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. VI.

4. COnsider, A heart in heaven will be a most excellent preser∣vative against temptations, a powerful means to kill thy corruptions, and to save thy conscience from the wounds of sin: God can prevent our sinning, though we be careless, and keep off the temptation which we would draw upon our selves; and some∣time doth so; but this is not his usual course, nor is this our safest way to escape. When the minde is either idle, or ill imployed, the devil needs not a greater advantage; when he finds the thoughts let out on Lust, Revenge, Ambition, or Deceit, what an oppor∣tunity hath he to move for Execution, and to put on the Sinner to practise what he thinks on? Nay, if he finde the minde but empty, there's room for any thing that he will bring in; but when he finds the heart in heaven, what hope that any of his motions should take? Let him entice to any forbidden course, or shew us the baite

of any pleasure, the soul will return Nehemiaes Answer, I am doing a great work, and cannot come, Neh. 6.3. Several ways will this preserve us against Temptations. First, By keeping the heart imploy∣ed. Secondly, By clearing the Understanding, and so confirming the Will. Thirdly, By prepossessing the Affections with these highest delights. Fourthly, And by keeping us in the way of Gods blessing.

First, By keeping the heart employed; when we are idle, we tempt the devil to tempt us; as it is an encouragement to a Thief, to see your doors open, and no body within; and as we use to say, Careless persons make Theeves: or as it will encourage an High∣way Robber, to see you unweaponed; so may it encourage Sathan, to find your hearts idle; but when the heart is taken up with God, it cannot have while to hearken to Temptations, it cannot have while to be lustful and wanton, ambitious or worldly: If a poor man have a suit to any of you, he will not come when you are taken up in some great mans company or discourse, thats but an ill time to speed.

If you were but busied in your lawful Callings, you would not be so ready to hearken to Temptations, much less if you were busied above with God: Will you leave your Plow and Harvest in the Field? or leave the quenching of a fire in your houses, to run vvith children a hunting of Butterflies? vvould a Judg be per∣swaded to rise from the Bench, vvhen he is sitting upon life and death, to go and play among the Boys in the streets? No more will a Christian vvhen he is busie vvith God, and taking a survey of his eternal Rest, give ear to the alluring charms of Sathan, Non vacat exiguis, &c. is a Character of the truly prudent man; the children of that Kingdom should never have vvhile for trifles; but especial∣ly vvhen they are imployed in the affairs of the Kingdom; and this employment is one of the Saints chief preservatives against tempta∣tions: For as Gregory saith,* 1.2 Nunquam Dei amor otiosus est; opera∣tur enim magna, si est: Si verò operari renuit, non est amor; The Love of God is never idle; it vvorketh great things vvhen it truly is; and vvhen it vvill not vvork, it is not love. Therefore being still thus working, it is still preserving.

Secondly, A heavenly minde is the freest from sin, because it is of clearest understanding in spiritual matters of greatest concern∣ment. A man that is much in conversing above, hath truer and livelyer apprehensions of things concerning God and his soul, then any reading or learning can beget: Though perhaps he may be ig∣norant

in divers controversies, and matters that less concern salva∣tion, yet those truths vvhich must stablish his soul, and preserve him from temptation, he knows far better then the greatest Schol∣ars; he hath so deep an insight into the evil of sin, the vanity of the creature, the brutishness of fleshly sensual delights, that temptati∣ons have little power on him, for these earthly vanities are Satans baites, which though they may take much with the undiscerning world, yet with the clear-sighted, they have lost their force. In vain, saith Salomon, the net is spread in the sight of any bird, Pro. 1.17. And usually in vain doth Satan lay his snares to entrap the soul that plainly sees them; when a man is on high, he may see the further; we use to set our discovering Centinels on the highest place that's neer unto us, that he may discern all the motions of the Enemy; In vain doth the Enemy lay his Ambuscado's when we stand over him on some high Mountain, and clearly discover all he doth: When the heavenly-minde is above with God, he may far easier from thence discern every danger that lyes below, and the whole method of the devil in deceiving; Nay, if he did not discover the snare, yet were he likelier far to escape it then any others that con∣verse below: A net or baite that's laid on the ground, is unlike∣ly to catch the bird that flyes in the Air: while she keeps above, she's out 〈◊〉〈◊〉 of the danger, and the higher the safer; so is it with us; Sathans temptations are laid on the earth, earth is the place, and earth the ordinary baite: How shall these ensnare the Christi∣an, who hath left the earth, and walks with God? But alas, we keep not long so high, but down we must to the earth again, and then we are taken.

