III. What this rest presupposeth
in a larger sense, for our accepting Christ for our King and Saviour.
To believe in his name, and to receive him, are all one:u but we must receive him as King, as well as Saviour: therefore, believing doth not produce heart-subjection as a fruit, but contains 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, than government by him, in the first work: yet, whatever precedaneous act there may be, it never conceives of Christ, and receives him to justification, nor knows him with the knowledge which is eternal life, till it conceive of him, and know him, and receive him for Lord and King. Therefore there is not such a wide difference between faith and Gospel obedience, or works, as some judge.x Obedience to the Gospel is put for faith; and disobedience put for unbelief, ofttimes in the New
Testament. But of this I have spoken more fully elsewhere.
V. Lastly: I make happiness to consist in this end obtained; for it is not the mere promise of it that immediately makes perfectly happy, nor Christ's mere purchase, nor our mere seeking, but the apprehending and obtaining, which sets the crown on the saint's head. When we can say of our work, as Christ of the price paid, "It is finished;" and as Paul, "I have fought a good fight, I have finished my course: henceforth is laid up for me a crown of salvation." (2 Tim.
4:7, 8.) O that we did all heartily and strongly believe, that we shall never be truly happy till then. Then should we not so dote upon a seeming happiness here.
CHAP. III
What this Rest presupposeth.
SECT. I. For 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 contained in it.
1. All these things are presupposed to this rest.
1. A person in motion, seeking rest. This is man here in the way; angels and glorified spirits have it already: and the devils and damned are past hope.
Sect. II. 2. An end toward which he moveth for rest: which end must be sufficient for his rest; else, when it is obtained, it deceiveth him.
This can be only God, the chief good. He that taketh any thing else for his happiness, is out of the way the first step. The principal damning sin, is to make any thing besides God, our end or rest. And the first true saving act, is to choose God only for our end and happiness.
Sect. III. 3. A distance is presupposed from this end; else there can be no motion towards it. This sad distance is the woful case of all mankind since the fall: it was our God that we principally lost, and were shut out of his gracious presence. Though some talk of losing only a temporal, earthly felicity; sure I am, it was God that we fell from, and him we lost, and since are 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 only 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 finds no man sitting still, but all posting to eternal ruin, and making haste towards hell; till, by conviction, he first brings them to a stand; and by conversion, turn first their hearts, and then their lives, sincerely to himself. Even those that are sanctified and justified from the womb, are yet first the children of Adam, and so of wrath: at least, in order of nature, if not in time.
Sect. IV. 4. Here is presupposed knowledge of the true ultimate end, and its excellency, and a serious intending it. For so the motion of the rational creature proceedeth: an unknown end is no end; it is a contradiction. We cannot make that our end, which we know not; nor that our chief end, which we know not, or judge not to be the chief good. An unknown good moves not to desire or endeavour: therefore, where it is not truly known that God is this end, and containeth all good in him; there is no obtaining rest in an ordinary, known way, whatsoever may be in ways that by God are kept secret.a Sect. V. 5. Here is presupposed, not only a distance from this rest, but also the true knowledge 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 only be a knowledge of this distance, and lost estate, but also affections answerable. Can a man be brought to find himself hard by the brink of hell, and not tremble? or, to find 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 thousands, 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 believe him that tells them so. Whoever 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 physician, but they that are sick." (Matt. 9:12.) Sect. VI. 6. Here is also supposed, a superior, moving cause, and an influence therefrom, else should we all stand still, and not move a step forward towards our rest; any more than the inferior wheels in the watch would stir, if you take away the spring, or 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, it is a most necessary part of our christian wisdom, to keep our subordination to God, and dependance 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 daily expectations 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 your stock of habitual 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 remember Christ's words, "Without me ye can do nothing;" (John 15:5;) and, "not that we are sufficient of ourselves, to do any thing as of ourselves, but our sufficiency is of God." (2 Cor.
3:5.) Sect. VII. 7. 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 qualify him to move himself, in subordination to God the first Mover.
What the nature of this spiritual life is, is a question exceeding difficult. Whether, as some think, (but, as I judge, erroneously,) it be
Christ himself in person or essence, or the Holy Ghost personally; or as some will distinguish, with what sense 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 itself; whether it be only an act, or a disposition, or a habit, as it is generally taken; whether a habit infused, or acquired by frequent acts, to which the soul hath been morally persuaded; or whether it be somewhat distinct from a habit; i.e. a power; viz., potentia proxima intelligendi, credendi, volendi, &c. in spiritualibus; which some think the most probable. A multitude of such difficulties occur, which will be difficulties while the doctrine of spirits and spiritualities 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
meantime, I am a sceptic, and know little in this whole doctrine of spirits and spiritual workings, further than Scripture clearly revealeth, and think we might do well to keep closer to its language.
Sect. VIII. Here is presupposed before rest, an actual motion: rest is the end of motion: no motion, no rest. Christianity is not a sedentary profession or employment, nor doth it consist in mere negatives. It is not for feeding, or 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. I know when we have done all, we are unprofitable servants; and he cannot be a Christian, that relies upon the supposed merit of his works, in proper sense; but yet he that hides his talent, shall receive the wages of a slothful servant.
