The Saints Everlasting Rest, Treatise 1 · Chapter 2
CHAP. II. This Rest Defined.
SECT. I.
§. 1.NOw let us see: 1. What this Rest is. 2. What these people of God, and why so called. 3. The truth of this from other Scripture Arguments. 4. Why this Rest must yet Remain. 5. Why onelyonly to this people of God. 6. What use to make of it.
1. And though the sence of the Text includes in the word Rest, all that ease and safety which a Soul, wearyed with the burthen of sin and suffering, and pursued by Law, Wrath, and Conscience, hath with Christ in this life; the Rest of Grace: yet because it chiefly intends the Rest of eternal Glory, as the end and main part, I shall therefore confine my Discourse to this last.
DEFINITION.
Definit.REst is [The end and perfection of motion.] The Saints Rest here in Question is [The most happy estate of a Christian, having obtained the end of his course.]
SECT. II.
§ 2.1. I Call it the [estate] of a Christian, (though Perfection consists in Action as the Philosopher thinks) to note both the Active and Passive fruition, wherein a Christians blessedness lies, and the established continuance of both.
SECT. III.
2. I Call it the [most happy] estate, to difference it,§. 3. not onelyonly from all seeming happiness which is to be found in the enjoyment of creatures; but also from all those beginnings, foretastes, earns, first fruits, and imperfect degrees, which we have here in this life, while we are but in the way: It is the Chief Good, which the world hath so much disputed, yet mistaken or neglected; without which, the greatest confluence of all other good leaves a man miserable; and with the enjoyment of which, all misery is inconsistent.
SECT. IV.
3. I Call it the estate of [a Christian] where I mean onelyonly the sincere,§. 4. Regenerate, Sanctified Christian, whose Soul having discovered that excellency in God through Christ, which is not in the world to be found, thereupon closeth with him, and is cordially set upon him. I do not mean every one, that being born where Christianity is the Religion of the Country, takes it up as other fashions, and is become a Christian he scarce knows how, or why: Nor mean I those that profess Christ in words, but in works deny him. (I shall describe this Christian to you more plainly afterward.) It is an estate, to which many pretend, and that with much confidence, and because they know it is onelyonly the Christians; therefore they all call themselves Christians:Col. 1.12. Act. 26.18. Act. 20.32. Joh. 15.19. Mat. 10.38. Luk. 14 27. Heb. 10.36.6.15. But multitudes will at last know, to their eternal sorrow, that this is onelyonly the Inheritance of the Saints, and onelyonly those Christians shall possess it, who are not of the world, and therefore the world hates them; who have forsaken all for Christ, and having taken up the Cross, do follow him, with patient waiting, till they inherit the promised Glory.
SECT. V.
4. I Add,§. 5. That this Happiness consists in obtaining [the End] where I mean the ultimate and principal end, not any end secundum quid so called, subordinate, or less principal. Not the end of conclusion, in regard of time; for so every man hath his end: But the end of Intention, which sets the Soul a work, and is its prime motive in all its actions. That the chief Happiness is in the enjoyment of this End, I shall fully shew through the whole Discourse, and therefore here omit.
§. 6. Q. Whether to make Salvation our end be not mercenary? or Legal? As if the very seeking of life at all, were the surest way to miss of it. Clean contrary to the whole tenor of Scripture.SECT. VI.
BUt it is a great doubt with many, whether the obtainment of this glory may be our end? nay, concluded, that its mercenary; yea, that to make Salvation the end of Duty, is to be a Legalist, and act under a Covenant of Works, whose Tenor is, Do this and Live. And many that think it may be our end, yet think it may not be our ultimate end, for that should be onelyonly the glory of God. I shall answer these particularly and briefly.
SECT. VII.
§. 7.1. IT's properly called mercenary, when we expect it as wages for work done *Viz. by way of merit, strictly so called.; and so we may not make it our end: Otherwise it is only such a mercenariness as Christ commandeth. For consider what this end is; It's the fruition of God in Christ: and if seeking Christ be mercenary, I desire to be so mercenary.
