How Far Holiness is the Design of Christianity, Treatise – Text 3
HOW FAR HOLINESSE IS THE DESIGN OF CHRISTIANITY.
Where the Nature of Holineſs and Morality is opened, and the Doctrine of Juſtification, Imputation of Sin and Righteouſneſs, &c. partly cleared, and Vindicated from Abuſe.
In certain Propoſitions, returned to an unknown Perſon, referring to Mr. Fowlers TREATISE on this SUBJECT.
By RICHARD BAXTER.
LONDON, Printed for NEVILL SIMONS, at the three Crowns at Holborn Conduit. 1671.
Qu. Whether Holineſſe be the only Deſign of Chriſtianity?
SIR,
THe Sum of your Letter is, [That Mr. Fowler and many others of late, by crying up Holineſs as the Only Deſign of Chriſtianity, do 1. give us a deſcription of ſuch a Holineſs as is but the meer morality of a Heathen, [A ſound complexion of ſoul, &c.] 2. And that they greatly obſcure or drown the whole Doctrine of our Juſtification, and Adoption, and of Chriſts Satisfaction and imputed Righteouſneſs; and make the Glory of this to be none of the Deſign of Chriſtianity. 3. That, by this they tempt men, that can but imagine that Seneca, Antonine, Epictetus, Plutarck or Cicero do give as wiſe and wholſome Precepts of Virtue and good living as Chriſt, to think as highly of them as of Chriſt. 4. That hence they ſecretly reproach both the Impoſers of Conformity, and the Non-conformiſts, and magnifie the ſtretching conſcience of the Paſſive Latitudinarian Conformiſt as the only wiſe man that careth for none of theſe little things: And that they ſecretly undermine all Inſtituted Ordinances. 5. That becauſe my Aphoriſms and other Writings have had ſome hand in breeding ſuch opinions, I am doubly guilty in being ſilent now they ſpread and proſper.] This being the ſum of your Complaint, I ſhall anſwer to all this in that manner as the nature of the thing requireth.
In General, I muſt tell you, that I am reſponſible for no mans Writings but my own; Neither ſhall you hereby tempt me to become an Ariſtarchus, and arrogant Cenſurer of other mens. This is all that I need to ſay of the Book you mention, that it is of very much worth and uſe, to call men more ſeriouſly to conſider of the Deſign of mans Redemption, and of the nature of true Religion and Felicity: And though I will not defend every word in my own writings, much leſs in other mens, when I am not concerned, yet I may ſay that I had rather perſwade the Licencious of this age to the careful reading of that Book, than turn it into matter of ſtrife.
But it is only my own judgment about the things in queſtion which you can reaſonably expect; which I think the brevity requiſite in a Letter directeth me to give you in certain ſelf-evidencing coherent Propoſitions.
Prop. 1. GOD is the Beginning, the Ruler and the End of all: Of him, and through him, and to him are all things.
2. The word [Deſign] doth ſignifie, ſometime the act of Intention; ſometime the End intended. In the Queſtion it muſt needs ſignifie the later,: Therefore inſtead of it I ſhall henceforth uſe that common word.
3. By the End of Chriſtianity I doubt not is meant, 1. The End of God and our Redeemer in the framing and impoſing Chriſtianity on mankind. 2. The end which man is bound to intend in receiving and uſing Chriſtianity. (Theſe two are called Finis operantis.) 3. And the end to which the frame of the Chriſtian Religion is adapted (which is called Finis operis.)
4. Holineſs in Creatures, is their ſeparation from common uſes unto God: Omne ſanctum Deo ſanctum est.
5. Holineſs in Rational free-agents, is ſuch a ſeparation to God, as is agreeable to their Natures.
6. Holineſs is to be deſcribed with diſtinct reſpects. 1. To the ſubject, 2. To the object. And 1. s to the whole ſubject, 2. as to the diſtinct faculties.
7. Holineſs in the whole ſubject is 1. Active, 2. Diſpoſitive or Habitual. 3. Relative: or is In our Acts, Habits & Relations.
8. Active Holineſs is our Active Dedication, devotion or adherence unto God, begun in our Converſion to him, and Chriſtian Covenant with him, and exerciſed after in the practice of our lives.
9. Habitual Holineſs, is that fixed Inclination or Diſpoſition of the ſoul, by which it is fitted to perform the aforeſaid Active adherence and devotion with ſtrength, facility, and conſtancy.
10. Relative Holineſs is the Relation of Man (or Angel) thus actively and diſpoſitively devoted to God: which is particularly to be conſidered with the Object.
11. Beſides the commoner Holineſs of all Saints, there is alſo an Office-Holineſs of Magiſtrates (though ſome deny it) and of Chriſts Miniſters: which containeth their Active Dedication to their proper work, their Diſpoſitive Aptitude for it, and their Relation to God in it. And accordingly the anointing to ſuch office, and the giving of the Holy Ghoſt for its performance, ſignifie ſomewhat elſe than the common ſanctification of all Saints. As the work to which they are anointed is more.
