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 ...

* 1.1SECT. II.

THis Soliloquy hath its several parts, and its due method where∣in it should be managed. The parts of it are, according to the several Affections of the soul, and according to the sever∣all necessities thereof; according to the various Arguments to be used, and according to the various wayes of Argu∣ing. So that you see if I should attempt the full handling hereof, it would take up more time and room then I intend or can allow it. Only thus much in brief. As every good Master and Father of a Fami∣ly, is a good Preacher to his own Family; so every good Christian, is a good Preacher to his own soul. Soliloquy is a Preaching to ones self. Therefore the very same Method which a Minister should use in his Preaching to others, should a Christian use in speaking to himself. Dost thou understand the best Method for a publick Preacher? Dost thou know the right parts and order of a Sermon? and which is the most effectual way of application? why then I need to lay it open no further: thou understandest the Method and partes of this soliloquy. Mark the most affecting, heart-melting Mi∣nister; observe his course both for matter and manner; set him as a

patern before thee for thy imitation; and the same way that he takes with the hearts of his people, do thou also take with thy own heart. Men are naturally addicted to imitation, especially of those whom they most affect and approve of: How neer do some Ministers come in their Preaching to the imitation of others, whom they usually hear, and much reverence and value? so maist thou in this duty of preaching to thy heart: Art thou not ready sometime when thou hearest a Minister, to remember divers things which thou thinkest might be moving and pertinent, and to wish that he would have mentioned and pressed them on the Hearers? why, remember those when thou art exhorting thy self, and press them on thy own heart as close as thou canst.

As therefore this is accounted the most familiar Method in Preaching,1 1.2 so is it for thee in Meditating, viz. First, Explain to thy self the subject on which thou dost Meditate, both the Terms and the subject Matter,2 1.3 study the difficulties till the Doctrine is clear. Secondly, Then confirm thy Faith in the Belief of it, by the most clear convincing Scripture-Reasons.3 1.4 Thirdly, Then Apply it ac∣cording to its nature and thy necessity. As in the case we are up••on, That there is a Rest remaining for the people of God.

1. Consider of the useful Consectaries,1 1.5 or Conclusions that thence arise, for the clearing and confirming of thy judgment, which is commonly called a Use of Information. Here thou maist press them also by other confirming Arguments, and adjoyn the confutation of the contrary Errors.

2. Proceed then to consider of the Duties,2 1.6 which do appear to be such from the Doctrine in hand, which is commonly called, A use of Instruction, as also the reprehension of the contrary vices.

3. Then proceed to question and try thy self, how thou hast va∣lued this Glory of the Saints?3 1.7 how thou hast loved it, and how thou hast laid out thy self to obtain it? This is called A use of Examina∣tion. Here thou maist also make use of discovering Signs, drawn from the Nature, Properties, Effects, Adjuncts, &c.

4. So far as this Trial hath discovered thy neglect, and other sins against this Rest,4 1.8 proceed to the reprehension and censuring of thy self: chide thy heart for its Omissions and Commissions, and do it sharply till it feel the smart; as Peter Preached Reproof to his Hearers, till they were pricked to the heart, and cried out; And as a Father or Master will chide the childe till it begin to cry and be

sensible of the fault; so do thou in chiding thy own heart; This is called a use of Reproof. Here also it will be very necessary, that thou bring forth all the aggravating Circumstances of the sin, that thy heart may feel it in its weight & bitterness; and if thy heart do evade or deny the sin, convince it by producing the several Discoveries.

[ 5] 5. So far as thou discoverest that thou hast been faithful in the duty, turn it to Incouragement to thy self, and to Thanks to God, where thou maist consider of the several aggravatiors of the mercy of the Spirits enabling thee thereto.

[ 6] 6. So, as it respects thy duty for the future, consider how thou maist improve this comfortable Doctrine, which must be by strong and effectual perswasion with thy heart. First, By way of Dehorta∣tion from the forementioned sins. Secondly, By way of Exhorta∣tion to the severall duties. And these are either, first, Internal, or secondly, External. First, Therefore admonish thy heart of its own inward neglects and contempts. Secondly, And then of the neg∣lects and trespasses in thy practice against this blessed state of Rest. Set home these severall Admonitions to the quick, Take thy heart as to the brink of the bottomless pit, force it to look in, threaten thy self with the theatnings of the Word, tell it of the torments that it draweth upon it self; tell it what joyes it is madly reje∣cting, force it to promise thee to do so no more, and that not with a cold and heartless promise, but earnestly with most solemn asseverations and engagements. Secondly, The next and last is, to drive on thy soul to those positive duties, which are required of thee in relation this to Rest: As first, to the inward duties of thy heart, and there first, To be diligent in making sure of this Rest: second∣ly, To Rejoyce in the expectation of it. This is called a use of Con∣solation: It is to be furthered by first laying open the excellency of the State; and secondly, the certainty of it in it self, and thirdly, our own interest in it; by clearing and proving all these, and con∣futing all sadning objections that may be brought against them: thirdly, So also for the provoking of Love, of Hope, and all other the Affections in the way, before more largely opened.

And secondly, press on thy heart also to all outward duties, that are to be performed in thy way to Rest, whether in worship or in civil conversation, whether publike or private, ordinary, or extra∣ordinary; This is commonly called, A use of Exhortation. Here bring in all quickning Considerations, either those that may drive

thee, or those that may draw; which work by Fear, or which work by Desire: These are commonly called Motives; but above all be sure that thou follow them home: Ask thy heart what it can say against them? Is there weight in them? or is there not? and then, what it can say against the duty; Is it necessary? is it comfortable? or is it not? when thou hast silenced thy heart, and brought it to a stand, then drive it further, and urge it to a Promise: As suppose it were to the duty of Meditation, which we are speaking of: Force thy self beyond these lazy purposes; resolve on the duty before thou stir: Enter into a solemn Covenant to be faithful; let not thy heart go, till it have without all halting and reservations flatly promised thee, That it will fall to the work; write down this promise, shew it to thy heart the next time it loiters; then study also the Helps and Means, the Hinderances, and the Directions that concern thy duty. And this is in brief the exercise of this Soliloquy, or the Preaching of Heaven to thy own Heart.

Notes

• * 1.1

  §. 2.
• 1 1.2

  Explication.
• 2 1.3

  Confirma∣tion.
• 3 1.4

  Application.
• 1 1.5

  Vse of In∣formation.
• 2 1.6

  Vse of In∣struction.
• 3 1.7

  Of Exami∣nation.
• 4 1.8

  Of Reproof.