The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is shewed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...

CHAP. IX. Containing Directions for Examination, and some Marks for Tryal.

SECT. I.

* 1.1I Will not stand here to lay down the Directions neces∣sary for preparation to this Duty, because you may gather them from what is said concerning the Hinder∣ances: For the Contraries of those Hinderances will be most necessary Helps. Only before you set upon it, I advise you moreover to the Observation of these Rules. 1. Come not with too peremptory Conclusions of your selves be∣fore-hand. Do not Judg too confidently before you Try. Many Godly dejected Souls come with this Pre-judging to the work, concluding certainly that their state is Miserable before they have Tryed it: And most wicked men on the contrary side do conclude most confidently that their state is good, or tolerable at the least. No wonder if these both miscarry in Judging, when they pass the Sentence before the Tryal.

2. Be sure to be so well acquainted with the Scripture, as to know what is the Tenor of the Covenant of Grace, and what are the Conditions of Justification and Glorification, and consequently what are sound Marks to Try thy self by, and wherein the Truth of Grace, and Essence of Christianity doth consist.

3. And it will not be unuseful to write out some of the chief and those Scriptures withall which hold them forth, and so to bring this Paper with you when you come to Examination.

4. Be a constant observer of the temper and motions of thy heart:

Almost all the difficulty of the work doth lie in the true and clear discerning of it. Be watchful in observing the Actings both of Grace and Corruption; and the circumstances of their Actings; as how frequent? how violent? how strong or weak were the outward incitements? how great or small the impediments? what delight, or loathing, or fear, or reluctancy, did go with those Acts? by these and the like observations you may come to a more infallible knowledg of your selves.

5. Be sure you set upon the work with a serious, rouzed, waken∣ed Soul, apprehensive of how great concernment it is.

6. And lastly, Resolve to judg thy self impartially; neither bet∣ter nor worse then thou art, but as the Evidence shall prove thee.

SECT. II.

BEing thus provided,* 1.2 then set to the business: and therein ob∣serve these Directions following; (which I will mention briefly, that lying close together, you may be able to view and ob∣serve them the more easily.)

1. Empty thy minde of all thy other cares and thoughts, that they do not distract or divide thy mind: This work will be enough at once of it self, without joyning others with it.

2. Then fall down before God, and in hearty prayer desire the assistance of his Spirit, to discover to thee the plain truth of thy Condition; and to enlighten thee in thy whole progress in the work.

3. Make choyce of the most convenient Time and Place. I shall not stand upon the particular Directions about these, because I shall mention them more largely when I come to direct you in the duty of Contemplation: Only thus in brief. 1. Let the Place be the most private, that you may be free from distractions. 2. For the Time, thus. 1. When you are most solitary and at leasure: You cannot cast accounts, especially of such a nature as these, either in a croud of company, or of imployments. 2. Let it be a set and cho••en Time, when you have nothing to hinder you. 3. But, if it may be, let it be the present Time, especially if thou have been a stranger hitherto to the work. There is no delaying in matters of such weight. 4. Especially when you have a more special call to search

your selves: as in publique calamities, in time of sickness, before Sacrament, &c. 5. When God is Trying you by some Affliction, and (as Job saith) is searching after your sin,* 1.3 then set in with him, and search after them your selves. 6. Lastly, You should specially take such a Time when you are most fit for the work: when you are not secure and stupid on one hand; nor yet under deep deserti∣ons or Melancholly on the other hand: for else you will be unfit Judges of your own states.

4. When you have thus chosen the fittest Time and Place, then draw forth, either from thy Memory, or in writing, the foremen∣tioned Marks, or Gospel-Conditions, or Descriptions of the Saints: Try them by Scripture, and convince thy Soul throughly of their infallible Truth.

5. Proceed then to put the Question to thy self: But be sure to state it right. Let it not be, Whether there be any Good in thee at all? (for so thou wilt err on the one hand:) Nor yet, Whe∣ther thou have such or such a degree and measure of Grace? (for so thou wilt err on the other hand:) But, Whether such or such a Saving Grace be in thee at all in sincerity, or not?

6. If thy heart draw back, and be loath to the work; suffer it not so to give thee the slip: but force it on: Lay thy command upon it: let Reason interpose, and use its authority: Look over the fore-going Arguments, and press them home: Yea, lay the Command of God upon it; and charge it to obey upon pain of his displeasure: Set Conscience a work also: let it do its office, till thy lazy heart be spurred up to the work: For if thou suffer it to break away once and twice, &c. it will grow so head-strong, that thou canst not master it.

