The Necessity of Serious Consideration and Speedy Repentance, Part 1

The Necessity of Serious Consideration and Speedy Repentance · Part 1

p. 9PART I. OF CONSIDERATION.

HE that would make sure of eternal Life, and escape everlasting Torments, must take care to do it in this World, before he be call'd out of it by Death: For the time of this present Life is the only time which God hath given us to prepare our selves for Eternity; and as we behave our selves now, so must we expect to fare for ever. And the best course that we can be directed to take, that we may be sure of Eternal Blessedness, is the same which David tells us he took, Psalm CXIX. 59, 60. in these words: I thought on my ways, and turned my feet unto thy testimonies: I made haste, and delayed not to keep thy commandments. Where we are to observe both what he did, and what he did not.

p. 101. That which he did was this: First, He thought on his ways. He enter'd into a Serious Consideration of his own course of Life, that he might understand thereby, what his present State and Condition was; and whether such a Life was agreeable to the Law of God or no; and consequently, whether it would bring him to Happiness or Misery. And, Secondly, Having considered this well, He turned his feet unto God's Testimonies; and he made haste to keep his Commandments. Whatsoever he found amiss in himself, he immediately corrected it by a speedy Repentance, regulating his whole Conversation henceforward by the right Rule thereof▪ the Commandments of God.

2. That which he did not, was this: He delayed not to keep God's Commandments. Or, as some render it, he was not troubled, or disturb'd in mind about it; or he had no dispute within himself, Whether he should, or he should not; or whether he should do it just now, or stay till some other time; but without any delay, or driving it off from day to day, or so much as one moment longer, he presently set himself to the keeping of God's Commandments. He did not, as Felix did, Acts XXIV. 25. who when he had heard St. Paul reasoning of Righteousness, p. 11Temperance, and Iudgment to come, was so far concern'd, as that he fell a trembling; but yet put off the farther consideration of what he had then heard, to a more convenient time: Go thy way, saith he, for this time; when I have a more convenient season, I will call for thee. A season which, as far as we know, he never found. David was wiser for himself than so: He had not only consider'd his ways, but also the uncertainty of his life. He knew that he had not time at his command, he could not make it stay his leisure; therefore he took it whilst it was there; considering withal, that the time present is always the most convenient season for doing that, which if it be not done before he die, he must perish everlastingly.

We have these two things then in this good Example to imitate. 1. His Consideration. 2. His Reformation. The later of these is the sure way to God and Blessedness; but we are never like to come into it, but by the former. And therefore I shall commend this, in the first place, to all that have a desire to be safe. Concerning Consideration, I shall shew, 1. What it is. 2. What are the Evils of Inconsideration. 3. What chiefly causeth the neglect of it. 4. What are the things we should consider.

p. 12SECT. I. What Consideration is.

DEsigning this Discourse principally for the less-understanding sort of People, I find it necessary, in the first place, to tell them, what is meant by Consideration. And, I suppose, such Persons will best understand me, when I say, That to consider a thing, is very seriously to think of it. I say, it is to think of it very seriously, as much as the thing deserves to be thought of. To understand this more perfectly, let us enquire into two things.

1. What kind of things they are which deserves our serious thinking on.

2. What kind of thinking it is that deserves the name of Consideration.

1. What kind of things they are which deserve our serious thinking on. It is not every thing that deserves to have a Man's serious Thoughts, or which can be thought worthy of his Care, and fit for him to busie his Head much about. But the things which a Man should seriously think upon, are such p. 13things, as we are wont to call considerable things; matters of some weight, and of some concernment to him one way or other; and especially such as are of greatest concernment. They should be such as it may do one some good to think on; and the serious thinking of which, may make him the Wiser, the Better, or the Happier. There are some things of so little worth or concernment to us, that they are not worth much thinking on; and there are some things so unintelligible to us, that it is to no purpose to think much of them; and there are some things that are so wholly above our power of ordering, that it can no way avail us to be much concern'd in our Thoughts about them. But there are, besides these, things, whereof if we do not think much, we must needs be Fools, or Wicked, or Miserable; and these ought to be much and seriously thought on. Yet such is the vanity of our Minds, that we are aptest to trouble our Heads most about those things, the much thinking whereof brings us nothing but trouble and vexation. How happy were it for us, if we could never think of many of those things, which our Thoughts do usually run most upon! And in thinking whereof we waste the far greater part of our Life, either to little, or to a bad purpose! It would p. 14be our great ease, and advantage too, to think no more on these things, than only to consider that they deserve not, and therefore should not have our serious Thoughts.

As any thing is of more or less use and concernment to us; as it may more or less conduce to make us Wise, or Good, or Happy; as the thoughts of it may more or less help us to live as we ought to do, in our duty to God or Man in this life, or to come to Eternal Life when we go out of this; so is it more or less to be seriously thought on. And in like manner, whatever things may make us worse or more miserable, and may be hindrances and obstructors either of our duty or happiness, are accordingly to the hurt more or less which they may do us, to be more or less made the Objects of our serious Thoughts: So that whatever things they be, that may not be either useful or hurtful to us, and the more or less so, as we either do, or do not think upon them, are to be look'd on as things not at all considerable; and therefore no more to be thought on, than must needs be, when they come into our Heads whether we will or no; and then are they to be thought on with all indifferency imaginable.

The things then that are of concernment to us, and for that considerable, are all such as p. 15we may be better or worse for, such as God may be honour'd or dishonour'd by; such as may help or hinder us to be good, and to do good in this World; or may prepare or unfit us for everlasting Blessedness. Hence the concerns of the Soul are more to be thought on than the concerns of the Body; Publick concerns more than Private, relating to this World only; Spiritual and Heavenly things more than things Carnal and Earthly; Eternal concerns more than Temporary; and God, who is infinitely above all, and whose both Honour and Favour is of nearer concernment to us than all things, is to be thought on more than all things. Such are the things which most deserve our serious thinking on.

2. Let us now see, what kind of thinking it is, that can deserve the name of Consideration. Or, how are these considerable things to be thought upon so, as that we may be truly said to consider them. It is certain, that every sort of thinking is not to be accounted considering. We have all of us a thousand rambling thoughts of many things, which we take so little into consideration, that we can give very little account how we came to think of them; and often can hardly remember that we did so at all. Whilst we are awake always, and sometimes when p. 16we are asleep, our Heads are full of thoughts, which are very busie, or rather playing, even whether we will or no, about a multitude of little things, which we never thought worth one hours consideration. As in a Market-crowd a Man may see a hundred Faces, and give every one he meets with a slight Good-morrow, or a How-d' you; and he hath some thoughts (such as they are) of every one, and yet takes no farther notice of them, these being Persons he is not then concern'd with. His business which brought him thither, is the only thing he thinks of then in good earnest: So most of the things we think of, we do but remember at most, or occasionally and accidentally they come into our minds; but as they come, so they go: Like to a thing that passeth by us in haste, we see it as it passes, and think but very little of it; but as we lose the sight of it, so do we the thoughts of it too; and are no more concern'd about it, than as if we had never seen it, or as if there had never been such a thing. The thinking of a thing which may be call'd Consideration, is a designed, concern'd, leisurely, serious and thorough thinking of it.

1. It is a designed thinking, with a full purpose of mind to inform our selves better about it; a summoning up of our thoughts, p. 17and a diligent setting them on work. It is not a thought that a Man hits on by chance, and which stays with him a while, tho' he never intended it; but that which is sought, chosen, and invited. As 'tis said, Plal. II. 2. The kings of the earth set themselves, and the rulers take …ounsel together. So a Man must set himself to consider, to advise with, and take counsel of his own Reason. This is an usual thing with most Men in any great Difficulty or Danger which they apprehend, to set themselves to think and contrive what course is fittest for them to take. Neither will any wise Man neglect this. And why should not we set our selves to consider and contrive for our safety, who meet with daily so many difficulties in our way to Heaven, and are in so great danger to come short of it?

