truly penitent? how full of Sweetness and Love are all thy Gracious Engagements to those that will have no more to doe with Idols, that will cleave to thee alone, that will renounce themselves, and follow thee? O my Lord, these thy promises are my refuge, were it not for these, despera∣tion would be my portion. I doe in some measure see my folly; I see what a gracious, tender, patient, long suffering God, I have offended; I see how my Soul hath leaned on broken reeds, what a sandy foundation I have trusted to, how the world hath be∣guiled me, how I have shunn'd thy compa∣ny, been glad when God hath been farthest from my thoughts, rejoyced when I have been least of all reflecting on thy goodness. I have nothing to plead for my self, I have no apology to make, the greatest charity cannot excuse my misdemeanors; I have had light and darkened it, convictions, and smother'd them, knowledge, and abused it, reason, and perverted it, heard thy word, and scorn'd it, enjoy'd the means of Grace,

and continu'd blind, and hard under them. Thy Mercy is my Sanctuary, I am weary of my burthen, I loath my transgressions, I am willing to be rid of them, I desire to ab∣hor them; but though I am thus willing my flesh is weak, my understanding dark, my will dull, my affections to goodness faint, my resolutions in constant. Come, O my Lord, come down into my Soul, come quickly, O thou great preserver of Men, teach me to answer all the reasons of Flesh and Bloud, against a serious conversion; arm me with arguments to beat down my carnal interest; furnish me with motives to a truly Heavenly life; motives, which may break through all the devils suggestions; mo∣tives which may invalidate and weaken the prophane motions of my Lusts. Come down thou Sun of Righteousness, thou mighty Star of Jacob, dispel the Clouds and Mists which are upon my Reason; cleer the eyes of my understanding, and enable me to see the arts of Sin, the wiles of the Devil, the snares of the World, the stratagems of the Flesh, and all the mischief that's plotted against my Soul, by my Spiritual enemies. Convince me throughly, that to follow thee is my greatest interest, that to resist these enemies, is my greatest safety, that to watch against their charms, is my greatest felicity.

O let me apprehend sin, as it is the greatest evil, let it appear very terrible to my mind, represent unto me Heaven, and thy Love, and all that thou hast done for me, in such lively colours, that neither death nor life, neither good report, nor evil report, may separate me from thy love. O let thy kind∣ness, and the benefits of thy Sons death and passion, and resurrection appear to me, in such characters, that I may long to be fill'd with all the fulness of God. Thy Spirit is perfect Light, and there is no darkness with him. O let that glorious Light, dissipate that gloominess, those foggs, that confused∣ness, that is in my intellectual part; make me conceive clearly, and distinctly what I must do to inherit Eternal life, and how I must carry myself to God and Man. Give me such a sight of thy Glory, as may lift me up above the world, and engage me to have my Conversation in Heaven. Bow my Will, to conform entirely to thy Will; I would not be mine so much as thine. Come Lord, and take the government of my Soul into thy hand; I have too long suffer'd my self to be guided by merciless Tyrants: art thou not my Master, my Prince, my Father? thou hast the greatest right to rule me. Incline my Will unto thy Testimonies, and not to Covetousness; when my Will would wan∣der

from thy Precepts, cross it, and put a stop to it, that it may not goe beyond the limits of thy Law. O heal my affections, they hanker too much after this Earth, O make them in love with Heaven, chide them for deserting their highest, and their chiefest good; let my hatred pitch upon no other object but sin; let my Love be carried out after nothing so much as thee; and if I love any thing besides, let me love it only for thy sake; let my hopes be fixed upon im∣mortality, engrosse thou my desires, let me fear none but thee, let my chief delight be in thy ways and ordinances; strengthen my resolutions; O deliver me from that fickle∣ness, I have so long been guilty of; make my purposes firm, let them be as the Moun∣tains of God, which can never be moved; let nothing be able to weaken my good intentions; give me courage to fight the good fight; O Lord in thy strength I'll re∣sist, by thy Power I will conquer; my heart hath lock'd the out; O knock again, and if it will not yield, break open the door, and let all my corruptions vanish at thy Presence, O Lord, I beg no Riches, no Ho∣nours, no Preferments, if I have but Food and Raiment, I will learn therewith to be contented: its thy Grace I want, establish me with thy free Spirit; give me spiritual

Wisdom, even that wisdom, which makes me wise unto Salvation: thou art nigh unto them that call upon thee, yea unto all such as call upon thee faithfully. O cast me not away from thy Presence, I am thine, O save me, order my steps according to thy word; when I read it, let me read it with that at∣tention, as to observe and take notice of what thou dost command; when I hear it, let me hear it, as if it were the last time that ever I should hear it: let thy Oracles make deeper impressions on me than ever; dash all those evasions, and excuses I used to al∣leage, when I have had no mind to obey thee; let the good motions of thy Spirit pre∣vail: O that there should be such difficulty in conquering a poor sinner! O that God should be forced to carress me to my hap∣piness! O that Heaven should attract me no more! O that God should need to send out messengers to entreat me to come to the Supper of the Lamb! Lord, take away this dulness, make me mount up with wings, as Eagles; Let me not be able to goe out of thy Presence, till I have fully, and un∣feignedly resolved, to give my self up to thy service.

