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. III. Motives to a Heavenly Life.

* 1.1SECT. I.

WE have now by the guidance of the Word of the Lord, and by the assistance of his Spirit, shewed you the nature of the Rest of the Saints; and ac∣quainted you with some duties in relation thereto: We come now to the close of all, to press you to the great duty, which I chiefly intended, when I begun this subject; and have here reserved it to the last place, be∣cause I know hearers are usually of slippery memories; yet apt to retain the last that is spoken, though they forget all that went be∣fore. Dear friends, its pity that either you or I, should forget any thing of that which doth so neerly concern us, as this Eternal Rest of the Saints doth. But if you must needs forget something; let it be any thing else, rather then this; let it be rather all that I have hitherto said (though I hope of better) then this one ensuing Use.

Is there a Rest, and such a Rest remaining for us? Why then are our thoughts no more upon it? why are not our hearts continually there? why dwell we not there, in constant contemplation? Sirs, Ask your hearts in good earnest, what is the cause of this neg∣lect? are we reasonable in this? or, are we not? Hath the Eter∣nal God provided us such a Glory, and promised to take us up, to dwell with himself? and is not this worth the thinking on? Should not the strongest desires of our hearts be after it? and the daily

delights of our souls be there? Do we beleeve this? and can we yet forget and neglect it? Whats the matter? will not God give us leave to approach this light? or will he not suffer our souls to tast and see? Why then, what means all his earnest invitations? why doth he so condemn our earthly-mindedness? and command us to set our affections above? Ah vile hearts! If God were against it, we were likelier to be for it. When he would have us to keep our station, then we are aspiring to be like God, and are ready to invade the Divine Prerogatives: But when he commands our hearts to Heaven, then they will not stir an inch; like our Prede∣cessors, the sinful Israelites: When God would have them march for Canaan, then they mutiny, and will not stir; either they fear the Gyants, or the walled Cities, or want necessaries, or something hinders them▪ but when God bids them not to go▪ then will they needs be presently marching, and fight they will, though it be to their overthrow. If the fore-thoughts of glory were forbidden fruit, perhaps we should be sooner drawn unto them; and we should itch (as the Bethshemites) to be looking into this Ark. Sure I am, where God hath forbidden us to place our thoughts, and our delights, thither it is eas••y enough to draw them. If he say (Love not the World, nor the things of the World) we dote upon it never the less. We have love enough, if the world require it; and thoughts enough to pursue our profits. How delightfully and unweariedly, can we think of vanity? and day after day im∣ploy our mindes about the Creature? And have we no thoughts of this our Rest? How freely, and how frequently can we think of our pleasures, our friends, our labors, our flesh, our lusts, our common studies, or news? yea, our very miseries, our wrongs, our sufferings, and our seats? But vvhere is the Christian, vvhose heart is on his Rest? Why Sirs, vvhat is the matter? vvhy are vve not taken up vvith the vievvs of Glory? and our souls more ac∣customed to these delightful Meditations? Are vve so full of joy, that vve need no more? or is there no matter in Heaven, for our joyous thoughts? or rather are not our hearts carnal and blockish? Earth vvill to Earth▪ Had vve more Spirit, it vvould be othervvise with us. As the Jews use to cast to the ground the Book of Esther, before they read it, because the Name of God is not in it. And as Austin cast by Ciceroes writings, because they contained not the Name of Jesus: So let us humble and cast dovvn these sensual

hearts that have in them no more of Christ and Glory: As we should not own our duties any further then somewhat of Christ is in them, so should we no further own our hearts: And as we should delight in the creatures no further then they have reference to Christ and Eternity; so should we no further approve of our own hearts. If there were little of Christ and Heaven in our mouths, but the world were the onely subject of our speeches, then all would account us to be ungodly; why then may we not call our hearts ungodly, that have so little delight in Christ and Hea∣ven? A holy tongue will not excuse or secure a profane heart. Why did Christ pronounce his Disciples eyes and eares so blessed, but as they were the doors to let in Christ by his Works and Words into their hearts? O blessed are the eyes that so see, and the ears that so hear, that the heart is thereby raised to this blessed heavenly frame. Sirs, so much of your hearts as is empty of Christ and heaven, let it befilled with shame and sorrow, and not with ease.

* 1.2SECT. II.

* 1.3BUt let me turn my Reprehension to Exhortation, That you would turn this Conviction into Reformation. And I have the more hope, because I here address my self to men of Con∣science, that dare not wilfully disobey God, and to men whose Re∣lations to God are many and neer, and therefore methinks there should need the fewer words to perswade their hearts to him: Yea, because I speak to no other men, but onely them whose portion is there, whose hopes are there, and who have forsaken, all that they may enjoy this glory; and shall I be discouraged from perswading such to be heavenly-minded? why, fellow Christians; if you will not hear and obey, who will? well may we be discouraged to ex∣hort, the poor, blinde, ungodly world, and may say, as Moses, Exod. 6.12. Behold the Children of Israel have not hearkned unto me, how then shall Pharoah hear me? Who ever thou art therefore that readest these lines, I require thee, as thou tendrest thine Allegiance to the God of Heaven, as ever thou hopest for a part in this glory, that thou presently take thy heart to task: chide it for its wilful strangeness to God; turn thy thoughts from the pursuit of Vanity, bend thy soul to study Eternity, busie it about the life to come; habituate thy self to such contemplations, and let not those

thoughts be seldom and cursory, but settle upon them, dwell here, bathe thy soul in heavens Delights, drench thine affections in these rivers of pleasure, or rather in this sea of Consolation; and if thy backward soul begin to flag, and thy loose thoughts to fly a∣broad, call them back, hold them to their work, put them on, bear not with their lasiness, do not connive at one neglect; and when thou hast once in obedience to God tried this work, and fol∣lowed on till thou hast got acquainted with it, and kept a close guard upon thy thoughts till they are accustomed to obey, and till thou hast got some mastery over them, thou wilt then finde thy self in the suburbs of Heaven, and as it were in a new world, thou wilt then finde indeed, that there is sweetness in the work and way of God, and that the life of Christianity is a life of Joy; Thou wilt meet with those abundant consolations, which thou hast prayed, and panted, and groaned after, and which so few Christians do ever here obtain, because they know not this way to them, or else make not conscience of walking in it.

You see the work now before you: This, this is it that I would fain perswade your souls to practise: Beloved friends and Chri∣stian neighbors, who hear me this day, let me bespeak your con∣sciences in the name of Christ, and command you by the Autho∣rity I have received from Christ, that you faithfully set upon this weighty duty, and fix your eye more stedfastly on your Rest, and daily delight in the fore-thoughts thereof. I have perswaded you to many other duties, and (I bless God) many of you have obeyed, and I hope never to finde you at that pass, as to say when you per∣ceive the command of the Lord, that you will not be perswaded, nor obey; if I should, it were high time to bewail your misery: Why, you may almost as well say, we will not obey, as sit still and not obey. Christians, I beseech you, as you take me for your Teacher, and have called me thereto, so hearken to this Doctrine; if ever I shall prevail with you in any thing, let me prevail with you in this, to set your heart where you expect a Rest and Trea∣sure. Do you not remember, that when you called me to be your Teacher, you promised me under your hands, that you would faithfully and conscionably endeavor the receiving every truth, and obeying every command, which I should from the Word of God manifest to you? I now charge your promise upon you; I never delivered to you a more apparent Truth, nor prest

upon you a more apparent duty, then this? If I knew you would not obey, what should I do here preaching? Not that I desire you to receive it chiefly as from me, but as from Christ, on whose Mes∣sage I come. Me thinks, if a childe should shew you Scripture, and speak to you the Word of God, you should not dare to disobey it. Do not wonder that I perswade you so earnestly; though indeed if we were truly reasonable in spiritual things, as we are in com∣mon, it would be a real wonder that men should need so much perswasion, to so sweet and plain a duty; but I know the emply∣ment is high, the heart is earthly, and will still draw back, the temptations and hinderances will be many and great, and there∣fore I fear, before we have done, and laid open more fully the na∣ture of the Duty, that you will confess all these perswasions little enough; The Lord grant they prove not so too little, as to fail of success, and leave you as they finde you: Say not, we are unable to set our own hearts on heaven, this must be the work of God onely, and therefore all your Exhortation is in vain; for I tell you, though God be the chief disposer of your hearts, yet next under him you have the greatest command of them your selves, and a great power in the ordering of your own thoughts, and for de∣termining your own wills in their choice; though without Christ you can do nothing, yet under him you may do much, and must do much, or else it will be undone, and you undone through your neglect; Do your own parts, and you have no cause to distrust whe∣ther Christ will do his: Do not your own consciences tell you, when your thoughts fly abroad, that you might do more then you do to restrain them? and when your hearts lye flat, and neglect Eternity, and seldom minde the Joys before you that most of this neglect is wilful? If you be to study a set Speech, you can force your thoughts to the intended Subject; if a Minister be to study a Sermon, he can force his thoughts to the most saving Truths, and that without any speciall grace: might not a true Christian ther minde more the things of the life to come, if he did not neglect to exerci••e that authority over his own thoughts, which God hath given him? especially in such a work as this, where he may more confidently expect the assistance of Christ, who useth not to for¦sake his people in the work he sets them on. If a carnal Minister can make it his work, to study about Christ and heaven, through all his life time, and all because it is the trade he lives by, and knows

not how to subsist without it; why then, me thinks a spiritual Chri∣stian should study as constantly the Joys of heaven, because it is the very business he lives for, and that the place he must be in for ever: If the Cook can finde in his heart to labor and sweat about your meat, because it is the trade that maintains him, though perhaps he taste it not himself: Me thinks then, you for whom it is pre∣pared, should willingly bestow that daily pains, to taste its sweet∣ness, and feed upon it; and if it were about your bodily food, you would think it no great pains neither; a good stomack takes it for no great labor to eat and drink of the best till it be satisfied, nor needs it any great invitation thereto: Christians, if your souls were sound and right, they would perceive incomparably more delight and sweetness, in Knowing, Thinking, Believing, Loving, and Rejoycing in your future Blessedness in the fruition of God, then the soundest stomack findes in its food, or the strongest senses in the enjoyment of their objects; so little painful would this work be to you, and so little should I need to press you to it: its no great pains to you to think of a friend, or any thing else that you dearly love, and as little would it be to think of Glory, if your love and delight were truly there: if you do but see some Jewel, or Trea∣sure, you need not long exhortations to stir up your desires, the very sight of it is motive enough; if you see the fire when you are cold, or see a house in a stormy day, or see a safe harbor from the tempestuous seas, you need not be told what use to make of it: the sight doth presently direct your thoughts: you think, you look, you long, till you do obtain it. Why should it not be so in the present case? Sirs, one would think, to shew you this Crown and Glory of the Saints, should be motive enough to make you desire it; to shew you that Harbor where you may be safe from all dangers, should soon teach you what use to make of it, and should bend your daily studies towards it; but because I know while we have fl••sh about us, and any remnants of that car∣nal minde, which is enmity to God, and to this noble work, that all motives are little enough; And because my own, and others sad experiences tell me how hardly the best are drawn to a constancy and faithfulness in this duty; I vvill here lay down some moving Considerations, vvhich if you vvill but vouchsafe to ponder throughly, and deliberately vveigh vvith an impartial judgment, I doubt not but they vvill prove effectuall vvith your hearts, and

make you resolve upon this excellent duty. I pray you friends, let them not fall to the ground, but take them up, and try them, and if you finde they concern you, make much of them, and obey them accordingly.