If conversing with wise and learned men, is the way to make one wise and learned, then no wonder if he that converseth with God, become wise: If men that travel about the earth, do think to re∣turn home with more experience and wisdom,* 1.3 how much more he that travels to heaven? As the very Air and Climate that we most abide in, do work our bodies to their own temper; no won∣der if he that is much in that sublime and purer Region, have a purer soul, and quicker sight; and if he have an understanding full of light, who liveth with the Sun, the Fountain, the Father of light; as certain herbs and meats we feed on, do tend to make our sight more clear, so the soul that's fed with Angels food, must needs have an•• understanding much more clear, then they that dwel and

feed on earth. And therefore you may easily see, that such a man is in far less danger of temptations, and Satan will hardlier beguile his soul; even as a wise man is hardlier deceived then fools and children. Alas, the men of the world, that dwell below, and know no other conversation but earthly, no wonder if their un∣derstandings be darkned,* 1.4 and they be easily drawn to every wickedness; no wonder if Satan take them captive at his will, and leade them about, as we see a Dog leade a blinde man with a string; The foggy Air and Mists of earth do thicken their sight; the smoak of worldly cares and business, blindes them, and the dungeon which they live in, is a land of darkness: How can Worms & Moles see, whose dwelling is alwayes in the earth? while this dust is in mens eyes, no wonder if they mistake gain for godliness, sin for grace, the world for God, their own wils for the Law of Christ, and in the issue hell for heaven; if the people of God will but take notice of their own hearts, they shall finde their experiences con∣firming this that I have said. Christians, do you not sensibly per∣ceive, that when your hearts are seriously fixt on heaven, you pre∣sently become wiser then before? Are not your understandings more solid? and your thoughts more sober? have you not truer ap∣prehensions of things then you had? For my own part, if ever I be wise, it is when I have been much above, and seriously studied the life to come: Me thinks I finde my understanding after such con∣templations, as much to differ from what it was before, as I before differed from a Fool or Idiot; when my understanding is weakned, and befool'd with common imployment, and with conversing long with the vanities below; me thinks, a few sober thoughts of my Fathers house, and the blessed provision of his Family in Heaven, doth make me (with the Prodigal) to come to my self again: Surely, when a Christian withdraws himself from his earthly thoughts, and begins to converse with God in heaven, he is as Nebuchadnezzar,* 1.5 taken from the beasts of the field to the Throne, and his understanding returneth to him again. O when a Christian hath had but a glimpse of Eternity, and then looks down on the world again, how doth he befool himself for his sin! for neg∣lects of Christ! for his fleshly pleasures! for his earthly cares! How doth he say to his Laughter, Thou art mad! and to his vain Mirth, What dost thou? How could he even tear his very flesh, and take revenge on himself for his folly! how verily doth

he think that there is no man in Bedlam so truly mad, as wiful sin∣ners, and lazy betrayers of their own souls, and unworthy sleighters of Christ and glory!

