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. X.* 1.1

5. LAstly, Be sure that you study and strive after Unity and Peace; if ever you would promote the Kingdom of Christ

and your peoples Salvation, do it in a way of Peace and Love; Publike wars, and private quarrels do usually pretend to the Refor∣mation of the Church, to the vindicating of the Truth, and the wel∣fare of souls; but they as usually prove in the issue, the greatest means to the overthrow of all; It is as natural for both wars and private contentions to produce Errors, Schisms contempt of Magistra••y, Ministry, and Ordinances, as it is for a dead carrion to breed Worms and Vermine; Believe it from one that hath too many years ex∣perience of it both in Armies and Garrisons▪ It is as hard a thing to maintain even in your godly people, a sound understanding, a ten∣der consciences, a lively, gracious, heavenly, frame of spirit, and an upright life in a way of war and contention, as to keep your candle lighted in the greatest Storms, or under the waters: The like I may say of perverse and fierce Disputings about Baptism, and the Circumstantials of Discipline, or other Questions that are far from the foundation: they oftener lose the Truth then finde it. A Synod is as likely and lawful a means as any for such decisions, and yet Na∣zianzen saith, Se hactenus non vidisse ullius Synodi utilem 〈…〉〈…〉 aut in quâ res male se habentes, non magis exacerba•••• quam 〈◊〉〈◊〉 fuerint: With the vulgar he seems to be the Conqueror that hath the last word, or at lest he that hath the most plausible deport∣ment, the most affecting tone, the most earnest and confident ex∣pressions, the most probable arguments, rather then he that hath the most naked demonstrations: He takes with them most, that speaks for the Opinion which they like and are inclined to, though he speak Non-sense; and he that is most familiar with them, and hath the best opportunities and advantages to prevail, especially he that hath the greatest interest in their affections; so that a dispu∣tation before the vulgar even of the godly, is as likely a means to corrupt them as to cure them; usually the most erroneous seducers will carry out their Cause with as good a face, as fluent a tongue, as great contempt and reproach of their opposers, and as much con∣fidence that the truth is on their side, as if it were so indeed. Paraeus his Master taught him, that Certo certius in qualibet minutissima pa∣nis portione,* 1.2 vere & substantialiter integrum corpus Christi esset, item in, apud, cum, sub minutissima vini guttula adesset integer san∣guis dominicus; what confidence was here in a bad cause? And if you depend on the most reverend and best esteemed Teachers, and suffer the weight of their reputation to turn the Scales, you may in

many things be never the neerer to the Truth: How many learn∣ed able men, hath the name and authority of Luther mislead, in the point of consubstantiation? Vrsine was caried away with it a while, till he was turned from it by the reading of Luthers own arguments, they were such Paralogismes: Yet was it Luthers charge to his followers, that none should call themselves after his name, because he dyed not for them, nor was his doctrine his own. The only way therefore to the prospering of your labors is, to quench all flames of contentions, to your power! If you would have the waters of verity and piety to be clear, the way is not to stir in them and trouble them, but to let them settle in peace, and run down into practice. Wo to those Ministers that make unnecessary divisions and parties among the people, that so they may get themselves a name, and be cryed up by many fol∣lowers! And as you should thus study the peace and unity of your congregations, so keep out all the occasions of divisions: especial∣ly the doctrine of separation▪ * 1.3 and popular Church government, the apparent Semnary of faction and perpetual contentions. If once your people be taught that it belongeth to them to govern themselves, and those that Scripture calleth their Guides and Rulers, you shall have mad work! When every one is a Gover∣nor, who are the governed? When the multitude how unable so∣ever, must hear and judge of every cause, both their Teachers and others, they need no other imployment to follow; this will finde them work enough, as it doth to Parliament men to sit and hear and speak and vote. Is it not strange that so learned a man as † 1.4 Pet.