Sect. IX. 9. Here is presupposed, also, as motion, so such motion as is rightly 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 sovereign authority, appointed the way. Our own invented ways may seem to us more wise, comely, equal, pleasant; but that is the best key that will open the lock, which none but that of God's appointing will do. O the pains that sinners take, and worldlings take, but not for this rest! O 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 for God, but not according to knowledge; who, being ignorant of God's 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. 10:2–4.) Christ is the door; the only way to this rest. Some will allow nothing else to be called the way, 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 is only God's way that will lead to this end and rest.
Sect. X. 10. There is supposed, also, 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 reproach 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 die, all too little. We see, daily, the best Christians, when dying, repent their negligence: I never knew any, then, repent his holiness and diligence. It would grieve a man's 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 than the world imagines, 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; 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 righteous themselves are scarcely saved."
If ever souls obtain salvation in the world's common, careless, easy way, then I will say there is a nearer way found out than 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 believe that God knows the way better than they, and that his word is a true and infallible discovery thereof.
I have seen this doctrine also thrown by with contempt by others, 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?'
Answ. It is to preach the law of Christ: his subjects are not lawless. It is to preach duty to Christ: no more exact a requirer of duty, or hater of sin, than 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, immediate, personal title to glory, in point of law, much less into immediate possession. What title, improperly so called, we may have from his own, and his
Father's secret counsel, is nothing to the question: he hath purchased the crown to bestow only on condition of believing, denying all for him, suffering with him, persevering and overcoming. He hath purchased justification, to bestow only on condition of our believing; yea, repenting and believing.l That the first grace hath any such condition, I will not affirm; but following mercies have; though it is
Christ that enableth also to perform the condition. It is not a Saviour offered, but received also, that must save: it is not the blood of Christ shed only, but applied also, that must fully deliver; nor is it applied to the justification or salvation of a sleepy soul; nor doth Christ carry us to heaven in a chair of security. 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 wicked perish, as they shall be convinced one day. In the same sense as the prayer of the faithful, if fervent, availeth for outward mercies, in the same sense it prevaileth for salvation also; for Christ hath purchased both. And as baptism is said to save us, so other duties too. Our righteousness, which the law of works requireth, and by which it is satisfied, is wholly in Christ, and not one grain in ourselves; nor must we dare to think of patching up a legal righteousness of Christ's and our own together: that is, that our doings can be the least part of satisfaction for our sins, or proper merit. But yet ourselves must personally fulfil the conditions of the new covenant, and so have a personal, evangelical righteousness, or never be saved by Christ's righteousness; 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 do it without duty: but of this, enough before.
And as this motion must be strong, so must it be constant; or it will fall short of rest. 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 seemingly holy as the best of us, have fallen off. He that knew it impossible, in the foundation, 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 and 3.) "To him that overcometh." Christ's own disciples must be commanded to continue in his love, and that by keeping his commandments; and to abide in him, and his word in them, and he in them. It will seem strange to some, that Christ should command us, that "he abide in us." (See
John 15:4–10, and 8:31; 1 John 2:4, 28.) Sect. XI. 11. There is presupposed, also, to the obtaining of this rest, a strong desire after it. The soul's motion is not that which we call violent or constrained, (none can force it,) but free. As every thing inclines to its proper centre, so the rational creature is carried on in all its motion, with desires after its end. This end is the first thing intended, and chief desired, though last obtained. Observe it, and believe it, whoever thou art; there never was a 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." (Matt. 6:21.) A sad conclusion to thousands of professed Christians. He that had truly rather have the enjoyment of God in Christ, than 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 is true, the remainder of our old nature will much weaken and interrupt these desires, but never overcome them. The passionate motion of them is oft strongest towards inferior, sensible things; but the serious, deliberate will or choice, which is the rational desire, is most for God.
Sect. XII. 12. Lastly: here is presupposed painfulness and weariness in our motion. This ariseth not from any evil in the work or way, for Christ's yoke is easy, 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. From 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 easy, dull, profession of religion, that never encountereth with these difficulties and pains, is a sad sign of an unsound 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 implied in a Christian's motion, and so presupposed to his rest. And he only that hath the pre-requisite qualifications, shall have the crown. Here, therefore, should Christians lay out their utmost care and industry.
See to your part, and God will certainly see to his part. Look you to your hearts and duties, in which God is ready with assisting grace, and he will see that you lose not the reward. O, how most Christians wrong God and themselves, with being more solicitous about God's part of the work than their own, as if God's faithfulness were more to be suspected than their unfaithful, treacherous hearts! This rest is glorious, and God is faithful; Christ's death is sufficient, and the promise is universal, free, and true. You need not fear missing of heaven through the deficiency or fault of any of these. But yet, for all these, the falseness of your own hearts, if you look not to them, may undo you. If you doubt of this, believe the Holy Ghost. "Having a promise left us of entering into his rest, let us fear lest any of you should seem to come short of it." (Heb. 4:1.) The promise is true, but conditional. Never fear whether God will break promise, but fear lest you should not truly perform the condition, for nothing else can bereave you of the benefit.