12. Holineſs in reſpect of the diſtinct faculties is, 1. In the vital and executive Power (for ſuch a diſtinct faculty there is) and then it is called Spiritual Quickning, Life, and Strength. 2. In the Underſtanding, where it is called Spiritual Illumination or Light, (Knowledge and faith.) 3. In the will, where it is called, Spiritual Love, and Holineſs in an eminent narrower ſenſe.
13. Holineſs is not to be deſcribed or underſtood without its proper Object, which doth eſſentially Conſtitute it. Its no true deſcription which omitteth it.
14. The Object of Holineſs, Primary, Immediate and proper is GOD himſelf. The ſecondary and remoter Object, is the Impreſſions, Image or Glory of God in his works.
15. GOD is the object and terminus of our Holineſs, as in his Divine Per…ections, ſo in his three grand Relations, as he is our Efficient, Dirigen… and Finial Cauſe; And in his three great Relations to his Intellectual Creatures, as he is our Owner our Ruler, and our Lover or Benefactor, All comprized in the word [Father:] And this on the Fundamental Relation and work, of his being our Creator, Redeemer and Sanctifier.
16. Our Holineſs therefore is our anſwerable threefold Relation to God, that we be, ſui, ſubditi, amatores, his Own, his Subjects and his Lovers; All comprehended in the word [Children] that we be peculiarly the children of God.
17. From all this the true deſcription of Holineſs is obvious and ſure, viz. that it is the Active Habitual and conſequently relative, Separation, Dedication, & Devotion, of Intellectual free-agents, by Life, Light and Love, to God our Father as his Children; or to God our Abſolute Owner, Ruler and Benefactor, our Creator, Redeemer and Sanctifier, as his own peculiars, his Subjects and his Lovers.
18. Though every one that is Holy hath not this diſtinct and orderly conception of the nature of Holineſs, yet every one that is Holy, hath really all this in himſelf. And its pity that ſo uſeful a part of knowledge as is that of the pourtraicture of the new Creature, or the Image of God on man, ſhould not be found in all that have the thing. Though it is to be no more wondred at, than that Men who have Intellects, and Wills, and Vital Power, are ſo much perplexed with difficulties and diſputes about the nature of them, as the greateſt Philoſophers are.
19. The ſecondary Objects of our Holineſs (Active and diſpoſitive,) being Gods Image and Appearance in all his works, it is this that is often called [His Glory,] that is, as his Glory is made mans object and his end; even the glorious communication, and reflections, and appearance of God in his perfections, on our ſelves and on all his works (and not only the praiſe that we give him for them, by our thoughts or words..)
20. As more or leſs of God is found in any thing or perſon, ſo we are more or leſs to Love and Honour them, becauſe we do it for God appearing in them.
21. There are not only different degrees therefore, but alſo different ſorts of Love and Honour due to different Things and Perſons, as God hath communicated different gifts to them. (As Virtue, Office, Magiſtracy, Miniſtry, Parentage, &c.)
22. When any of theſe is Loved and Honoured truly for Gods Image or Glory appearing in them, it is ultimately GOD himſelf that is Loved and Honoured in and through them: And ſo even this Love of God appearing in his Creatures (animate or inanimate, intellectual, or his Word and Ordinances) is a Holy Love; when as the Love of all the ſame things, on another account, and not as God is glorious and beloved in them, is but a common and unholy Love.
23. Accordingly it is a real ſecondary part of our Holineſs, to Love our neighbour as our ſelves, for that of God which equally appeareth in him; and to do juſtly unto all, and to Love our ſelves on the ſame account, and to keep our ſelves in temperance, chaſtity, ſobriety, &c. And ſo the duties of the ſecond Table, are a ſecondary Holineſs, as they are chained to the firſt, by the relation that the Creature hath to God, and as God is the Beginning and End in all; that is, 1. As all things are of Him; And as he is the Maker and Owner of us and them. 2. As all things are Through Him, and as he is the Ruler of Man, and commandeth him this duty. 3. As all things are To Him; and as he is the End of us and all things; and thus all things are ſaid to be ſanctified to Believers.
24. So alſo when Parents, Magiſtrates and Paſtors, are Loved, Honoured and Obeyed in their pure ſubordination to God, (viz. 1. As they have their Power and Office from God. 2. And as this is commanded us by God. 3. And as they Honour God, and as our duty honoureth or glorifieth Him, and as he is pleaſed in it) this alſo is a ſecondary Part of our Holineſs: But when they are honoured and obeyed, meerly for fear, or for our own ends, or on any humane account, not ſubordinate and referred as a means to the glory and pleaſing of God, it is a common and unholy Honour and Obedience.