Ramus should be the advocate for the multitudes authority in Church-Government? But that God must use so sharp a cure for those contentions as that bloody French Massacre, me thinks should make Engalnd to tremble to consider it! Least the same disease here must have the like cure. If an Army had tryed this popular Govern∣ment but one yeer among themselves in their military affairs; and had attempted and managed all their designes by the Vote of the whole Army, I durst have valued their judgments the better ever af∣ter in this point. Wo to the patient that must have a mistaking Phy∣sitian till he be grown skilful by making experiments upon his dis∣eases. And wo to the people that are in such hands, as must learn their skill in Government from the common calamities only, and from their experience of the sufferings of the people! This kinde of knowledge, I confesse, is the throughest: but it is pity that so many others should pay so dear for it.

You therefore that are the Guides of this Charet of Christ take heed of losing the reines lest all be overthrown: It is but lately that the Prelates held them so hard, that we might not move on in the way of unquestionable duty, and we might not stir at all, for fear of stirring amiss, and godliness was shut out upon pretence of well-ordering it. Do not * 1.5 you run now into the contrary ex∣tream, to think that all restraint is evil. Alas poor England! how are thy bowels torn out! and thy reformation and deliverance grown (as to man) impossible! because thy inhabitants, yea and Guides, run all into extreams! like a drunken man that reeleth from side to side, but cannot keep the middle way: nay they hate a man of peace that runs not out into their extreams. One party would pluck up the hedge of government, as if the vine-yard could not be fruitful, except it lye wast to the pleasure of all the beasts of of the Forest. They are like the pond that should grudge at the bankes and dam, and think it injurious to be thus restrained of its liberty, and therefore combine with the winds to raise a tempest, and so assault and break down the banks in their rage▪ and now

where is that peaceable association of waters? Me thinks the enemies of government are just in the case as I remember when I was a boy our School was in, when we had barred out our Master: We grudged at our yoke, we longed for liberty; because it was not given us we resolved to take it, when we had got out our Master and shut fast the doors, we grew bold, and talkt to him at our pleasure▪ then no one was Master, and every one was Master: we spend our time in playing and in quarrelling: we treat at last with our Master about coming in: but our liberty was so sweet, this we were loath to leave it, and we had run our selves so deep in guilt that we durst not trust him; and therefore we resolve to let him in no more: But in the end when our play-dayes (which we called Holy dayes) were over, we are fain to give account of our boldness, and soundly to be whipt for it, and so to come under the yoke again. Lord, if this be the case of England, let us rather be whipt and whipt again, then turned out of thy School, and from under thy government. We feel now how those are mistaken, that think the way for the Churches unity, is to dig up the banks and let all loose, that every man in Religion may do what his list.

On the other side, some men to escape this Scylla do fall into the Charyb•••••• of former violence and formality: They must have all men to walk in fetters, and they must be the makers of them; and Ministers must be taught to Preach, by such Jives as their horses are taught to pace. No man must be suffered to come into a Pul∣pit, that thinks not or speaks not as they would have him: Or if they cannot take away his liberty, they will do what they can to blast his reputation; Yet if he cannot have the repute of being Orthodox, it were well if they would leave him the reputation of a Christian. But having also a Christianity of their own making, and proper to themselves, they will presently unchristen him, and make him a Heretick by proclamation; as if they had so far the power of the Keys, as to lock up the doors of Heaven against him, and wipe out his name from the book of Life. It striketh me sometimes into an amazement with admiration, that it should be possible for such mountains of pride, to remain in the hearts of many godly, reverend Ministers! That they should no more be conscious of the weakness of their own understandings, but that even in disputable difficult things, they must be the Rule by which all others must be judged! So that every mans judgment must be