* 1.4SECT. III.

1. COnsider, a heart set upon heaven, will be one of the most unquestionable evidences of thy sincerity, and a clear dis∣covery of a true work of saving grace upon thy soul. You are much in enquiring after Marks of sincerity, and I blame you not, its dangerous mistaking when a mans salvation lies upon it: You are oft asking, How shall I know that I am truly sanctified? Why, here is a mark that will not deceive you, if you can truly say that you are possessed of it; Even, a heart set upon Heaven. Would you have a sign infall••ble, not from me, or from the mouth of any man, but from the mouth of Jesus Christ himself, which all the e∣nemies of the use of Marks, can lay no exception against? Why here is such a one, Mat. 6.21. Where your treasure is, there will your hearts be also. Know once assuredly where your heart is, and you may easily know that your treasure is there: God is the Saints Treasure and happiness: Heaven is the place where they must ful∣ly enjoy him: A heart therefore set upon heaven, is no more, but a heart set upon God, desiring after this full enjoyment: And surely a heart set upon God through Christ, is the truest evidence of saving grace. External actions are easiest discovered; but those of the heart are the surest evidences. When thy learning will be no good proof of thy grace; when thy knowledg, thy duties and thy gifts will fail thee, when Arguments from thy tongue and thy hand may be confuted; yet then will this Argument from the bent of thy heart prove thee sincere. Take a poor Christian that can scarce speak true English about Religion, that hath a weak understanding, a failing memory, a stammering tongue; yet his heart is set on God, he hath chosen him for his Portion, his thoughts are on E∣ternity, his desires there, his dwelling there; he cryes out, O that I were there; he takes that day for a time of imprisonment, wherein he hath not taken one refreshing view of Eternity: I had rather dye in this mans condition, and have my soul in his souls case; then in the case of him that hath the most eminent gifts, and is most admired for parts and dutie, whose heart is not thus taken

up with God. The man that Christ will finde out at the last day, and condemn, for want of a wedding Garment, will be he that wants this frame of heart: The question will not then be, How much you have known, or professed, or talked? but, How much have you loved, and where was your heart? Why then, Christians, as you would have a sure testimony of the love of God, and a sure proof of your title to Glory, labor to get your hearts above. God will acknowledg that you really love him, and take you for faith∣ful friends indeed, when he sees your hearts are set upon him. Get but your hearts once truly in Heaven, and without all question your selves will follow. If sin and Satan keep not thence your affections, they will never be able to keep away your persons.

SECT. IIII.* 1.5

2. COnsider, A heart in Heaven is the highest excellency of your spirits here, and the noblest part of your Christian disposition: As there is not only a difference between men and beasts, but also among men, between the Noble and the Base: so there is not only a common excellency, whereby a Christian differs from the world, but also a peculiar nobleness of spirit, whereby the more excellent differ from the rest: And this lyes especially in a higher and more heavenly frame of spirit.* 1.6 Only man of all in∣ferior creatures, is made with a face directed heaven-ward: but other creatures have their faces to the earth. As the Noblest of Creatures, so the Noblest of Christians, are they that are set most direct for Heaven. As Saul is called a choice and goodly man,* 1.7 higher by the head then all the company: so is he the most choice and goodly Christian, whose head and heart is thus the highest. Men of noble birth and spirits, do mind high and great affairs, and not the smaller things of low poverty: Their discourse is, of the councels and matters of State, of the Government of the Common-wealth, and publike things; and not of the Countrey-mans petty imployments. O, to hear such an hea∣venly Saint, who hath fetcht a journey into heaven by faith, and hath been wrapt up to God in his contemplations, and is newly come down from the veiws of Christ, what discoveries he will make of those Superior regions! What ravishing expressions drop from his lips! How high and sacred is his discourse! Enough to

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make the ignorant world astonished,* 1.8 and say, Much study hath made them mad: And enough to convince an understanding hearer, that have seen the Lord; and to make one say, No man could speak such words as these, except he had been with God▪ this, This is the noble Christian. As Bucholcers hearers concluded, when he had preached his last Sermon, being carried between two into the Church, because of his weakness, and there most admirably dis∣coursed of the Blessedness of souls departed this life, Caeteros concio naetores a Bucholcero semper omnes, illo autem die etiam ipsum a sese superatum, That Bucholcer did ever excel other preachers, but that day he excelled himself: so may I conclude of the heavenly Christi∣an,* 1.9 He ever excelleth the Rest of men, but when he is neerest Hea∣ven he excelleth himself. As those are the most famous mountains that are highest; and those the fairest trees that are talest, and those the most glorious Pyramides and buildings whose tops do reach neerest to Heaven: so is he the choisest Christian, whose heart is most frequently, and most delightfully there. If a man have lived neer the King, or have travelled to see the Sultan of Persia, or the great Turk; he will make this a matter of boasting, and thinks himself one step higher then his private neighbors that live at home. What shall we then judg of him that daily travels as far as Heaven, and there hath seen the King of Kings? That hath fre∣quent admittance into the Divine presence, and feasteth his soul upon the tree of life? For my part, I value this man before the ablest, the richest, the most learned in the world.

* 1.10SECT. V.

3. COnsider, A heavenly minde is a joyful minde: This is the neerest and the truest way to live a life of comfort: And without this you must needs be uncomfortable. Can a man be at the fire, and not be warm? or in the Sun-shine, and not have light? Can your heart be in Heaven, and not have comfort? The coun∣treys of Norway, Island, and all the Northward, are cold and fro∣zen, because they are farther from the power of the Sun: But in Egypt, Arabia, and the Southern parts, it is far otherwise, where they live more neer its powerful rayes. What could make such frozen uncomfortable Christians, but living so far as they do from heaven? And what makes some few others so warm in comforts,

but their living higher then others do? and their frequent access so neer to God? When the Sun in the Spring draws neer our part of the earth, how do all things congratulate its approach? The earth looks green & casteth off her mourning habit: the trees shoot forth; the plants revive, the pretty birds, how sweetly sing they? the face of all things smile upon us, and all the creatures below reioyce. Beloved friends, if we would but try this life with God, and would but keep these hearts above, what a Spring of joy would be within us? and all our graces be fresh and green? How would the face of our souls be changed? and all that is within us rejoyce? How should we forget our winter sorrows? and with∣draw our souls from our sad retirements? How early should we rise (as those birds in the spring) to sing the praise of our Great Cre∣ator. O Christian, get above: Believe it, that Region is warmer then this below. Those that have been there, have found it so, and those that have come thence have told us so: And I doubt not but that thou hast sometime tryed it thy self. I dare appeal to thy own experience, or to the experience of any soul that knows what the true Joys of a Christian are: When is it that you have largest comforts? Is it not after such an exercise as this, when thou hast got up thy heart, and converst with God, and talkt with the in∣habitants of the higher world, and veiwed the mansions of the Saints and Angels, and filled thy soul with the forethoughts of Glory? If thou know by experience what this practice is, I dare say thou knowest what spiritual Joy is. David professeth that the light of Gods countenance would make his heart more glad then theirs that have Corn, and VVine, and Oyl, Psal. 4.6, 7. & Act. 2.28. out of Psal. 16. Thou shalt fill me full of Joy with thy countenance. If it be the countenance of God that fills us with Joy; then sure they that draw neerest, and most behold it, must needs be fullest of these Joyes. Sirs, if you never tryed this Art, nor lived this life of heavenly contemplation, I never wonder that you walk uncomfortably, that you are all complaining, and live in sorrows, & know not what the Joy of the Saints means: Can you have comfort from God, and never think of him? Can Heaven rejoyce you, when you do not re••member it? Doth any thing in the world glad you, when you think not on it? Must not every thing first enter your judgment and consideration, before it can delight your heart and affection? If you were possest of all the treasure of the earth; if you had title

to the highest dignities and dominions, and never think on it, sure it would never rejoyce you. Whom should we blame then, that we are so void of consolation, but our own negligent unskilful hearts? God hath provided us a Crown of Glory, and promised to set it shortly on our heads and we will so much as think on it: He holdeth it out in the Gospel to us, and biddeth us, Behold and Rejoyce; & we will not so much as look at it: And yet we complain for want of Com∣fort. What a perverse course is this, both against God and our own Joyes? I confesse, though in fleshly things, the presenting of a com∣forting object, is sufficient to produce an answerable delight, yet in spirituals we are more disabled: God must give the Joy it self, as well as afford us matter for Joy: But yet withal, it must be remem∣bred, that God doth work upon us as men, and in a rational way doth raise our comforts: He enableth and exciteth us to minde and study these delightful objects, and from thence to gather our own comforts, as the Bee doth gather her honey from the flowers: There∣fore he that is most skilful and painful in this gathering Act, is usual∣ly the fullest of this spiritual sweetness. Where is the man that can tell me from experience, that he hath had solid and usual Joy, in any other way but this? and that God worketh it immediatly on his affections, without the means of his understanding and considering? It is by beleeving that we are filled with Joy & Peace, Rom. 15.13. and no longer then we continue our believing.* 1.11 It is in hope that the Saints Rejoyce, yea, in this hope of the glory of God, Rom. 5.2. and no longer then they continue hoping. And here let me warn you of a dangerous snare, an opinion which will rob you of all your com∣fort: some think, if they should thus fetch in their own comfort by believing and hoping, and work it out of Scripture promises, and extract it by their own thinking and studying, that then it would be a comfort only of their own hammering out (as they say) and not the genuine Joy of the Holy Ghost. A desperate mistake, raised up∣on a ground that would overthrow almost all duty, as well as this: which is, their setting the workings of Gods Spirit, and their own spirits in opposition, when their spirits must stand in subordination to Gods: They are conjunct causes, cooperating to the producing of one and the same effect. Gods Spirit worketh our comforts, by setting our own spirits awork upon the promises, and raising our thoughts to the place of our comforts. As you would delight a co∣vetuous man by shewing him gold, or a voluptuous man with flesh∣ly