2. It is a concerned thinking, as about that, the near and great concernment whereof to our selves we are very sensible of. We often think of things without any reflection on our selves, as upon matters that no way touch us. But we are not apt to be very serious about them, unless we apprehend our selves some way or other concerned in them. When David had determined evil against Nabal, Abigail's Servants desired her to consider well of it, 1 Sam. XXV. 17. Now therefore p. 18know and consider, what thou wilt do; for evil is determined against our master, and against all his houshold. She was to think of it as a matter that concern'd the Safety and Welfare of her self and Family. And thus the Psalmist speaking in God's Name to the wicked, Psal. L. 22. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. If we will pass our time in Peace and Comfort, we must not forget, but think much and very concernedly of God; considering well what it lieth us upon to live conformably to his Will, that we may never fall under his displeasure.

3. It is a leisurely thinking, a taking time to view and observe a thing exactly, together with all its circumstances, its conveniences or inconveniences, and all the evils or goods which attend it. Sudden Thoughts little deserve the name of Consideration. It is a laying things in order in our thoughts, with a design to conclude from them what may be, or ought to be done or expected by us. Consider of it▪ take advice, and speak your minds, say the Israelites one to another in the Levites case, Iudg. XIX. 30. And so said Elihu to Iob, Hearken unto this, O Iob, stand still, and consider the wondrous works of God, Job. XXXVII. 14. There is implied in it, First, A preparing p. 19the Mind for it, by awakening it, and stirring it up from the bed of security, and an unthinking temper; such as the mind of habitual Sinners is even always in, in relation to Spiritual things, and of Eternal concernment. Rise up Balak, and hear, said Balaam to him, Num. XXIII. 18. Put the Mind into an attentive and considering posture. And then, Secondly, A laying aside all other business which may disturb our thoughts, or interrupt them; shunning all distracting or diverting Objects, silencing all troublesome Affections and unruly Passions; Give the Mind leave to do its own work; It must not be let to run at random upon other things, it must not be disturb'd by any Passion, nor confounded with any throng of Business, but there must be Calm within, and a Quietness round about it: Commune with your own hearts upon your bed, and be still, saith David, Psalm IV. 4. We must resolve to be deaf to the World, and our own Lusts, if we will consider to purpose the things that belong unto Eternity.

4. It is a serious and earnest thinking; we must not be in jest, or indifferent in a matter of such weight and importance, that requires our greatest intention, care and diligence, no less than Eternal Life or Death depending on the result of our Thoughts and Self-consultations. p. 20Trivial matters may be slightly thought on, but matters of moment call for serious Debates. And hence Consideration is usually express'd by such words as import a seriousness. God, 'tis certain, because of his Divine Perfections, needs not to consider of any thing; yet when he is spoken of in Holy Scripture, as observing the behaviour of Men, in order to Reward or Punishment, as tho' he were considering of them, he is said to Weigh, Ponder, Examine, or Try, &c. The Lord weigheth the spirits, Prov. XVI. 2. He pondereth the hearts, Prov. XXI. 2. The ways of man are before the eyes of ihe Lord, and he pondereth all his goings, Prov. V. 21. Doth not he see my ways, and count all my steps? Job XXXI. 4. And the wise King, speaking of the Arts of the strange Woman to entice a Man, saith, They are to divert him from considering; lest he should ponder the path of life, Prov. V. 6. 'Tis said of the Blessed Virgin Mary, that she kept all these things, and pondered them in her heart, Luke II. 19. foreign, she preserved and kept them safe together in her Memory; foreign, conferring and disputing within her self about them. And of the Scribes and Pharisees we read, Mark II. 6. that they were foreign, reasoning in their Hearts; discoursing within themselves, p. 21as tho' two Persons had been in their Breasts discoursing Dialogue-wise the one with the other. It was an excellent Precept which Pythagoras gave to his Scholars, Sleep not till thou hast run over in thy mind all thy works of the day past, and ask thy self, Whither have I gone? What have I done? What have I left undone? Consideration is a Man's posing himself, examining his Heart, advising with his own Reason very seriously. It is a bethinking ones self, 1 Kings VIII. 47. A laying a thing to heart, Isaiah LVII. 1. An applying ones heart to a mateer, Hag. I. 5.

5. It is a thorough thinking, leaving nothing unthought on, neither ceasing to think on, till one come to the end of thinking; that is, to a right understanding of the matter, and a stedfast resolution about it: It is such a reasoning and discoursing, as bring one to his Conclusion and final Determination. Otherwise all is to no purpose, and a Man hath nothing but his labour for his pains, and had as good never have begun, as never come to an end. Resolution is the end of Consideration, and Practice of Resolution. And herein lies all practical Wisdom or Prudence, Not rashly, inconsiderately and blindly, and at all Adventures to rush on, whatever it is we have a mind to do; or which way soever our natural Inclinations and Affections p. 22would carry us; but to consult with our Reason, and be well advised in all things, deliberating and debating the matter well with our selves, and with calm and serious Thoughts, rationally concluding what is best to be done, and how it may be done to good purpose. A thinking on some few things relating to a business, is not enough, but all considerable Circumstances are to be thoroughly pondered. Nothing is to be left out of our Consideration, which may alter the case in hand, or hath any weight in it, which may turn the Scales either the one way, or the other. The nature of the thing what it is, necessary or unnecessary, profitable or hurtful, weighty or light, lawful or unlawful, expedient or inexpedient: the ends and uses of it, the arguments persuading to it, or dissuading from it; the rules and measures whereby all is to be regulated, the agreement with, or swerving from such rules; the benefits, advantages and gains on the one side, and the dangers, disadvantages and losses on the other; the necessary preparations, helps, instruments and encouragements; together with the difficulties, hinderances and discouragements that we may meet with; and the ways and means of removing or overcoming them; and whatever else may have any influence upon the matter to be considered. Thus whatever the p. 23things be which fall under Consideration, whether they be past, present, or to come, Consideration is such a designed, concerned, leisurely, calm, serious and thorough thinking on them, and an inward reasoning, or a mental discoursing about them, and about all things pertaining to them, as may help us to order all things prudently, and to the best advantage; so as we may reap as much good, and sustain as little hurt by every thing as may be. That whatever we do, or whatever befals us, may as little hinder, and as much promote our happiness as it is in our power to make it; and that if we cannot keep our selves from all evil or hurt, yet at least we may not do any thing to make our selves miserable

By what hath been here said, we may understand, what that Inconsideration is, which God complaineth of, and is indeed the sin of a great many. It is a careless and unthinking temper of Mind; and they who are of this temper, venture boldly, rashly, and unadvisedly upon any thing, as it falleth in their way; never inquiring how pleasing or displeasing it may be to God, or what it may bring upon themselves in the end. They review not what is past, to find out wherein they have erred or offended, and what stands in need of mending, or blotting p. 24out, and undoing again by Repentance. They think not wisely on what they go about at present, to observe its fitness or unfitness to be attempted, or to do it by a right rule, and to a right end, and to take care that they neither do any hurt, nor lose their labour. They think not providently on the future, what either must or may come, so as to prepare and provide as they ought for it, but are without either fear or forecast. And what the evil of this is, I am next to shew.

SECT. II. The Evils of Inconsideration.