25. As all mankind are falln by him, from God to themſelves and other Creatures, ſo Holineſs is their contrary adherence to God upon their return. And ſo when we ſay all the world is diſtinguiſhed into two ſorts, the Unholy and the Holy, or the Ungodly and the Godly, we mean that one part adhere to carnal ſelf and creatures as ſerviceable to carnal ſelf, and the other part are converted from ſelf to God, and uſe the Creatures as a means to God, as he is their End.
26. The word Morality is made ambiguous by the looſe and various uſe of men, not uſed to any accurateneſs of ſpeech: But the firſt, famous and moſt notable acception of the word, is to ſignifie all Virtue and Vice, or conformity and diſconformity to the ruling Will or Law of God; as Ethicks or Morals as diſtinct from Phyſicks, and other Sciences. And in this uſual ſenſe, All things commanded by God are directly, and all things forbidden, reductively, the parts of Morality: That is all Moral Good and Evil: and ſo faith in Chriſt is a great part of our true Morality. And they that will needs take the word in any narrower private ſenſe, prepare for quarrels; and are obliged to explain themſelves, before they cenſure others or diſpute about an ambiguous word.
27. The ſum of Holineſs and Morality (which is all one) is, the Love of God as God (including abſolute Reſignation and Subjection,) and the Love of man and all things for God appearing in them, and ſerved by them.
28. If either Heathens or wicked nominal Chriſtians do take Holineſs or Morality to be only the Love of our ſelves, and our neighbours, and a diſpoſition of mind, and courſe of life, in which we live orderly, juſtly and charitably to all, and ſoberly to our own minds and bodies, and all this only for the maintaining of the temporal proſperity of our ſelves and others, or for the meriting of a proſperity in the life to come; not at all referring all this to GOD, as the Beginning, the Guide and the ultimate End of all; It is but Analogically called either Holineſs or Morality, and not in a proper or univocal ſenſe; becauſe the End is left out which muſt give being to all true Holineſs and Morality. (Of which ſee my Agreement with Dr. Barlow in my ſmall Tractate of ſaving Faith.)
29. The meaning of thoſe Divines of my acquaintance, that ſpeak againſt preaching meer morality, is indeed againſt theſe that preach no morality, but the Ethicks or analogical Morality of Atheiſts, who leave out the End; or elſe a Piece of Morality, which we call the Natural part, leaving out Chriſtianity as if that were no part of Holineſs or Morality: or treat lightly and looſly of it, as if it were a ceremony or thing indifferent, as needleſs if not troubleſome to the world, as their things called Indifferent are. And what Chriſtian can excuſe that ſort of preaching.
30. As elſewhere I have often ſaid, we muſt carefully diſtinguiſh between the Primitive or Primary and Natural part of Holineſs; which is GODLINESSE or our LOVE to God as ſuch; and the mediate remedying, ſubſervient Part, which is Faith in Chriſt, or Christianity as ſuch. The firſt is as our Health, the ſecond as our Medicine.
31. This diſtinction is it which is intended by the Apoſtles, when they ſo often tell us, that we are ſanctified or receive the ſpirit of holineſs, by believing in Chriſt; Faith kindling Love, and Love kindled by Faith, being the two parts, and whole of our Religion.
32. Gods only End in this and all his works, (ſo far as he may be ſaid to intend an end) is ultimately Himſelf (for he can have no other ultimate end.)
33. When we ſay GOD is his own End, we mean not that his Eſſence or Exiſtence, is his End (for of that there cannot be a means:) But formally it is the fulfilling and complacency of his Will. For his Will is the Beginning and End of all things cauſed by him.
34. Materially Gods higheſt end (or the ſummary of all means) in order to this complacency of his will, which is the formal ultimate End, is his Glory; that is, The foreſaid glorious impreſs or appearance of himſelf communicated to his Creatures, and found in his works. And this is not only the Image or Glory of his Holineſs, (though that be the moſt eminent part) but alſo of his Omnipotence and Omniſcience: (unleſs any will take the the word [Holineſs] in God ſo largely as to comprehend all his perfections.)
35. And here his Glory reſplendent in the univerſe (as comprehending Chriſt and the whole Creation) being the Total, comprehending all the parts, muſt needs have the preheminence before each part.
36. And among the Parts the Glory of God ſhining forth in the whole heavenly Society (Chriſt, Angels and Men) muſt needs have the preheminence.
37. And if you come down to Individuals, his Glory ſhining in the Perſon of Chriſt is greater (and ſo neareſt to the ultimate end) than his Glory in Angels or Men: becauſe Chriſt in his created nature is the Beſt and Higheſt of Gods works; And therefore as God is more glorified in the Sun, than in a Star, ſo is he more glorified in Chriſt, than in any Man or Angel.