delights; so God useth to delight his people, by taking them, as it were, by the hand, and leading them into Heaven, and shewing them himself, and their Rest with him. God useth not to cast in our Joys while we are idle, or taken up with other things. It is true, he some∣time doth it suddenly, but yet usually in the foresaid order, leading it into our hearts by our judgment and thoughts: And his sometime sudden extraordinary casting of comforting thoughts into our hearts, should be so far from hindring our endeavors in a meditate∣ing way, that it should be a singular motive to quicken us to it; even as a tast given us of some cordial or choiser food, will make us desire and seek the Rest. God feedeth not Saints as birds do their young, bringing it to them, and putting it into their mouths, while they lye still in the nest, and only gape to receive it. But as he giveth to man the fruits of the earth, the increase of their land in Corn and wine, while we plow, and sow, and weed, and water, and dung, and dress, and then with patience expect his blessing: so doth he give the joys of the soul. Yet I deny not, that if any should so think to work out his own comforts by meditation, as to attempt the work in his own strength, and not do all in subordination to God; nor per∣ceive a necessity of the Spirits assistance; the work would prove to be like the workman, and the comfort he would gather would be like both, even meer vanity: Even as the husband mans labor without the sun, and rain, and blessing of God.

So then you may easily see, that close meditation on the matter and cause of our Joy, is Gods way to procure solid Joy. For my part, if I should finde my joy of another kinde, I should be very prone to doubt of its sincerity. If I finde a great deal of comfort in my heart, and know not how it came thither, nor upon what rational ground it was raised, nor what considerations do feed and continue it, I should be ready to question, how I know whether this be from God? And though, as the Cup in Benjamins sack, it might come from Love, yet it would leave me but in fears and amazement, because of the uncertainty. As I think our love to God, should not be like that of fond lovers, who love violently, but they know not why: so I think a Christians Joy, should be a grounded rational Joy, & not to rejoyce & know not why. Though perhaps in some extraordinary case, God may cast in such an extraordinary kinde of joy, yet I think its not his usual way. And if you observe the spirits of most forlorn, uncom∣fortable, despairing Christians, you shall finde the Reason to be,

their ungrounded expectation of such unusual kinde of joys:* 1.12 and accordingly are their spirits variously tossed, and most unconstantly tempered: Sometime when they meet with such Joys (or at least think so,) then they are cheerful and lifted up, but because these are usually short-lived Joys, therefore they are strait as low as hell; and ordinarily that is their more lasting temper. And thus they are tossed as a vessel at sea, up and down, but still in extream: whereas, alas, God is most constant, Christ the same, Heaven the same, and the Promise the same, and if we took the right course for fetching in our comfort from these, sure our comforts would be more setled and constant, though not always the same. Who∣ever thou art therefore that Readest these lines, I intreat thee in the name of the Lord, and as thou valuest the life of constant Joy, and that good conscience, which is a continual feast; that thou wouldest but seriously set upon this work, and learn this Art of Heavenly-mindedness, and thou shalt finde the increase a hundred fold, and the benefit abundantly exceed thy labor. But this is the misery of mans Nature; Though every man naturally abhorreth sorrow, and loves the most merry and joyful life, yet few do love the way to Joy, or will endure the pains by which it is obtained; they will take the next that comes to hand, and content themselves with earthly pleasures, rather then they will ascend to heaven to seek it, and yet when all is done, they must have it there, or be without it.

* 1.13SECT. 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,* 1.14 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,* 1.15 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,* 1.16 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,* 1.17 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,* 1.18 (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.

* 1.19SECT. VII.

5. COnsider, The diligent keeping of your hearts on heaven, will preserve the vigor of all your graces, and put life into all your duties. Its the heavenly Christian, that is the lively Christi∣an. Its our strangeness to Heaven that makes us so dull: Its the end that quickeneth to all the means: And the more frequently and clearly this end is beheld, the more vigorous will all our mo∣tion be. How doth it make men unweariedly labor, and fearelesly venture, when they do but think of the gainful prize? How will the Souldier hazard his life? and the Marriner pass through storms and waves? how cheerfully do they compass sea and land, and no difficulty can keep them back, when they think of an uncertain pe∣rishing treasure. O, what life then would it put into a Christians en∣deavors, if he would frequently forethink of his everlasting Trea∣sure? We run so slowly, and strive so lazily, because we so little minde the prize. When a Christian hath been tasting the hidden Manna, and drinking of the streams of the Paradise of God; what life doth this Ambrosia and Nectar put into him? How fervent will his spirit be in prayer, when he considers that he prayes for no less then Heaven? If Henoch, Elias, or any of the Saints, who are now in Heaven, and have partaked of the vision of the living God, should be sent down to the earth again to live on the tearmes as we now do, would they not strive hard? and pray earnestly, rather then lose that blessed Rest? No wonder, for they would know what it is they pray for. Its true, we cannot know it here so throughly as they: yet if we would but get as high as we can, and study but that which may now be known, it would strangely alter both our spirits and our duties. Observe but the man who is much in heaven, and you shall see he is not like other Christians: There is somewhat of that which he hath seen above, appeareth in all his duty and conversation: Nay, take but the same man, immediatly when he is returned from these views of Bliss, and you shall easily perceive that he excels himself, as if he were not indeed the same as before: If he be a Preacher, how heavenly are his Sermons? what clear descriptions? what high expressions? what savory passages hath he of that Rest? If he be a private Christian, what heaven∣ly conference? what heavenly prayers? what a heavenly carriage

hath he? May you not even hear in a preachers Sermons, or in the private duties of another, when they have been most above? When Moses had been with God in the mount, he had derived so much glory from God; that made his face to shine, that the people could not behold him. Beloved friends, if you would but set upon this employment, even so would it be with you: men would see the face of your conversation shine, and say, surely he hath been with God. As the body is apt to be changed into the temper of the air it breaths in, and the food it lives on; so will your spirits receive an alteration according to the objects which they are exercised a∣bout: If your thoughts do feed on Christ and heaven, you will be heavenly; if they feed on Earth, you will be earthly. Its true, a heavenly Nature goes before this heavenly imployment; but yet the work will make it more heavenly: There must be life, before we can feed, but our life is continued and increased by feeding. Therefore, Reader, let me here inform thee, That if thou lie com∣plaining of deadness and dulness, that thou canst not love Christ, nor rejoyce in his Love; that thou hast no life in prayer, nor any other duty; and yet never tryedst this quickning course, or at least art careless and unconstant in it: Why, thou art the cause of thy own complaints; thou deadest and dullest thine own heart; thou deniest thy self that life which thou talkst of? Is not thy life hid with Christ in God?* 1.20 Whither must thou go, but to Christ, for it? and whither is that, but to Heaven, where he is? Thou wilt not come to Christ,* 1.21 that thou maist have life? If thou wouldst have light and heat, why art thou then no more in the Sunshine? If thou wouldst have more of that Grace which flows from Christ, why art thou no more with Christ for it? Thy strength is in Heaven, and thy life in Heaven, and there thou must daily fetch it, if thou wilt have it. For want of this recourse to heaven, thy soul is as a candle that is not lighted, and thy duties as a sacrifice which hath no fire. Fetch one coal daily from this Altar, and see if thy offering will not burn. Light thy candle at this flame, and feed it daily with Oyl from hence, and see if it will not gloriously shine: Keep close to this reviving fire, and see if thy affections will not be warm. Thou bewailest thy want of love to God, (and well thou maist, for its a hainous crime, a killing sin) why, lift up thy eye of Faith to Heaven, behold his beauty, contemplate his excellencies, and see whether his amiableness will not fire thy affections, and his

perfect goodness ravish thy heart. As the eye doth incense the sensual affections, by its overmuch gazing on alluring objects; so doth the eye of our Faith in meditation, inflame our affections to∣wards our Lord, by the frequent gazing on that highest beauty. Whoever thou art, that art a stranger to this imployment, be thy parts and profession never so great, let me tell thee, Thou spendest thy life but in trifling or idleness; thou seemest to live, but thou art dead: I may say of thee, as Seneca of idle Varia, Scis latere, vivere nescis; Thou knowest how to lurk in idleness, but how to live, thou knowest not. And as the same Seneca would say, when he passed by that sluggards dwelling, Ibi fit••s est Varia; so may it be said of thee: There lies such a one, but not there lives such a one; for thou spendest thy days liker to the dead, then the living. One of Draco's Laws to the Athenians was, That he who was con∣vict of* 1.22 idleness should be put to death: Thou dost execute this on thy own soul, whilest by thy idleness thou destroyest its liveli∣ness.