7. Let not thy Heart trifle away the Time, when it should be diligently at the work: Put the Question to it seriously: Is it thus and t••us with me, or no? Force it here to an Answer: suffer it not to be silent: nor to jangle and think of other matters: If the Question be hard, through the darkness of thy Heart; yet do not give it over so: but search the closer: and study the case the more exactly: And if it be possible, let not thy Heart give over, till it have Resolved the Question, and told thee off or on, in what case thou art: Ask it strictly (as Joseph examined his Brethren, Gen. 43.7.) how it stands affected: Do as David, Psal. 77.6. My spirit made Diligent Search: If thy Heart strive to break away

before thou art resolved; wrestle with it, till thou hast prevailed, and say, I will not let thee go, till thou hast Answered. He that can prevail with his own Heart, shall also be a prevailer with God.

8. If thou finde the work beyond thy strength, so that after all thy pains thou art never the more resolved; then seek out for help: Go to some that is Godly, experienced, able, and faithful; and tell him thy case, and desire his best advice and help. Not that any can know thy heart, so well as thy self: But if thou deal faith∣fully, and tell him what thou knowest by thy self; he can tell thee whether they be sound Evidences, or not; and shew thee Scrip∣ture how to prove them so; and direct thee in the right use of such Evidences; and shew thee how to conclude from them. Yea, when thou canst get no further, the very Judgment of an able Godly man should take much with thee, as a probable Argument; as the Judgment of a Physician concerning the state of thy body: Though this can afford thee no full certainty, yet it may be a great help to stay and direct thee. But be sure thou do not make this a pretence to put off thy own duty of Examining: But onely use it as one of the last remedies, when thou findest thy own endevors will not serve. Neither be thou forward to open thy case to every one: or to a carnal, flattering, unskilful person: But to one that hath wisdom to conceal thy secrets, and tenderness to compassi∣onate thee, and skill to direct thee, and faithfulness to deal truly and plainly with thee.

9. When by all this pains and means thou hast discovered the truth of thy state, then pass the Sentence on thy self accordingly. A meer examination will do thee little good, if it proceed not to a Judgment. Conclude as thou findest: Either that thou art a true Beleever: or that thou art not. But pass not this Sentence rashly; nor with self-flattery, nor from Melancholly terrors and fears: But do it groundedly and deliberately; and truly as thou findest, according to thy Conscience. Do not conclude, as some do, [I am a good Christian,] or as others do, [I am a Reprobate, or a Hypocrite, and shall be damned,] when thou hast no ground for what thou sayst, but thy own fancy, or hopes, or fears; nay, when thou art convinced by Scripture and Reason of the contrary; and hast nothing to say against the Arguments. Let not thy Judg∣ment be any way by assed, or bribed; and so fore-stalled from sen∣tencing aright.

10. Labor to get thy heart kindly Affected with its discovered condition, according to the sentence passed on it. Do not think it enough to know: but labor to feel, what God hath made thee see. If thou finde thy self undoubtedly graceless, Oh get this to thy heart; and think what a doleful Condition it is: To be an Enemy to God! to be unpardoned! unsanctified! and if thou shouldst so dye, to be Eternally damned! One would think such a thought should make a heart of stone to quake! On the contrary: If thou finde thy self renewed and sanctified indeed; Oh get this warm and close to thy heart. Bethink thy self; What a blessed state the Lord hath brought thee into! To be his Childe! his Friend! to be pardoned, justified, and sure to be saved! Why what needest thou fear? but sinning against him? Come war, or plague, or sickness, or death, thou art sure they can but thrust thee into Heaven.

Thus follow these Meditations, till they have left their impres∣sion on thy heart.

11. Be sure to Record this Sentence, so passed, write it down: or at least write it in thy Memory: At such a time upon through Examination, I found my state to be thus or thus: This Record will be very useful to thee hereafter. If thou be ungodly: what a damp will it be to thy presumption and security, to go and read the Sentence of thy Misery under thy own hand? If thou be god∣ly: what a help will it be against the next Temptation to doubt∣ing and fear, to go and read under thy hand this Record? Mayst thou not think; If at such a time I found the Truth of Grace, is it not likely to be now the same? and these my doubts to come from the Enemy of my Peace?

