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

* 1.1SECT. VII.

THe second part of the Difference is drawn from its object, which is [Rest] or the most blessed estate of man, in his everlasting enjoyment of God in Heaven. Meditation hath a large field to walk in, and hath as many objects to work upon, as there are matters, and lines, and words in the Scripture, as there are known Creatures in the whole Creation, and as there are par∣ticular discernable passages of Providence, in the Government of the persons and actions, through the world: But the Meditati∣on

that I now direct you in, is onely of the end of all these, and of these as they refer to that end: It is not a walk from Mountains to Valleys, from Sea to Land, from Kingdom to Kingdom, from Planet to Planet: But it is a walk from Mountains and Valleys, to the Holy Mount Zion; from Sea and Land, to the Land of the Living; from the Kingdoms of this world, to the Kingdom of Saints; from Earth to Heaven; from Time to Eternity: It is a walking upon Sun, and Moon, and Stars; it is a walk in the Gar∣den, and Paradise of God▪ It may seem far off; but spirits are quick; whether in the body, or out of the body, their motion is swift: They are not so heavy, or dull, as these earthly lumps; nor so slow of motion, as these clods of flesh. I would not have you cast off your other Meditations; but surely, as Heaven hath the preheminence in perfection, so should it have the preheminence also in our Meditation. That which will make us most happy when we possess it, will make us most joyful when we meditate upon it; especially, when that Meditation is a degree of Possessi∣on, if it be such affecting Meditation as I here describe.

You need not here be troubled with the fears of the world, lest studying so much on these high matters, should craze your brains, and make you mad, unless you will go mad with delight, and joy, and that of the purest and most solid kinde: If I set you to meditate as much on Sin and Wrath, and to study nothing but Judgment and Damnation, then you might justly fear such an issue. But its Heaven and not Hell, that I would perswade you to walk in; its Joy and not Sorrow, that I perswade you to exercise. I would urge you to look upon no deformed object, but onely upon the ravishing glory of Saints, and the unspeakable excellencies of the God of glory, and the beams that stream from the face of his Son. Are these such sadding, and madding thoughts? will it distract a man to think of his onely happiness? will it distract the miserable to think of mercy? or the captive and prisoner, to fore∣s•••• deliverance? or the poor to think of riches and honor ap∣proaching? Neither do I perswade your thoughts to matters of great difficulty, or to study thorny and knotty controversies of Heaven, or to search out things beyond your reach: If you should thus set your wit and invention upon the Tenters, you might be quickly distracted or distempered indeed. But it is your Affections, more then your wits and inventions, that must be used

in this heavenly employment we speak of: They are Truths which are commonly known and professed, which your souls must draw forth and feed upon. The Resurrection of the body, and the Life everlasting, are Articles of your Creed, and not nicer controver∣sies. Me thinks it should be liker to make a man mad, to think of living in a world of wo, to think of abiding in poverty and sick∣ness, among the rage of wicked men, then to think of living with Christ in bliss: Me thinks, if we be not mad already, it should sooner distract us, to hear the Tempests and roaring Waves, to see the Billows, and Rocks, and Sands, and Gulfs, then to think of arriving safe at Rest. But Wisdom is justified of all her children; Knowledg hath no enemy,* 1.2 but the ignorant. This heavenly course was never spoke against by any, but those that never either knew it or used it. I more fear the neglect of men that do approve it, then the opposition or Arguments of any against it. Truth looseth more by loose friends, then by sharpest enemies.

Notes

• * 1.1

  §. 7.
• * 1.2

  Matth 11.19. Luke 7.35.