Thou maist many other ways exercise thy parts, but this is the way to exercise thy Graces: They all come from God as their Fountain, and lead to God as their ultimate End, and are exer∣cised on God as their chiefest Object; so that God is their All in All. From Heaven they come, and heavenly their nature is, and to Heaven they will direct and move thee. And as exercise maintain∣eth appetite, strength, and liveliness to the body, so doth it also to the soul. Vse limbs, and have limbs, is the known Proverb. And use Grace and Spiritual Life in these heavenly exercises, and you shall finde it quickly cause their increase. The exercise of your meer abilities of Speech will not much advantage your graces; but the exercise of these heavenly soul exalting gifts, will uncon∣ceivably help to the growth of both. For as the Moon is then most full and glorious, when it doth most directly face the Sun; so will your souls be both in gifts and graces, when you do most neer∣ly view the face of God. This will feed your tongue with matter, and make you abound and overflow, both in Preaching, Praying, and Conferring. Besides, the fire which you fetch from Heaven for your Sacrifices, is no false or strange fire: As your liveliness will be much more, so will it be also more sincere. A man may have a great deal of fervor in Affections and Duties, and all prove but common and unsound, when it is raised upon common Grounds,

and motives; your zeal will partake of the nature of those things by which it is acted; The zeal therefore which is kindled by your meditations on Heaven, is most like to prove a heavenly zeal, and the liveliness of the Spirit which you fetch from the face of God, must needs be the Divinest and sincerest life: Some mens fervency is drawn onely from their Books, and some from the pricks of some stinging affliction, and some from the mouth of a moving Minister, and some from the encouragement of an attentive Auditory; but he that knows this way to heaven, and it derives it daily from the pure Fountain, shall have his soul revived with the water of Life, and enjoy that quickning which is the Saints peculiar: By this Faith thou maist offer Abels Sacrifice, more excellent then that of common men, and by it obtain winess that thou art righteous, God testifying of thy gifts, (that they are sincere,) Heb. 11.4. when others are ready, as Baals Priests, to beat themselves, and cut their flesh, because their sacrifice will not burn; then if thou canst get but the spirit of Elias, and in the chariot of Contemplati∣on, canst soar aloft, till thou approachest neer to the quickning Spirit, thy soul and sacrifice will gloriously flame, though the flesh and the world should cast upon them the water of all their opposing enmity. Say not now, How shall we get so high? or how can mor∣tals ascend to heaven? For Faith hath wings, and Meditation is its chariot, Its office is to make absent things, as present. Do you not see how a little piece of Glass, if it do but rightly face the Sun, will so contract its beames and heat, as to set on fire that which is behinde it, which without it would have received but little warmth? Why, thy Faith is as the Burning-glass to thy Sacrifice, and Medita∣tion sets it to face the Sun onely take it not away too soon, but hold it there awhile, and thy soul will feel the happy effect. The slanderous Jews did raise a foolish tale of Christ, that he got into the Holy of Holies, and thence stole the true name of God; and lest he should lose it cut a hole in his thigh, and sewed it therein; and by the vertue of this, he raised the dead, gave sight to the blinde, cast out divels, and performed all his Miracles. Surely, if we can get into the Holy of Holies, and bring thence the Name and Image of God, and get it closed up in our hearts: this would enable us to work wonders; every duty we performed would be a wonder, and they that heard, would be ready to say, Never man spake as this man speaketh. The Spirit would possess us, as those flaming tongues, and make us every one

to speak, (not in the variety of the confounded Languagues, but) in the primitive pure Language of Canaan, the wonderful Works of God. We should then be in every duty, whether Prayer, Ex∣hortation, or brotherly reproof, as Paul was at Athens, his Spirit (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) was stirred within him;* 1.23 and should be ready to say, as Jeremy did, Jer. 20.9. His word was in my heart, as a burning fire shut up in my bones; and I was weary with forbearing, and I could not stay.

Christian Reader, Art thou not thinking when thou seest a lively beleever, and hearest his soul-melting Prayers, and soul-ravish∣ing discourse, O how happy a man is this! O that my soul were in this blessed plight! Why, I here direct and advise thee from God: Try this forementioned course, and set thy soul conscion∣ably to this work, and thou shalt be in as good a case: Wash thee frequently in this Jordan, and thy Leprous dead soul will revive, and thou shalt know that there is a God in Israel, and that thou mayst live a vigorous and joyous life, if thou wilfully cast not by this duty, and so neglect thine own mercies. If thou be not a lazy reserved hypocrite, but dost truly value this strong and active frame of Spirit; shew it then by thy present attempting this hea∣venly exercise. Say not now, but thou hast heard the way to obtain this life into thy soul, and into thy duties: If thou wilt yet neg∣lect it, blame thy self. But alas, the multitude of Professors come to a Minister, just as Naaman came to Elias; they ask us, How shall I know I am a childe of God? How shall I overcome a hard heart? and get such strength and life of Grace? But they expect that some easie means should do it; and think we should cure them with the very Answer to their Question, and teach them a way to be quickly well; but when they hear of a daily trading in Heaven, and the constant Meditation on the joyes above: This is a greater task then they expected, and they turn their backs, as Naaman on Elias, or the young man on Christ, and few of the most conscionable will set upon the duty: Will not Preaching, and Praying, and Conference serve (say they) without this dwel∣ing still in Heaven? Just as Countrey people come to Physitians; when they have opened their case, and made their moan, they look he should cure them in a day or two, or with the use of some cheap and easie Simple; but when they hear of a tedious Method of Physick, and of costly Compositions, and bitter Potions; they will

hazard their lives with some sotish Empirick, who tells them an easier and cheaper way, yea, or venture on death it self, before they will obey such difficult counsel. Too many that we hope well of, I fear will take this course here: If we could give them life, as God did, with a word, or could heal their souls, as Charmers do their bodies, with easie stroaking, and a few good words, then they would readily hear and obey. I entreat thee Reader, beware of this folly; fall to the work; the comfort of Spiritual Health will countervail all the trouble of the Duty. It is but the flesh that repines and gain-sayes, which thou knowest was never a friend to thy soul: If God had set thee on some grievous work, shouldst thou not have done it for the life of thy soul? How much more when he doth but invite thee Heaven-ward to himself?

SECT. VIII.* 1.24

6. COnsider, The frequent believing views of Glory, are the most precious cordial in all Afflictions. First, To sustain our spirits, and make our sufferings far more easie. Secondly, To stay us from repining, and make us bear with patience and joy: And thirdly, to strengthen our resolutions, that we forsake not Christ for fear of trouble. Our very Beast will carry us more chearfully in travel, when he is coming homeward, where he expect∣eth Rest. A man will more quietly endure the lancing of his sores, the cutting out the Stone, when he thinks on the ease that will afterwards follow. What then will not a beleever endure, when he thinks of the Rest, to which it tendeth? What if the way be never so rough? can it be tedious, if it lead to Heaven? O sweet sickness! * 1.25 Sweet Reproaches! Imprisonments! or Death! Which is accompanied with these tastes of our future Rest! This doth keep the suffering from the soul, so that it can work upon no more but our fleshly outside; even as Alexipharmical Medicines preserve the heart, that the contagion reach not the vital spirits. Surely, our sufferings trouble not the minde, according to the degrees of bodily pain; but as the soul is more or less fortified with this pre∣serving Antidote. Beleeve it, Reader, thou wilt have a doleful sickness, thou wilt suffer heavily, thou wilt die most sadly, if thou have not at hand the foretasts of Rest. For my own part (if thou regard the experience of one that hath often tryed) had it not been

for that little (alas too little) taste which I had of Rest, my suffer∣ings would have been grievous, and death more terrible. I may say as David, Psal. 27.13. I had fainted, unless I had beleeved to see the goodness of the Lord in the Land of the living. And as the same David, Psal. 142.4, 5. I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. I cryed unto thee, O Lord, I said, Thou art my re∣fuge, and my portion in the Land of the living. I may say of the promise of this Rest, as David of Gods Law; Vnless this had been my delight, I had perished in mine affliction, Psal. 119.92. One thing (saith he) I have desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life; to behold the beauty of the Lord, and to enquire in his Temple. For in time of trouble he shall hide me in his Pavilion; in the secret of his Tabernacle he shall hide me, he shall set me up upon a rock. And then shall mine head be lifted up above mine enemies round about me; therefore shall I offer in that his Tabernacle sacrifices of joy, and sing, yea, sing praises unto the Lord, Psal. 27.4, 5, 6. Therefore as thou wilt then be ready with David to pray, Be not far from me, for trouble is neer, Psal. 22.11. So let it be thy own chiefest care, not to be far from God and Heaven, when trouble is neer; and thou wilt then finde him to be unto thee, a very present help in trouble, Psal. 46.1. Then though the figtree should not blossom, neither should fruit be in the Vines, the labor of the Olive should fail, and the fields should yield no meat, the stock should be cut off from the fold, and there were no heard in the stalls: Yet thou mightest rejoyce in the Lord, and joy in the God of thy Salvation, Hab▪ 3.17, 18. All suffer∣ings are nothing to us, so far as we have the foresight of this salva∣tion. No bolts, nor bars, nor distance of place, can shut out these sup∣porting joyes; because they cannot confine our faith and thoughts, although they may confine our flesh. Christ and Faith are both Spiritual; and therefore prisons and banishments cannot hinder their entercourse. Even when persecution and fear hath shut the doors, Christ can come in, and stand in the midst, and say to his Disciples, Peace be unto you. And Paul and Silas can be in Heaven, even when they are locked up in the inner prison, and their bodies scourged, and their feet in the stocks. No wonder if there be more mirth in their stocks, then on Herods throne; for there was more of Christ and Heaven. The Martyrs finde more Rest in the

flames, then their persecutors can in their pomp and tyranny; be∣cause they foresee the flames they scape, and the Rest which that fiery Chariot is conveying them too. It is not the place that gives the Rest, but the presence and beholding of Christ in it. If the Son of God will walk with us in it,* 1.26 we may walk safely in the midst of those flames, which shall devour those that cast us in. Why then Christian, keep thy soul above with Christ; be as little as may be out of his company, and then all conditions will be alike to thee. For that is the best estate to thee, in which thou possessest most of him. The morall arguments of a Heathen Philosopher may make the burden somewhat lighter; but nothing can make us soundly joy in tribulation, except we can fetch our joy from Heaven. How came Abraham to leave his Country, and follow God he knew not whither? Why, because he looked for a City that hath foun∣dations, whose builder and maker is God, Heb. 11.8, 9, 10. What made Moses chuse affliction with the people of God, rather then to enjoy the pleasures of sin for a season? and to esteem the re∣proach of Christ greater riches then the treasures of Aegypt? Why, because he had respect to the recompence of Reward. Heb. 11.24, 25, 26. What made him to forsake Aegypt, and not to fear the wrath of the King? Why, he endured, as seeing him who is invisi∣ble, ver. 27. How did they quench the violence of fire? And out of weakness were made strong,* 1.27 &c. Why would they not accept deliverance when they were tortured? Why, they had their eye on a better Resurrection which they might obtain. Yea, it is most evident that our Lord himself did fetch his encouragement to suf∣ferings from the fore-sight of his glory: For to this end he both dyed, and rose, and revived, that he might be Lord both of the dead and living, Rom. 14.9. Even Jesus the author and finisher of our faith for the joy that was set before him, endured the Cross, despi∣sing the shame, and is set down at the right hand of the Throne of God. Heb. 12.2. Who can wonder that pain and sorrow, poverty and sickness should be exceeding grievous to that man who cannot reach to see the end? Or that Death should be the King of terrors to him, who cannot see the life beyond it? He that looks not on the end of his sufferings, as well as on the suffering it self, he needs must lose the whole consolation: And if he see not the quiet fruit of righteousness, which it afterward yieldeth, it cannot to him be joyous, but grievous, Heb. 12.11. This is the noble advantage of

