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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27017	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 ...	Baxter, Richard, 1615-1691.; Herbert, George, 1593-1633.	1650 (1650)	Wing B1383; ESTC R17757	797,603	962

Reason then meerly to suspend it I will not now dispute But doubtless when the soul is not affected with good though the Understanding do never 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 Reason 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 It s 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 easily 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 pleasures 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 under 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 imployment 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 ordinary 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 meritrice litigare It s an unseemly thing for an honest Matrone to be scolding with a Whore so it s 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 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 SECT 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 It s the heavenly Christian that is the lively Christian It s our strangeness to Heaven that makes us so dull It s the end that quickeneth to all the means And the more frequently and clearly this end is beheld the more vigorous will all our motion 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

while thou gavest up thy state thy friends thy life yea thy soul for lost and he opened to thee a Well of Consolation and opened thine eyes also that thou mightest see it How oft hath he found thee in the posture of Elias sitting down under the tree forlorn and solitary and desiring rather to dye then to live and he hath spread thee a Table of relief from Heaven and sent thee away refreshed and encouraged to his VVork How oft hath he found thee in the trouble of the Servant of Elisha crying out Alas what shall we do for an Host doth compass the City and he hath opened thine eyes to see more for thee then against thee both in regard of the enemies of thy soul and thy body How oft hath he found thee in such a passion as Jonas in thy peevish frenzy aweary of thy life and he hath not answered passion with passion though he might indeed have done well to be angry but hath mildely reasoned thee out of thy madness and said Dost thou well to be angry or to repine against me How oft hath he set thee on watching and praying on repenting and beleeving and when he hath returned hath found thee fast asleep and yet he hath not taken thee at the worst but in stead of an angry aggravation of thy fault he hath covered it over with the mantle of Love and prevented thy over-much sorrow with a gentle excuse The Spirit is willing but the flesh is weak He might have done by thee as Epaminondas by his Souldier who finding him asleep upon the VVatch run him through with his Sword and said Dead I found thee and dead I leave thee but he rather chose to awake thee more gently that his tenderness might admonish thee and keep thee watching How oft hath he been traduced in his Cause or Name and thou hast like Peter denied him at lest by thy silence whilst he hath stood in sight yet all the revenge he hath taken hath been a heart-melting look and a silent remembring thee of thy fault by his countenance How oft hath Law and Conscience haled thee before him as the Pharisees did the adulterous woman and laid thy most hainous crimes to thy charge And when thou hast expected to hear the sentence of death he hath shamed away thy Accusers and put them to silence and taken on him he did not hear thy Inditement and said to thee Neither do I accuse thee Go thy way and sin no more And art thou not yet transported and ravished with Love Can thy heart be cold when thou think'st of this or can it hold when thou remembrest those boundless compassions Remembrest thou not the time when he met thee in thy duties when he smiled upon thee and spake comfortably to thee when thou didst sit down under his shadow with great delight and when his fruit was sweet to thy taste when he brought thee to his Banqueting House and his Banner over thee was Love when his left hand was under thy head and with his right hand he did embrace thee And dost thou not yet cry ou● Stay me comfort me for I am sick of Love Thus Reader I would have thee deal with thy heart Thus hold forth the goodness of Christ to thy Affections plead thus the case with thy frozen soul till thou say as David in another case My heart was hot within me while I was musing the fire burned Psal. 39.3 If these forementioned Arguments will not rouse up thy love thou hast more enough of this nature at hand Thou hast all Christs personal excellencies to study thou hast all his particular mercies to thy self both special and common thou hast all his sweet and neer relations to thee and thou hast the happiness of thy perpetual abode with him hereafter all these do offer themselves to thy