cut meet to the standard of theirs; and whatsoever opinion is either shorter or longer, must be rejected with the scorn of an He∣resie or an Error! Wonderful! That men that have ever studyed Divinity, should no more discern the profundities and difficulties! and their own incapacities! More wonderful that any disciple of Christ should be such an enemy to knowledg, as to resolve they will know no more themselves then is commonly known, nor suffer any other to know more! So that when a man hath read once what is the opinion of the Divines that are most in credit,* 1.6 he dare search no further for fear of being counted a No∣vellist or Heretick; or lest he bear their curse for adding to, or taking from the common conceits! So that Divinity is become an easier study then heretofore: We are already at a Neplus ultra It seemeth vain when we know the opinions in credit, to search any further: We have then nothing to do, but easily to study for popu∣lar Sermons, nor is it safe so much as to make them our own by looking into and examining their grounds, lest in so doing we should be forced to a dissent▪ So that Scholars may easily be drawn to think, that it is better to be at a venture of the common belief, which may be with ease, then to weary and spend them∣selves in tedious studies, when they are sure beforehand of no better reward from men, then the reputation of Hereticks▪ Which is the lot of all that go out of the common rode. So that who will hereafter look after any more truth then is known and in credit, except it be some one that is so taken with admiration of it, as to cast all his reputation overboard rather then make shipwrack of his self-prized Merchandize! Yet most wonderful is it, that my Christian, especially so many godly Ministers should arrogate to themselves the high prerogatives of God! viz. to be the Rule and Standard of Truth! I know they will say that Scripture is the Rule; but when they must be the peremtory Judges of the sense of that Scripture, so that in the hardest controversies none must swarve from their sense, upon pain of being branded with Heresie or error, what is this but to be the Judges themselves, and Scripture but their servant? The final, ful, decisive interpretation of Lawes, belongeth to none but the Lawmakers themselves. For who can know another mans meaning, beyond his expressions, but himself?

And yet it increaseth my wondering, that these Divines have not forgotten the late arrogancy of the prelates in the same kinde;

under which some few of themselves did suffer! Nor yet how con∣stantly our Divines that write against the Papists, do disclaim any such living, final, decisive Judge of controvesies, but make Scripture the only Judg▪ O what mischief hath the Church of Christ suffered by the enlarging of her Creed! While it contained but twelve Articles, believers were plain and peaceable and honest. But a Christian now is not the sam•• thing as then: Our heads shall swell so big (like children that have the rickets) that all the body fares the worse for it. Every new Article that was added to the Creed, was a new engine to stretch the brains of believers, and in the issue to ••end out the bowels of the Church. It never went so well with the Church▪ since it begun (as Erasmus saith of the times of the Nicene counsel) re•• ing••niosam fore Christianum esse, to be a matter of so much wit and cunning to be a Christian. Not but that all our wit should be here imployed, and controversies of difficulty may be debated; but when the decision of these must be put into our Creed, and a man must be of the faith that the Church is of, it goes hard. Me thinks I could read Aquinas, or Scotus, or Bellarmine with profit, ut Philosophiam, et Theologiam liberam; but when I most make them all parts of my Creed, and subscribe to all they say, or else be no Catholick, this is hard dealing. I know now we have no Spanish inquisition to fire us from the truth: But as Cryn••us was wont to say, Fontifici Romano Erasmum plus, nocuiss•• 〈◊〉〈◊〉, quam Lutherum stomachando; so some mens reproaches may do more then other mens persecutions.

And it is not the least aggravation of these mens arrogancie, that they are most violent in the points that they have least study∣ed, or which they are most ignorant in: Yea and that their cruel reproaches are usually so incessant,* 1.7 that where they once fasten, they scarce ••ver loose again; having learned the old lesson, to be sure to accuse boldly,* 1.8 for the scarre will remain when the wound is healed. Yea some will not spare the same of the dead, but when their souls have the happiness of Saints with God, their names must have the stain of Heresie with men. More ingenuity had Charles the Emperor, when the Spanish souldiers would have digged up the bones of Luther: Sinite ipsum, inquit, quiescere ad diem resurrectionis, et judicium omnium, &c. Let him rest, saith he, till the resurrection and the final Judgment: if he were a Heretick he shall have as se∣vere a Judg as you can desire.

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These are the extreams which poor England groaneth under; And is there no remedy? Besides the God of Peace▪ there is no remedy. Peace is fled from mens Principles and Judgments, and therefore it is a stranger to their Affections and practises: no wonder then if it be a stranger in the Land, both in Church and State,

If either of the forementioned extreams be the way to Peace, we may have it: or else where is the man that seeketh after it? But I remember Luthers Oracle, and fear it is now to be verified. H••c perdent Religionem Christianam: 1. Oblivio beneficiorum ab Evan∣gelio acceptorum: 2. Securitas, quae jam passim & ubique regnat: 3. Sapientia mundi, quae vult omnia redigere in ordinem, & impiis mediis Ecclesiae paci consulere. Three things will destroy the Christi∣an Religion. First, Forgetfulness of the benefits we received by the Gospel: Secondly, Security: Thirdly, The wisdom of the world which will needs reduce all into Order, and look to the Churches peace by ungodly means.