faith; it can look on the means and end together. This also is the reason why we oft pitty our selves more then God doth pitty us, though we love not our selves so much as he doth: and why we would have the Cup to pass from us, when he will make us drink it up. We pitty our selves with an ignorant pitty, and would be saved from the Cross, which is the way to save us. God sees our glory as soon as our suffering, and sees our suffering as it conduceth to our glory; he sees our Cross and our Crown at once, and there∣fore pittyeth us the less, and will not let us have our wils. Sirs, be∣lieve it, this is the great reason of our mistakes, impatience, and censuring of God; of our sadness of spirit at sickness, and at death, because we gaze on the evill it self, but fix not our thoughts on whats beyond it. We look only on the blood, and ruine, and dan∣ger in our wars: but God sees these, with all the benefits to Souls, Bodies, Church, State, and Posterity, all with one single view. We see the Ark taken by the Philistines, but see not their god falling before it, and themselves returning it home with gifts. They that saw Christ only on the Cross, or in the Grave, do shake their heads, and think him lost: but God saw him dying, buryed, rising, glo∣rified, and all this with one view. Surely faith will imitate God in this, so far as it hath the glass of a promise to help it. He that sees Joseph only in the pit, or in the prison, will more lament his case, then he that sees his dignity beyond it. Could old Jacob have seen so far, it might have saved him a great deal of sorrow. He that sees no more then the burying of the Corn under ground, or the thresh∣ing, the winnowing, and grinding of it, will take both it and the labour for lost; but he that foresees its springing and increase, and its making into bread for the life of man, will think otherwise. This is our mistake: we see God burying us under ground, but we foresee not the spring, when we shall all revive: we feel him thresh∣ing, and winnowing, and grinding us, but we see not when we shall be served to our Masters table. If we should but clearly see Heaven, as the end of all Gods dealings with us, surely none of his dealings could be so grievous. Think of this, I intreat thee, Reader, If thou canst but learn this way to Heaven, and get thy soul ac∣quainted there, thou needest not be unfurnished of the choisest Cordials, to revive thy spirits in every affliction; thou knowest where to have them when ever thou wantest: thou mayst have ar∣guments at hand to answer all that the devil or flesh can say to thy

discomfort. Oh, if God would once raise us to this life, we should finde, that though heaven and sin are at a great distance; yet hea∣ven and a prison, or remotest banishment, heaven and the belly of a Whale in the Sea, heaven and a Den of Lions, a consuming sick∣ness, or invading death, are at no such distance. But as Abraham so far off saw Christs day, and rejoyced, so we in our most forlorn estate, might see that day when Christ shall give us Rest, and there∣in rejoyce. I beseech thee Christian, for the honor of the Gospel, and for the comfort of thy soul, that thou be not to learn this hea∣venly Art, when in thy greatest extremity thou hast most need to use it. I know thou expectest suffering dayes, at least thou lookest to be sick and dye: thou wilt then have exceeding need of conso∣lation; why, whence dost thou think to draw thy comforts? If thou broach every other vessel, none will come: its only heaven that can afford thee store; the place is far off, the well is deep; and if then thou have not wherewith to draw, nor hast got thy soul acquainted with the place; thou wilt finde thy self at a fearfull loss. Its not an easie, nor a common thing, even with the best sort of men, to die with Joy. As ever thou wouldst shut up thy dayes in peace, and close thy dying eyes with comfort, dye daily; live now above, be much with Christ, and thy own soul, and the Saints about thee shall bless the day that ever thou tookst this Councell. When God shall call thee to a sick bed, and a grave, thou shalt per∣ceive him saying to thee, as Isa. 26.20. Come my people, enter into thy Chambers, and shut thy doors about thee, hide thy self as it were for a little moment, untill the indignation be overpast. Its he that with Stephen doth see heaven opened, and Christ sitting at the right hand of God, who will comfortably bear the storm of stones, Acts 7.56. Thou knowest not yet what tryals thou mayst be called to; The Clouds begin to rise again, and the times to threaten us with fearfull darkness; Few Ages so prosperous to the Church, but that still we must be saved, so as by fire, 1 Cor. 3.15. and go to heaven by the old road. Men that would fall if the storm should shake them, do frequently meet with that which tryes them. Why, what wilt thou do if this should be thy case? Art thou fitted to suffer imprisonment, or banishment? to bear the loss of goods and life? How is it possible thou shouldst do this, and do it cordially, and chearfully, except thou hast a tast of some greater good, which thou lookest to gain by losing these? will the Merchant throw his

goods overboard till he sees he must otherwise lose his life? And wilt thou cast away all thou hast, before thou hast felt the sweetness of that Rest, which else thou must lose by saving these? Nay, and it is not a speculative knowledg which thou hast got onely by Reading or Hearing of heaven, which will make thee part with all to get it; as a man that onely heares of the sweetness of pleasant food, or reads of the melodi∣ous sounds of Musick, this doth not much excite his desires; but when he hath tried the one by his taste, and the other by his ear, then he will more lay out to get them; so if thou shouldst know onely by the hearing of the ear, what is the glory of the inheritance of the Saints, this would not bring thee through sufferings and death; but if thou take this Trying tasting course, by daily exerci∣sing thy soul above, then nothing will stand in thy way, but thou wouldest on till thou were there, though through fire and water: What State more terrible then that of an Apostate? when God hath told us, If any man draw back, his soul shall have no pleasure in him, Heb. 10.38. Because they take not their pleasure in God, and fill not themselves with the delights of his wayes, and of his heavenly paths, which drop fatness, Psal. 65.11. Therefore do they prove back∣sliders in heart, and are filled with the bitterness of their own wayes, Prov. 14.14.

Nay, If they should not be brought to trial, and so not actually deny Christ, yet they are still interpretatively such, because they are such in disposition, and would be such in action, if they were put to it. I assure thee, Reader, for my part, I cannot see how thou wilt be able to hold out to the end, if thou keep not thine eye up∣on the recompence of reward, and use not frequently to taste this cordially; or the less thy diligence is in this, the more doubtful must thy perseverance needs be; for the Joy of the Lord is thy strength, and that Joy must he fetcht from the place of thy Joy; and if thou walk without thy strength, how long dost thou think thou art like to endure?

* 1.28SECT. IX.

7. COnsider, It is he that hath his conversation in heauen, who is the profitable Christian to all about him? with him you may take sweet counsel, and go up to the celestial House of God.

When a man is in a strange Countrey, far from home, how glad is he of the company of one of his own Nation? how delightful is it to them to talk of their Countrey, of their acquaintance, and the ••••••airs of their home? why, with a heavenly Christian thou maist have such discourse, for he hath been there in the Spirit, and can tell thee of the Glory and Rest above. VVhat pleasant discourse was it to Joseph to talk with his Brethren in a strange Land; and to enquire of his Father, and his brother Benjamin? Is it not so to a Christian to talk with his Brethren that have been above, and en∣quire after his Father, and Christ his Lord? when a worldling will talk of nothing but the world, and a Politician of nothing but the affairs of the State, and a meer Scholar of Humane learning, and a common Professor, of Duties, and of Christians: the Heavenly man will be speaking of Heaven, and the strange Glory which his Faith hath seen, and our speedy and blessed meeting there. I confess, to discourse with able men, of clear Understandings and piercing Wits, about the controverted difficulties in Religion, yea, about some Criticisms in Languages and Sciences, is both pleasant and profit∣able; but nothing to this Heavenly discourse of a Beleever. O, how refreshing and savory are his expressions? how his words do peirce, and melt the heart? how they transform the hearers into other men? that they think they are in Heaven all the while? How doth his Do∣ctrine drop as the Rain, and his Speech distil as the gentle Dew? as the small Rain upon the tender Herb? and as the showers upon the Grass? while his tongue is expressing the Name of the Lord, and ascribing greatness to his God? Deut. 32.2, 3. Is not his feeling, sweet discourse of Heaven, even like that box of precious oyntment, which being opened to pour on the head of Christ, doth fill the house with the pleasure of its perfume? All that are neer may be refresh∣ed by it. His words are like the precious oyntment on Aarons head, that ran down upon his beard, and the skirts of his Garments; Even like the dew of Hermon, and as the dew that descendeth from the Celestial Mount Zion, where the Lord hath commanded the bless∣ing, even life for evermore, Psal. 133.3. This is the man who is as Job, When the Candle of God did shine upon his head; and when by his light, he walked through darkness: When the secret of God was upon his Tabernacle; and when the Almighty was yet with him: Then the ear that heard him, did bless him; and the eye that saw him, gave witness to him, Job 29.3, 4, 5, 11. Happy

the people that have a Heavenly Minister: Happy the children and servants that have a Heavenly Father or Master: Happy the man that hath Heavenly Associates; if they have but hearts to know their happiness. This is the Companion, who will watch over thy ways; who will strengthen thee when thou art weak; who will chear thee when thou art drooping, and comfort thee with the same comforts, wherewith he hath been so often comforted him∣self, 2 Cor. 1.4. This is he that will be blowing at the spark of thy Spiritual Life, and always drawing thy soul to God; and will be saying to thee, as the Samaritan woman, Come and see one that hath told me all that ever I did; one that hath ravished my heart with his beauty; one that hath loved our souls to the death: Is not this the Christ? Is not the knowledg of God and Him, Eternal life? Is not it the glory of the Saints to see his Glory? If thou come to this mans house, and sit at his Table, he will feast thy soul with the dainties of Heaven; thou shalt meet with a bet∣ter then Plato's Philosophical feast, even a taste of that feast of fat things, Of wines on the lees, of fat things full of marrow, of wine on the lees well refined, Isai. 25.6. That thy soul may be satisfied as with marrow and fatness, and thou maist praise the Lord with joy∣ful lips, Psal 63.5. If thou travel with this man on the way, he will be directing and quickning thee in thy Journey to Heaven; If thou be buying or selling, or trading with him in the world, he will be counselling thee to lay out for the inestimable Treasure. If thou wrong him, he can pardon thee, remembring that Christ hath not onely pardoned greater offences to him, but will also give him this unvaluable portion; If thou be angry, he is meek, considering the meekness of his heavenly Pattern; or if he fall out with thee, he is soon reconciled, when he remembreth that in heaven you must be everlasting friends: This is the Christian of the right stamp; this is the servant that is like his Lord, these be the innocent that save the Iland, and all about them are the better where they dwell. O Sirs, I fear the men I have described are very rare, even among the Religious; but were it not for our own shameful negligence, such men we might all be: What Families! what Towns! what Commonwealths! what Churches should we have, if they were but composed of such men! but that is more desirable then hopeful, till we come to that Land which hath no other inhabitants, save what are incomparably beyond this: Alas, how empty are

