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. II.* 1.1

THus much I have purposely spoken, as to stir up Christians to look to their faith, so especialiy to provoke some choise ser∣vant of Christ, among the multitudes of Books that are written, to bestow their labors on this most needful Subject: and all Ministers to preach it more frequently and clearly to their people. Some think it is Faiths honor to be as credulous as may be, and the weaker are the rational grounds, the stronger is the faith; and therefore we must believe and not dispute. Indeed when its once known to be a Divine Testimony, then the most credulous soul is the best; But when the doubt is, whether it be the Testimony of God or no? a man may easily be over-credulous; Else why are we bid believe not every spirit, but try them whether they be of God or not? And how should the false Christs, and false Prophets be known, who would deceive, were it possible, the very Elect? to be given up of God to believe a lye, is one of the sorest of Gods Judg∣ments.

Some think,* 1.2 the onely way to deal with such temptations to Blasphemy, is to cast them away, and not to dispute them. And I think the direction is very good, so it be used with some distinction and caution. The Rule holds good against reall Blasphemy, known to be such; but if the person know it not, how shall he make use of this Rule against it? Further, it is supposed, that he who knows it to be Blasphemy, hath Arguments whereby to prove it such; else how doth he know it? Therefore here lyes the sin; when a man is by sufficient evidence convinced, (or at least hath Evidence suf∣ficient for conviction) that it is a Divine Testimony, and yet is still cherishing doubts, or hearkning to temptations which may feed those doubts: when a man (like Balaam) will take no answer. But he who will therefore cast away all doubts, before he hath Arguments sufficient against them, or could ever prove the thing in Question, he doth indeed cast aside the temptation, but not overcome it, and may expect it should shortly return again: It is a methodicall cure which prevents a relapse. Such a neglecter of temptations may be in the right, and may as well be in the wrong, but however, it is not right to him, because not rightly believed. Faith alwayes implies a Testimony, and the knowledg usually of

the matter and Author of that Testimony: Divine Faith hath ever a Divine * 1.3 Testimony, and supposeth the knowledg of the matter (when the Faith is particular) but always of the Author of that Testimony. An implicite Faith in God, that is, a believing that all is true which he testifieth, though we see no reason for it from the evidence of the matter, this is necessary to every true Believer: But to believe implicitly, that the Testimony is Divine, or that Scripture is the Word of God, this is not to believe God, but to resolve our faith into some humane Testimony; even to lay our foundation upon the sand where all will fall at the next as∣sault.

Its strange to consider, how we all abhor that piece of Popery, as most injurious to God of all the rest, which resolves our faith into the Authority of the Church: And yet that we do for the ge∣nerality of professors content our selves with the same kinde of faith! Onely with this difference: The Papists believe Scripture to be the Word of God, because their Church saith so: a 1.4 and we, because our Church, or our Leaders say so. Yea, and many Mini∣nisters never yet gave their people better grounds; but tell them (which is true) that it is damnable to deny it, but help them not to the necessary Antecedents of Faith.

If any think that these words tend to the shaking of mens faith, I answer: First, Onely of that which will fall of it self: Secondly, And that it may in time be built again more strongly: Thirdly, Or at least that the sound may be surer setled. * 1.5 Its to be under∣stood that many a thousand do profess Christianity, and zealously hate the enemies thereof upon the same grounds, to the same ends, and from the same inward corrupt principles, as the Jews did hate and kill Christ: It is the Religion of the Countrey, where every man is reproached that believes otherwise; they were born and brought up in this belief, and it hath increased in them upon the like occasions: Had they been born and bred in the Religion of Mahomet, they would have beeen as zealous for him▪ The diffe∣rence betwixt him and a Mahometan is more, that he lives where better Laws and Religion dwell, then that he hath more know∣ledg or soundness of apprehension.

Yet would I not drive into causless doubtings the soul of any true Believer, or make them believe their faith is unsound, because it is not so strong as some others; Therefore I add, some may perhaps

have ground for their beliefe, though they are not able to ex∣presse it by argumentation; and may have Arguments in their hearts to perswade themselves, though they have none in their mouths to perswade another: yea and those Arguments in them∣selves may be solid and convincing. Some may be strengthened by some one sound Argument, and yet be ignorant of all the rest, without overthrowing the truth of their Faith. Some also may have weaker apprehensions of the Divine authority of * 1.6 Scripture, then others, and as weaker grounds for their Faith, so a lesse degree of assent; And yet that assent may be sincere and saving, so it have these two qualifications. First, If the Arguments which we have for believing the Scripture, be in themselves more suffici∣ent to convince of its truth, then any Arguments of the enemies of Scripture, can be to perswade a man of the contrary: And do accordingly discover to us, a high degree at least of probabili∣ty. Secondly, And if being thus far convinced, it prevailes with us to chuse this as the onely way of life, and to adventure our souls upon this way, denying all other, and adhering (though to the losse of estate and life) to the Truth of Christ thus weakly apprehended. This (I think) God will accept as a true Be∣liefe.

But though such a faith may serve to salvation, yet when the Christian should use it for his consolation, he will finde it much faile him: even as leggs or arms of the weak or lame, which when a man should use them, do faile him according to the degrees of their weakness or lameness: so much doubting as there remaines of the Truth of the word, or so much weakness as there is in our be∣lieving, or so much darkness or uncertainty as there is in the evi∣dence which perswades us to believe; so much will be wanting to our Love, Desires, Labors, Adventures, and especially to our joyes.

Therefore I think it necessary to speak a little (and but a little) to fortifie the believer against temptations, and to confirme his faith in the certain Truth of that Scripture which containes the promises of his Rest.

Notes

• * 1.1

  § 2.
• * 1.2

  Impias argu∣mentationes si ratio refutare non possit, fides irridere debet, quae ratiocina∣tiones evertit, & in captivi∣tatem redigit omnem intelle∣ctum in Christi obsequium. August.
• * 1.3

  Though 〈◊〉〈◊〉 extend 〈…〉〈…〉 far as 〈…〉〈…〉.
• a 1.4

  Sequor te non qu•• du••is, sed quo trahis, inquit Scali∣ger ad C••rda∣num in Exer∣cit.
• * 1.5

  He that doubts of this, let him see Dr. Jackson of Saving Faith pag. 146.147. And Mr Pinkes Ser∣mons of the Sincerity of Love to Christ
• * 1.6

  Articulus 6. fidei Judaicae sic se habet. Credo perfectâ fide quod omne quodcunque prophetae docu∣erunt & locuti fuerunt, veritas sincera sit. O••tvus autem sic. Credo per∣fecta fide quod lex tota perin∣de ut ea bodier∣no tempore in manibus no∣stris est, it a per Deum ipsum∣met Mosi tra∣dita sit. vid. Buxtorf. Sy∣nagogae Ju∣daicae. cap. 1. pag. 4.5.