This is it that makes a dying man to be usually wiser then other men are, because he looks on Eternity, as neer, and knowing he must very shortly be there, he hath more deep and heart-piercing thoughts of it, then ever he could have in health and prosperity; Therefore it is, that the most deluded sinners that were cheated with the world, and bewitched with sin, do then most ordinarily come to themselves, so far as to have a righter judgment then they had; and that many of the most bitter enemies of the Saints, would give a world to be such themselves, and would fain dye in the condition of those whom they hated; even as wicked Balaam, when his eyes are opened, to see the perpetual blessed∣ness of the Saints, will cry out, O that I might dye the death of the righteous, and that my last end might be like his: As Witches when they are taken, and in prison, or at the Gallows, have no power left them to bewitch any more; so we see commonly the most ungodly men, when they see they must dye, and go to ano∣ther world, their judgments are so changed, and their speech so changed, as if they were not the same men, as if they were come to their wits again, and Sin and Satan had power to bewitch them no more: Yet let the same men recover, and lose their apprehension of the life to come, and how quickly do they lose their understandings with it? In a word, those that were befool'd with the world and the flesh, are far wiser when they come to die, and those that were wise before, are now wise indeed. If you would take a mans judgment about Sin, or Grace, or Christ, or Heaven, go to a dying man, and ask him which you were best to chuse? ask him, whether you were best be drunk or no? or be lustful, or proud, or revengeful or no, ask him, whether you were best pray, and in∣struct your Families, or no? or to sanctifie the Lords Day, or no? though some to the death may be desperately hardned, yet for the most part, I had rather take a mans judgment then, about these things, then at any other time. For my own part, if my judgment be ever solid, it is when I have the seriousest apprehensions of the life to come; nay, the sober mention of death sometimes, will a little compose the most distracted understanding. Sirs, do you not think (except men are stark devils) but that it would be a harder matter

to intice a man to sin, when he lyes a dying, then it was before? If the devil or his Instruments should then tell him of a cup of Sack, of merry company, of a Stage-play, or Morrice-Dance, do you think he would then be so taken with the motion? If he should then tell him of Riches, or Honors, or shew him a pair of Cards, or Dice, or a Whore, would the temptation, think you, be as strong as before? would he not answer, Alas, whats all this to me, who must presently appear before God, and give account of all my life, and straitways be in another world? Why Chri∣stian, if the apprehension of the neerness of Eternity will work such strange effects upon the ungodly, and make them wiser then to be deceived so easily as they were wont to be in time of health; O then what rare effects would it work vvith thee, and make thee scorn the baits of sin, if thou couldst always dwell in the views of God; and in lively thoughts of thine everlasting state? Surely, a believer, if he improve his faith, may ordinarily have truer and more quickning apprehensions of the life to come, in the time of his health, then an unbeliever hath at the hour of his death.

Thirdly, Furthermore, A Heavenly minde is exceedingly for∣tified against temptations, because the affections are so throughly prepossessed with the high delights of another world. Whether Satan do not usually by the sensitive Appetite prevail with the Will, without any further prevailing with the Reason, then meer∣ly to suspend it, I will not now dispute: But doubtless when the soul is not affected with good, though the Understanding do ne∣ver so clearly apprehend the Truth, it is easie for Satan to entice that soul. Meer speculations, (be they never so true) which sink not into the affections, are poor preservatives against temptations. He that loves most, and not he that onely knows most, will easilyest resist the motions of sin. There is in a Christian a kinde of spiritual taste, whereby he knows these things, besides his meer discuisive reasoning power: The Will doth as sweetly relish goodness, as the Understanding doth Truth; and here lyes much of a Christians strength: If you should dispute with a simple man, and labor to perswade him that Suger is not sweet, o•• that Wormwood is not bitter; perhaps you might by Sophistry over-argue his meer Rea∣son, but yet could you not perswade him against his sense; whereas a man that hath lost his taste, is easilyer deceived for all his reason; So is it here; when thou hast had a fresh delightful taste