the speeches, and how unprofitable the society of all other sorts of Christians in comparison of these! A man might perceive by his Divine Song, and high Expressions, Deut. 32. and 33. that Moses had been oft with God, and that God had shewed him part of his Glory. Who could have composed such spiri∣tual Psalms, and poured out praises as David did, but a man after Gods own heart? and a man that was neer the heart of God, and (no doubt) had God also neer his heart? Who could have preached such spiritual Doctrine, and dived into the precious mysteries of Salvation, as Paul did, but one who had been called with a light from heaven, and had been rapt up into the third heavens, in the Spirit, and there had seen the unutterable things? If a man should come down from heaven amongst us, who had lived in the possession of that blessed State, how would men be desirous to see or hear him? and all the Countrey far and neer would leave their business and crowd about him: happy would he think himself that could get a sight of him; how would men long to hear what reports he would make of the other world? and what he had seen? and what the blessed there enjoy? would they not think this man the best companion, and his discourse to be of all most profit∣able? Why sirs! Every true believing Saint shall be there in person, and is frequently there in Spirit, and hath seen it also in the Glass of the Gospel: Why then do you value their company no more? and why do you enquire no more of them? and why do you relish their discourse no better? Well; for my part I had rather have the fellowship of a Heavenly minded Christian, then of the most learned Disputers, or Princely Commanders.

SECT. X.* 1.29

8. COnsider, There is no man so highly honoreth God, as he who hath his conversation in Heaven; and without this we deeply dishonor him. Is it not a disgrace to the Father, when the Children do feed on Husks, and are cloathed in rags, and ac∣company with none but Rogues and Beggers? Is it not so to our Father, when we who call our selves his Children, shall feed on Earth, and the garb of our souls be but like that of the naked

World? and when our hearts shall make this clay and dust their more familiar and frequent company, who should always stand in our Fathers presence, and be taken up in his own Attendance? Sure, it beseems not the Spouse of Christ, to live among his Scul∣lions and Slaves, when they may have daily admittance into his presence Chamber; he holds forth the Scepter, if they will but enter. Sure, we live below the rates of the Gospel, and not as becometh the Children of a King, even of the great King of all the World. We live not according to the height of our Hopes, nor according to the plenty that is in the Promises, nor accord∣ing to the provision of our Fathers house, and the great prepara∣tions made for his Saints. It is well we have a Father of tender Bowels, who will own his Children, even in dirt and rags: It is well the foundation of God stands sure, and that the Lord know∣eth who are his; or else he would hardly take us for his own, so far do we live below the honor of Saints: If he did not first challenge his interest in us, neither our selves, nor others could know us to be his people. But O, when a Christian can live above, and rejoyce his soul in the things that are unseen; how doth God take himself to be honored by such a one? The Lord may say, Why this man beleeves me; I see he can trust me, and take my Word: He rejoyceth in my promise, before he hath possession; he can be glad and thankful for that which his bodily eyes did never see: This mans rejoycing is not in the flesh; I see he loves me, because he mindes me; his heart is with me, he loves my pre∣sence; and he shall surely enjoy it in my Kingdom for ever. Be∣cause thou hast seen (saith Christ to Thomas) thou hast beleeved; but blessed are they that have not seen, and yet have beleeved, John 20.29. How did God take himself honored by Caleb and Joshuah, when they went into the promised Land, and brought back to their Brethren a taste of the Fruits, and gave it commend∣ation, and encouraged the people? And what a promise and re∣compence do they receive, Numb. 14.24, 30. For those that honor him, he will honor, 1 Sam. 2.30.

SECT. XI.* 1.30

9. COnsider, If thou make not conscience of this duty of dili∣gent keeping thy heart in Heaven. First, thou disobeyest the flat commands of God. Secondly, Thou losest the sweetest parts of Scripture. Thirdly, And dost frustrate the most gratious discoveries of God.

God hath not left it as a thing indifferent, and at thy own choice, whether thou wilt do it or not; He hath made it thy duty as well as the means of thy comfort, that so a double bond might tie thee not to forsake thy own mercies. Col 3 1, 2. If ye then be risen with Christ, seek those things which are above; set your affections on things above, not on things on earth. The same God that hath commanded thee to believe, and to be a Christian, hath commanded thee to set thy affections above: The same God that hath forbidden thee to murder, to steal, to commit adultery, incest, or Idolatry, hath for∣bidden thee the neglect of this great duty; and darest thou wil∣fully disobey him? Why makest thou not conscience of the one as well as of the other? Secondly, besides, thou losest the most comfortable passages of the VVord. All those most glorious descriptions of heaven, all those discoveries of our future blessed∣ness, all Gods Revelations of his purposes towards us, and his fre∣quent and pretious promises of our Rest, what are they all but lost to thee? Are not these the stars in the Firmament of the Scripture? and the most golden lines in that Book of God? Of all the Bible, Me thinks thou shouldest not part with one of those Promises or Predictions, no not for a world. As Heaven is the perfection of all our mercies, so the Promises of it in the Gospel, are the very soul of the Gospel. That VVord wh••ch was sweeter to David then the honey and the honey comb, and to Jeremy the Joy and rejoycing of his heart, Jer. 15.16. The most pleasant part of this thou losest. Thirdly, Yea, thou dost frustrate the preparations of Christ for thy Joy, and makest him to speak in vain. Is a com∣fortable word from the mouth of God, of so great worth, that all the comforts of the world are nothing to it? and dost thou neg∣lect and overlook so many of them? Reader, I intreat thee to ponder it, why God should reveal so much of his Counsel, and tell us before hand of the Joyes we shall possess, but onely that he would have us know it for our Joy? If it had not been to make comfortable our present life, and fill us with the delights of our

foreknown blessedness, he might have kept his purpose to himself, and never have let us know it till we come to enjoy it, nor have revealed it to us till death had discovered it, what he meant to do with us in the world to come; yea when we had got possession of our Rest, he might still have concealed its Eternity from us, and then the fears of losing it again, would have bereaved us of much of the sweetness of our Joyes. But it hath pleased our Father to open his Counsel, and to let us know the very intent of his heart, and to acquaint us with the eternal extent of his Love, and all this that our Joy may be full, and we might live as the heirs of such a Kingdom: And shall we now over-look all, as if he had revealed no such matter? Shall we live in earthly cares and sorrows, as if we knew of no such thing? And rejoyce no more in these discove∣ries, then if the Lord had never writ it? If thy Prince had sealed thee but a Patent of some Lordship, how oft wouldst thou be casting thine eye upon it? and make it thy daily delight to study it, till thou shouldst come to possess the dignity it self? And hath God sealed thee a Patent of Heaven, and dost thou let it lye by thee, as if thou hadst forgot it? O that our hearts were as high as our Hopes, and our Hopes as high as these infallible Pro∣mises!

* 1.31SECT. XII.

10. COnsider, It is but equal that our hearts should be on God, when the heart of God is so much on us. If the Lord of Glory can stoop so low, as to set his heart on sinful dust, sure one would think we should easily be perswaded, to set our hearts on Christ and Glory, and to ascend to him in our daily affections, who vouchsafeth to condescend to us! O, If Gods delight were no more in us, then ours is in him, what should we do? what a case were we in? Christian, dost thou not perceive that the Heart of God is set upon thee? and that he is still minding thee with tender Love, even when thou forgettest both thy self and him? Dost thou not finde him following thee with daily mercies, moving upon thy soul, providing for thy body, preserving both? Doth he not bear thee continually in the arms of Love? and promise that all shall work together for thy good? and suit all his dealings to thy greatest advantage? and give his Angels charge over thee? And

canst thou finde in thy heart to cast him by? and be taken up with the Joyes below? and forget thy Lord, who forgets not thee? Fye upon this unkinde ingratitude! Is not this the sin that Isaiah so solemnly doth call both heaven and earth to witness against? The Ox knoweth his owner,* 1.32 and the Ass his Masters Crib, but Israel doth not know, my People doth not consider: If the Ox or Ass do straggle in the day, they likely come to their home at night; but we will not so much as once a day, by our serious thoughts ascend to God. When he speaks of his own respects to us, hear what he saith, Isai. 15.16. When Zion saith, The Lord hath forsaken me, my Lord hath forgotten me: Can a woman forget her sucking childe, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee: Behold, I have graven thee upon the palms of my hands, thy walls are continually before me. But when he speaks of our thoughts to him, the case is otherwise, Jer. 2.32. Can a Maid forget her Ornaments, or a Bride her Attire? yet my People have forgotten me days without number. As if he should say, you would not forget the cloathes on your backs, you will not forget your braveries and vanities, you will not rise one morning, but you will remember to cover your nakedness; And are these of more worth then your God? or of more concernment then your eternal life? and yet you can forget these day after day. O brethren, give not God cause to expostulate with us, as Isai. 65.11. Ye are they that have forsaken the Lord, and that forget my holy Mountain; But rather admire his minding of thee, and let it draw thy minde again to him, and say as Job 7.17. What is man, that thou shouldest magnifie him? and that thou shouldest set thy heart upon him? and that thou shouldest visit him every morning, and try him every mo∣ment? ver. 18. So let thy soul get up to God, and visit him every morning, and thy heart be towards him every moment.

SECT. XIII.