12. Yet would I not have thee so trust to once discovery, as to Try no more: Especially if thou have made any foul Defection from Christ, and play'd the backslider; See then that thou renew the Search again.

13. Neither would I have this hinder thee in the dayly Search of thy ways; or of thy increase in Grace, and fellowship with Christ: It is an ill sign, and desperate vile sin, for a man when he thinks he hath found himself Gracious, and in a happy state, to let down his watch, and grow negligent of his heart and ways, and scarce look after them any more.

14. Neither would I have thee give over in discouragement, if

thou canst not at once or twice, or ten times trying, discover thy Case: But follow it on till thou hast discovered. If one hours la∣bor will not serve, take another: If one day, or moneth, or year be too little; follow it still. If one Min••ster cannot direct thee sufficiently, go to another. The Issue will answer all thy pains. There is no sitting down discouraged in a work that must be done.

15. Lastly, above all take heed, if thou finde thy self to be yet unregenerate, that thou do not conclude of thy Future estate by thy present: nor say, Because I am ungodly, I shall dye so: or be∣cause I am an Hypocrite, I shall continue so. No: thou hast ano∣ther work to do: And that is, To resolve presently to cleave to Christ, and break off thy Hypocrisie, and thy Wickedness. If thou finde that thou hast been all this while out of the way, do not sit down in despair; but make so much the more haste to turn into it. If thou have been an Hypocrite, or ungodly person all thy life, yet is the promise offered thee by Christ; and he tendereth him∣self to be thy Lord and Saviour: Neither canst thou possibly be so Willing to Accept of him, as he is to Accept thee. Nothing but thy own unwillingness can keep thy Soul from Christ, though thou hast hitherto abused him, and dissembled with him.

Object. But if I have gone so far, and been a professor so long, and yet finde my self an Hypocrite now after all; what hope is there that I should now become sincere? Answ. Dost thou hear∣tily Desire to be Sincere? Thy Sincerity doth lie especially in thy Will: As long as thou art unwilling, I confess thy case is sad: But if thou be willing to receive Christ as he is offered to thee, and so to be a Christian indeed, then thou art sincere. Neither hath Christ restrained his Spirit, or Promises, to any set time; or said to thee, Thou shalt finde grace, if thou sin but so much, or so long: But if thou be heartily Willing at any time, I know not who can hin∣der thy happiness. (Yet is this no diminution of the sin or danger of delaying.)

Thus I have given you these Directions for Examination; which conscionably practised, will be of singular advantage and use to discover your states: But it is not the bare reading of them that will do it. I fear, of many that will approve of this advice, there will but few be brought to use it. However, those that are will∣ing, may finde help by it: and the rest will be left more unexcuse∣able in Judgment.

SECT. III.

* 1.4I Will not digress further to warn you here of the false Rules and Marks of Tryal which you must beware, having opened them to you fullier when I preached on that subject. But I will briefly adjoyn some Marks to try thy Title to this Rest, by: refer∣ring you for a fuller discovery to the Description of the People of God in the first part of the Book. But be sure you search through∣ly, and deal plainly, or else you will but lose your labor, and deceive your selves.

1. Every Soul that hath Title to this Rest, doth place his chiefest Happiness in it;* 1.5 and make it the chief and ultimate End of his Soul. This is the first Mark: which is so plain a Truth, that I need not stand to prove it. For this Rest consisteth in the full and glori∣ous enjoyment of God: And he that maketh not God his chief Good, and ultimate End, is in heart a Pagan and vile Idolater; and doth not take the Lord for his God.

Let me ask thee then; Dost thou truly in Judgment and Affecti∣on account it thy chiefest Happiness to enjoy the Lord in Glory? or dost thou not? Canst thou say with David, Psal. 16.5. The Lord is my Portion?* 1.6 And as Psa. 73.25. Whom have I in Hea∣ven but thee? and whom in earth that I desire in comparison of thee? If thou be an heir of Rest, it is thus with thee. Though the flesh will be pleading for its own delights, and the world will be creeping into thine affections, and thou canst not be quite freed from the Love of it; Yet in thy ordinary, setled, prevailing Judg∣ment and Affections, thou preferrest God before all things in the world. 1. Thou makest him the End of thy Desires and Ende∣vors: The very reason why thou hearest and prayest, why thou de∣sirest to live and breathe on earth, is chiefly this, That thou mayst seek the Lord, and make sure of thy Rest. Thou seekest first the Kingdom of God, and its Righteousness: Though thou dost not seek it so desirously and zealously as thou shouldst; yet hath it the chief of thy desires and endevors; and nothing else is desired or preferred before it: Mat. 6.33. So that thy very heart is thus far set upon it: Mat. 6.21. Col. 3.1, 2, 3.

