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. What this Rest presupposeth.

SECT. I.

* 1.1FOr the clearer understanding yet of the nature of this Rest, you must know,

• 1. There are some things necessarily presupposed to it:
• 2. Some things really conteined in it.

1. All these things are presupposed to this Rest.

1. A person in motion, seeking Rest.

SECT. II.

* 1.22. AN End toward which he moveth for Rest: Which End must be sufficient for his Rest; else when 'tis obtained, it deceiveth him. This can be onely God, the chief good.

SECT. III.

* 1.33. A Distance is presupposed from this End; else there can be no motion towards it. This sad distance is the woful case of all mankinde since the fall: It was our God that we principally lost; and were shut out of his gracious presence. Though some talk of losing onely a temporal, earthly, felicity; sure I am, it was God we fell from, and him we lost, and since said to be without him in the world; and there would have been no death, but for sin; and to enjoy God without death, is neither an earthly, nor temporal enjoyment: Nay, in all men at Age, here is supposed, not onely a distance from God, but also a contrary motion: For sin hath not overthrown our Being, nor taken away our Motion; but

our well-being, and the Rectitude of our motion. When Christ comes with Regenerating, Saving Grace; he findes no man sitting still, but all posting to eternal Ruine, and making hast towards hell; till, by conviction, he first bring them to a stand; and by conversion, turn first their hearts, and then their lives, sincerely to himself.

SECT. IV.

4. HEre is presupposed,* 1.4 a knowledg of the true ultimate End, and its excellency; for so the motion of the Rational Creature proceedeth:* 1.5 An unknown end, is no end; it is a contra∣diction. We cannot make that our end, which we know not, nor that our chief End, which we know not, or judg not, to be the chief Good. An unknown Good moves not to desire or endeavor. Therefore where it is not truly known, That God is this End, and containeth all good in him, there is no obtaining Rest.

SECT. V.

5. HEre is presupposed,* 1.6 not onely a distance from this Rest, but also the true knowledg of this distance: If a man have lost his way, and know it not, he seeks not to return; If he lose his gold, and know it not, he seeks it not. Therefore they that never knew they were without God, never yet enjoyed him; and they that never knew they were naturally and actually in the way to Hell, did never yet know the way to Heaven. Nay, there will not onely be a knowledg of this distance, and lost estate, but also affections answerable: Can a man be brought to finde himself hard by the brink of hell, and not tremble? or to finde he hath lost his God, and his Soul, and not cry out, I am undone? Or, can such a stupid Soul be so recovered? This is the sad case of many thou∣sands; and the reason why so few obtain this Rest: They will not be convinced, or made sensible, that they are, in point of title, distant from it; and, in point of practice, contrary to it. They have lost their God, their Souls, their Rest, and do not know it; nor will beleeve him that tells them so. Who ever travelled towards a place, which he thought he was at already? or sought for that which he knew not he had lost? The whole need not the Physici∣an, but they that are sick, Mat. 9.12.

SECT. VI.

* 1.76. HEre is also supposed, A superiour moving Cause, and an in∣fluence there-from; else should we all stand still, and not move a step forward toward our Rest; no more then the inferiour wheels in the Watch would stir, if you take away the spring, or the first mover. This primum movens is God: What hand God hath in evil Actions; or whether he afford the like influence to their production? I will not here trouble this Discourse, and the Reader to dispute. The case is clear in Good Actions: If God move us not, we cannot move: Therefore is it a most necessary part of our Christian Wisdom, to keep our subordination to God, and depend∣ance on him; To be still in the path where he walks, and in that way where his Spirit doth most usually move. Take heed of being estranged or separated from God, or of slacking your dayly expecta∣tions of renewed help, or of growing insensible of the necessity of the continual influence and assistance of the Spirit. When you once begin to trust to your stock of habituall Grace, and to depend on your own understanding or resolution, for duty and holy walking, You are then in a dangerous declining State. In every duty remem∣ber Christs words, Joh. 15.5. Without me ye can do nothing. And 2 Cor. 3.5. Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God.

SECT. VII.

* 1.87. HEre is supposed An Internal principle of life in the person: God moves not man like a stone, but by enduing him first with life, (not to enable him to move without God, but) thereby to qualifie him to move himself, in subordination to God the first mover. What the nature of this spiritual life is, is a Question ex∣ceeding difficult: Whether, as some think (but (as I judg) erroni∣ously) it be Christ himself in Person, or Essence? or the holy Ghost personally? (Or as some will distinguish (with what sence I know not) it is the person of the holy Ghost, but not personally;) Whether it be an Accident, or Quality? or whether it be a spiritual substance, as the soul it self? Whether it be only an Act? or a disposition? or a habit? (as its generally taken.) Whether a habit infused? or

acquired by frequent Acts, to which the soul hath been morally per∣swaded? or whether it be somewhat lower then a habit, i. e. A power, viz. potentia proxima intelligendi, credendi, volendi, &c. in spiritualibus? * 1.9Which some think, the most probable, and that it was such a power that Adam lost, and that the natural man (as experience tells us) is still devoyd of. Whether such a power can be conceived, which is not Reason it self? and whether Reason be not the Soul it self? and so we should make the soul diminished and encreased, as bodies: Whether spirits have Accidents, as corporal substances have? A multitude of such difficulties occur, which will be difficulties while the Doctrine of Spirits and Spirituals is so dark to us; and that will be while the dust of mortality and corruption is in our eyes. This is my comfort, that death will shortly blow out this dust, and then I shall be resolved of these, and many more. In the mean time I am a Sceptick, and know little in this whole do∣ctrine of spirits, and spiritual workings, further then Scripture clear∣ly revealeth.