O Jesu, the light of the world who en∣lightenst every man that comes into the world, where thou dwellest, there Mercy

dwells; O dwell in my Soul, and Mercy, and Truth will kiss each other there: teach me to hate my self, not only for the hurt I have done to my self, but for the injuries and indignities I have offer'd thee; I was a horrid monster, thou by thy death madest me a pleasing spectacle in the sight of Hea∣ven; I lay in the mire and pit, thou didst advance me into thy Fathers bosom; I lay trembling under the jaws of the hellish Dragon, thou gavest me a place in the heart of God; I was unworthy of thy gracious Aspect, and thou hast made me capable of being embraced by the Great and Terrible God; I lay in a Dungeon, thou didst pro∣mote me to a Throne; thou hast done that for me, which I durst not have hoped, or wish'd for: it had been enough, to have deliver'd me from Hell, but that would not content thee, except I were raised above the Heavens, and above Angels too: it had been favour enough, when my condition was so desperate, if thou hadst parchas'd for me a suspension, or forbearance of thy Fathers Anger, but thou didst go further, and didst purchase me a Pardon too, and not satisfied with that, thou didst incline thy Fathers love to me, and as if that had not been enough, thou didst procure me Gifts and Blessings too, and not only Bles∣sings

in general, but the greatest Blessing imaginable, even thine own Kingdom, and thine own Heritage. How unworthy have I lived of this incomprehensible Love? O that I might not be able to reflect upon my life without indignation! Thou art the way, the truth, and the life; direct me, and I'll strive to enter in at the strait Gate, purify my Spirit, wash my Soul with thy Bloud, that's the Eye-salve which will make me see, that's the Medicine which will cure my blindness: O cleanse me, and I shall be whi∣ter than Snow: O thou inexhausted Foun∣tain of Goodness, let me not goe away dry from thee, let the light of thy countenance always shine about me, and by that light let me discover, not only my grosser sins, but my more secret corruptions. Draw me after thee, and I shall run, hide me in thy wounds; be my Advocate, and plead my Cause; thou spreadest open thy Arms to all that desire Rest; behold I come, receive me Graciously, love me Freely, teach me to relye on thee; My Joy, my Treasure, my So∣vereign Comfort, cause all the fruits of the Spirit to grow in my Soul. O help me, or else I perish; O assist me, or else I faint; my Conscience terrifies me, O do thou speak peace unto it, the roaring Lion threatens to devour me, O shew thy gliterring Sword,

and drive him away. Gods anger burns against me, O throw some drops of thy Bloud into that fire, and it will goe out. Let me be content to sell all for thee, let me not scruple to part, even with the best things I have, for thy service; set me as a seal upon thy Heart, stream down the wa∣ters of Life upon me, I'll open my mouth wide, O do thou fill it; I will live to my self no more, possess all my faculties, and unite them to thee: make me truly ac∣quainted with my self; let those joys thou hast promised to thy Saints, support me in all my tribulations. Come, Lord Jesus, come quickly.

O Thou Blessed and Eternal Spirit, vouch∣safe to breath upon me; blow upon my Garden, that the Spices may flow, move power∣fully upon my Soul, that it may bring forth fruits meet for Repentance. Let me be truly afraid to resist thy suggestions. Sanctify, and give success to all my attempts to make my Calling and Election sure; when my stubborn heart would baffile thy designs to save me, let thy Grace overcome, and conquer me, repre∣sent the love of God to me in that Glory, that I may instantly throw down all I have, at the feet of Christ; O let my Soul be so dazled with its beams, that I may desire, and breathe

after nothing so much, as after a Glorious en∣joyment of God. Break the chains of my sins, command the Fetters I have been bound in, to fly asunder; whatever good thoughts I have of God, increase them; enlarge my Soul, that I may tru∣ly delight in thinking of thee; let me feel the sweetness of Holiness; let me taste those joys which thou dost vouchsafe to those, that improve thy motions; tempt me by a foretaste of Hea∣vens Glory, to lay force upon it. Give me a glimpse of yonder Paradise, that I may not faint in my journey; give me arguments against my self, that I may be deliver'd from my self. Fill all the channels of my Soul with thy gifts, while I sojourn here on Earth, let my heart be in Hea∣ven; let not self-love in me, hinder me from lo∣ving thee; Take my heart away, and give me thy self, be thou my heart, and all my delight, wherever I am, be thou my Director, let thy word be my rule, and enable me to live accord∣ing to that rule. O Holy, Blessed and Glorious Trinity, one God, thou immense Sea of happiness, make me to know what it is to be one with thee. O thou everlasting Goodness, O thou everlasting Wisdom, O thou everlasting Sweetness, grant I may see thee, seeing, may love thee, loving, may admire thee, admiring, may imitate thee, and imitating thee, may enjoy thee, enjoying thee, may never be separated from thee, but live in thy Light, and Love, and Glory, to all Eternity.

FINIS.

Notes

• * 1.1

  vid. Euseb. Nierem. de ador. lib. 1. c. 〈◊〉〈◊〉 & seq.