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 ...

SECT. V.* 1.1

3. AS Consideration draweth forth the weightiest Objects, so it presenteth them in the most affecting way, and presseth them home with enforcing Arguments. Man is a Rational Creature, and apt to be moved in a Reasoning way, especially when Reasons are evident and strong: Now Con∣sideration is a reasoning the case with a mans own heart; and what a multitude of Reasons both clear and weighty, are always at hand for to work upon the heart? VVhen a Believer would reason his heart to this heavenly work, how many Arguments do offer themselves? from God, from the Redeemer, from every one of the Divine Attributes, from our former Estate, from our pre∣sent Estate, from Promises, from Seals, from Earnest, from the Evil we now suffer, from the Good we partake of, from Hell, from Heaven? every thing doth offer it self to promote our joy; now Meditation is the Hand to draw forth all these; as when you are weighing a thing in the Ballance, you lay on a little more, and a little more till it weigh down; so if your Affections do hang in a dull indifferency, why, due Meditation will add Reason after

Reason till the scales do turn: Or as when you are buying any thing of necessity for your use, you bid a little more and a little more till at last you come to the sellers price: so when Medita∣tion is perswading you to Joy, it will first bring one Reason, and then another, till it have silenced all your distrust and sorrows, and your cause to rejoyce lyes plain before you. If another mans reasons will work so powerfully with us, though we are uncertain whether his heart do concur with his speeches, and whether his intention be to inform us or deceive us; how much more should our own Reasons work with us, when we are acquainted with the right in∣tentions of our own hearts? Nay how much more rather should Gods Reasons work with us, which we are sure are neither fallaci∣ons in his intent, nor in themselves? seeing he did never yet de∣ceive, nor was ever deceived? Why now Meditation is but the Reading over and repeating Gods reasons to our hearts, and so disputing with our selves in his Arguments and terms: And is not this then likely to be a prevailing way? What Reasons doth the prodigal plead with himself, why he should return to his fathers house? And as many and strong have we to plead with our affecti∣ons, to perswade them to our Fathers Everlasting habitations. And by Consideration it is that they must all be set a work.

Notes

• * 1.1

  §. 5.