38. Gods Wiſdom, Love and Power, were wonderfully glorious in the perſon of Chriſt, and in all his works performed for our Redemption, when he was on Earth; much more in his Perſon and Interceſſion in the Heavens.
39. And as to the Effects of Redemption upon Man, the Glory of Gods Wiſdom, Love, and Holineſs, Juſtice and Mercy, do ſhine forth wonderfully in our Union with Chriſt, and Memberſhip of his Political Body, in our free Pardon and Juſtification, Reconciliation and Adoption, through the Sacrifice, Merit, and Interceſſion of Chriſt, and not in our Sanctification only.
40. The ſame I may ſay of all Gods mercies, which as immediate demonſtrations of his Goodneſs do glorifie him; and alſo of his judgments now, and of the great and glorious final judgment, in which Gods Wiſdom and Goodneſs, Truth, Juſtice and Mercy will be immediately glorified, and not only as the judgment maketh man Holy, nor only as it declareth us to be ſo.
41. The Holineſs of God is wonderfully glorified in that he will have no immediate Communion with any ſoul that is defiled with the ſmalleſt ſin; But after they have once ſinned, and till they are perfected, be they never ſo ſincerely Holy, their whole Communion with him (as to receiving from him, and Returning to him) muſt be only by a Mediator that hath no ſin. All mercy muſt be given by him, (ev…n the ſpirit it ſelf) and all our ſacrifices and duty offered to God by him. Only the ſinleſs can have immediate Communion with God, at leaſt as to moral Communication (For of Phyſical I will not here diſpute.)
42. The Wiſdome, and Goodneſs of God are wonderfully glorified, in providing this incomprehenſible way of our Redemption, that by it Juſtice and Holineſs may be as fully glorified, the Truth of God vindicated, the Honour and Authority of the Law and Lawgiver preſerved, and ſin diſgraced and confounded, by the Sacrifice, Merit and Interceſſion of Chriſt, as if all ſinners themſelves had been condemned. (All which and much more Mr. Truman in his Great Propitiation hath fullier opened, than I can now ſtay to do, and therefore to him I muſt refer you.)
43. In this Aptitude of it to attain theſe ends of God our Ruler and Benefactor, better than mans damnation could have done, conſiſteth the ſatisfactorineſs and meritoriouſneſs of the Death or Sacrifice of Chriſt, and not in the Identity in kind, or in the equal proportion of the Degree of Chriſts ſufferings, as compared with that which man deſerved.
44. By all this it is evident, that our Perſonal Holineſs is not the only end (or deſign) of God in mans Redemption, nor in inſtituting the Chriſtian Religion. But if God muſt be ſaid to have no End, which is alſo a means, (but only the ultimate End, the complacency of his bleſſed will, which is no means, but all are means to it) then our Holineſs is none of Gods end, but one means to it. But if the means themſelves, as the end of lower means, may be called Gods End, after the manner of imperfect man, than our Holineſs is one of his inferior ends, among many others; It being one Part of that univerſal frame, in which conjoyned his Glory moſt appeareth, in which his bleſſed will taketh complacency.
45. And all this being ſo evident to all that receive the Chriſtian faith, when this Learned worthy Man, and ſuch others, do ſay that Holineſs is the only Deſign of the Promiſes, &c. you mud not interpret them too ſeverely, nor ſuppoſe them to ſpeak properly or accurately; but [only] is an hyperbolical expreſſion, (as many uſe the word Infinite as an attribute of created things, inſtead of Great,) Doubtleſs he intended it not as excluſive of all other ends (either of God or Man,) And the mode of the age having turned accurate School-language, into figurative and ſuch as Rhetoricians uſe, may teach you to expect ſome ſuch, even in the ſevereſt ſort of Writers.
46. But though it be not true that our Holineſs is the only End or deſign of the Promiſes, or of Chriſtianity, it is true that it is the end of all our Chriſtianity, that is one of its very great and noble ends.
47. The ſame Graces or Gifts of God to man do uſually circularly promote each other, and ſo each is as to other, both an end and means in ſeveral inſtances and reſpects. See what I have ſaid in my Treatiſe of the Life of Faith, to the queſtion, Whether the Precept be for the Promiſe, or the Promiſe for the Precept? Whether the Reward be the end of Obedience, or Obedience the end of the Reward? pag. 237.
48. When we ſay that Holineſs is the end of Chriſtianity or faith in Chriſt, we take Holineſs narrowly for that Primary and moſt immediate part of Holineſs, which is our Reſignation, Subjection and Love to God as God; And not ſo largely as to include our faith in Chriſt it ſelf. And we take not Chriſtianity for the whole Chriſtian Religion, but for the remedying part, or faith in Chriſt as ſuch. Otherwiſe we could but ſay that the remedying part of our Religion or Holineſs, is the means to the Primary part which is its end. When we underſtand each other, let us not needleſly quarrel about words.