11. COnsider;* 1.33 Should not our interest in Heaven, and our Rela∣tion to it, continually keep our hearts upon it? Besides that excellency which is spoken of before. VVhy there our Father keeps his court; Do we not call him our Father which art in Hea∣ven: Ah ungratious unworthy children, that can be so taken up in their play below, as to be mindless of such a Father! Also there is

Christ our Head, our Husband, our Life: and shall we not look to∣wards him, and send to him, as oft as we can, till we come to see him face to face? If he were by Transubstantiation in the Sacra∣ments or other ordinances, and that as gloriously as he is in Heaven, then there were some reason for our lower thoughts: But when the Heavens must receive him till the restitution of all things; let them also receive our hearts with him. There also is our Mother, For Jerusalem which is above is that mother of us all, Gal. 4.26. And there are multitudes of our elder Brethren: There are our friends and our ancient acquaintance, whose society in the flesh we so much delighted in, and whose departure hence we so much lamented: And is this no attractive to thy thoughts? If they were within thy reach on earth, thou wouldst go and visit them; and why wilt thou not oftner visit them in Spirit? and rejoyce beforehand to think of thy meeting them there again? Saith old Bullinger, Socrates gaudet sibi moriendū esse, propterea quod Homerum, Hesiodum & alios praestantissimos viros se visurum crederet; quanto magis ego gaudeo qui certus sum me visurum esse Christum servatorem meum, aeter∣num Dei filium, in assumtâ carne, & praeterea tot sanctissimos & exi∣mios Patriarchas? &c. Socrates rejoyced that he should die, because he believed he should see Homer, Hesiod, and other excellent men; how much more do I rejoyce, who am sure to see Christ my Saviour, the eternal Son of God, in his assumed flesh; and besides, so many holy and excellent men? When Luther desired to dye a Martyr, and could not obtain it, he comforted himself with these thoughts, and thus did write to them in prison, Vestra vincula mea sunt, vestri carceres & ignes mei sunt, dum confiteor & praedico vobisque simul compatior & congratulor; Yet this is my comfort, your Bonds are mine, your Prisons and Fires are mine, while I confess and Preach the Doctrine for which you suffer, and while I suffer and congratulate with you in your sufferings: Even so should a Be∣liever look to heaven, and contemplate the blessed state of the Saints, and think with himself, Though I am not yet so happy as to be with you, yet this is my daily comfort, you are my Brethren and fellow Members in Christ, and therefore your joyes are my joyes, and your glory by this neer relation is my glory, especially while I believe in the same Christ, and hold fast the same Faith and Obedience, by which you were thus dignified; and also while I re∣joyce in Spirit with you, and in my daily meditations congratulate

your happiness. Moreover, our house and home is above. For we know if this earthly house of our Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. Why do we then look no oftner towards it? and groan not earnestly, desiring to be clothed upon with our house which is from Heaven? 2 Cor. 5.1, 2. Sure, if our home were far meaner, we should yet remember it, because it is our home: You use to say, Home is homely, be it never so poor; and should such a home then be no more remembred? If you were but banished into a strange Land, how frequent thoughts would you have of home? how oft would you think of your old companions? which way ever you went, or what company soever you came in, you would still have your hearts, and desires there; you would even dream in the night, that you were at home, that you saw your Father, or Mother, or Friends, that you were talking with Wife, or Children, or Neigh∣bors: And why is it not thus with us in respect of Heaven? Is not that more truly, and properly our home, where we must take up our everlasting abode, then this, which we are looking every hour, when we are separated from, and shall see it no more? VVe are strangers, and that is our Countrey, Heb. 11 14, 15. VVe are heirs, and that is our Inheritance; even an Inheritance, incorrupti∣ble and undefiled, that fadeth not away, reserved in Heaven for us, 1 Pet. 1.4. VVe are here in continual distress, and want, and there lies our substance; even that better and more enduring sub∣stance, Heb. 10.34. VVe are here fain to be beholden to others, and there lies our own perpetual Treasure, Matth. 6.20, 21. Yea, the very Hope of our souls is there; all our hope of relief from our distresses; all our hope of happiness, when we are here miser∣able; all this hope is laid up for us in Heaven, whereof we hear in the true VVord of the Gospel, Col. 1.5. VVhy, beloved Christians, have we so much interest, and so seldom thoughts? have we so near relation, and so little affection? are we not ashamed of this? Doth it become us to be delighted in the company of strangers, so as to forget our Father, and our Lord? or to be so well pleased with those that hate and grieve us, as to forget our best and dearest friends? or to be so besotted with borrowed trifles, as to forget our own possession and treasure? or to be so taken up with a strange place, as not once a day to look toward home? or to fall so in love with tears and wants, as to forget our eternal Joy, and

Rest? Christians, I pray you think whether this become us? or whether this be the part of a wife or thankful man? why here thou art like to other men, as the heir under age, who differs not from a servant; but there it is that thou shalt be promoted, and fully estated in all that was promised. Surely, God useth to plead his propriety in us, and from thence to conclude to do us good; even because we are his own people, whom he hath chosen out of all the world: And why then do we not plead our interest in him, and thence fetch Arguments to raise up our hearts, even be∣cause he is our own God, and because the place is our own posses∣sion? Men use in other things to over-love, and over-value their own, and too much to minde their own things: O, that we could minde our own inheritance! and value it but half as it doth de∣serve!

* 1.34SECT. XIIII.

12. LAstly consider, There is nothing else thats worth the set∣ing our hearts on. If God have them not, who, or what shall have them? if thou minde not thy Rest, what wilt thou minde? As the Disciples said of Christ, (John 4.32, 33.) hath any man given him meat to eat, that we know not of? So say I to thee; Hast thou found out some other God, or Heaven, that we know not of? or something that will serve thee in stead of Rest? Hast thou found on Earth an Eternal happiness? where is it? and what is it made of? or who was the man that found it out? or who was he that last enjoyed it? where dwelt he? and what was his name? or art thou the first that hast found this treasure? and that ever discovered Heaven on Earth? Ah wretch! trust not to thy discoveries, boast not of thy gain, till experience bid thee boast, or rather take up with the experience of thy forefathers, who are now in the dust, and deprived of all, though sometime they were as lusty and jovial as thou. I would not advise thee to make ex∣periments at so dear rates, as all those do that seek after happiness below; least when the substance is lost, thou finde too late, that thou didst catch but at a shadow; least thou be like those men, that will needs search out the Philosophers stone, though none could effect it that went before them; and so buy their experience with the loss of their own estates and time, which they might have had

at a cheaper rate, if they would have taken up with the experi∣ence of their Predecessors. So I would wish thee not to disquiet thy self, in looking for that which is not on Earth; least thou learn thy experience with the loss of thy soul•• which thou mightest have learned at easier terms, even by the warnings of God in his VVord, and loss of thousands of souls before thee. It would pity a man to see, that men will not beleeve God in this, till they have lost their labor, and Heaven, and all: Nay, that many Christians, who have taken Heaven for their resting place, do lose so many thoughts needlesly on Earth; and care not how much they oppress their spirits, which should be kept nimble and free for higher things. As Luther said to Melancthon, when he over-pressed him∣self with the labors of his Ministery; so may I much more say to thee, who oppressest thy self with the cares of the world. Vellem te adhuc decies plus obrui: Adeo me nihil tui miseret, qui toties monitus, ne onerares teipsum tot oneribus, & nihil audis, omnia benè monita contemnis.* 1.35 Erit cum sero stultum tuum hunc zelum frustra damnabis; quo jam ardes solus omnia portare, quasi ferrum aut saxum sis. it were no matter, if thou wert oppressed ten times more; so little do I pity thee; who being so often warned, that thou shouldst not load thy self with so many burdens, dost no whit re∣gard it, but contemnest all these wholsom warnings: Thou wilt shortly when it is too late, condemn this thy foolish forwardness, which makes thee so desirous to bear all this, as if thou wert made of Iron or Stone. Alas, that a Christian should rather delight to have his heart among these thorns and bryars, then in the bosom of his crucified, glorified Lord! Surely, if Satan should take thee up to the Mountain of Temptation, and shew thee the Kingdoms, and glory of the world; he could shew thee nothing thats worthy thy thoughts, much less to be preferred before thy Rest. Indeed so far as duty and necessity requires it, we must be content to minde the things below; but who is he that contains himself within the compass of those limits? And yet if we bound our cares and thoughts, as diligently as ever we can, we shall finde the least to be bitter and burdensom; even as the least VVasp hath a sting, and the smallest Serpent hath his poyson. As old Hiltenius said of Rome, Est proprium Romane potestatis ut sit ferreum, & licet digiti minorentur ad parvitatem acus, tamen manent ferrei: It is proper to the Romane power to

be of iron, and though the fingers of it be diminished to the smalness of a needle, yet they are iron still; The like may I say of our earthly cares, It is their property to be hard and troublous, and so they will be when they are the least: Verily, if we had no higher hopes then whats on earth, I should take man for a most silly crea∣ture, and his work and wages, all his travel and his felicity, to be no better then dreams and vanity, and scarce worth the minding or mentioning, especially to thee a Christian should it seem so, whose eyes are opened by the Word and Spirit, to see the emp∣tiness of all these things, and the pretious worth of the things a∣bove: O then be not detained by these silly things, but if Satan present them to thee in a temptation, send them away from whence they came; as Pellicanus did send back the silver bowl (which the Bishop had sent him for a token) with this answer, Astricti sunt quotquot Tyguri cives & inquilini, bis singulis annis, solenni juramento, ne quis eorum ullum munus ab ullo principe acci∣piat; All that are Citizens and Inhabitants of Tigurum, are so∣lemnly sworn twice a yeer, not to receive any gift from any Prince abroad; so say thou, we the Citizens and Inhabitants of heaven, are bound by solemn and frequent Covenants, not to have our hearts enticed or entangled, with any forraign honors or delights, but only with those of our own Countrey: If thy thoughts should like the laborious Bee, go over the world from flower to flower, from creature to creature, they would bring thee no Honey or sweetness home, save what they gathered from their relations to Eternity.

Object. But you will say perhaps, Divinity is of larger extent, then onely to treat of the life to come, or the way thereto; there are many controversies of great difficulty, which therefore require much of our thoughts, and so they must not be all of heaven.