The zeal of my spirit after Peace, hath made me digress here further then I intended:* 1.9 But the sum and scope of all my speech is this; Let every conscionable Minister study equally for Peace and Truth, as knowing that they dwell both together in the golden mean, and not at such a distance as most Hotspurs do imagine; and let them believe that they are like to see no more success of their labors, then they are so studious of Peace; and that all wounds will let out both blood and spirits, and both Truth and Godliness is ready to run out at every breach that shall be made among the people or themselves; and that the time for the Pa∣stures of Profession to be green, and for the Field of true Godli∣ness to grow ripe for the Harvest, and for the Rose of Devotion and Heavenliness to be fragrant and flourish; it is not in the blu∣stering stormy tempestuous Winter, but in the calm delightful Summer of Peace. O what abundance of excellent hopeful fruits of Godliness have I seen blown down before they were ripe, by the impetuous windes of wars, and other contentions, and so have layen troden under foot by Libertinism, and sensuality, as meat for Swine, who else might have been their Masters deligh! In a word, I never yet saw the Work of the Gospel go on well in Wars, nor the business of mens salvation succeed among dissentions; but if one have in such times proved a gainer▪ multitudes have bin losers:

The same God is the God both of Truth and Peace: the same Christ is the Prince of Peace, and Author of Salvation; the same Word is the Gospel of Peace and Salvation: both have the same causes, both are wrought and carried on by the same Spirit, the same Persons are the Sons of Peace and Salvation: so inseparably do they go hand in hand together. O therefore let us be the Mi∣nisters, and helpers of our peoples peace, as ever we desire to be helpers of their Salvation.

And how impossible is it for Ministers to maintain peace among their people, if they maintain not peace among themselves? O what a staggering is it to the faith of the weak, when they see their Teachers and Leaders at such odds? It makes them ready to throw away all Religion, when they see scarce two or three of the most learned and godly Divines of one minde, but like the bitterest ene∣mies, disgracing and vilifying one another, and all because the Articles of our faith must be so unlimited, voluminous, and almost infinite, so that no man well knows when he may call himself an Orthodox Christian. When our Creed is swelled to the bigness of a National Confession, one would think that he that subscribeth to that Confession should be Orthodox, and yet if he jump not just with the Times in expounding every Article of that Confessi∣on, and run not with the stream in every other Point that is in question amongst them, though he had subscribed to the whole Harmony of Confessions, he is never the neerer the estimation of Orthodox; Were we all bound together by a Confession or Sub∣scription of the true Fundamentals, and those other Points that are next to Fundamentals onely, and there took up our Christianity and Unity, yielding each other a freedom of differing in smaller or more difficult Points, or in expressing our selves in different tearms, and so did live peaceably and lovingly together, notwith∣standing such differences, as men that all knew the mysteriousness of Divinity, and the imperfection of their own understandings, and that here we know but in part, and therefore shall most certainly err and d••ffer in part: what a world of mischiefs might this course prevent? I oft think on the examples of Luther and Me∣lancthon: It was not a few things that they differed in, nor such as would now be accounted small; besides, the imperious harsh∣ness of Luthers disposition (as Carolostadius could witness,) and yet how sweetly and p••aceably, and lovingly did they live toge∣ther