49. If any ſay too much in making our Holineſs Gods only End, it ill beſeemeth thoſe to be their cenſurers, who hauehave tempted them to it, by erring more on the contrary extream. And it is not to be denyed or hid, that more than downright Antinomians, have ſo ill expounded the points of Chriſts ſuretiſhip, and of the Imputation of our ſin to him, and of the Imputation of his Righteouſneſs to us, as hath proved the great occaſion of ſome mens running into the contrary errour; yea, and as would exclude all pardon of ſin, and all true Religion, had their notions been practically and prevalently held. But their opinions are confuted by ſo many (Olevian, Urſine, Piſcator, Paraeus, Wendeline, Camero, and many other Forreigners; and by Wotton, Gataker, and others at home; and plainlieſt in Mr. Trumans foreſaid Treatiſe, Mr. Bradſhaw of Juſtif. and Mr. Hotchkis of Pardon, and Le Blank in his Theſes) that I will not here ſtay to deal with thoſe Points. And it is not an eaſie or a common thing, for men that write againſt any dangerous errour and extream, to keep up large impartial thoughts, and ſee the danger on the contrary ſide; For mans mind is limitted and narrow, and cannot think with equal ſeriouſneſs and clearneſs of many things at once. And the wiſeſt man alive, when he is earneſtly pleading againſt any errour, is in great danger of forgetting what is on the other ſide the way, and of thinking ſo eagerly what to ſay againſt the opinion he oppoſeth, as to forget both what may be ſaid for it, and what worſe his own arguings may infer.
50. Nothing is more ſure in Chriſtianity, than that Chriſt came into the world to ſeek and to ſave that which was loſt; and to bring home ſtraying prodigals to God, and to deſtroy the works of the Fleſh and Devil; and to bring man back to the love and obedience of his Maker, and to cure him of his worldly love. And ſo that Holineſs or the love of God, is the end of our Redemption, and our Faith.
51. It is moſt certainly that he is the beſt man that hath the leaſt need of pardon of ſin, that is, that is moſt Holy and leaſt ſinful; And that all men muſt rather deſire to be kept from ſin, (and pardoned when they do ſin) then to ſin and then be pardoned: nor may we deſire Pardon alone, if we could have it. So that we are pardoned what is paſt, that Love may make us ſin ſo no more; and Juſtification is an antecedent means to our fuller Holineſs and obedience to God (which I have largely opened in my Confeſſion of faith.)
52. It is certain that Juſtification and Sanctification go on hand in hand together (of which ſee Mr. George Hopkins, Salvation from ſin;) And that it is a notorious errour of ſuch as ſay that Juſtification is perfect as ſoon as it begins (though it be true that all ſin is then forgiven.)
53. And it is certain that Sanctification as it is the work of God, is an executive part, or one part of the executive pardon of our ſins; Becauſe it is the taking off of a very great penalty, which is the privation of the ſpirit of grace.
54. Nothing is more injurious to Chriſt than to feign that he is a patron of ſin, or came to excuſe men by free juſtification from obedience to their Creators law of nature, or to make ſin leſs odious to mankind: ſeeing he dyed to redeem us from all iniquity, and to purifie to himſelf a peculiar people zealous of good works.
55. And it is an intollerable blaſphemy againſt God, to imagine that Chriſt came to make the Divine nature more friendly or reconcileable to ſin, or to love complacencially an ungodly perſon as if he were godly, as being ſuch by the imputation of Chriſts righteouſneſs to him, and to repute any man to be what he is not; to take a wicked man for a Saint, becauſe that Chriſt was holy for him: what ever malicious Papiſts ſay, the Proteſtants abhor ſuch doctrine.
56. And as far are we from believing that Chriſt was a ſinner, or that God ever ſuppoſed him to be a ſinner, or hated or puniſhed him as a ſinner: or that ever our ſin did really become his ſin, or that God reputed it ſo to have been. For no falſe judgment can belong to God.
57. But we believe that Chriſt dyed for our ſins, as a ſacrifice, ranſome, propitiation, attonement. And that his own voluntary ſponſion and his Fathers will were his obligation; and that our ſins were the occaſion, and the evil to be done away; And that (for the holy ends forementioned) he ſuffered for our ſakes and in our ſtead, ſuch a kind and meaſure of ſuffering, as was fit to attain the ends of our Creator, better than our damnation could have done. And thus far our ſins may be ſaid to be imputed to him, in that he dyed for them; Though properly he undertook the puniſhment only; but never the ſin it ſelf: His nature and holy will abhorring ſuch an undertaking. The Reatus facti, or Reatus culpae were never upon Chriſt; nor the primary proper Reatus ad poenam; but only an improper aſſumed Reatus ad poenam, or obligation to puniſhment for our ſins. Nor can an Accident remove from one ſubject to another, but its removing is its periſhing.