Meditation with all their several branches and adjuncts Only follow them close to thy heart ply the work and let it not cool Deal with thy heart as Christ did with Peter when he asked him thrice over Lovest thou me till he was grieved and answers Lord thou knowest that I love thee So say to thy Heart Lovest thou thy Lord and ask it the second time and urge it the third time Lovest thou thy Lord till thou grieve it and shame it out of its stupidity and it can truly say Thou knowest that I love him And thus I have shewed you how to excite the affection of Love SECT VI. 2. THe next Grace or Affection to be excited is Desire The Object of it is Goodness considered as absent or not yet attained This being so necessary an attendant of Love and being excited much by the same forementioned objective considerations I suppose you need the less direction to be here added and therefore I shall touch but briefly on this If love be hot I warrant you desire will not be cold When thou hast thus viewed the goodness of the Lord and considered of the pleasures that are at his right hand then proceed on with thy Meditation thus Think with thy self Where have I been what have I seen O the incomprehensible astonishing Glory O the rare transcendent beauty O blessed souls that now enjoy it that see a thousand times more clearly what I have seen but darkly at this distance and scarce discerned through the interposing clouds What a difference is there betwixt my state and theirs I am sighing and they are singing I am sinning and they are pleasing God I have an ulcerated cancrous soul like the lothsome bodyes of Job or Lazarus a spectacle of pitty to those that behold me But they are perfect and without blemish I am here intangled in the love of the world when they are taken up with the love of God I live indeed amongst the means of grace and I possess the fellowship of my fellow-believers But I have none of their immediate views of God nor none of that fellowship which they possess They have none of my cares and fears They weep not in secret They languish not in sorrows These tears are wiped away from their eyes O happy a thousand times happy souls Alas that I must dwell in dirty flesh when my Brethren and companions do dwell with God! Alas that I am lapt in earth and tyed as a mountain down to this inferior world when they are got above the Sun and have laid aside their lumpish bodyes Alas that I must lye and pray and wait and pray and wait as if my heart were in my knees when they do nothing but Love and Praise and Joy and Enjoy as if their hearts were got into the very breast of Christ and were closely conjoyned to his own heart How far out of sight and reach and hearing of their high enjoyments do I here live when they feel them and feed and live upon them What strange thoughts have I of God What strange conceivings What strange affections I am fain

Dial. l. 4. Nihil crus Sentit in nervo quum animus est in coelo Tertul. ad Martyr Euseb. Hist. Eccles l. 14. c. 17. Idem l. 11. c. 9. §. 12. Cum Christo semper vivemus facti per ipsum filii Dei cum ipso exultabimus semper ipsius cruore ●parati Erirmus Christiani cum Christo simul gloriosi de Deo patre beati de perpetua voluptate laetantes semper in conspectu Dei agentes Deo gratias semper Neque enim poterit nisi laetus esse semper gratus qui cum morti fuisset obnoxus factus est de immortalitate securus Cyprian ad Demetriad §. 13. §. 14. Ibi non gustabunt quam suavis sit Deus sed implebuntur satiabuntur dulcedine mirifica Nihil eis d●erit nihil oberit omne desiderium corum Christus praesens implebit Non senescent non tabescent non putrescent amplius Perpetua sanitas faelix aeternitas beatitudinis illius sufficientiam confirmabunt Non erit concupiscentia in membris non ultra ulla exurget rebellio carnis sed t●tus status hominis pacificus sine omni macula ruga permanebit● ●yprian de laude Martyr Quaecunque supra coelum sunt mentes formae olympici illius habitac●li cives si non candem atque Deus illi tamen dignitate naturâ proximam conditionem acceperunt Fe●nel de abdit rerum causis cap. 9. Ex Platone §. 1. §. 2. §. 3. Gen. 40.10 11 c. §. 4. Psal. 104.15 §. 1. §. 2. * Praemium est videre deum vivere cum Deo vivere de Deo esse cum Deo esse in in Deo qui erit omnia in omnibus habere deum qui est summum bonum ubi est summum bonum ibi est summa faelicitas summa jucunditas vera libertas perfecta charitas aeterna securitas Bern. de praemio coelest Zeph. 3.17 That even the philosophers understood that there was a heaven see Fernelius de abdit rer caus cap. 9. And Aristol de Caelo l. 1. c 9. Manifestum est quod neque locus neque vacuum neque tempus est extra caelum In omni enim loco corpus esse possibile est Vacuum autem esse dicunt in quo non est corpus possibile autem est esse Tempus autem est numerus motus motus autem sine naturali corpore non est c. Quapropter neque quae illic sunt nata sunt in loco esse neque tempus ipsa facit sen●scere neque ulla transmulatio ullius eorum est quae super extima disposita sunt latione