2. Also thou wilt think no labor or suffering too great to obtain it. And though the flesh may sometime shrink or draw back, yet

art thou resolved and content to go through all. Mat. 7.13. 2 Tim. 2.5. Rom. 8.17. Luk. 14.26, 27. 2 Tim. 2.12. Luk. 14.24.

3. Also if thou be an heir of Rest, thy valuation of it will be so high, and thy affection to it so great, that thou wouldst not ex∣change thy Title to it, and hopes of it, for any worldly Good what∣soever. Indeed when the Soul is in doubts of enjoying it, perhaps it may possibly desire rather the continuance of an earthly happi∣ness, then to depart out of the body with fears of going to Hell. But if he were sure that Heaven should be his own, he would de∣sire to depart and to be with Christ, as being the best st••te of all. And if God would set before him an Eternity of Earthly pleasures and contents on one hand, and the Rest of the Saints on the other hand, and bid him take his choyce; he would refuse the world, and chuse this Rest: Psal. 16.9, 10. Rom. 8.23. 2 Cor. 5.2, 3. Phil. 3.20. Thus if thou be a Christian indeed, thou takest God for thy chiefest Good, and this Rest for the most amiable and desireable state: and by the foresaid means thou mayst discover it.

But if thou be yet in the flesh, and an unsanctified wretch, then is it clean contrary with thee in all these respects: Then dost thou in thy Heart prefer thy worldly happiness and fleshly delights be∣fore God: And though thy tongue may say, that God is the chief Good, yet thy Heart doth not so esteem him. For, 1. The world is the chief End of thy Desires and Endevors. Thy very heart is set upon it. Thy greatest Care and Labor is to maintain thy estate, or credit, or fleshly delights: But the life to come hath little of thy care or labor. Thou didst never perceive so much excellency in that unseen Glory of another world, as to draw thy heart so after it, or set thee a laboring so heartily for it. But that little pains which thou bestowest that way, it is but in the second place, and not the first: God hath but the worlds leavings; and that time and labor which thou canst spare from the world; or those few cold and careless thoughts which follow thy constant, earnest and delight∣ful thoughts of earthly things: Neither wouldst thou do any thing at all for Heaven, if thou knew'st how to keep the world: But lest thou shouldst be turned into Hell when thou canst keep the world no longer, therefore thou wilt do something.

2. Therefore it is that thou thinkest the way of God too strict; and wilt not be perswaded to the constant labor of conscionable walking according to the Gospel rule: And when it comes to

tryal, that thou must forsake Christ or thy worldly happiness, and the wind which was in thy back doth turn in thy face, then thou wilt venture Heaven rather then Earth, and (as desperate Rebels use to say) thou wilt rather trust Gods Mercy for thy Soul, then mans for thy body; and so wilfully deny thy obedience to God.

3. And certainly if God would but give thee leave to live in health and wealth for ever on Earth, thou wouldst think it a better state then Rest: Let them seek for Heaven that would, thou wouldst think this thy chiefest happiness. This is thy case if thou be yet an unregenerate person, and hast no Title to the Saints Rest.

SECT. IV.

* 1.7THe second Mark which I shall give thee, to try whether thou be an Heir of Rest, is this.

As thou takest God for thy chief Good, so [Thou dost heartily accept of Christ for thy onely Saviour and Lord to bring thee to this Rest].* 1.8 The former Mark was the sum of the first and great Command of the Law of Nature, [Thou shalt Love the Lord with all thy heart, or above all.] This second Mark is the sum of the Command or Condition of the Gospel, which saith, [Beleeve in the Lord Jesus, and thou shalt be saved.] And the performance of these two is the whole sum or essence of Godliness and Christiani∣ty. Observe therefore the parts of this Mark, which is but a De∣finition of Faith. 1. Dost thou finde that thou art naturally a lost condemned man for thy breach of the first Covenant? and dost be∣leeve that Jesus Christ is the Mediator who hath made a sufficient satisfaction to the Law? and hearing in the Gospel that he is offer∣ed without exception unto all, dost heartily consent that he alone shall be thy Saviour? and dost no further trust to thy Duties and works, then as conditions required by him, and means appointed in subordination to him? not looking at them as in the least mea∣sure able to satisfie the Curse of the Law, or as a Legal Righteous∣ness, nor any part of it? But art content to trust thy Salvation on the Redemption made by Christ?