IT is so visible to all the World, that Inconsideration is a very ill thing, that in the most common concerns and affairs of this Life, there is hardly any one that seems not very sensible of it. There are few Tradesmen, or Husbandmen, or Artificers, how mean a Trade soever they drive in the World, but they are aware of it: And all seem satisfied, that nothing can ordinarily succeed well under our hands, and that there can be small hopes of thriving by what we undertake, p. 25if we do not wisely consider of it. If an unconsidering Man speed well, 'tis only by chance; and it's not above once or twice, it may be, in a hundred times; and few Men are willing to venture any thing they prize, upon the success of such blind and giddy doings. Men therefore, in all matters of moment, set themselves seriously to think, what they have to do, and to what end they do it; how it is to be done, and what helps they stand in need of, and how to have them; what letts and rubs there are in their way, and how they may be removed; what they may hope for, as the fruit of their care, skill, and industry; and what they may fear, as the consequent of their negligence, ignorance, idleness, or any miscarriage. If any one do not consider these things, Men count him a Fool; and every one is ready to read his Fortune for him, and say, He is not like to thrive. Which of you (saith Christ, Luke XIV. 28, 31.) intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Or what king going to make war against another king, sitteth not down first, and considereth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? What Husbandman goeth to plow, and sitteth not down first, and considereth whether p. 26his Ground be in good heart, and like to bear any burden; whether the Season be proper for his work, and all his Instruments in good order; whether his Oxen be tractable, and in good plight; and his Servants well vers'd in the work they go about; whether his Seed be sound, and himself of sufficient Ability to manage all to good advantage. So wise are the Men of this World in their Generation for their worldly ends, that they think not fit to venture all at random without due consideration. And shall we be so foolish as to imagine, that the great business we are to do, to secure unto our selves a blessed Eternity, should either deserve or require less consideration, than the things which relate to our short continuance in this World only? Let the miscarriage we are guilty of in our worldly concerns be what it will, the evils which we incur by it will shortly have an end; and we shall no more remember them: But if we miscarry in the business we are now to do for Eternity, it is that which draws after it evils both endless and intollerable. And this is enough of it self to rouze us up to the consideration of these things. An affright will often bring a Man to serious Thoughts, when nothing else will; And can there be any thing more terrible, than a prospect of p. 27Eternal Torments? But this is not all the evil of Inconsideration, tho' it be that which is most apt to awaken the Inconsiderate. I do no more but mention it now, in hope that the fear of being everlastingly miserable, which will certainly be the end of unconsidering People, bringing us to some degree of seriousness, we may be capable of discerning other great evils in it, such as are these following:

1. Not to consider the things on which our Eternal State depends, is not to behave our selves like Men, but to act quite contrary to our Nature. Reason is a thing Essential to Man, and only Man, of all inferior Creatures, is able to make this use of it; I mean, to consider things. To this end is it given us, and if we make not this use of it, we had as good have been without it. Trees and Plants grow, and bear Fruit; but they cannot consider how they do so, nor what they do. Beasts and other Animals live and move, eat and drink, and do such things as are agreeable to their Nature: But they consider not, they do not deliberate within themselves about their Actions, or their Ends; but are carried on by their Senses, and a natural Appetite, without pondering of Circumstances, and debating in their Breasts what is most fit or unfit to be done, or what p. 28is like to follow upon the doing or omitting of any thing. Only Man, of all earthly Creatures, hath Reason and Vnderstanding, and thereby is fitted for deliberating, consulting, and discoursing things over within himself, and for contriving, forecasting, and ordering all he doth to good ends and purposes. And if he doth not make this use of his Understanding and Reason, he acts contrary to the Nature which God hath given him. Yea, and in effect, he seems to impute Vanity and Impertinency to the All-wise God; as tho' he had given him so noble a Faculty, as Reason is, in vain, and for no use at all; For what else is the use of Reason, but Consideration? If a Man may act like a Beast, without Consideration, why should not God have made him like a Beast too, without Reason? If any say, We have the important Affairs of this Life to consider, and this is to use our Reason well: I readily grant it; but deny withal, that this is either all the use, or the chief use for which our Reason was given us. Had God made us for this World only, and if there were nothing for us to enjoy, or to suffer, but in this short Life; the use of our Reason might well be confined to things of this present World and Life. But seeing God has design'd us to be Immortal, and hath made our Life on Earth p. 29to be but a time of Probation, and Preparation for Eternity; to use our Reason either only, or chiefly about the Affairs of this World, is as unnatural an abuse as we can make of it. Can there be any thing more against Reason, than to think it was given us to consider least, the things that are most considerable? And can there be a more unreasonable thing, than to consider more how we may make a shift to spend a few Days here upon Earth, than how we may be sure of living an Eternal Life of Happiness with God in Heaven? Nay, to what purpose shall we consider what to do in this World, and how to make the best Advantage of it for the very short time that we are to continue in it; if in the mean time, we consider not, what shall become of us when we go out of it, nor how to improve our being in this World, so as to save our selves from being Eternally miserable in the World to come, when ever we depart hence, which may be, for ought we know, the very next moment? If self-preservation be that which all Men naturally desire and aim at, it must be most of all things against Nature, to consider least the things whereby we may be Eternally preserved from the Torments of Hell-Fire, and in a State of Everlasting Joy and Blessedness. Certainly, if God have given us p. 30Reason for any thing, it must be chiefly, and above all things, for this; To consider how we may best Serve and Honour Him, and promote our own Eternal Happiness. If we do not make this use of our Reason; it will be hard to say, what advantage we have by our Reason above the most Unreasonable Creatures: For Beasts have less Trouble without Reason in this Life, than men have with it. And had men the same end that beasts have, and there were nothing at all to be considered, but what concerns this Life; possibly it had been better for the World, if all men had had as little Reason as they; for all the good it seems to do, is to make men more Sensible of their own Miseries, and more able to make others Miserable. Without this use of Reason, what difference can there be betwixt us and Mad-men? The greatest difference between a man that is Sober, and one that is Mad, seems to be this; That the one hath the right use of Reason, and the other hath lost it: The one Acts Considerately, and the other Rashly without consideration. And certainly he is the maddest of all Mad-men, whatever he considers as to this Life, that runs laughing into Hell-fire, never considering what he shall endure there. Such an Vnnatural thing is it for men to lead an Inconsiderate Life.

p. 312. Without Serious Consideration, all the means of Happiness, which God hath been Graciously Pleas'd most Plentifully to afford us in CHRIST JESUS, are lost upon us, and we can have no benefit by them. None of the means of Grace and Salvation, which are given us of God, work on the hearts of men, as Plaisters and Salves do upon their bodies, whether they think of them or no. But all these things work morally by our consideration, and mental application of them. The Word of God affects not the Heart, nor works any change in the man, by being heard alone, but by being considered. Read the Scripture a thousand times over, whatever we may know or remember more, yet shall we not be made better by it without considering it. The Sacraments, how often soever received, Seal no good at all unto us, if they be not considered ▪ The things that were spoken of Paul, had had no more Operation upon Lydia's heart, than they had upon many of the hard-hearted Iews, if the Lord had not opened her heart to attend unto them, and consider them. The good seed falling into the good and honest heart, is therein Cherished by consideration, and so it brings forth Fruit. Therefore said St. Paul well, Consider what I say, and the Lord give thee understanding in all things, 2 Tim. 2.7. Whatsoever p. 32methods God useth to bring us to Happiness in Himself, he brings us first to Our selves, with the Prodigal Son in the Parable, Luk. 15.17. He awakens us some way or other to a Serious Consideration, or all will be lost upon us. His Word and Sacraments, his Iudgments and Mercies, nor any thing else, hath any effect upon our Souls, unless it be to the greater hardening of our Hearts, without setting our thoughts on work about them. And this is the Reason why notwithstanding the abundance of Means we enjoy, so few are Sanctified and Saved.

3. The want of Consideration makes all that ever we do, even our most Religious Exercises, all our most Charitable Deeds, and whatever is by God's Command, or in its own Nature otherwise good and profitable to men, altogether unprofitable to us, and Vnacceptable to God. God always expects from us a reasonable Service, and a Spiritual Worship, such as is suitable both to His Nature and our own; which we can never give unto him, without much Serious Consideration. All things, even to our very Eating and Drinking, or whatsoever else we do, must be done to the Glory of God, 1 Cor. 10.31. All our Thoughts, Words and Actions, must be regulated, as well as we can, by the Rule of his Commandments: and this is certainly a thing p. 33impossible to be done, without a very serious exercising of our mind about every thing. Therefore did God reject as an Abomination and a Weariness to him, all the Sacrifices and Religious Worship of the Iews; and whatever they did to Honour him by; because they did all in a formal and customary way, not considering the ends and significations of them; nor the qualifications requisite in the Worshippers to render them Acceptable, Isa. I. And our Blessed JESUS hath assured us, that all our Fastings, and Alms, and Prayers, shall lose the reward Promised, as often as they are done without due consideration of the right end and manner, Matt. VI. 1, &c. Now what a wretched condition is that man in, all whose Addresses to Heaven, and all whose good deeds on Earth can do him no good? And such is the case of every unconsidering person.