2. It's not a note of a Legalist neither: It hath been the ground of a multitude of Late mistakes in Divinity, to think that [Do this and Live] is onelyonly the language of the Covenant of Works. It's true, in some sence it is; but in other, not. The Law of Works onelyonly saith [Do this (that is, perfectly fulfil the whole Law) and Live] (that is, for so doing): But the Law of Grace saith, [Do this and Live] too; that is, Beleeve in Christ, seek him, obey him sincerely as thy Lord and King; forsake all, suffer all things, and overcome; and by so doing, or in so doing, as the Conditions which the Gospel propounds for Salvation, you shall live. If you set up the abrogated duties of the Law again, you are a Legalist: if you set up the duties of the Gospel in Christs stead, in whole or in part, you err still. Christ hath his place and work: Duty hath its place, and work too: Set it but in its own place, and expect from it, but its own part, and you go right. Yea more (how unsavory soever the phrase may seem); you may, so far as this comes to, trust to your Duty and Works, that is, for your own part: and many miscarry in expecting no more from them, (as to pray and to expect nothing the more,) that is, from Christ in a way of Duty: For if duty have no share, why may we not trust Christ as well in a way of disobedience as duty? In a word, you must both use and trust duty in Subordination to Christ, but neither use them nor trust them in Co-ordination with him: So that this derogates nothing from Christ, for he hath done and will do all his work perfectly, and enableth his people to Theirs; Yet he is not properly said to do it himself; he *Believed for us legally, or so far as the Law required Faith; but not as it is the Condition or Command of the New Covenan….beleeves not, repents not, &c. but worketh these in them; that is, enableth, and exciteth them to do it.
SECT. VIII.
IF I should quote all the Scriptures that plainly prove this,§. 8. I should transcribe a great part of the Bible: I will bring none out of the Old Testament, for I know not whether their Authority will here be acknowledged: But I desire the contrary minded,I spe…k the mo…e of this, because I find that many moderate men who think they have found the mean between the Antinom…an and the Legalist, yet do fouly err in this point. As Mr F. in the Marrow of Modern Divinity, a book applauded by so many eminent Divines, in their commendatory Epistles before it; And because the doctrine [That we must Act from Life but not For Life, or in thankfulness to him that hath saved us, but not for the obtaining of Salvation] is of such dangerous consequence, that I would advise all m…n to take heed of it, that regard their Salvation. whose consciences are tender of abusing Scripture, and wresting it from the plain sence, to study what tolerable interpretation can be given of these following places, which will not prove, that Life and Salvation may be, yea must be the end of Duty. Joh 5.39, 40. Ye will not come to me, that ye might have life. Mat. 11.12. The Kingdom of Heaven suffereth violence, and the violent take it by force. Mat. 7.13. Luk. 13.24. Strive to enter in at the strait gate. Phil. 2.12. Work out your salvation with fear and trembling. Rom. 2.7, 10. To them, who by patient continuance in well doing, seek for glory, and honor, and immortality, eternal life; Glory, honor and peace to every man that worketh good, &c. 1 Cor. 9.24. So run, that you may obtain. 2 Tim. 2.5. A man is not crowned, except he strive lawfully. 2 Tim. 2.12. If we suffer with him, we shall reign with him. 1 Tim. 6.12. Fight the good fight of faith, lay hold on eternal life. 1 Tim. 6.18, 19. That they do good works, laying up a good foundation against the time to come, that they may lay hold on eternal life. Phil. 3.14. If by any means I might attain to the Resurrection of the Dead, I press toward the mark, for the price of the high calling, &c. Rev. 22.14. Blessed are they that do his commandments, that they may have right to the tree of life, 1 Cor 15. ult. 2 Cor. 4.17. & 5.10, 11.and enter in by the gates into the City. Mat. 25. Come ye blessed of my Father, inherit, &c. for I was hungry, and ye, &c. Mat. 9. Blessed are the pure in heart, &c. they that hunger and thirst, &c. Be glad and rejoyce, for great is your reward in Heaven. I here undertake to prove, that this forementioned doctrine reduced to practise will certainly be the damnation of the pract…ser; But I hope many Antinomians do not practise their own doctrine.Luk. 11.28. Blessed are they that hear the Word of God, and keep it. Yea, the escaping of Hell is a right end of Duty to a Beleever. Hebr. 4.1. Let us fear, least a promise being left us, of entering into his Rest, any of you should seem to come short of it. Luk. 12.5. Fear him that is able to destroy both soul and body in hell, yea, (whatsoever others say) I say unto you, Fear him. 1 Cor. 9.27. I keep under my body, and bring it in subjection; lest, when I have preached to others, I my self should be a cast-away. Multitudes of Scriptures, and Scripture Arguments, might be brought, but these may suffice to any that beleeve Scripture.