of heaven, thou wilt not be so easily perswaded from it; you cannot perswade a very childe to part with his Apple, while the taste of its sweetness is yet in his mouth. O that you would be perswaded to try this course, to be much in feeding on the hidden Manna, and to be frequently tasting the delights of heaven. Its true, it is a great way off from our Sense, but Faith can reach as far as that. How would this raise the resolutions? and make thee laugh at the fooleries of the world? and scorn to be cheated with such childish toyes? Reader, I pray thee tell me in good sadness, dost thou think, if the devil had set upon Peter in the Mount, when he saw Christ in his Transfiguration, and Moses and Elias talking with him, would he so ••asily have been drawn to deny his Lord? what, with all that glory in his eye? No, the devil took a greater advantage, when he had him in the High Priests Hall, in the midst of danger and evil company, when he had forgotten the sight on the Mount, and then he prevails: So if he should set upon a believing soul, when he is taken up in the Mount with Christ, what would such a soul say? Get th••e behinde me Satan, wouldst thou perswade me from hence with trifling pleasures? and steal my heart from this my Rest? wouldst thou have me sell these joyes for nothing? Is there any honor or delight like this? or can that be profit which loseth me this? some such answer would the soul return. But alas, Satan staies till we are come down, and the taste of heaven is out of our mouthes, and the glory we saw is even forgotten, and then he ea∣sily deceives our hearts: What if the devil had set upon Paul, when he was in the third Heaven, and seeing those unutterable things? could he then do you think, have perswaded his heart, to the plea∣sures, or profits, or honors of the world? If his prick in the flesh, which he after received, were not affliction, but temptation, sure it prevailed not, but sent him to heaven again for preserving grace; Though the Israelites below may be enticed to Idolatry, and from eating and drinking to rise up to play, yet Moses in the Mount with God will not do so; and if they had been where he was, and had but seen what he there saw, perhaps they would not so easily have sinned: If ye give a man Aloes after Honey, or some loathsome thing when he hath been feeding on junkets, will he not soon perceive, and spit it out? O if we could keep the taste of our soul continually delighted with the sweetness above, with what disdain should we spit out the baits of sin?

Fourthly, Besides, whilst the heart is set on heaven, a man is un∣der Gods protection, and therefore if Satan then assault him, God is more engaged for his defence, and will doubtless stand by us, and say, My grace is sufficient for thee: when a man is in the way of Gods blessing, he is in the less danger of sins enticing.

So that now upon all this, let me intreat thee, Christian Reader, If thou be a man that is haunted with temptation (as doubless thou art, if thou be a man,) if thou perceive thy danger, and wouldst fain escape it; O use much this powerful remedy, keep close with God by a heavenly minde; learn this Art of diversion, and when the temptation comes, go straite to heaven, and turn thy thoughts to higher things; thou shalt finde this a surer help then any other resisting whatsoever: As men will do with scolding women, let them alone and follow their business, as if they heard not what they said, and this will sooner put them to silence, then if they answered them word for word; so do by Satans temptations, it may be he can overtalk you, and over-wit you in dispute, but let him alone, and study not his temptations, but follow your business above with Christ, and keep your thoughts to their Heavenly im∣ployment, and you will this way sooner vanquish the temptation, then if you argued or talk'd it out with the Tempter: not but that sometime its most convenient to over-reason him, but in ordina∣ry temptations to known sin, you shall finde it far better to follow this your work, and neglect the allurements, and say as Grynaeus (out of Chrysost.) when he sent back Pistorius letters, not so much as opening the Seal, Inhonestum est, honestam matronam cum meri∣trice litigare; Its an unseemly thing for an honest Matrone, to be scolding with a Whore: so its a dishonest thing for a Son of God, in apparent cases to stand wrangling with the devil, and to be so far at his beck, as to dispute with him at his pleasure, even as oft as he will be pleased to tempt us. Christian, If thou remember that of Solomon, Prov. 15.24. thou hast the summ of what I intend, The way of life is above to the wise, to avoide the path of hell beneath; and withall remember Noahs example, Gen. 6.9. Noah was a just man, and perfect in his generation,* 1.6 (and no wonder for) Noah walked with God; So I may say to thee, even as God to Abraham, Walk before God, and thou wilt be upright, Gen. 17.1.

Notes

• * 1.1

  §. 6.
• * 1.2

  In Homil.
• * 1.3

  Itali habent proverbium hec. Qui Venetias non vidit, non credit: & qui aliquandiu ibi non vixit, non intelligit. Quod de vitâ hâc coelesti verissi∣mum.
• * 1.4

  2 Tim. 2.26.
• * 1.5

  Dan. 4.36.
• * 1.6

  Gen. 24.40.