4. Through Inconsideration it is, that all Temptations, even such as had we our Wits about us, we would be ashamed to be foiled by, prove too strong for us, and have power enough to draw us from our Duty into Sin. A weak Child may kill a Man that's fast asleep. A very little thing in a man's way, will give him a fall, that minds not where he steps: And he whose reason is asleep, or busie about impertinencies, is easily surprized duplicate page p. 32duplicate page p. 33p. 34by any little Temptation. It's no hard matter to beguile one that is careless and secure, and never thinks himself in any danger of being deceived. It would not be so easy, as most of us find it to our cost, for many of those Temptations whereby we are daily overcome, to prevail against us, had we our Eyes always open to see what they are, and what reason we have to withstand them. Would we seriously think with our selves, how little it is that the Temptation promiseth, and how much less it performeth; how little we shall gain, and how much we shall lose by yielding; we would even scorn to be so soft, as to be wrought on by most of those things, whereby we are now without much ado drawn into the vilest Sins. Why doth the Young man so easily yield to the flatteries and enticements of the Impudent Whore, Prov. VII. but that he goes on without consideration? He goeth after her straightway, as an ox goeth to the slaughter, and as a fool to the correction of the Stocks. V. 22. As a bird hasteth to the snare, and knoweth not that it is for his life. V. 23. Whoso is simple (saith the foolish woman) let him turn in hither: and as for him that wanteth understanding, she saith to him, Stolen waters are sweet, &c. But he knoweth not, that the dead are there; and that her guests are in the depths of hell, Prov. IX. 16, 17, 18.

p. 35That Inconsideration giveth the greatest strength they have to most Temptations, is very plain from those Excuses men are wont to make for themselves when they have Sinned. What is it which they commonly plead for themselves but this, That they did not think it to be a Sin; That they hoped there had been no great evil in what they did; If they had thought there was so much evil in it, they would not have done it? Now if they speak truly, 'tis plain that they had not been tempted but through Inconsideration. And indeed it is hardly imaginable, how the number of wicked People should be half so great as it is, were it not for this, that they consider too little what they do. We cannot think that in a Christian Church people should live many years, and yet never hear of the things which are daily taught therein; and yet these are enough, one would think, to make them fearful to live Wickedly, and to arm them sufficiently against all Temptations, were they duly considered. When we hear how strictly a most Iust, Good, Almighty, and Omniscient God hath forbidden all Wickedness upon pain of Eternal Damnation; and how the same Great God hath Commanded Holiness, and encouraged us to it with the Gracious Promises of Pardon for all past Sins, and Acceptance of Weak, if Sincere, endeavours p. 36and performances of Duty through JESUS CHRIST, and for his sake of the reward of Eternal Life: How were it possible for us, for the sake of a little short and often filthy Pleasure; for the shadow of Honor, or for a little dirty and uncertain Wealth, and all but for a very few Days, to venture upon Sin, did we ever consider things Seriously? No, we see it, that when men are at any time awakened into serious consideration by some sharp Affliction, by an apprehension of some great and imminent Danger or Sickness; they can despise all these Temptations, and resist them; and if when the Danger, Fear, or Pain is over, they are again enticed by the like Baits, 'tis only because through their ease, their consideration is fallen asleep again. So plain is it, that the greatest advantage that any Temptation can have over us, is that which we give it, by not considering things as we ought to do.

5. Nothing more certainly ruines us eternally, than Inconsideration, and that both because it keeps us in Ignorance, and hinders us from that Exercise of Grace, which by Faith in CHRIST JESUS should bring us to Heaven.

Inconsideration holds us ignorant both of God and our selves; and so never well understanding, because never throughly considering p. 37what we hear and read, what we see and feel, the Goodness and other Attributes of God; our obligations to him, and dependance on him on the one side, nor our own needs, our weakness and miserable condition, when our selves alone, on the other side; we rush on blindly and boldly, and the more blindly always the more boldly too, fearing nothing, because we see nothing; and seeing nothing, because we will not open our eyes to see and consider what lies plain and visible before us. A prudent man foreseeth the evil and hideth himself, but the simple pass on and are punished, Prov. XXII. 3. A wise man feareth and departeth from evil, but the fool rageth and is confident, Prov. XIV. 16. They consider not that they do evil, Eccl. V. 1. The harp, and the viol, and wine, are in their feasts; but they regard not the work of the Lord, neither consider the operation of his hands, Isa. V. 12. They consider not in their hearts, that I remember all their Wickedness, Hos. VII. 2. The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider, Isa. I. 3.

Again, Inconsideration hinders all those Exercises of Grace, whereby through Faith in CHRIST, we might escape Death, and be prepared for Life Eternal.

p. 38Who can Repent of the Sins which he hath not duly Considered, with all their aggravations? He that examineth not himself often, he that never reviews his Conversation, nor inquires into the temper of his own Heart, is like to prove a sorry penitent. He that considers not the Law of God, knoweth not wherein he hath Transgressed; and he that considereth not his own Life, cannot lay his Sin to Heart. He that thinketh not much both of the vileness and danger of his Sin, will hardly bring his heart to be sorry for it, or to hate it. Whilst we are secure and careless how we spend our days, what can be expected, but that we lie still in our Filth, and hold on confidently Dishonouring God to our own Destruction? I hearkned and heard (saith God) but they spake not aright; no man repented him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battel, Isa. VIII. 6.

Who can have any Comfort in his life past, that considers not how he hath spent it, whether Sinfully and Vainly, or Virtuously and Piously? Who can chear up his Soul in God, and rejoyce in the Lord? Who can arm himself against the Terrors of Death, and in hope expect the great Judgment to come; who never yet cast up his account, nor considered what he hath been doing all his days, p. 39nor how far he is run in arrear with God? How shall an unconsidering man ever be able to say with St. Paul, Acts XXIII. 1. I have lived in all good conscience before God unto this day? Or as he again, 2 Cor. I. 12. Our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity we have had our conversation in the world?

Who can be thankful to God for all the Mercies he hath received, and all the wonders of his Goodness vouchsafed to him in all the parts of his life, that hath not consider'd them well? Who can improve the Blessings of God to God's Honour, and the good of himself and others, that seldome thinks of them? What obligations to God can we be sensible of in all the great things which he hath wrought for us, whilst we mind them not?

How can we live and act any otherwise but loosely and irregularly, running headlong into all wickedness, and upon any danger; so long as we consider not what a God we have over us, and what Rules he hath given us, and how much we are concerned to observe them? For want of considering it is, that we do all things at random, without any regard to the Ends or Consequents of our Actions. Our Love, our Fear, our Desire, our Hope, our Trust, our Obedience, are all misplaced; p. 40we keep to no Rules, nor tye our selves up to any Laws; we omit our Duties to God, our Neighbours and our own Souls: we commit things abominable and hurtful; dishonourable to God, and destructive to our selves; most unbeseeming both our Nature and our Profession; against our own comfort and happiness; we consume our Time in Idleness, Folly, and Vanity, because we Consider not for what we live, nor whose we are, nor what we are to account for: And by all this we lose our Hope, and Confidence, and Assurance, and all that might stand us in any stead, in the Hour of Death, and Day of Judgment. O that we were wise, that we understood this, that we would consider our latter end! Deut. 32.29.

SECT. III. The Causes of INCONSIDERATION.

HAving seen some of the Evils of Inconsideration; we will, if we be wise, labour to be cured in time of so dangerous a distemper; but this will not be done, unless the Causes of it be removed. Let us therefore next inquire into these, and endeavour to put them away. Amongst others, we are p. 41especially to take notice of these which here I shall point out.