2. Art thou also content to Take him for thy onely Lord and

King? to govern and guide thee by his Laws and Spirit? And to obey him even when he commandeth the hardest duties? and those which most cross the desires of the flesh? Is it thy sorrow when thou breakest thy resolution herein? and thy Joy when thou keep∣est closest in obedience to him? And though the world and flesh do sometime entice and over reach thee, yet is it thy ordinary De∣sire and Resolution to Obey? So that thou wouldst not change thy Lord and Master for all the world? Thus it is, with every true Christian. But if thou be an Hypocrite, it is far otherwise. Thou mayst call Christ thy Lord and thy Saviour: But thou never found∣est thy self so lost without him, as to drive thee to seek him and trust him, and lay thy Salvation on him alone. Or at least thou didst never heartily consent that he should Govern thee as thy Lord; nor didst resign up thy Soul and Life to be Ruled by him; nor takest his Word for the Law of thy Thoughts and Actions. It is like thou art content to be saved from Hell by Christ when thou dyest: But in the mean time he shall command thee no further then will stand with thy credit, or pleasure, or worldly estate and ends. And if he would give thee leave, thou hadst far rather live after the world and flesh, then after the Word and Spirit. And though thou mayst now and then have a Motion or Purpose to the contrary; yet this that I have mentioned is the ordinary desire and choyce of thy heart: And so thou art no true Beleever in Christ: For though thou con∣fess him in words, yet in works thou dost deny him, being dis∣obedient, and to every Good Work a Disapprover and a Repro∣bate, Tit. 1.16. This is the Case of those that shall be shut out of the Saints Rest.

But especially I would here have you observe, That it is in all this the Consent of your Hearts or Wills which I lay down in this Mark to be enquired after: For that is the most essential Act of Justifying Faith. Therefore I do not ask, whether thou be Assured of Salvation: nor yet whether thou canst beleeve that thy sins are pardoned, and that thou art beloved of God in Christ: These are no parts of Justifying Faith; but excellent fruits and consequents, which they that do receive, are comforted by them: but perhaps thou mayst never receive them whilest thou livest, and yet be a true heir of Rest. Do not say then, I cannot beleeve that my sin is par∣doned, or that I am in Gods favor, and therefore I am no true Be∣leever: This is a most mistaking conclusion. The Question is,

Whether thou canst heartily Accept of Christ that thou mayst be pardoned, reconciled to God, and so saved? Dost thou Consent that he shall be thy Lord who hath bought thee? and take his own course to bring thee to Heaven? This is Justifying Saving Faith; and this is the Mark that thou must try thy self by. Yet still observe, That all this Consent must be Hearty and Real: not feigned, or with reservations. It is not saying, as that dissembling son, Matt. 21.30. I go sir, when he went not: To say, Christ shall be my Lord, and yet let corruption ordinarily rule thee; or be unwilling that his Commands should encroach upon the interest of the world or flesh. If any have more of the Government of thee then Christ; or if thou hadst rather live after any other Laws then his, if it were at thy choyce, thou art not his Disciple. Thus I have layd you down these two Marks, which I am sure are such as every Christian hath, and no other but sincere Christians. I will add no more, seeing the substance of Christianity is contained in these. Oh that the Lord would now perswade thee to the close perform∣ance of this Self-trying Task! That thou mayst not tremble with horror of Soul when the Judg of all the World shall try thee: but have thy Evidence and Assurance so ready at hand, and be so able to prove thy Title to Rest, that the thoughts and approaching of Death and Judgment, may revive thy spirits, and fill thee with Joy, and not apale thee, and fill thee with amazement!

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  Job 10.6.
• * 1.4

  §. 3.
• * 1.5

  Mark 1.
• * 1.6

  Psal. 119.57. & 142.5▪ Lam. 3▪ 24.
• * 1.7

  §. 4.
• * 1.8

  Mark 3.