58. And though we believe not that God doth judge us to have done all the righteouſneſs that Chriſt did, nor to have poſſeſſed the ſame individual Righteouſneſs as Chriſt had (for God never erreth) nor accounteth us as Righteous as Chriſt himſelf; nor yet uſeth us in all reſpects as he would have done, if we had been as righteous as Chriſt himſelf; nor do we think it a thing poſſible that the ſame individual righteouſneſs that was in Chriſt (being an accident) can be in it ſelf and really given to us, and made ours; Yet do we believe that his Habitual perfection, with his Active Righteouſneſs and his Sacrifice or Sufferings, all ſet together, and advanced in value, by their conjunction with his Divine Righteouſneſs, were the true meritorious procuring cauſe of our pardon, Juſtification, Adoption, Sanctification and Salvation. Not one part imputed to this effect, and another to that; but all thus making up one meritorious cauſe of all theſe effects; even of the Covenant and all its benefits. And thus Chriſts Righteouſneſs is imputed and given to us; not immediately in it ſelf, but in the effects and fruits: As a Ranſome is ſaid to be given to a Captive, becauſe it is given for him; though ſtrictly the Ranſome is given to another, and only the fruits of it to him.
59. Thoſe ignorant, ſelf conceited contentious teachers, that ſeek the reputation of Orthodox zeal in the things which they never underſtood, and inſtead of clear apprehending ſound Scripture-doctrine, and plain expounding it to the Church, do take on truſt and for company, falſe or inſignificant confounding notions, and proudly make them the inſtruments of their furious cenſures and revilings, and of dividing the Church by raiſing ſlanders againſt thoſe that preſume to be wiſer than they; and ſo by backbiting tell their hearers, how erroneous and dangerous this and that mans doctrine is, becauſe they never had the wiſdom, ſtudy and patience to underſtand it; ſuch I ſay are the men that in all ages have been the firebrands in the Church, and zealouſly promoted Chriſts Kingdom by dividing it, and will hardly ever have peace here themſelves, nor endure their brethrens or the Churches peace.
60. It is not poſſible for God to hate a holy ſoul, that loveth him as God, and beareth his holy Image.
61. Yet is his Holineſs no ſatisfaction to Gods Juſtice, for the ſins of his unholy ſtate, or for his imperfections.
62. If you ask, what then would God have done with one thus converted, if he had no Saviour, to ranſom him from Juſtice for his ſin? I anſwer; it is a ſuppoſition that is not to be put; Becauſe no man is converted and ſanctified that hath not a Saviour, and the Pardon of his ſins, For none but Chriſt could firſt Merit, and then Give, the Spirit of ſanctification which we had loſt; and ſo without Chriſt and his Spirit we ſhould have been equally unſanctified and unpardoned.
63. It is vain therefore to dream that Cicero or Seneca, Auguſtine or Chryſoſtom, Luther or Calvin, are as much Saviours as Chriſt, ſo far as their doctrine maketh men holy: For neither Philoſophers nor Divines preach any good doctrine, but what Chriſt as the Mediator and Light of the world, did ſome way or other communicate to them: ſo that their doctrine that is good, is not their own but his, (even theirs that know him not.) It is not they but He, that merited all grace, and that preſerved the ſinning world from being uſed as it deſerved, and that aſcending up on high gave gifts (both common and ſpecial) unto men. Their light is as the Moons derived from the Sun; Which of them but Chriſt, hath purchaſed and given a Covenant of Grace to the condemned world? And which of them but Chriſt, ſends forth with their doctrine, a Quickening, Illuminating and ſanctifying Spirit, to overcome the Devil, the World and the Fleſh?
64. While all ſober Divines thus plead for Holineſs, and cenſure one anothers doctrines as unholy and countenancing ſin, it plainly ſheweth that they are very much at unity in the main; but that they have not the skil to word and methodize their notions rightly, and to make all fall right with the ends and main matter which they are agreed in. And when we hear men accuſe each other of unholy, and ſinful opinions and practices, though we muſt hate the ignorance, pride and uncharitableneſs which is in it, yet it is a comfort to us, to hear and read that they all agree to cry down ſin in the general and to diſgrace it; and that they all bear ſo conjunct a teſtimony for the excellency and neceſſity of Holineſs; what hope is there then that if we could ſet all our tacklings together, and ſee truths fall right in their ſeveral places, we might unite our force againſt the Kingdom of the Devil, and ungodlineſs; and might give over deſtroying Holineſs by crying down the things we underſtand not as unholy; and might be healed of that antique phrenſie, which maketh ſo many Divines and other Chriſtians, by ill managing their zeal for holineſs, to divide the Churches, and hinder the Goſpel, and be the inſtruments of Satan, to keep and caſt down Holineſs in the world.