1. The first is Ignorance: For I doubt not but many would consider more than they do, if they knew either What to consider, or How to consider, or what it lieth them upon to consider. But alas! we may to as good purpose bid a blind man see, or a deaf man hear, as exhort an ignorant man to consider any thing at present, but his Ignorance. Consideration is the exercise of Knowledge, and the improving of it to practice; but no man can exercise what he hath not: A brutish man knoweth not, neither doth a fool understand this, Psal. 92.6. Therefore the way of a fool is right in his own eyes, Prov. 12.15. because he knoweth no better. Ignorance therefore must be removed in the first place, that a man may be able to consider: And yet, tho this in many may be the cause of Inconsideration, these many are but few in comparison of those who have eyes and see not; who know, and yet consider as little as if they knew nothing. We must therefore seek out other Causes of this Evil.

2. And the next I shall name, is Presumption; which I take to be as common a Cause of Inconsideration, as any other whatsoever. Men generally presume too much upon their p. 42Skill and Knowledge, and are too confident to see their need of Consideration. And there is a manifold Presumption which causeth a neglect of due Consideration.

A man, as but now was said, may presume too much of his own Knowledg, and Wisdom, and Dexterity, as one that is so ready and expert in the right management of his Affairs, that he can do all things off-hand, without any puzzling thoughts about it: Now there is more hope of a fool, than of one that is thus wise in his own conceit, Prov. XXVI. 12. The greatest Miscarriages in the world are owing to a conceited and confident Ignorance, and a Presumption of a man's own Wit and Vnderstanding, thinking himself too wise and knowing, to take Advice of others; and scorning to seem so dull, as to need much consulting with his own Reason.

A man may presume too much upon the Easiness of the Work he hath to do, and take the way to Heaven to be so open, and plain, and safe, that he needs not be at the trouble of much enquiry and circumspection in his walking. He may imagine God requires no such accuracy and strictness in framing our whole Conversation by his Laws, as the more scrupulous sort of men do think. There needs not, saith he, so much ado about the business of Salvation, that a man must be always p. 43busying his mind about it. We have a round of Duties to run, and when we have done that, all's done: As tho God did consider as little as we are apt to do; He hath said to God in his heart, Thou wilt not require it, Psal. X. 13.

One may presume, That all is well with him already, and that he hath already made his Calling and Election sure: He hath already got, as he thinks, into the right and sure way, and hath no more to trouble his head about, but only to go on the same way still, without any further thinking of it: There is a way that seemeth right unto a man, but the end thereof are the ways of death, Prov. XIV. 12.

Some may possibly presume, That they do consider things well enough; even when they never have any such thought of them, as can deserve to be call'd Consideration. Now and then, it may be, they think a little of the things that ought to be considered; and it would be strange if they did not, when they are so often put in mind of them; but alas! that thorough weighing and pondering of things in their minds, which before was shewn to be Consideration, they are mere strangers to, and never once went about it. And in this vain confidence, of having done what they never in earnest endeavour'd to do, they pass their time without considering, p. 44till considering can do them no good.

Others presume, That they have day enough before them, and they will consider of it sometime before night. They will, and they will, but they will not yet; because they presume it will be time enough to do it anon; and it is always too soon, till it be quite too late. And thus through a foolish presumption of one thing or other, many of us are kept from considering, till there be nothing left us to consider, but this one sad thing, That we have lost our opportunity; 'tis now too late, and Consideration is become a great part of that Torment, which it should have prevented.

3. Another Cause of Inconsideration, is our long neglect of considering, and an unthinking Habit of Mind. Hence Consideration, when we are call'd to it, is an uncouth thing to us; and we have been so long strangers to it, that we know not how to come acquainted with it, nor how to entertain it. We have used our selves to another course a great deal more easie, and have got a custom of doing things inconsiderately. We do as we have been bidden to do by others, or as we see others do, or as our own Inclinations and Affections lead us to do; but we have not been used to think for our selves, what is rational or p. 45our duty; what is lawful, or what is fit, and becomes or behoves us to do. We go down with the stream of custom or inclination, and we slide smoothly and pleasantly away; but we have not been wont to consider to what purpose we do so, or into what Gulfs we may be carried, or how we shall get out again. When we have been, it may be, the greatest part of our age accustomed to act all things like children, to suffer our thoughts to run loosely, wildly, and rovingly without check, we know not which way to get them together again, or to fix them in seriousness upon any thing, nor how to get into any method of Thinking; hence it is very uneasie to us to consider, and we are soon weary of it.

4. Another Cause therefore of our continuing inconsiderate, is our Sloth and Laziness. We cannot endure the pains of confining our Thoughts to the things which should be considered; and the less can we away with it, because this would, as we conceive, abridge us of much, not ease only, but liberty and pleasure too, which we have been wonted to, in thinking on every thing that we have most mind to, or on any thing that falls in our way. To tye up our thoughts to rules, to restrain them within a certain compass, to direct them to a certain mark, is a task of too much trouble to most of us: Especially Spiritual p. 46and Eternal things afford the Sensual man no delight at all, they are very melancholly subjects, and he is soon weary of them. It requires much pains and attention of mind, to drive away those wanton and frolick thoughts, which our Lusts and Vanities commend unto us, and are always sending in to disturb us. And who of a thousand, especially if young and lively, hath patience to endure this?

5. There is also another Cause, and that not uncommon, of Inconsideration, which is, An Vnwillingness to see our own sins in their own colours. Every considering person must needs quickly discover his own Filthiness, Shame, and Guilt; and not these only, but the great danger he is in because of his sins: And we had most of us rather be blind, than see such a melancholly and frightful sight. Alas! Such a sight would mightily disturb us, and break off our sweet slumbers, spoil our pleasant dreams, and make us a terror to our selves. Our Consciences would be thus awakened, and fly angrily in our faces, and be continually reproaching us with our folly and wickedness. This most of us are apt to look upon as a very uncomfortable, and even an intolerable condition; and therefore madly chuse to venture all, and to go on quietly, with sleeping Consciences that cannot check p. 47us, tho we drop unawares into Hell by doing so; than by Consideration to awaken them, and endure their rebukes, tho we can no otherwise be safe, and arrive at Eternal Blessedness.

6. The last Cause of Inconsideration I shall mention, is our busying our selves too much other ways, so that we grudge our selves time and leisure to consider. Our thoughts are almost constantly otherwise engaged, and cannot break loose from such things as have got the mastery and command of our affections. With Martha they are troubled about many things, and hardly ever at leisure for the one thing necessary. What one of a hundred of us, makes Religion his business? We account the matters of the world our business, that calls for Seriousness; and Religion a thing only now and then to be thought on a little by the by; and when we have nothing else to do, or rather are forced to it. Or 'tis, if a business at all, only like that of dressing our selves on some certain days, a little finer than ordinary; a Festival or Holidays work, little better than a Play. Now what we make our main business is always the thing that we most consider, be it never so trivial and needless: To dress our meat daintily, to fit fashionable Cloaths on our Bodies, to beautifie our Houses at home, and visit our idle Neighbours p. 48abroad; this we can make our business, consider, and contrive, and often break our sleep to think how all may be done most modishly, and with the best grace for our credit: But the business of Religion, as tho it were a matter to be done, as they say, with a wet finger, it's enough to think of it when the Bell rings, or it may be, when we are indisposed for company, and have a mind to be alone, and can think of nothing else to divert our selves with. And this thoughfulness about all things else, even tho of least concernment, is one main cause why so few consider the things that belong to their Everlasting Peace.

If then we will root out the Causes of this Evil Disease, we must take care in time, to furnish our selves with a competent stock of Divine Knowledg; we must pass the time of our sojourning here in fear, and beware of Presumption. and an ill-grounded Confidence; we must apply our selves to learn the Art of considering, and accustom our selves to Seriousness and serious Company; we must shake off Sloth and Laziness, and watch against all Sin, which makes us afraid to know our selves; and lastly, We must not plunge our selves too deep into worldly business; and we must lay aside all needless curiosity, and affectation of modish vanity. In short, We must labour to understand, that the business p. 49of serving God, and saving our Souls, is a thing of nearer concernment to us, than all other businesses whatever: and resolve to make it so; and then be sure it will be consider'd accordingly, and our most serious thoughts will be employ'd about it.

SECT. IV. What things we are to Consider.