sed inalterabilia impassiblia optimam habentia vitam per se sufficientissimam perseverant toto aevo c. Love acted * In which it is said Saint John was cast and came out anointed only * Quemadmodum umbram nostram superare non datur quippe quae tantum praeit quantum progredimur aequa portiene semper antecedit neque supra caput esse potest corporis magnitudo cum illud semper corpori superpositum sit sic neque Deum largiendo vincere possumus Neque enim quippiam largimur quod illius non sit aut magnificentiam liberalitatem antecedat considera unde sit tibi id ipsum quod es quod spiras quod sapis id quod maximum est quod Deum cognoscis quod speras regnum coelorum aequalem angelis dignitatem puram perfectamque gloriae quam nunc in speculis aenigmatibus cernis contemplationem qúod factus es filius Dei cohaeres Christi audacter dicam Deus ipse Nazianzen in orat de pauper amand c. Cant. 5.8 Rom. 8.35 Joy Rom. 5.2 Mat. 5.10 11 12. Psal. 37.4 1 Thes. 5.16 Psal. 32.11 John 3.16 2 Tim. 2.19 Rev. 13.8 and 18. Luke 10.20 2 King 2.11 Leon. Diggs praefat ad perpet prognost Du Bartas in the second day of the first week Th' Empyreal Pallace where th' eternal Treasures Of Nectar flow where everlasting pleasures Are heaped up where an immortal May In blisful beauties flourisheth for aye Where life still lives where God his Sizes hold's Environd round with Seraphins and souls Bought with his pretious blood whose glorious flight Yerst mounted earth above the heavens bright Boeth l. 2. Met. 8. O foelix hominum genus Si vestros animos amor Quo caelum regitur regat Eras. Apotheg Anima est ubi amat non ubi animat * Gaudeo ego atque adeo exulto jam tandem illuxisse tempus quo ille ille praepotens Jehova cujus Majesta●em in naturae indagatione miratus sum veneratus quoque bonitatem quem fide desideravi quem suspiravi a facie jam se mibi ad faciem visendum exhibebit Melchior Adam in vitis Germanorum m●dicorum pag. 416. Job 23.12 Jer. 15.16 Psal. 119.97 Psal. 119.92.70.77 c. Discendi adeo fuit cupidus ut mori fuerit ipsi suave modò ex dubiis questionibus in quibus sibi ipse satissacere non poterat se posset expedire Melch. Adam in vita Erasti Luk. 2.43 If thy first glance so powerful be A mirth but opened and sealed up again What wonders shall we feel when we shall see Thy full-ey'd Love When thou shalt look us out of pain And one aspect of thine spend in delight More then a thousand sun's disburse in light In Heav'n above Herberts Poems The Glance Col. 3.10 Du Bartas in the seventh day of the first week p. 187. With cloudy cares th' ●n's muffled up somewhiles The others face is full of pleasing smiles For never grief nor fear of any fit Of the lest care shall dare come neer to it 'T is the grand Jubile the feast of feasts Sabbaoth of Sabbaoths endless Rest of Rests Which with the prophets and Apostles zealous The constant Martyrs and our Christian fellowes Gods faithful servants and his chosen sheep In Heav'n we hope within short time to keep Desire Herberts Poems Dotage False glozing pleasures Casks of happiness Foolish night fires Womens and Childrens wishes Chases in Arras Guilded Emptiness Embroider'd Lies Nothing between two dishes These are the Pleasures here True earnest Sorrows Rooted Miseries Anguish in grain Vexations ripe and blown Sure-footed Griefs Solid Calamities Plain Demonstrations evident and clear Fetching their proof even from the very bone These are the Sorrows here But O the folly of distracted men Who griefs in earnest Joyes in jest pursue Preferring like bruit Beasts a loathsom den Before a Court even that above so clear Where are no Sorrows but Delights more true Then Miseries are here * Antigonus cum audiret se a vetulâ-propter opes dignitatem beatum praedi cari Mea Matercula inquit si nosses quantis malis hic panniculus viz. Diadema sit refertus ne in sterquilinio quidem jacentem tolleres Psal. 116. Jere. 50.6 * Memini quid Bucholcerus de Melancthone convitiis lacerato dicere solebat Quidam sunt Anathema secundum dici quidam secundum esse Mallem ego cum Philippo Anathema secundum dici quam cum illo secundum esse Josh. 22. Eccl. 1.18 Jere. 20.9 * Nihil modo quietis aut securitatis invenire possumus dum adhuc in nobis ipsis ingemiscimus gravati adoptionem expectantes Cum autem mortale hoc induerit immortalitatem tunc nulla erit diabolicae fra●dis impugnatio nullum haereticae pravitatis dogma nulla infidelis populi impi●tas omnibus ita pacatis compositis ut in tabernaculis justorū sola audiatur vox exultationis salutis Greg. in 7. Psal. paenitent Psal. 42.1 2. Phil. 3.19 20 21. 2 Cor. 5.1 6 7 8. Col. 3.1 2 3 4. Not that we may not here Taft of the cheer But as birds drink and then lift up the head So must we sip and think Of better drink We may attain to after we are dead Herbert in Temple Heb. 11.1 Col. 2.5 * Talmud in Sanedrim Cha. Chelec fol. 73. b. Joh. 6. Dan. 9.24 Apoc. 6. Isai. 60. Apo. 21. Isai. 35.8 Haggi 2.8 Dan. 2.44 Ephes. 1.4 Ephes. 2.19 Joh. 7 38. Cant. 4.15 Apoc 2. Psal. 95.7 2. Tim. 4 8. Apoc. 2. Apoc. ● Phil. 3.21 Cant. 1. 3.