SECT. VIII.

8. HEre is presupposed before Rest,* 1.10 an Actual Motion; Rest is the end of Motion. No Motion, no Rest. Christianity is not a sedentary profession and employment; Nor doth it consist in meer Negatives. It is for not feeding, not clothing, &c. that Christ condemns. Not doing good, is not the least evil; sitting still will lose you Heaven, as well as if you run from it. It's a great Question, Whether the elicit Acts of the Will are by Motion, or by subitaneous mutation? But its a Logomachy.

SECT. IX.

9. HEre is presupposed also,* 1.11 as motion, so such motion as is right∣ly ordered and directed toward the end. Not all motion, labour, seeking, that brings to Rest. Every way leads not to this end; But he whose goodness hath appointed the end, hath in his wisdom, and by his soveraign authority, appointed the way. Our own invented ways may seem to us more wise, comly, equal, plea∣sant;

but that is the best Key that will open the Lock, which none but that of Gods appointing will do. Oh the pains that sinners take, and wordlings take, but not for this Rest! Oh the pains and cost that many an ignorant and superstitious soul is at for this Rest, but all in vain! How many have a zeal of God, but not according to knowledg? Who being ignorant of Gods Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God: Nor known, That Christ is the end of the Law for Righteousness to every one that believeth? Rom. 10.2, 3, 4. Christ is the door, the only way, to this Rest. Some will allow nothing else to be called the way,* 1.12 lest it Derogate from Christ: The truth is, Christ is the only Way to the Father: Yet faith is the way to Christ; and Gospel Obedience, or Faith and Works, the way for those to walk in, that are in Christ. There be (as before) many ways requisite in Subordination to Christ, but none in Co-ordination with him. So then, it's only Gods way, that will lead to this end and Rest.

SECT. X.

10. THere is supposed also,* 1.13 as motion rightly ordered, so strong and constant motion, which may reach the end. If there be not strength put to the bow, the Arrow will not reach the mark: The Lazy world, that think all too much, will find this to their cost one day. They that think less ado might have served, do but re∣proach Christ for making us so much to do. They that have been most holy, watchful, painful to get faith and assurance, do find when they come to dye, all too little: We see dayly the best Christians when dying, Repent their Negligence; I never knew any then re∣pent his holiness, and diligence. It would grieve a mans soul to see a multitude of mistaken sinners, lay out their wit, and care, and pains, for a thing of nought, and think to have eternal Salvation with a wish. If the way to Heaven be not far harder then the world ima∣gines, then Christ and his Apostles knew not the way, or else have deceived us: For they have told us, That the Kingdom of Heaven suffereth violence; That the gate is strait, and the way narrow, and we must strive if we will enter,* 1.14 for many shall seek to enter, and not be able; (which implies the faintness of their seeking, and that they put not strength to the work, and that the righte∣ous themselves are scarcely saved.* 1.15 If ever Soul obtain Salvation

in the worlds common, careless, easie way; then I'l say, there is a near∣er way found out then ever God in Scripture hath revealed to the sons of men. But when they have obtained Life and Rest, in this way, let them boast of it; till then, let them give us leave (who would fain go upon sure grounds in point of eternal Salvation) to beleeve, that God knows the way better then they, and that his Word is a true and infallible discovery thereof.

I have seen this Doctrine also thrown by with contempt by o∣thers, who say; What, do you set us a working for heaven? Doth our duty do any thing? Hath not Christ done all? Is not this to make him a half Saviour? and to preach Law?

Ans. It is to preach the Law of Christ; his Subjects are not Lawless; It is to preach Duty to Christ: No more exact requirer of duty, or hater of sin, then Christ. Christ hath done, and will do all his work, and therefore is a perfect Saviour; but yet leaves for us a work too: He hath paid all the price, and left us none to pay; yet he never intended his purchase should put us into absolute, im∣mediate personal title to glory in point of Law, much less into im∣mediate possession: What title we may have from his own, and his Fathers secret counsel, is nothing to the Question. He hath pur∣chased the Crown to bestow, only on Condition of beleeving, deny∣ing all for him, suffering with him, persevering and overcoming. He hath purchased Justification to bestow only on condition of our beleeving, yea repenting and beleeving * 1.16. That the first Grace hath any such Condition, I will not Affirm; but all following mercies have: Though 'tis Christ that enableth also to perform the Condi∣tion. It is not a Saviour offered, but received also, that must save: It is not the blood of Christ shed only, but applyed also, that must fully deliver: Nor is it applyed to the Justification, or Salvation of a sleepy Soul: Nor doth Christ carry us to heaven in a chair of se∣curity. Where he will pardon, he will make you pray, Forgive us our trespasses; and where he will give Righteousness, he will give hungering and thirsting: It is not through any imperfection in Christ, that the Righteous are scarcely saved; no nor that the wick∣ed perish, as they shall be convinced one day. In the same sence as the prayer of the faithful, if fervent, availeth for outward mercies, in the same sence it prevaileth for Salvation also;* 1.17 For Christ hath purchased both. And as Baptism is said to save us, so other duties too:* 1.18 Therefore say not, It is not duty, but Christ: For it is Christ in