WHEN we are sensible of the Evils of Inconsideration, and understand the Causes of it; no more can be needful to teach us either why, or how we are to avoid it. And certainly we can need no motive to practice any thing, which we know it is so necessary for us to practice, that if we do it not, we must be eternally miserable. Supposing therefore, that enough hath been said to convince us, that Consideration is altogether necessary; Lest any one should be at a loss how to find out fit matter for it; I shall now point out to him some few of those things, which ought principally to be considered; and for want of considering whereof, our lives are generally so unanswerable to our Profession, and so displeasing to Almighty God.

p. 50Now whatsoever things it hath pleased God, in much goodness and mercy to reveal, and make known unto us, in relation either to his own Honour, or to our Salvation, we must needs acknowledge to deserve our very serious consideration. For to this end hath God revealed them to us, that they may be considered by us, and by consideration have that influence upon us, which they ought to have. That knowing God, we may glorify him as God; and knowing our selves, we may behave our selves like men; that is, like the rational Creatures of God, to whom he hath given Reason and Understanding to know our dependance on him, and our duty to him.

Wherefore hath God been pleas'd to reveal unto us the History of the Creation of the World, and of his admirable Providence over it in all the Ages of it, but that we might know and consider the work of his Hand, and the method of his Government; that we might see his Infinite Power, and Wisdom, and Goodness; his Truth and Purity, his Iustice and his Mercy: whom we are to praise for our being and subsistence; to whom we are to pray for needful supplies of all our wants; whom we are to serve and obey, and in whom we are to trust and put our confidence; and to whose will and ordering p. 51we ought to submit, and resign our selves?

Wherefore hath God been pleas'd to reveal unto us so many Divine Truths in his Word, concerning his own Nature, and his gracious Designs for us, the Eternal State of Happiness provided for us, and the Methods he is pleas'd to use to bring men into it through the Redemption and Mediation of JESUS CHRIST, and by the Illumination and Sanctification of the HOLY GHOST; but that we might understand and believe these things; and considering them wisely, bring our selves to an humble and thankful compliance with all his gracious Designs for our blessedness, wherein he delights to be glorified?

Wherefore hath God given us so many holy Precepts and Rules of living; but that we should learn them, and consider them, and rule our whole Conversation by them?

Wherefore hath he made so many Gracious Promises to the Faithful and Obedient, and Threatned such terrible things to unbelievers and wicked persons? Wherefore hath he executed such severe Iudgments on the stubborn and rebellious; and shewn such Mercy, and given such Deliverances to the humble and penitent? Is not all this done, to the end that we should diligently observe and consider all these things; and by his Promises and p. 52Mercies encourage our selves in his Worship and Service; and by his Menaces and Iudgments, learn to stand in awe of him, and tremble to offend him?

Indeed there is nothing in God's Word or in his Works, but calls for our Serious Consideration; and we can never do our Duty, or come to the Blessedness we desire, without a due considering of them. But that which I would here do, is to shew and point out some special matters of Consideration, which it chiefly concerns us, even daily, to bear in mind, and to exercise our thoughts upon: Such as these.

1. That we are not our own, neither is any thing at all absolutely ours: But we are his who made us, and placed us here; and all things in the World, who ever possesseth and enjoyeth them, are always His. It is God that made us, and not we our selves; therefore, we are his people, and the sheep of his pasture, Psal. C. 3. Yea, will some say, who knows not this? Indeed we all either do, or may know it; but alas! Who Considers it? I fear hardly one of a hundred. The careless and dissolute Lives of a great many, tells us very plainly, That whatever they know of this, they Consider it not. If we send our Servants into the Field to labour for us, and to do our work; and they do nothing p. 53there but play and idle away their time, and after they are told of it again and again, they take no farther notice of it, but follow their old wont: Will we say, that they consider whose Servants they are, and what they have to do? If we trust them with our Money, and direct them how to lay it out for our use; and they game and drink it away, and give us no better account of it, but that they have spent it on their own Lusts and Vanities: Will we say, they consider whose Stewards they are, and what their Duty is? Do such Servants consider, that they are not their own, and that the Money they have is not their own? How then doth that man Consider that he is not his own, but God's, who Serveth not God but himself, and who wasteth what he hath on his own Sins, instead of improving it to God's Glory? If we will be kept within any bounds of Duty, or in the way to Life, this must be much in our thoughts.

The Reason why men take to themselves so much liberty, as most of us do, is, because we too little consider, that we are God's Creatures and Servants. For want of Considering this, we live and do as we list, follow our own wills, and take our own pleasure, as much as we dare for the Laws of man. Indeed we generally behave our selves, p. 54as if God had nothing to do with us or ours, and as if we had none to please but our selves, and men that have more Power than we. But if we would be Safe and Happy, we must take another course, and frequently think thus every one within himself. Who made me but God? Who placed me here on the Earth but God? Who gave me what I have but God? Whose am I, but the same God's that made me? Whose work have I here to do, but his who sent me hither? By whose Order am I to dispose of what I have, but by his who gave it me? Whose Servant am I, but his who feeds me, and who alone can Reward or Punish me? And who feeds me, or can reward or punish me, but he who is Lord of all things? Whom have I to Please, but him whose work I am to do? Whose work have I to do, but his whose I am, and who can and will call me to account? Whom am I to Praise and Glorifie, but him, from whom I and all things came, by whom I and all things are preserved? What am I to do with my self and what I have, but that for which I was made, and for which all that I have was given me? Whose Orders am I to follow in spending my time, my estate, my strength of mind or body, but his who hath committed all these things to my p. 55trust? Who will call me to a reckoning for all I have, and all I do, but he who gave me all, and hath given me Rules whereby to dispose of all? Whose will am I to do? Mine own, or his whose I am, and who alone can make me happy? Who can make me Happy, but he who made me and all things? How then should I hope to be Happy, and not Miserable, but by Pleasing and Honouring him in doing his Will, and Obeying him in all things? O what a Reformation would such a consideration as this work in the lives of men! And unless we thus exercise our thoughts, we shall never learn to live like men.

2. Consider, that as we are God's, and all we have is his, and his work it is which we are to do: So we are always, and work always under his Alseeing Eye; and are to consider, what that Great God is whom we Serve, and in whose presence we always are. The eyes of the Lord are in every place, beholding the evil and the good, Prov. XV. 3. All things are naked, and opened unto the eyes of him with whom we have to do, Heb. IV. 13. The ways of man are before the eyes of the Lord, and he pondereth all his goings, Prov. V. 21. O consider this all you that forget God, because you see him not! He always sees you, and cannot forget you. If any thing will make a p. 56Servant diligent in his business, and careful not to do amiss, this will, That his Master is always with him; and he who will certainly either Reward or Punish him according to his deeds, has his eye constantly upon him, and nothing can be hid from him. This therefore we should much Consider, that whereever we are, and whatever we are about, God is always with us, and sees us. Let every one say to himself, I am now in the presence of the Great God, whose I am; he is now here with me, and hath his Eye upon me, though I see him not; observing my whole behaviour, and taking notice of all my Thoughts, Words, and Actions; from whomsoever I can hid… them, I can never hide any of them from him. I had need therefore to take heed what I do, that all may please him, that every thing may be right in his Eyes, and such as he approveth of. For he is a most Holy God, of purer eyes than to behold evil, and cannot look on iniquity, Hab. I. 13. The way of the wicked is an abomination to the Lord, Prov. XV. 9. He is an Almighty and most Powerful God, and is able to cast both soul and body into hell, Matt. X. 28. He, even he is to be feared, and who may stand in his sight, when he is angry! Psal. LXXVI. 7. He is a most Iust God, and the Righteous Iudge of all the World. p. 57He will not at all acquit the wicked, Nah. I. 3. Seeing this most Holy, Powerful and Iust God is the Judge of all, and will render to all according to their works; and seeing the same God who is to judge us, is always a present eye-witness of every thing that we are to be judg'd for; certainly nothing can more deserve our Consideration than this; and no other consideration can more overawe us into a due carefulness to do always such things as we are sure are acceptable to him.