Answ. For the smaller controversies which have vexed our Times, and caused the doleful divisions among us, I express my minde as that of Graserus, Cum in visitatione aegrotorum, & ad emi∣grationem ex hac vita beatam praeparatione daeprehendisset, controver∣sias illas Theologicas, quae scientiam quidem inflantem pariunt, con∣scientias vero fluctuantes non sedant, quaeque hodie magna animorum contentione agitantur, & magnos tumultus in rebuspub. excitant, nullum prorsus usum habere, quinimo conscientias simpliciorum non aliter ac olim in Papatu humana figmenta intricare; Caepit ab eis toto

animo abhorrere, & in publicis concionibus tantum ca proponere, quae ad fidem salvificam in Christum accendendam, & ad pietatem veram juxta verbum Dei exercendam, veramque consolationem in vita & morte praestandam faciebant; When he had found in his visiting the sick, and in his own preparations for well dying, that the Contro∣versies in Divinity (which beget a swelling knowledg, but do not quiet troubled consciences, and which are at this day agitated with such contention of spirits, and raise such tumults in Com∣monwealths) are indeed utterly useless, yea and moreover, do intangle the consciences of the simple, just as the humane inventi∣ons in Popery formerly did; he begun with full bent of minde to shun or abhor them, and in his publike Preaching to propound onely those things which tended to the kindling a true faith in Je∣sus Christ, and to the exercise of true godliness according to the Word of God,* 1.36 and to the procuring of true consolation, both in life and at death. I can scarce express my own minde more plain∣ly, then in this Historians expressions of the minde of Graserus. While I had some competent measure of health, and look't at death as at a greater distance, there was no man more delighted in the study of controversie; but when I saw dying men have no minde on't, and how unsavory and uncomfortable such conference was to them, and when I had oft been neer to death my self, and found no delight in them, further then they confirmed, or illu∣strated the Doctrine of eternal Glory, I have minded them ever since the less: Though every Truth of God is pretious, and it is the sin and shame of Professors that are no more able to defend the Truth, yet should all our study of controversie be still in rela∣tion to this perpetual Rest, and consequently be kept within its bounds, and with most Christians, not have the twentieth part of our time or thoughts: Who that hath tried both studies, doth not cry out, as Summerhard was wont to do of the Popish School Divinity, Quis me miserum tandem liberabit ab ista rixosa Theolo∣gia? Who will once deliver me wretch from this wrangling kinde of Divinity? And as its said of Bucholcer, Cum eximiis a Deo dotibus esset decoratus, in certamen tamen cum rabiosis illius seculi Theologis descendere noluit. Desii (inquit) disputare, caepi supputare: quoniam illud dissipationem, hoc collectionem significaet. Vidit enim ab iis controversias moveri, quas nulla unquam amoris Dei sein∣tilla calefecerat: vidit ex diuturnis Theologorum rixis, utilitatis

nihil, detrimenti plurimum in ecclesias redundâsse. i. e. Though he was adorned by God with excellent gifts, yet would he never enter into contention with the furious Divines of that age. I have ceased (saith he) my Disputations, and now begin my Supputation; for that signifieth Dissipation, but this Col∣lection: For he saw, that those men were the movers of Con∣troversies, who had never been warmed with one spark of the love of God; he saw, That from the continual brawls of Di∣vines, no benefit, but much hurt did accrue to the Churches; and it is worth the observing which the Historian addes, Quapropter omnis ejus cura in hoc erat, ut auditores fidei suae com∣missos, doceret bene vivere & beate Mori; Et annotatum in ad∣versariis amici ejus repererunt, permultos in extremo agone consti∣tutos, gratias ipsi hoc nomine egisse, quod ipsius ductu servatorem suum Jesum agnovissent, cujus in cognitione pulchrum vivere, mori vero longe pulcherrimum ducerent. Atque haud scio annon hoc ipsum longe Bucholcero coram Deo sit gloriosius futurum, quam si aliquet contentiosorum libellorum myriadas posteritatis memoriae con∣secrasset. i. e. Therefore this was all his care, That he might teach his hearers, committed to his charge, To live well, and die happily: And his friends found noted down in his Papers, a great many of persons, who in their last agony, did give him thanks for this very reason, That by his direction they had come to the knowledg of Jesus their Saviour; in the knowledg of whom, They esteemed it sweet to live, but to die far more sweet. And I cannot tell, whether this very thing will not prove more glorious to Bucholcer before God, then if he had consecrated to the memory of posterity, many Myriads of contentious writings. And as the study of con∣troversies is not the most pleasant, nor the most profitable; so much less the publike handling of them: For do it with the great∣est meekness, and ingenuity, yet shall we meet with such unrea∣sonable men, as the said Bucholcer did, Qui arrepta ex aliquibus voculis calumniandi materia, haereseos insimulare & traducere opti∣mum virum non erubescerent; Frustra obtestante ipso, dextrè data, dextrè acciperent. i. e. Who taking occasion of reproach from some small words, were not ashamed to traduce the good man, and accuse him of Heresie; while he in vain obtested with them, that they should take in good part, what was delivered with a good intention. Siracides saith in Ecclesiasticus, Chapter 26. That a

scolding woman shall be sought o••t for to drive away the enemies; but experience of all ages tells us to our sorrow, That the wrang∣ling Divine is their chiefest in let, and no such Scarcrow to them at all.

So then its clear to me, That there is nothing worth our mind∣ing, but Heaven, and the way to Heaven.

All the Question will be about the affairs of Church and State? Is not this worth our minding? to see what things will come to? and how God will conclude our differences?

Answ. So far as they are considered as the providences of God, and as they tend to the setling of the Gospel, and Govern∣ment of Christ, and so to the saving of our own, and our posteri∣ties souls, they are well worth our diligent observation; but these are onely their relations to eternity. Otherwise I should look up on all the stirs and commotions in the world, but as the busie gad∣ing of a heap of Ants, or the swarming of a nest of Wasps or Bees: The spurn of a mans foot destroyes all their labor; or as an Enterlude or Tragedy of a few hours long: They first quarrel, and then fight, and let out one anothers blood, and bring them∣selves more speedily, and violently to their graves; which how∣ever they could not long have delayed, and so come down, and the Play is ended: And the next generation succeeds them in their madness, and make the like bustle in the world for a time; and so they also come down, and lie in the dust. Like the Roman Gladiatores, that would kill one another by the hundreds, to make the beholders a solemn shew; or as the young men of Joab and Abner, that must play before them, by stabbing one another to the heart, and fall down and dye, and there is an end of the sport. And is this worth a wise mans observance?

Surely, our very bodies themselves, for which we make all this ado in the world, are very silly pieces: Look upon them (not as they are set out in a borrowed bravery) but as they lie rotting in a ditch, or a grave; and you will say, they are silly things indeed. Why then, sure all our dealings in the world, our buyings and sell∣ings, and eating and drinking, our building and marrying, our wealth and honors, our peace and our war, so far as they relate not to the life to come, but tend onely to the support and pleasing of this silly flesh, must needs themselves be silly things, and not worthy the frequent thoughts of a Christian: For the Means (as such) is meaner then their end.

And now doth not thy Conscience say as I say, That there is nothing but Heaven, and the way to it, that is worth thy mind∣ing?

* 1.37SECT. XV.

THus I have given thee these twelve Arguments to consider of, and if it may be, to perswade thee to a heavenly minde: I now desire thee to view them over, read them deliberately, and read them again, and then tell me, Are they Reason, or are they not? Reader, stop here while thou answerest my Question: Are these Considerations weighty, or not? are these Arguments con∣vincing, or not? Have I proved it thy duty, and of flat necessity, to keep thy heart on things above, or have I not? Say, Yea, or Nay, man! If thou say Nay; I am confident thou contradictest thine own Conscience, and speakest against the light that is in thee, and thy Reason tells thee thou speakest falsly: If thou say Yea, and acknowledg thy self convinced of the duty; bear wit∣ness then, that I have thine own confession: That very tongue of thine shall condemn thee, and that confession be pleaded against thee, if thou now go home, and cast this off, and wilfully neglect such a confessed duty; and these twelve Considerations shall be as a Jury to convict thee, which I propounded, hoping they might be effectual to perswade thee. I have not yet fully laid open to you, the nature and particular way of that duty, which I am all this while perswading you to; that is the next thing to be done: All that I have said hitherto, is but to make you willing to perform it. I know the whole work of mans salvation, doth stick most at his own will: If we could once get over this block well, I see not what could stand before us. Be soundly willing, and the work is more then half done. I have now a few plain Directions to give you, for to help you in doing this great work; but alas, its in vain to mention them, except you be willing to put them in practice. What sayeth thou Reader, Art thou willing, or art thou not? wilt thou obey, if I shew thee the way of thy Duty? However, I will set them down, and tender them to thee, and the Lord perswade thy heart to the Work.

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  Exhort.
• * 1.4

  §. 3.
• * 1.5

  §. 4.
• * 1.6

  Os homini sub∣lime dedit, &c.
• * 1.7

  1. Jam. 9.2. & 10.23, 24.
• * 1.8

  Act. 26.24.
• * 1.9

  Fraxinus in Sylvis pulcher∣rima pinus in hortis: populus in fluvi is, abies in montibus altis. Virg.
• * 1.10

  §. 5.
• * 1.11

  1 Pet. 1.8.
• * 1.12

  Jam jam tactu∣ros Sydera summa putes. Jam jam tactu∣ros tartara nig∣ra putes. Ovid.
• * 1.13

  §. 6.
• * 1.14

  In Homil.
• * 1.15

  Itali habent proverbium hec. Qui Venetias non vidit, non credit: & qui aliquandiu ibi non vixit, non intelligit. Quod de vitâ hâc coelesti verissi∣mum.
• * 1.16

  2 Tim. 2.26.
• * 1.17

  Dan. 4.36.
• * 1.18

  Gen. 24.40.
• * 1.19

  §. 7.
• * 1.20

  Col. 3.3.
• * 1.21

  John 5.40.
• * 1.22

  De animo hoc caeles••i dico ut Rabbinus ille de operibus: Doctrina sine opere non est doctrina: Ca∣dit enim super corda, sicut im∣ber super saxa. Et ut Chry∣sost. Nihil frigidius est doctore verbis solummodò Philosophante: Hoc enim non est doctoris sed Hystrionis.
• * 1.23

  Acts 17.16.
• * 1.24

  §. 8.
• * 1.25

  Contumeliis, quae vulgò tales habentur, ni∣mio otio inge∣nia nostra in∣sirma & mu∣liebria, & ino∣pia verae inju∣riae lascivien∣tia commoven∣tur. Venit tandem mors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnium malo∣rum, quae om∣nes pares facit, & victo victo∣rique finem aquè maturum affert. Chytraeus.
• * 1.26

  Dan. 3.
• * 1.27

  Omnia facilè contemnere po∣test, qui s•• moriturum esse sariò cogitat. inq. Chytraeus.
• * 1.28

  §. 9.
• * 1.29

  § 10.
• * 1.30

  §. 11.
• * 1.31

  §. 12.
• * 1.32

  Isai. 1.2, 3.
• * 1.33

  §. 13.
• * 1.34

  §. 14.
• * 1.35

  Tom. 1. Epist. pag 355. b.
• * 1.36

  M••lch. Adam. in vita Gras∣eri.
• * 1.37

  § 15.