N17286:166
The saints everlasting rest
The saints everlasting rest: or, A treatise of the blessed state of the saints in their enjoyment of God in glory: extracted from the works of Mr. Richard Baxter, by John Wesley, M.A. late fellow of Lincoln College, Oxford.
Philadelphia: printed by Prichard & Hall, 1790
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4. And as the will is thus averted from the forementioned objects; so at the same time doth it cleave to GOD the Father, and to Christ. Its first acting consists especially in intending and desiring GOD for his portion and chief good; having before been convinced, that nothing e•se can be his happiness, he now finds it in GOD; and therefore looks towards it. But it is yet rather with desire than hope. For alas, the sinner hath already found himself to be a stranger and an enemy to GOD, under the guilt of sin and curse of the law, and knows there is no coming to him in peace till his case be altered; and therefore having before been convinced also, that only Christ is able and willing to do this, and having heard this mercy in the gospel freely offered; his next act is, to accept of Christ as his Saviour and Lord.
Therefore both mistake: they who only mention our turning to Christ, and they who only mention our turning to GOD, in this work of conversion. St. Paul's preaching was repentance towards GOD, and faith toward our Lord Jesus Christ. And life eternal ⟨p. 81⟩consists, first in knowing the only true GOD, and then Jesus Christ whom he hath sent, John xvii. 3. The former is the natural part of the covenant, to take the LORD only for our GOD. The latter is the supernatural part, to take Christ only for our Redeemer. The former is first necessary, and implied in the latter.
Though repentance and good works are required to our full justification at judgment, as subservient to; or concurrent with faith; yet is the nature of this justifying faith itself contained, in accepting of Christ for Saviour and Lord. I call it accepting, it being principally an act of the will; but yet also of the whole soul. This accepting being that which the gospel presseth to, and calleth the receiving or accepting Christ. I call it an affectionate accepting, though love seem distinct from faith, yet I take it as essential to that faith that justifies. To accept Christ without love, is not justifying faith. Nor doth love follow as a fruit, but immediately concur; as essential to a true accepting.