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. II. Motives to study and preach the Divine Authority of Scripture.

* 1.1SECT. I.

THus much may suffice where the Scripture is be∣lieved, to confirm the truth of the point in hand, viz. The certain futurity of the Saints Rest. And for Pagans and Infidels who believe not Scripture, it is besides the intention of this discourse to endeavor their conviction. I am endeavouring the consolation and edifica∣tion of Saints, and not the information and conversion of Pagans. Yet do I acknowledg the subject exceeding necessary even to the Saints themselves: for Sathans assaults are oft made at the foun∣dation, and if he can perswade them to question the verity of Scripture, they will soon cast away their hopes of Heaven.

But if I should here enter upon that task [to prove Scripture to be the infallible word of God] I should make too broad a di∣gression, and set upon a work as larg as the maine, for whose sake I should undertake it; Neither am I insensible of how great dif∣ficulty it would prove to manage it satisfactorily, and how much more then my ability is thereto requisite.

Yet lest the tempted Christian should have no relief nor any

Argument at hand against the temptation, I shall adventure up∣on a confirming Argument or two: but I shall premise first a word of entreaty to my brethren of the Ministery, to preach this a little more to their people:* 1.2 And, that (not any body) but some of the choicest, whom God hath especially furnished for such a task, would be pleased in a full Treatise to undertake it. To which end I give them some of the Reasons of my request: entreating the Lord to enable and perswade some of them to the work.

1. I desire them to consider, whether any thing yet published, be neer compleat, or such as the weight of the subject requires? Whether much more may not be said, and is a 1.3 necessary to be said, then is yet said by any that hath writ on this subject?

2. Whether if Christians who have opportunity, do their duty, would it not be a singular part of their work to endeavour the b 1.4 conversion of Pagans and Infidels? And (as I said before) without some Arguments to demonstrate to them the verity of Scripture; how are we furnished for such a work? Or what have we to say but naked affirmation? Yea how can we maintain the credit of Christianity, if we were put to dispute the case with an unbeliever?

3. Whether the assertion of some of our Divines (that a na∣turall man without the extraordinary c 1.5 Testimony of the Spirit, cannot be perswaded of the verity of Scripture, notwithstanding all Arguments that can be produced) be not very derogatory to the Authority of Scripture, and do not justifie the world in their unbeliefe? for it is not their sin to deny assent to that which hath not sufficient evidence. As if we confessed to them, we have not Arguments to convince you, but you must be convinced by the Spirit without Arguments; as if the Spirit did not deal with us as rationall creatures: and did perswade without Argument, and not by it! As if many wicked men did not believe the truth of Scripture! Yet I confesse ther's great difference, betwixt na∣turall and Spirituall beliefe.

4. Is not this the ground-work of the whole Fabrick of Christi∣anity? And the very d 1.6 foundation of our faith? And therefore should it not be timely, and soundly laid, and frequently and clear∣ly taught?

* 1.75. Is not Faith a rational Act of a rational Creature? And so the Understanding proceeds discursively in its production? And is not that the strongest Faith which hath the strongest Reasons to prove the Testimony to be valid upon which it resteth, and the clearest apprehension and use of those Reasons? And the truest Faith which hath the truest Reasons truly apprehended and used? And must not that on the contrary be a weak or false faith which receives the Verity and Validity of the Testimony from weak or false Grounds, though the Testimony of it self be the truest in the world? Our Divines use to say concerning love to Christ, that it is not to be measured by the degree of Fervor, so much as by the Grounds and Motives: so that if a man should love Christ upon the same Reasons as a Turk loves Mahomet, it were no true love: if he love him upon false grounds, it must needs be a false love; and if upon common grounds, it can be but a common love. And is it not then as clear, that to believe in Jesus Christ upon the grounds that a Turk believes in Mahomet, or to believe Scripture upon the same reasons that the Turk believes the Alcoran, is no true Faith? Supposing that both have the like verity of their Reasons.

6. Is the generality of Christians able to give any better then some such common reason to prove the verity of Scripture? Nay, are the more exercised, Understanding sort of Christians able by sound Arguments to make it good, if an Enemy, or a Temptation put them to it? Nay, are the ordinary sort of Ministers in England able to do this? Let them that have tried, judg.

7. Can the Superstructure be firm where the Foundation is Sandy? And can our Affections and Actions be sound and strong, when our belief of Scripture is unsound or infirm? Sure this Faith will have influence into all. For my own part, I take it to be the greatest cause of coldness in Duty, weakness in Graces, boldness in Sinning, and unwillingness to die, &c. that our Faith is either unsound or infirm in this point. Few Christians among us for ought I finde, have any better then the Popish implicit faith in this point;* 1.8 nor any better Arguments then the Papists have to prove Scripture the Word of God. They have received it by Tradition; godly Ministers and Christians tell them so; it is im∣pious to doubt of it, and therefore they believe it. And this worm lying at the root, causeth the languishing and decay of the whole:

yet is it usually undiscerned,* 1.9 for the root lieth secret under ground: But I am apt to judg, that though the most complain of their un∣certainty of salvation, through want of assurance of their own Interest, and of the weakness of the applying Act of Faith, yet the greater cause of all their sorrows, and that which shakes the whole building, is the weakness of their faith about the truth of Scripture, though perhaps the other be more perceived, and this taken notice of by few. There may be great weakness and un∣soundness of belief, where yet no doubtings are perceived to stir. Therefore though we could perswade people to believe never so confidently, that Scripture is the very Word of God, and yet teach them no more reason why they should believe this then any other book to be that Word; as it will prove in them no right way of believing, so is it in us no right way of teaching.