without any breach or disagreement considerable: As Mel. Adamus saith of them, Et si tempora fuerunt ad distractiones pro∣clivia, hominumque levitas dissidiorum cupida, tamen cum alter alte∣rius vitia nosset, nunquam inter eos simultas extitit, ex qua animo∣rum alienatio subsecuta sit; so that their agreement arose not hence, that either was free from faults or errors, but knowing each others faults, they did more easily bear them: Certainly if every diffe∣rence in Judgment in matters of Religion should seem intolerable, or make a breach in affection, then no two men on earth must live together or tolerate each other, but every man must resolve to live by himself: for no two on earth but differ in one thing or other, ex∣cept such as take all their faith upon trust, and explicitly believe nothing at all; God hath not made our Judgments all of a com∣plexion no more then our faces, nor our Knowledg all of a size, any more then our bodies; and methinks men that be not resolved to be any thing in Religion, should be afraid of making the Ar∣ticles of their Faith so numerous, lest they should shortly become Hereticks themselves, by disagreeing from themselves, and they should be afraid of making too strict Laws for those that differ in Judgment in controvertible Points, lest they should shortly change their Judgments, and so make a Rod for their own Backs; for how know they in difficult disputable Cases, but within this twelve months themselves may be of another minde? except they are resolved never to change, for fear of incurring the reproach of Novelty and Mutability, and then they were best resolve to study no more, nor ever to be wiser: I would we knew just as what Age a man must receive this principle against changing his Judgment; I am afraid lest at last they should teach it their children, and lest many Divines did learn it too young, and if any besides be∣sides Christ and his Apostles must be the Standard and Foundation of our faith, I would we could certainly tell who they are, for I have heard yet none but the Pope or his General Councel ex∣presly lay claim to the Prerogative of infallibility, and I think there is few that have appeared more fallible; for my own part I admire the gifts of God in our first Reformers, Luther, Melancthon, Calvin, &c. And I know no man since the Apostles days whom I value and honor more then Calvin, and whose Judgment in all things (one with another) I more esteem and come neerer too; (Though I may speed as Amiraldus, to be thought to defend him

but for a defence to his own errors;) but yet if I thought we must needs be in all things of his minde, and know no more in any one Point then he did, I should heartily wish that he had lived one fifty years longer, that he might have increased and multiplied his knowledg before he died, and then succeeding Ages might have had leave to have grown wiser, till they had attained to know as much as he. Some men can tell what to say in point of Ceremonies, Common Prayer, &c. when they are prest with the Examples and Judgments of our first Reformers,; but in matters of Doctrine they forget their own Answers, as if they had been perfect here, and not in the other, or as if Doctrinals were not much fuller of Mysteries and difficulties, then Worship! So far am I from speaking all this for the security of my self in my differing from others, that if God would dispense with me for my Ministerial Services without any loss to his people, I should leap as lightly as Bishop Ridley when he was stript of his Pontificalia,* 1.10 and say as Paedaretus the Laconian when he was not chosen. In numerum trecentorum, Gratias habeo tibi, O Deus, quod tot homines meliores me huic Civitati dedisti.

But I must stop, and again apologize for this tediousness; though it be true▪ as Zeno saith, Verbis multis non eget veritas; yet, Respi∣ciendum etiam quibus egent lectores; And as Plato to Antisthenes, Orationis modus est non penes dicentem sed penes audientem. I con∣clude not with a Laconism, but a Christianism, as hoping my Bre∣thren will at lest hear their Master, Marke 9.50. Have salt in your selves, and have peace one with another: and Calvins Exposition which is the summ of all I have said. q. d. Danda est vobis opera, non tantum ut salsi intus sitis, sed etiam ut saliatis alios: Quia tamen sal acrimoniâ suâ mordet, ideo statim admonet, sic temperandam esse condituram, ut pax interim salva maneat.

Notes

• * 1.1

  §. 10.
• * 1.2

  Paraeus in pre∣fat. ad Com∣ment. in Ge∣nesin.
• * 1.3

  De Indepen∣dentibus Ortho∣doxis & hoere∣ticis, & horum tolerantiâ lege David Blon∣dellum de Jure plebis in Regi∣mine Ecclesiast. pag. 72.73.74.75.
• † 1.4