3. A third thing that we are much to Consider is this, That nothing in the World but a sincere Holiness of heart and life, can please this most Holy and Alseeing God. Without holiness no man shall see the Lord, Heb. XII. 14. Blessed are the pure in heart, for they shall see God, Mat. V. 8. O how little is this Considered by the generality of men! How few have this in their thoughts, That to cleanse our selves from all filthiness of flesh and spirit, and to perfect holiness in the fear of the Lord, is the very work that the Promises of God should put us upon? Yet so it is, 2 Cor. VII. 1. and no otherwise can we ever hope to be made partakers of the Blessings promised. O that we would think well of this, and seriously consider, if this be the business that we are continually a doing! If it be not, alas, p. 58what is it that we live for? what are we all our life long a labouring for? What, is it the business of our lives, to make our selves Everlastingly Miserable? Are we hard at work, as most of us are one way or other, to no better purpose, than to vex and provoke our Holy and Righteous God, and to heap up Wrath unto our selves, against the day of Wrath? O what pains do we take to undo our selves, when we know that nothing but we our selves can undo us! Whatever we are a doing, if this be not our chief work, to perfect Holiness, the one thing necessary is still left undone; and we have yet done nothing to please God, and so had as good been doing nothing at all; seeing we are toiling all our days, without any reason to hope that we shall be Happy, and reap any thing but bitterness from all our labour, when our days are ended. For every man that hath this hope in him, purifieth himself even as he is pure, 1 Joh. III. 3. O consider it in good earnest, for it is a matter of moment! Shall we be so mad as to live to no other end, but to have time enough to make our selves intollerably wretched? How! shall we tire and wear out our selves, merely to destroy our selves? Shall we toil like Oxen in the dirt of this World, merely to defile our selves, and make our selves odious in the sight of p. 59our heavenly Father? Shall we trifle away all our time in sin, and folly, and vanity, to this good End, That we may be the surer of an eternity of Torments and Sorrow? Alas, the World passeth away, and the Lusts thereof, to which we enslave our selves; and we draw near to Hell, and the flames which are unquenchable. Could we consider this, we would soon discern what manner of persons we ought to be, in all holy conversation and godliness, 2 Pet. III. 11.

4. Consider often what a price God Almighty has set upon us; how wonderfully he hath manifested his love towards us; and what great astonishing things he hath already done to make us happy in himself. The Angels of God, those glorious and holy Spirits, desire to look into these things (1 Pet. I. 12.) with admiration and delight: beholding therein the manifold wisdom of God, Eph. III. 10. What more obliging course can we imagine God could have taken to bring Sinners in love with Him, and their own Happiness? How could he testify his love and care of us more convincingly than he hath done? How many notable ways doth he daily exercise his loving-kindness towards us? Is nothing of this worth our serious Consideration? No not this, that when by the breach of the First Covenant we were faln under the Curse; instead p. 60of executing the judgment upon us which had been threaten'd, he was graciously pleas'd to make a new one with us, and a much easier too? Nor this, That when we had done enough to destroy our selves, rather than let us perish, the most wonderful thing that ever was, must be contrived by Infinite Wisdom to procure us a Saviour? Had we deserved to die? God's own eternal, only begotten, and beloved Son, the immortal God, and eternal Life, must be brought into a capacity of dying, to redeem us. Were we become weak? Omnipotence it self must be cloath'd with the weakness of our Nature, and in that bear our sins and sorrows. The Creator of all things must be made man of a woman; The King of the whole world must be made under the Law, to redeem them that were under the Law, that we might receive the adoption of Sons, Gal. IV. 4, 5. Are we ignorant, and wicked? The Holy Spirit of God must be sent to be our Teacher and Guide, our Sanctifier and our Comforter. Have we, after all, need still of bodily succours and sustenance, of wordly delights and refreshments in our way to blessedness? Good God! what plenty and variety of all these doth he daily afford us! 'Tis plain, God would restrain us from nothing, but from doing our selves a mischief. How often p. 61have we broken his New Covenant of Grace, and sinned against the greatest of Mercies? And yet God spares us, and grants us time to repent in, and earnestly invites us to be happy; and loads us with all encouraging Blessings, both spiritual and temporal, every day. O consider all this, how wonderfully, how many ways, how often and long God hath shew'd himself gracious unto us in JESUS CHRIST! and despise not the riches of his goodness, and forbearance, and long-suffering, not considering, that the goodness of God leadeth us to repentance, Rom. II. 4.

5. Another thing which we should daily be thinking on so long as we live, is our Latter End; how soon it may come, and what it is like to be. O that they were wise, that they understood this, that they would consider their latter end, Deut. XXXII. 29. An End will come; and it seems strange, that we should all know it, and few of us consider it to any purpose. We see every day in one or other, what is the end of all our Pleasures, and Honours, and Riches, and every thing that we here delight in. All these are at an end when death comes; and it is coming, and at hand, none of us knows how near. We are sure it cannot be very far off; and every day we are sure it is nearer than it was the day before; and the longer we live, the nearer it is still. duplicate page p. 60duplicate page p. 61p. 62And though all the things we are now so fond of, end in death, yet death will not make an end of us; for after death is the Judgment, when we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5.10. Neither is there an end of us then, but according to the Sentence which shall then pass upon us, Some shall go away into everlasting punishment, but the righteous into life eternal, Matth. 25.46. Now did we seriously consider this, that our End is like to have no end, but is an endless state of Blessedness or Misery, surely we would come a little sooner to our selves, and learn the wit to ask our selves some Questions, such as these. What is it that I am a doing in this World? What am I spending my time and labour in? Am I sure what my End will be? Have I made my self ready for a blessed Eternity? I have been labouring for the things of this World, as if I could never have enough of them▪ and yet I must shortly dye, and all I have laboured so hard for, will be gone, and I shall carry nothing away with me. I am continually caring for this Body, and making a very Idol of it; my business from morning to night is to feed it, and to adorn it. And am I not a very p. 63fool for this? Must not this idolized Body of mine by and by rot in the Earth? And am I taking all this pains to entertain the Worms? Who can dwell with Everlasting Burnings? And what care have I taken that I may not? How stand my Accounts against the day of Judgment? Do I nothing now but what I shall be able to answer for then? Or have I blotted out by repentance all that will not pass then for good? O let what will become of this World, which is but for a moment; and of this Body, which will quickly be all rottenness and putrefaction; my great care, if I be not quite mad, must be, by a holy and vertuous life on Earth, to be fitted for an eternal glorious Life in Heaven. My days consume apace, and when my Lamp of Life will be extinguished, I know not. This day is here, but to morrow's uncertain: 'Tis therefore high time for me to live well, that I may live for ever.

6. Consider, as Holy David did, Ps. CXIX. 50. and as we are often call'd upon to do, our own ways. Thus saith the Lord of Hosts, Consider your ways, Hag. I. 5, 7. A man's ways are his thoughts, desires, designs, delights, hopes, confidences, loves, fears, or hatreds; all his words and actions, callings, professions, customs; and in short, his whole conversation p. 64privately with himself, or abroad in the World. This it concerns us much to think upon; not as too many do, with delight and pleasure in the very thoughts of their Sins, endeavouring thus when the act is over, to taste over the pleasure again in their thoughts of it, and to continue the gust and relish of it as long as they can: neither must we consider and contrive in our thoughts new ways of sinning; how we may get into them, how we may walk on most securely and most pleasantly in them, or how we may compass our worldly, carnal and devillish ends by them: this kind of thinking on our own ways, is (God knows) too common; and many are so perfect in this art of considering their own ways, that they can hardly do any thing else. But this we are to consider, That we walk by the Rule that God hath given us; that we carefully mind what we do, and how, and to what end we do it; and taking a review of our ways past, examine whether they be such as God approves of. We should be as vigilant over our selves, and have as close an eye to all our doings, as a most wary Master or Mistress are wont to have over their Servants, whose either skill or faithfulness they most suspect. Every night it would well become us to call our selves to an account for all our doings, and let nothing escape us, if it be p. 65possible, without trial. Thus might we discern what our present spiritual state and condition is, and whither the ways we now walk in, will bring us in the end. Would we indeed well consider all our own ways, and observe well whether they be the ways of God, or the ways of the Devil and our own Lusts, and whither they tend, to life or death; it were to be hoped we should see the World in time reformed, and the ways of Piety and Holiness come in request again. But alas! whilst men consider so little what they do, and live so carelesly and negligently, as tho their doings in this life had no relation at all to their future state; or as if they had no God to give an account to of what they do; 'tis no wonder that so many run headlong to destruction in the ways which they have chosen, and persist in, without any consideration, what they are, or whither they lead.

