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. X. By what Actings of the soul to proceed in this work of Heavenly contemplation.

SECT. I.* 1.1

FOurthly; The fourth part of this Directory is, To shew you how and by what Acts you should advance on to the height of this work.

The first and maine Instrument of this work, is that Cogitation, or consideration which I be∣fore have opened, and which is to go along with us through the whole. But because meer Cogitation if it be not prest home, will not so pierce and affect the heart, Therefore we must here proceed to a second step, which is called Soliloquy, which is nothing but a pleading the case with our own souls. As in preach¦ing to others, the bare propounding and opening of truths and du∣ties, doth seldome finde that successe as the lively application: so it is also in meditating and propounding Truths to our selves. The moving, pathetical pleadings with a sinner, will make him deeply affected with a common Truth, which before, though he knew it, yet it never stirr'd him: What heart-meltings do we see under powerfull application, when the naked explication did little move them? If any where there be a tender-hearted, affectionate people, it is likely under such a moving, close-applying, Ministry. Why thus must thou do in thy Meditation to quicken thy own heart: Enter into a serious debate with it: Plead with it in the

most moving and affecting language: Urge it with the most weigh∣ty and powerful Arguments: This soliloquy, or self-conference, hath been the practice of the holy men of God in all times; How doth David plead with his soul against its dejections, and argue it into a holy confidence and comfort? Psal. 42.5, 11. and 43.5. Why art thou cast down O my soul, and why art thou so disquieted within me? Trust in God, for I shall yet give him thanks who is the health of my countenance and my God.* 1.2 So in the 103. Psal. 1, 2. &c. Bless the Lord O my soul, and all that is within me bless his holy name. Bless the Lord O my soul, and forget not all his benefits, &c. so doth he also end the Psalm: and so doth he begin and end the 104. Psal. So 146.1. So Psal. 116.7. Return unto thy Rest O my soul, for the Lord hath dealt bountifully with thee. The like you may see in the Meditations of holy men of later times; Austin, Ber∣nard, &c. So that this is no new path which I perswade you to tread, but that which the Saints have ever used in their Medita∣tion.

* 1.3SECT. 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 1.4 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 1.5 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 1.6 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 1.7 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 1.8 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 1.9 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 1.10 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.

SECT. III.* 1.11

* 1.12BUt perhaps thou wilt say, Every man cannot under∣stand this Method, this is for Ministers, and learned men, every man is not able to play the Preacher. I Answer thee, First, There is not that ability required to this, as is to the work of publike Preaching; here thy thoughts may serve the turn, but there must be also the decent Ornaments of Language, here is needful but an honest understanding heart, but there must be a good pronunci∣ation and a voluble tongue; here if thou miss of the Method, thou maist make up that in one piece of Application which thou hast neglected in another, but there thy failings are injurious to many, and a scandal and disgrace to the Work of God; thou knowest what will fit thy own heart, and what Arguments take best with thy own Affections, but thou art not so well acquainted with the dispositions of others. Secondly, I answer further, Every man is bound to be skilful in the Scriptures as wel as Ministers: Kings and Magistrates, Deut. 17.18, 19, 20. Josh. 1.8. And the people also, Deut. 6.6, 7, 8. Do you think, if you did as is there commanded, Write it upon thy heart, lay them up in thy soul, binde them upon thy hand, and between thine eyes, meditate in them day and night; I say, if you did thus, would you not quickly understand as much as

this? See Psal. 1.3. Deut. 11.18.—6.6, 7. Doth not God com∣mand thee, to teach them diligently to thy children? and to talk of them when thou sittest in thy house, when thou walkest by the way, when thou lyest down, and when thou risest up? And if thou must be skilled to teach thy children, much more to teach thy self; and if thou canst talk of them to others, why not also to thine own heart? Certainly our unskilfulness and disability, both in a Metho∣dical and lively teaching of our Families, and of our selves, is for the most part meerly through our own negligence, and a sin for which we have no excuse: You that learn the skil of your Trades and Sciences, might learn this also if you were but willing and painful.