  Pet. Ramus volebat non pe∣nes paucos, sed penes univers∣am Ecclesiam esse judicium doctrinae, Ele∣ctionem & re∣jectionem mini∣strorum, ex communicatio∣nem et absolu∣tionem — A Synodo autem approbata dis∣ciplina ufitata, novae autem o∣piniones ex∣plosae sunt. In∣sunctum etiam illurum pertium ecclesijs, ut omni studio, flect••re illos; & si non ad sententiam mu∣tandam saltem ad pacem fovendam mansuetè invitare conarentur. Sed nova & inaeudita crudeli••as quae Parisijs exorta in ni••ptijs illis fatalibus longè lateque regnum Galliae pérvasit, domesticaes et inte∣stinas contentiones omnes sustulit. In vita Bul••ingeri. Aureliae Synedo praesedit Sadeel, ubi cumpri∣mis eorum opinio discussit confutataque qui disciplinam pariter doctrinamque, Democratico vel potius O••blocratico more quodam ex populi ••uffragijs regi administrarique volebant.— Et cum in alijs pro∣vincijs recrudescere illud super Ecclesiastica politera dissidium intelligeret Sadeel, censuit de re tota sibi ampliter esse disserendum. Atque habita synodus rursum, cui et praefuit, tanta faelicitate usus dicendi docendique, ut schismutis ejus princeps, vir alioqui eruditionis baud spernendae, in Orthodoxorum partes sese contulerit, ac mutatam sententiam edito libello prof••ssus sit. In vi••a Sad••el. In Nemausensi synodo actum de Discipl••na Ecclesiastica, cujus formam quandam ••ovam et insolitam quidam Johan. Parisi∣ensis non animo tantum sedetiam scripto designabat: ••ique viri quidam docti verum novarum pru∣ritis plus aequo laborantes adhaerebant, et magna verborum argumentorumque acie opinionem illius muuitam defendebant. Illorum tamen conatui sefe opposuit B••za, doctissime & disertissime rem totam edisserens. Ejus sententiam tota synodus unanimo consensu approbavit, &c. In vita Bezae.
• * 1.5

  Quibus nunc a vobis vin∣culis constring∣endi sunt, qui (cum donis om∣nibus spiritali∣bus careant) ve∣terum prophe∣tarum simiae, tribusque An∣ticyris digna capita, non pro∣phetae vel ex ta∣berna, vel Mili∣tari statione in Cathedram Christi indecoro habitu, mente certè parum so∣briâ, finentibus vobis prosilijsse dicuntur, ut quicquid in buccam venerat, aut quomodocunque vitrea bilis suggesserat, in Christianae fidei et nominis aeternum ludibrium, frementibus pijs, cachinnan tibus atheis, ••vomerent? Audita (utinam falsa) refero: quae vestra immo Christianorum omnium interest, summa apud vos severitate plecti, nequis deinceps falsa zeli religiosi specie per sacrilegum nefas abusus, sacrosanctum Domini, quod super nos omnes invocatum est nomen, gentibus blasp••∣mandum propinet, terramque quae tanta monstra tulit, diris quantum in se est devoveat. Blondellus de Jure plebis, p. 76.77.
• * 1.6

  Read but Mr. Gatakers Answer to Mr. Walkers vindication, And Amyral∣dus preface be∣fore his Answ. to Spanhemius, and then judg whether this be true.

  Omnis secta humana autho∣ritate firmata, ratione caret. Aenaeas Syl∣vius in Pla∣tina.

  Lege Camero∣nem accuratè disserentem de potestate Eccles. Praele••t. pag. 460.461.462. &c. and be∣sides Camero, Musculus, with many others deny any Ju∣diciall decisive power in Mi∣nisters, in doctrinalls. Vid. Vedelij Rationale The∣ologic l. 3. c. 6. pag. 511.
• * 1.7

  Lege vitam Ge. Majoris.
• * 1.8

  See the fore∣said Answer of Mr. Gataker to Mr. Walker.
• * 1.9

  O what a thing is Self-love, if men do want peace in their own consciences, or in the hu∣mors of their bodies, they can quickly feel it, and think them∣selves undone till they have peace again; and yet the want of peace in Church and State is no trouble to them, but for their own ends and fan∣cies they can delight in de∣visions.
• * 1.10

  Brus. l. 1. c. 18. ex Plut. Laert. l. 3. Nemo filens placuit multi brevitate lo∣quendi: Au∣sonius.