Consideration is nothing else but the revolving of what we knew before. The actuating ⟨p. 21⟩the habitual knowledge we had of things. A more distinct reviewing of our former notices belonging to any case, a recollecting and gathering them up, a comparing them together; And, for such as appear more momentous, a repeating, and inculcating them upon our selves, that we may be urged on to suitable action. And this, though of it self, without the power and influence of the divine Spirit, is not sufficient, yet being the means he works by, is most necessary to our becoming Christians, i. e. if we speak of becoming so, ⟨p. 22⟩not by fate, or by chance, as too many only are, but by our own choice and design. Which is the same thing with dedicating our selves to God thorough Christ, whereof we are discoursing. For upon our having thus considered and comprehended the whole compass of the case in our thoughts, either the temper of our hearts would be such that we would, hereupon, dedicate our selves, or we would not; If we would, it is because we should judge the arguments for it more weighty than the objections, which, without such pondering of both, ⟨p. 23⟩we are not likely to apprehend, and so, for want of this consideration, are never likely to become Christians at all. Or, if we would not, it is because to the more carnal temper of our hearts the objections would outweigh. And then, if we do seem to consent, it is because what is to be objected came not in view. And so we should be Christians to no purpose. Our contract with the Redeemer were void in the making, we should only seem pleased with the terms of Christianity, because we have not digested them in our thoughts. So our act ⟨p. 24⟩undoes it self in the very doing. It carries an implicit, virtual repentance in it, of what is done. We enter our selves Christians, upon surprise, or mistake. And if we had considered what we are, consequently, to do, what to forbear, what to forego, what to endure, would not have done it. And therefore when we do come distinctly to apprehend all this, are like actually to repent and revolt. As they Joh. 6. who while they understood not what it was to be a Christian, seemed very forward followers of Christ. But when they did ⟨p. 25⟩more fully understand it, upon his telling them plainly, went back and walked no more with him. And he lets them go (q. d.)
Consideration is nothing else but the revolving of what we knew before. The actuating ⟨p. 21⟩the habitual knowledge we had of things. A more distinct reveiwing of our former notices belonging to any case, a recollecting and gathering them up, a comparing them together; And, for such as appear more momentous, a repeating, and inculcating them upon our selves, that we may be urg'd on to suitable action. And this, though of it self, without the power and influence of the divine Spirit, is not sufficient, yet being the means he works by, is most necessary to our becoming Christians, i. e. if we speak of becoming so, ⟨p. 22⟩not by fate, or by chance, as too many onely are, but by our own choice and design. Which is the same thing with dedicating our selves to God thorough Christ, whereof we are discoursing. For upon our having thus considered and comprehended the whole compass of the case in our thoughts, either the temper of our hearts would be such that we would, hereupon, dedicate our selves, or we would not; If we would, it is because we should judge the arguments for it more weighty than the objections, which, without such pondering of both, ⟨p. 23⟩we are not likely to apprehend, and so, for want of this consideration, are never likely to become Christians at all. Or, if we would not, it is because to the more carnal temper of our hearts the objections would outweigh. And then, if we do seem to consent, it is because what is to be objected came not in view. And so we should be Christians to no purpose. Our contract with the Redeemer were void in the making, we should onely seem pleased with the terms of Christianity, because we have not digested them in our thoughts. So our act ⟨p. 24⟩undoes it self in the very doing. It carries an implicit, virtual repentance in it, of what is done. We enter our selves Christians, upon surprize, or mistake. And if we had considered what we are, consequently, to doe, what to forbear, what to forego, what to endure, would not have done it. And therefore when we do come distinctly to apprehend all this, are like actually to repent and revolt. As they Joh. 6. who while they understood not what it was to be a Christian, seem'd very forward followers of Christ. But when they did ⟨p. 25⟩more fully understand it, upon his telling them plainly, went back and walked no more with him. And he lets them go (q. d.)
