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

THe second thing that I am to clear to you, is, That it is ne∣cessary [ 2] for man to know this happiness, and the way to ob∣tain it; and to know the misery, and the way to escape it; This appears thus.

First, If he must go that way, and use those means, then he must needs first know both the end and way, But he that will ob∣tain the end, must use the means; therefore he must ne∣cessarily know them. All this is so evident, that I believe few will deny it. That man must use the means, before he attain the end, is evident,

First, From the nature of the motion of the Rationall soul, which is, to seek the attainment of its propounded end by a voluntary use of means conducing thereto; For as it hath not at its first infusion, that height of perfection, whereof it is capable, so neither is it carryed thereto by violence, or by blind instinct, for then it were not a Rationall motion.

Secondly, Yea the very enjoyment of the end, and the seeking of it, are actions of the same nature: It is enjoyed by Knowing,

Loving, Rejoycing, &c. And these actions are the means to at∣tain it.

Thirdly, And if the means were not necessary to the end, the wicked were as capable of it, as the godly: but that will not stand with the Justice of God.

Fourthly, If knowledg of the end, and use of means, were not of necessity to the obtaining of that end, then a beast, or a block were as fit a subject for that blessedness, as a man: But these can∣not be.

And, That man cannot seek a happiness, which he never knew; nor shun a misery, which he was not aware of; nor use means thereto, which he was never acquainted with; I think would be lost and needless labor for me to prove.

Notes

• * 1.1

  §. 5.