SECT. IX.
§. 9.3. FOr those that think this Rest may be our end, but not our ultimate end, that must be Gods glory onelyonly; let them consider, What God hath joyned, man must not separate. The glorifying himself, and the saving his people, (as I judg) are not two Decrees with God; but one Decree, to glorifie his mercy in their salvation: So I think they should be with us, one Intention: We should aim at the glory of God (not alone considered, without our salvation, but) in our salvation. Therefore I know no warrant for putting such a Question to our selves, as some do, Whether we could be content to be damned, so God were glorified *Christ hath put no such questions to us, nor bid us put such to our selves. Christ had rather that men would enquire after their true willingness to be saved, then their willingness to be damned.? Sure I am, Christ himself is offered to faith in terms, for the most part respecting the welfare of the sinner, more then his own abstracted glory: he would be received as a Saviour, Mediator, Redeemer, Reconciler, Intercessor, &c. And all the precepts of Scripture, being backed with so many promises and threatenings, every one intended of God as a motive to us, do imply as much. If any think they should be distinguished as two several ends, and Gods glory preferred; so they separate them not asunder, I contend not.
SECT. X.
5. IN the Definition,§. 10. I call a Christians Happiness, the end of [his Course] thereby meaning, as Paul, 2 Tim. 4.7. the whole scope of his life. For as Salvation may and must be our end, so not onelyonly the end of our faith (though that principally) but of all our actions; for as whatsoever we do, must be done to the glory of God, whether eating, drinking, &c. so must they all be done to our Salvation. That we may beleeve for Salvation, some will grant, who yet deny that we may do, or obey for it. *The Scriptures before cited do prove both.I would it were well understood, for the clearing of many controversies, what the Scripture usually means by Faith. Doubtless the Gospel takes it not so strictly as Philosophers do; but, in a larger sence, for our obedience to all Gospel precepts. To beleeve in his name, and to receive him, are all one:Joh. 1.12. but we must receive him as King, as well as Saviour: therefore beleeving doth not produce subjection as a fruit,See more of this hereafter. but contain it as an essential part, except we say that Faith receives Christ as a Saviour first, and so justifies before it take him for King (as some think,) which is a maimed, unsound, and no Scripture faith. I doubt not, but the Soul more sensibly looks at Salvation from Christ, then Government by him, in the first work; yet (whatever precedaneous act there may be) it never conceives of Christ to Justification, nor knows him with the knowledg which is eternal life, till it conceive of him, and know him for Lord and King. Therefore there is not such a difference between Faith and Gospel-obedience, or Works, as some judg: Obedience to the Gospel is put for Faith, and Disobedience put for Unbelief usually in the New Testament.
6. Lastly, I make Happiness to consist in this end [obtained]: for it is not the meer promise of it that immediately makes perfectly happy; nor Christs meer purchase, nor our meer seeking: but the Apprehending and obtaining, which sets the Crown on the Saints head; when we can say of our work, as Christ of the price payd, It is finished; and as Paul, I have fought a good fight, I have finished my course; henceforth is layd up for me a crown of Salvation. 2 Tim. 4.7, 8.