a way of duty. As duty cannot do it without Christ, so Christ will not without duty: But of this enough before.

And as this motion must be strong, so constant, or it will fall short of Rest.* 1.19 To begin in the Spirit, and end in the flesh, will not bring to the end of the Saints. The certainty of the Saints perseverance, doth not make admonition to constancy unuseful. Men as seem∣ingly holy as the best of us, have fallen off. He that knew it unpos∣sible, in the foundation,* 1.20 to deceive the Elect, yet saw it necessary to warn us, that he (only) that endureth to the end shall be saved: Read but the promises Rev. 2. & 3. to him that overcometh.

SECT. XI.

* 1.2111. THere is presupposed also to the obtaining of this Rest, a strong desire after it. The Souls motion is not that which we call violent or constrained, (none can force it) but natural, viz. according to our new nature. As every thing inclines to its proper Center, so the Rational Creature is carryed on in all its motion, with desires after its end. This end is the first thing intended, and chiefest desired, though last obtained. Observe it, and beleeve it, who ever thou art; there was never Soul that made Christ and glory the principal end; nor that obtained Rest with God, whose desire was not set upon him, and that above all things else in the world whatsoever: Christ brings the heart to heaven first, and then the person: His own mouth spoke it; Where your treasure is, there will your heart be also, Mat. 6.21. A sad conclusion to thousands of professed Christians. He that had truly rather have the enjoyment of God in Christ, then any thing in the world, shall have it; and he that had rather have any thing else, shall not have this, (except God change him.) It's true, the Remainder of our old nature will much weaken and interrupt these desires, but never o∣vercome them.

SECT. XII.

* 1.2212. LAstly, here is presupposed, painfulness and weariness in our motion. This ariseth not from any evil in the work or way; for Christs yoke is easie, his burden light, and his commands not grievous: But 1. From the opposition we meet with. 2. The

contrary principles still remaining in our nature, which will make us cry out, O wretched men, Rom. 7.24. 3. The weakness of our graces, and so of our motion: Great labour, where there is a suitable strength, is a pleasure; but to the weak, how painful! With what panting and weariness doth a feeble man ascend that hill, which the sound man runs up with ease! We are all, even the best, but feeble. An easie, dull profession of Religion, that never encountereth with these difficulties and pains, is a sad sign of an un∣sound heart. Christ indeed hath freed us from the Impossibilities of the Covenant of Works, and from the burden and yoke of Legal Ceremonies, but not from the difficulties and pains of Gospel duties.

4. Our continued distance from the End, will raise some grief also: for desire and hope, implying the absence of the thing desired, and hoped for, do ever imply also some grief for that absence; which all vanish when we come to possession. All these twelve things are implyed in a Christians Motion, and so presupposed to his Rest.

Notes

• * 1.1

  §. 1.
• * 1.2

  §. 2.
• * 1.3

  §. 3.
• * 1.4

  §. 4.
• * 1.5

  I speak all this of men of age con∣verted by the Word, not of those sanctifi∣ed in Infancy.
• * 1.6

  §. 5.
• * 1.7

  §. 6.
• * 1.8

  §. 7.
• * 1.9

  Some think, That the pra∣vity of nature containeth a want of the ••o∣tentia, as well as of the habit. Some say, The potentia prima; Others, The Potentia secun∣da. Some think, The work of the spirit doth but make an im∣pression on the internal sense, answerable to that qualicas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae passionem officit in sensibus, &c. It seemeth yet to me, that Grace is that Potentia secunda, per quam prima naturalis in actum producitur. Vid. de hoc. Parkeri Theses.
• * 1.10

  §. 8.
• * 1.11

  §. 9.
• * 1.12

  Dr Crispe.
• * 1.13

  §. 10.
• * 1.14

  Mat 11.12. M••••. 7.13. Luk. 13.24.25
• * 1.15

  1 Pet 4 18
• * 1.16

  See Doctor Jennison on this Subject.
• * 1.17

  James 5.16.
• * 1.18

  1 Pet. 3.21.
• * 1.19

  Gal. 3 3.
• * 1.20

  Mat. 24.13. Mark 13.13 22.
• * 1.21

  §. 11.
• * 1.22

  §. 12. Prov. 4.6. Mat. 11.30. 1 John 5.3.