65. Thoſe Churches eſpecially that lament the lapſe of Diſcipline, and the confounding of the Holy and prophane; and thoſe that are conſtituted by unwarrantable ſcrutinies after the Holineſs of Members, beyond the teſt that was appointed by Chriſt, ſhould not diſhonour themſelves, nor bring their doctrine or perſons in…o ſuſpition, by being the haſty cenſurers and condemners of ſuch Writings, as drive harder for the promoting of Holineſs than themſelves.
66. There is ſo clear a tendency in all Gods inſtituted Ordinances to further Holineſs, that he knoweth not what he talketh of, who ſlighteth them, on pretence of natural Evidences and Helps to the ſame end: ſeeing natural and ſupernatural evidences and helps, are ſo far from being oppoſite, that they are both neceſſary, and do in admirable ſuitableneſs and harmony concur.
67. He knoweth not the hurtful miſcarriages of our times, who knoweth not what the miſtaken notions about free grace, have done againſt free grace it ſelf; and how the Goſpel hath been ſupplanted, by an erroneous crying up the Goſpel, and crying down the Law; and how Juſtification hath been abuſed, by mens ſeeming to extol it, and ſanctification injured by ſuch pretexts: And he that with one eye looks on that diſeaſe and its effects, and with the other looks on the Book you tell me of, and ſuch like, will quickly ſee what Sore this Plaſter was provided for, and how much excellent matter there is in it, which the foreſaid perſons and diſeaſes need.
68. And as to your mention of my former writings, and my intereſt in the buſineſs queſtioned; I ſhall ſay but this, 1. That either you have read my former Writings, or you have not; If not, I will not write more to ſatisfie you, who read not what is already written: For why ſhould I think that you will rather read the later than the former? If you have read them, (eſpecially my Confeſſion, my Diſputations of Juſtification, and my Life of Faith,) either they ſatisfie you or not: If they do, you need no more; If not, I cannot ſatisfie you. The queſtion is whether it be truth and clearly opened which is there written? If it be, I will not avoid it, leſt men abuſe it; nor will I hope to write that which none ſhall miſunderſtand, or turn to an occaſion of ſome extream. 2. And theſe few pages tell you my ſenſe; the ſame which I have formerly publiſhed: If wrong, confute it: If right, my former writings, fullier opening the ſame things are ſo far right. 3. And my Life of Faith is ſo late and large in opening the ſame points (where I have named no leſs than fifty eight errours on the Antinomian ſide and their fautors in the point of Juſtification and Imputation) that me thinks you ſhould not ſo quickly call for more.
69. And as to Mr. Fowlers Conſectaries; ch. 20.22, 23. what would you wiſh more accommodate to an honeſt concord (which is our ſtrength and beauty) and to the healing of deforming and deſtroying diviſions, than the practiſing of the motion, that our union be placed in things neceſſary to Holineſs▪ And whereas you think our Church-controverſies concerned, I know not your own mind, becauſe I know not you; But as for my ſelf, you are not I hope ſo unreaſonable as to expect that I plead the cauſe of the Impoſers of Conformity; And as for the Non-conformiſts, I think they have no diſlike to his rule, ch. 23. how far we may comply with Rulers or Cuſtoms, but highly approve it: whether they are in the right or the wrong, I ſuppoſe you will not allow me to be judge: But you cannot ſure be ignorant that they are ſo far from taking the things for indifferent which they refuſe, that they think it would make them guilty, ſhould they do them, of ſins ſo many and ſo very great, and for peace and the reverence of Superiors, I will not now ſo much as name. And they take nothing to be more ſuitable to their principles about ſuch things than Mr. Fowlers doctrine.
70. To conclude, undoubtedly Holineſs is the life and beauty of the ſoul; The ſpirit of Holineſs is Chriſts Agent to do his work in us, and our pledge and earneſt and firſt fruit of Heaven: It is Chriſts work, and ſubordinately ours, to cleanſe us from all filthineſs of fleſh and ſpirit, perfecting Holineſs in the fear of God. Chriſt, the Spirit, the Word, the Miniſtry, Mercies, afflictions, and all things are to bring home, our hearts to God, and to work together for our good, by making us partakers of his Holineſs. Our Holineſs is our love of God who is moſt Holy: And our love of God, and Reception of his love▪ is our Heaven and everlaſting Happineſs; where having no more ſin to be forgiven, but being preſented without ſpot or wrinkle unto God, we ſhall for ever both magnifie the Lamb that hath redeemed us, and waſhed us from all our ſins in his blood, and made us Kings and Prieſts to God, and alſo ſhall with all the holy Society, ſing Holy, Holy, Holy to the bleſſed Jehovah, who is, and was, and is to come; to whom all the Heavenly Hoſt ſhall give this ſpecial part of praiſe for ever.