SECT. V. The CONCLUSION.

HAving pointed out some few things very considerable, for the help of those who have not been accustomed to this most necessary duty of Consideration; I shall now p. 66conclude this Part with an earnest Exhortation to it.

Let us all, as we love God and our own Souls, awaken our selves to this Work. Nothing can be of greater concernment to us, than the things we ought to consider; and therefore we must be every way inexcusable if we do not very seriously consider them▪ Can it seem all one to us, whether we have a God over us, or none? Is it all one whether we be under his Government, or our own Masters; under his power, or at our own command? Are we no way concern'd in God's Infinite Wisdom, Power, Goodness, Justice, Faithfulness, Holiness, his Providence, or his Laws? Are his Works and Word, his Blessings and his Curse, his Favour and Displeasure, his Mercies and his Judgments, all one to us? Can we be wholly unconcern'd whether he see us, or see us not; whether he regard, or neglect us? Can we think it all a case, whether we behave our selves towards him as Subjects, or as Rebels; whether he reward, or punish us? Is it no matter, whether we live like Men, or Beasts; whether we use our Reason, or not; whether we do what we were made for, or act contrary to our Nature, and the ends of our Creation? Is it the same thing, whether we be holy or unholy; lovely or abominable in the pure p. 67Eyes of God? Can we be indifferent, whether God take any care for our Salvation, or none? whether we have a Saviour, or no Saviour; be reconciled to God, or at enmity with him? Is it all one to us what our End shall be, whether we shall be acquitted, or condemned in the day of Judgment? Whether it shall be then said to us, Come ye blessed, or depart ye cursed? whether we shall for ever rejoice in Heaven, or burn in Hell? Makes it no matter, whether the time of this life be wisely improved, or vainly wasted? whether we be fitted in time for mercy, or stay till it be too late? If none of all these things be of any concernment to us, then are they not worth our thinking on; neither are we our selves worthy of our own Thoughts; and it's no matter what becomes of us, whether we shall be saved, or damned. Nay, 'tis plain, we think not our Souls worth the saving. But if there be any weight in these matters, and if it be not all one to us, whether we be in Glory, or in Torment; then are these things well worth our serious considering; and it cannot be all one to us, whether we think much of them▪ or no. Our meat will not keep us from famishing, or alive, if we do not eat and digest it. No means of Salvation will keep us from perishing, if they be not consider'd. God's Word and Sacraments, p. 68his Judgments and Mercies, his Promises and Threatnings; all the Merits of Christ, and all the gracious Invitations of the Gospel, and all the helps of the Ministry, are quite lost unto us, without Serious Consideration; and we go to Hell when Heaven is set open to us, for want of considering whither we are going.

How can we possibly excuse our selves for this gross neglect? It is no hard matter for one to think of himself, and his own Concerns. It is natural and unavoidable to us to think of something; and is it not reasonable then to think on something to some purpose? When we cannot hinder our thoughts from being busie, is it not fit we should set them on work for our good? Can we excuse our selves for not thinking most on the best things, which will do us most good? Can our own Consciences acquit us, for not thinking how we may escape Eternal Misery? Can any one pity us, or shall not we curse our selves, if we perish only for want of considering how we may be saved? Are the things which belong unto our Peace hid from us, so that we can have no thoughts of them? Hath not God laid them plain and open before us, so as he that runs may read them? Have we not yet well learn'd them? And can we excuse our selves for such a Sin and Folly? Have we no Teachers to instruct us? Have we no capacity p. 69of learning? Have we no Eyes to see with, no light to see by? Are we forgetful? And have we not daily remembrancers of what we are so apt of our selves to forget? Alas! all comes to this at last; We are idle and negligent, we are sturdy and obstinate; we are wicked and perverse; we take no delight in God; we care not for spiritual things. O how shall we then escape for neglecting so great Salvation?

Have we no Reason to consider? Are we not in the greatest danger by not considering? May we not be surprized by Death, before we have learn'd to live; by Judgment, before our Accounts be ready; by Hell-fire, before we so much as fear'd it? May we not be tempted out of the way to life, ere we are aware of it, by a thousand temptations for want of considering? May we not fall asleep, and sleep on securely, till all be in flames about us, and there shall be no escaping, nothing but terror and amazement? Good God! that nothing should make us sensible of this danger who are otherwise so apt to be afraid, even where no fear is! What, will we not be safe at so easie a rate as a little timely thinking of our danger!

What can sweeten and smooth unto us all the sour, rough, and melancholly passages of this life, and make them in any measure tolerable p. 70to us, but Consideration? What is it that can strengthen us either to prevent, or remove, or bear the cross, and all afflicting Accidents; the Losses and Disappointments, the Sicknesses and Pains, the Griefs and Vexations of this Life, but Serious Consideration? Such may any Man's Condition be in this World, that nothing in the World, but the consideration of his own Integrity, of God's Love, and the Joys of Heaven, can give him the least comfort or ease of mind. His whole refreshment is this, That he is in the right, though it be a rugged way; that he shall shortly be at his Journeys end, and out of this uneasie way, at home in his Father's House, where he shall rest in blessedness for ever. Nothing but this Consideration can keep up his spirits, or prevent his fainting in the way. And shall we not, to make our life easie to us, and our burthen light, be at the pains of a few timely serious Thoughts?

Whether we will consider or no, God doth always consider us, and all our ways, and doings, and that in order to an Eternal Reward or Punishment. If God would not regard what we do, we needed the less to consider what we do. Were it all one to God, how we live, and he made no difference between the Sheep and Goats, we should need the less to consider unto which p. 71Flock we belong. But we know 'tis otherwise, He numbers our steps, and watches over our sins; our transgression is seal'd up in a bag, he sows up our iniquity, Job XIV. 16, 17. Though we consider it not in our hearts, he remembreth all our wickedness; our doings beset us about, they are before his face; Hos. VII. 2.

The Devil and his Angels consider us, and watch all opportunities, which our inconsideration makes them in abundance, to take us at unawares, and as it were fast asleep. When the Husbandman sleepeth, then is the proper season for the Enemy to sow his Tares. When we are at rest in our minds, secure, and consider little; then is it Satan's opportunity to sow the Seed of Wickedness in our Hearts. We must be on our watch against this devouring Lion, if we would not be devoured by him: and our only Security is Serious Consideration.

O how much Misery would a seasonable considering of things prevent! Misery, which will make us at length sadly consider, when it will be too late. Now Consideration will do us much good, 'then 'twill do us hurt. When 'twill do us good, we will not consider; when 'twill do us hurt, we cannot chuse but consider. O Folly of all Follies! What a madness is this, not to do to our comfort p. 72now, what if we do not now, we must do hereafter to our sorrow? What would the Damned in Hell now give, that either they had consider'd when they would not, or could not now consider when they must? Now Consideration would prevent Hell-torments, then it will in a great part make them. Had the Rich Glutton consider'd what he must endure in Hell, he would not have delighted in the way to Hell; thither he came because he consider'd not, that thither he was going; and that being there, no Consideration could bring him back again. Yea, how many severe Judgments might we escape in this life, did we well consider? These things hast thou done (saith God) and I kept silence, thou thoughtest that I was altogether such an one as thy self; but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver, Psal. L. 20, 21. What a folly is it to sleep on, 'till God be forced by his Rod to awake us! But what a madness, not to awake when his Ro is upon us, but to sleep on still, till we awake in Everlasting Burnings!