8. There is many a one who feels his faith shake here, who ne∣ver discovers it; To doubt of our Evidences, is taken for no great disgrace, and therefore men more freely profess such doubts; nay, and some perhaps who are not much troubled with them, because they would be thought to be humble Christians. But to question the truth of Scripture is a reproachful Blalphemy, and therefore all that are guilty here speak not their doubts.

9. Is not the greatest battery by all sort of enemies, especially made against this Foundation? The first place that the * 1.10 Papist assaults you, in is here, How know you the Scripture to be the Word of God? The Seekers (who are the Jesuits By blows, though they yet know not their own father) will accoast you with the like question; How know you that your Scripture and your Ministery is of God? The Familists and Libertines do spit their venom here: And some Christians by experience are able to testifie that Satans temptations are most violent here; Yea, and our own carnal deluded Reason is aptest of all to stumble here.

They talk of a Toleration of all Religions, and some desire that the a 1.11 Jews may have free commerce amongst us: it will then be

time for us, I think, to be well armed at this point. Let the ordi∣nary Professors of our Time, who are of weak judgments, and fiery spirits; look to it, how they will stand in such assaults; least, as now, when they cannot answer a Separatist, they yield to him, and when they cannot answer an Antinomian, they turn Antino∣mians; so then, when they can much less answer the subtil Argu∣ments of a Jew against Christ and the Gospel, they should as easi∣ly turn Jews, and deny Christ, and the verity of the Gospel.

The Libertines among us think it necessary that we should have such a Toleration to discover the unsound, who hold their faith upon Tradition and Custome. I am no more of their mindes in this, then of his, who would have a fair Virgin to lye with him, and try his Chastity, and make its victory more honorable: But if we must needs have such a triall, its time to look to the grounds of our belief,* 1.12 that we may be ready to give a reason of our Hope.

10. However, though I were mistaken in all this, yet certain I am that the strengthening of our faith in the verity of Scripture, would be an exceeding help to the joy of the Saints▪ and would advance their confident hopes of Rest. For my self, if my faith in this point had no imperfection, if I did as verily believe the Glory to come, as I do believe that the Sun will rise again when it is set; O, how would it raise my desires and my joyes? what haste should I make? how serious should I be? how should I trample on these earthly vanities, and even forget the things below? How restless should I be till I were assured of this Rest? and then how restless till I did possess it? How should I delight in the thought of death, and my heart leap at the tidings of its approach? How b 1.13 glad should I be of the bodies decaies? to feel my prison moulder to dust? Surely this would be the fruit of a perfect belief of the truth of the Promise of our eternal Rest. Which though it cannot be here expected, yet should we use the most strengthening means, and press on till we had attained.

SECT. II.* 1.14

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,* 1.15 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 * 1.16 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 1.17 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. * 1.18 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 * 1.19 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

  § 1.
• * 1.2

  ☜
• a 1.3

  I mean not an absolute necessity, as if what is said were not con∣vincing
• b 1.4

  I believe Mr. Eliot in New England will have more comfort in his work for those Indians, then we in England in our controver∣sies, and con∣tentions about inferiour things.
• c 1.5

  By [Testi∣mony] I mean not the cure of the under∣standings dis∣ability, for thats necessary either by com∣mon grace to work a com∣mon Faith, or by speciall grace for spe∣ciall Faith. Doct. Presion on Attributes pag. 57.
• d 1.6

  I mean, it is now to us the onely or∣dinary sufficient means of revealing Christ.
• * 1.7

  Religio 〈◊〉〈◊〉 Chi•••••••• p••r Apost••los tra∣di••a & Scripta est, & super scripta Pro∣phetarum & Apostolorum fundata. Dr. Sutlive Con∣tra Bellarm. de Monach, pag. 11. See Dr Jack∣son of Saving Faith, Sect. 2. cap. 2. pag. 143. &c.
• * 1.8

  See this more fully in Dr. Preston on the Attributes, pag. 61, 62, 63, 64.
• * 1.9

  Yet we ac∣knowledg it belongs to the Church; first, To be a Wit∣ness and Keeper of the Scriptures: secondly, To judg and dis∣cern betwixt Scriptures which are true and genuine, and which are false and sup∣posititious or Apocryphal: thirdly, To divulge and preach the Scriptures: fourthly, To expound and interpret them. Dr. Whitaker, De Sacra scrip∣tura Q. 3. contr. 1. cap. 2. pag. 203, 204.
• * 1.10

  I would fain know of any Papist why their Church believes the Scripture to be the Word of God? If the Laiety must believe it upon the authority of the Church, and this Church be the Pope and his Clergy, then it followeth that the Pope and Clergy believe it on their Authority, As Paraeus in Th••mat. Seculari xv. Et quia Papa solus vel cum praelatis est Ecclesia, ideo Papa & praelati Scripturis credunt propler seipsos: l••icos voluit cr••∣dere Scripturis propter Papam & praelatos.
• a 1.11

  Sicut in Poloniá ubi non solum preces recitant ••ala & criminosa contra Christianos & corum magistratus continentes, sedetiam & a••dacter & s••••e on •••• christianorum metu imprimunt quaecun{que} volunt, ut testatur Buxtorsius Synagogae Judaicae. c. 5 p 170.
• * 1.12

  1 Pet. 3.15.
• b 1.13

  As Graserus when he saw his legs begin to swell with a Dropsie, said, Euge Deo sit laus & gloria, quod jam mea instet liberatio & horula gra∣tissima. Melch. Adam. in vita Graseri.
• * 1.14

  § 2.
• * 1.15

  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.
• * 1.16

  Though 〈◊〉〈◊〉 extend 〈…〉〈…〉 far as 〈…〉〈…〉.
• a 1.17

  Sequor te non qu•• du••is, sed quo trahis, inquit Scali∣ger ad C••rda∣num in Exer∣cit.
• * 1.18

  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
• * 1.19

  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.