And as all real Saints deſire nothing more than holy Hearts and Holy Lives, Holy M…giſtrates and Holy Paſtors, Holy Churches and a Holy State, Holy Doctrine, Holy Worſhip, and Holy Diſcipline, and that all the People may indeed be Holy; that true Reformation may make all the Churches of the world more Holy, and their Holineſs may win home the Infidels and Idolaters to a Holy conformity to them, and that the Kingdoms of the world may become all the Kingdoms of God and of his Chriſt; ſo all thoſe Hypocrites that place their Holineſs in Superſtition, & vain ſingularities in a Love-killing proud dividing zeal; in bittern…ſs againſt thoſe that are wiſer and better than themſelves, in making things to be ſins▪ & duties which God never made ſo, in new opinions, for which they think highly of themſelves, and contemptuouſly of thoſe that are not of their mind; in dead imagery and cold formalities, or hurtful pomp, in names, and words, and ſhews, and ſidings; in reproaching, ſilencing, and cruel handling, all that diſlike their carnal intereſt and way; and wil not ſell their innocency and ſalvation to humour them in their pride, & comply with all their intereſts and conceits, That think their Places, their Parties, their high profeſſions, do make thoſe ſins to be ſmall & tolerable in them, which God abhorreth in all others; All theſe counterfeits, Images or carkaſſes of Holineſs, are but the powerful cheats of the unholy; and the portion of Hypocrites & Unbelievers ſhall be the ſame, (though not perhaps in the ſame degree.)
Aug. 24. (the fatal day) 1671.
What Happineſs is?
Auguſtin. de Morib. Eccleſ. cap. 3. Fol. 1. pag. 320. Beatus, quantum e…o, ne que ille dici poteſt qui non habet quod amat, qualecunque…; ne que qui habet quod amat ſi noxium ſit; ne que qui non amat, quod habet etiamſi optimum ſit; Nam & qui appetit quod adipiſci non potest, cruciatur, & qui adeptus est quod appetendum non eſt, fallitur; & qui non appetit quod adipiſcendum eſſet, aegrotat: (He might have added, Et qui non habet quod amet; quia ne que objectum habet beatificans nec actum) Quartum reſtat— ubi beata vita inveniri queat cum id quod eſt Hominis optimum (viz. Deus) & amatur & habetur.
I take not him to be Bleſſed, who hath not that which he loveth, whatſoever it be; nor him that hath what he loveth, if it be hurtful; nor him that loveth not that which he hath, though it be the Beſt; For he that deſireth that which he cannot get is tormented; And he that getteth that which is not Deſirable, is deceived; And he that deſireth not that which ſhould be gotten, is ſick. It remaineth therefore fourthly, that a truly Bleſſed Life conſiſteth in this, when that which is Beſt for a Man is both loved and enjoyed (which he proveth at large to be God alone.)
What Holineſs or Virtue is?
Id▪ ib. cap. 15. Quod ſi Virtus ad Beatam Vitam nos ducit, nihil omnino eſſe virtuiem affirmav…rim, niſi ſummum Amorem Dei — & ſic definire quatuor virtutes non dubitem; ut Temperantia ſit Amor integrum ſe prebens ei quod amatur: Juſtitia, Amor ſoli amato ſerviens, & propterea recte dominans; Prudentia, Amor eſt, ea quibus adjuvatur ab eis quibus impeditur ſagaciter ſeligens.
That is, [But if Virtue be the way to a Bleſſed life, I will affirm that Virtue is nothing elſe, but the chiefeſt Love of God — And I make no doubt thus to define the four Virtues, Temperance is Love, delivering our ſelves intirely to our Beloved; Fortitude is Love, eaſil… …nduring all things for the ſake of our Beloved; Juſtice is Love, ſerving our Beloved alone, and therefore rightly governing our inferiors; Prudence is Love, skilfully differencing our helps from our hinderances.]
Holineſs not Fanatically proud or aſpiring.
Id. ib. cap. 12. Fit Deo ſimilis quantum datum eſt, dum illuſtrandum illi at que illuminandum ſe ſubjicit: Et ſi maximè ei propinquat ſubjectione iſtâ quâ ſimilis fit longe ab eo fiat neceſſe eſt audaciâ, quâ vult eſſe ſimilior. That is,
A man is made like to God, in that degree that is granted him, when he ſubjects himſelf to him, to be illuſtrated and illuminated by him: And let him come never ſo near Him by this ſubjection, to whom he is made like, it muſt needs be that the Arrogancy, of deſiring to be liker to him (than is meet) will be far from him.
FINIS.
End of the text · Richard Baxter, How Far Holiness is the Design of Christianity (1671)