And so I have done with this particular of Soliloquy.

* 1.13SECT. IV.

2. ANother step to arise by in our Contemplation, is, from this speaking to our selves to speak to God: Prayer is not such a stranger to this duty, but that ejaculatory requests may be intermixed or added, and that as a very part of the duty it self: How oft doth David intermix these in his Psalmes, sometime pleading with his soul, and sometime with God? and that in the same Psalme, and in the next verses? The Apostle bids us speak to our selves in Psalms, and Hymns, and no doubt we may also speak to God in them; this keeps the soul in minde of the Di∣vine Presence; it tends also exceedingly to quicken and raise it; so that as God is the highest Object of our Thoughts, so our view∣ing of him, and our speaking to him, and pleading with him, doth more elevate the soul, and actuate the Affections then any other part of Meditation can do. Men that are careless of their carriage and speeches among children and Ideots, will be sober and serious with Princes or grave men▪ so, though while we do but plead the case with our selves, we are careless and unaffected yet when we turn our speech to God, it may strike us with awfulness, and the holiness and Majesty of him whom we speak to,* 1.14 may cause both the matter and words to pierce the deeper. Isaac went forth to pray, (saith the former Translation) To Meditate (saith the latter;) The Hebrew Verb saith Paraeus, in loc. signifieth both ad Oran∣dum & Meditandum. The men of God, both former and later, who

have left their Meditations on Record for our view, have thus in∣termixed Soliloquy and Prayer; sometime speaking to their own hearts, and sometime turning their speech to God: And though this may seem an indifferent thing, yet I conceive it very sutable and necessary, and that it is the highest step that we can advance to in the Work.

Object. But why then is it not as good take up with Prayer alone, and so save all this tedious work that you prescribe us?

I Answer. They are several duties, and therefore must be per∣formed both: Secondly, We have need of one as well as the other, and therefore shall wrong our selves in the neglecting of either. Thirdly, The mixture, as in Musick, doth more affect; the one helps on, and puts life into the other. Fourthly, It is not the right order to begin at the top; therefore Meditation and speaking to our selves, should go before Prayer, or speaking to God; want of this makes Prayer with most to have little more then the name of Prayer, and men to speak as lightly and as stupidly to the dreadful God, as if it were to one of their companions, and with far less reverence and affection, then they would speak to an Angel if he should appear to them, yea, or to a Judg or Prince if they were speaking for their lives: and consequently their success and answers are often like their prayers. O, speaking in the God of Heaven in prayer, is a weightier duty then most are aware of▪

SECT. V.* 1.15

THe Ancients had a Custom by Apostrophe's and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ to speak, as it were, to Angels and Saints departed 〈…〉〈…〉 it was used by them, I take to be lawful; but what they spoke in Rhetorical Figures, were interpreted by the succeeding Ages, to be spoken in strict propriety, and Doctrinal Conclusions for praying to Saints and Angels, were raised from their speeches: Therefore I will omit that course, which is so little necessary, and so subject to scandalize the less-judicious Readers.

And so much for the fourth part of the Direction, by what steps or Acts we must advance to the height of this Work. I should clear all this by some examples, but that I intend shall follow in the end.

Notes

• * 1.1

  §. 1.
• * 1.2

  Gen 49.6. Judg. 5.21. Psalm 16.2. Jer. 4.19.
• * 1.3

  §. 2.
• 1 1.4

  Explication.
• 2 1.5

  Confirma∣tion.
• 3 1.6

  Application.
• 1 1.7

  Vse of In∣formation.
• 2 1.8

  Vse of In∣struction.
• 3 1.9

  Of Exami∣nation.
• 4 1.10

  Of Reproof.
• * 1.11

  §. 3.
• * 1.12

  Object.
• * 1.13

  §. 4.
• * 1.14

  LXX Legunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Ludendum, se exercendum: sed alienè in∣quit Paraeus.
• * 1.15

  §. 5.