The crucifying of the world by the cross of Christ with a preface to the nobles, gentlemen, and all the rich, directing them how they may be richer / by Richard Baxter.

SECT. XV.

IT is not a perfect work of Mortification, that I shall now enquire after: For that no man on earth hath obtain∣ed: Nor is it any high degree, which only the stronger and bet∣ter sort of true Christians do attain: For if I convince you that you want either of these, you will not much be humbled by the conviction. But it is the very least and lowest measure that i•• consistent with sincerity, and which is in all that are heirs of hea∣ven: this is it that I shall now discover to you.

1. If you are sincerely Crucified to the world, it is not carna self that is your End, but your ultimate End is God and Glory

Can you but tell me what is the main Design of your Life? Whe∣ther it be for Earth or Heaven? 〈◊〉〈◊〉 this and you may resolve the case. A worldling may speak contemptuously of the world, and speak most honourably of God and the Life to come: But speculative knowledge and practical are frequently contra∣dictory in the same man. Still it is this world that hath his chief Intentions, and is the End of his designs and life; and the world to come is regarded but as a reserve, because of their unavoid∣able separation from this world. The main End of every upright Christian, is to please and enjoy God: and the main End of all the rest of the world is how to Please their carnal minds in the enjoyment of some earthly things. If you could but discern which of these is your chiefest End, you might discern whether it be Christ or the world that Liveth in you. For Christ liveth in you, when he is your End, and the world Liveth in you when it is your End.

But because some are such strangers to themselves, that they do not know their own Ends, the rest of the signs shall be for the discovery of the former, that you may discern whether the world or God be your ultimate End.

1. That which is your Principal End, is highlyest esteemed by your Practicall judgement. Not only by the speculative, but by that which moveth and disposeth of the man. Is God or the world, Heaven or earth, thus highlyest esteemed by you? Let your Practise shew it.

2. It is your Principal End, that hath the Principal Interest in you. That can do most with you, and prevail most in a contest. Can God or the world do more with you? Which of them doth prevail, when an opposition doth arise? I speak not of God in his efficiency; for so I know he can do what his list; and will do it whether you will or no; and will not ask your consent to do it. But its God as your End, that I now speak of; as he work∣eth Morally by your own consent and upon your wills. Honours, and Profits, and Pleasures are before you, and these would draw you to something that he forbids: And God and Glory are propounded to you to take you off, & turn your hearts ano∣ther way; which of these can do more with you? which is it that can nullifie the perswasions of the other?

3. It is your Principal End, that hath the principal ruling and

disposal of your whole life. •…•…do purposely con••rive the ma•…•… part of your life in order to it: If you are indeed Christians▪ and God be your End, the main drift of your Life is a contrived Means for the obtaining of that End; that is to Please God, and to enjoy him in everlasting glory. If you were such as you should be, you should have no other End at all, nor should you ever do one work, or receive or use one creature, or speak one word, or behold one object, but as a means to God, intend••ng the pleasing and enjoying him in all: As a traveller should not go one step of his journey, but in order to his End. But while we are Imperfect in our Love, and other graces, this will not be▪ But yet the main bent and drift of our Lives must needs be for God and the Life to come; and thus it is with every true Belie∣ver; and you are none if it be not thus with you. I say it again, left you should slightly pass it over, though you may through in∣firmity sometimes step out of the way yet if God be your End and Happiness, that is, if he be your God, and you be Christians, the main scope, and bent, and drift of your lives is for to please God and enjoy him in glory. But if the main scope and drift of your life be for the flesh and the world, and God and Religion comes in but upon the by, you are then no better then unsancti∣fied worldlings: Though you may do much in Religion, and be zealous about it, and seem the devoutest and most resolved pro∣fessors in all the Countrey where you live, yet if all this be but in subordination to the flesh and the world, or if co-ordinate it have the smaller Interest in your hearts, and when you have done or suffered most for Christ, you will do and suffer more for the flesh and world, you are carnal wretches and no true Christians. O that you would let conscience do its office, and Judge you as we go along according to Evidence! It is not by one or two Actions that you can judge of your estate, but by the main scope, and bent, and drift of your life. What is your very heart set upon? What is your care, and your chief contrivances? Are they for Heaven or Earth? Speak out, and take the comfort of your sincerity if you are Christians: and if you are not, know it while there is remedy, and do not wilfully deceive your selves. Have you been so far illuminated by the Word and Spirit, as to see the Amiableness of the Lord by faith, and have you so firm a Belief of the Everlasting Glory, where we shall see his face im∣mediately

or more nearly, and praise him among his Angels for ever? I say, have you so firm a 〈◊〉〈◊〉 of this, that you are un∣feignedly resolved upon it as your Happiness, that you take it for your Portion▪ and there have laid up your Hopes? Can you truly say, that God hath more of your Heart then all the world, and Heaven is dearer to your thoughts then earth? Can you say, that whatever you are tempted to on the by, that the main care, design and bent of your life is for God and the Glory to come; and that this is your daily Work and Business? If so, you are Christians indeed: you have Crucified the world by the Cross of Christ: The world is dead and down, where God raigneth and is exalted; and no where else. But if all this be clean con∣trary with you; and if the flesh and the world have the prevalent Interest, and these cut out your work, and form your thoughts, and choose your imployments; if these choose the calling that you live upon, and the manner of managing it, and your very Religion, or set limits to it; if it be these that rule your tongue and hands, and they can make a cause seem good or bad to you••, and that seemeth best which most conduceth to your fleshly, worldly interests, and that seemeth worst which destroyeth it or is against it; if God be loved and worshipped but as a Necessary M••ans to your carnal Happiness; or if he have but the second place in your hearts, and the leavings of the flesh and world, (be they never so much) and if your Religion and Endeavours for salvation, for pleasing God, and for the invisible Glory, be but on the by; and the flesh and the world hath the main scope, and bent, and drift of your life; flatter not your selves then, most certainly you are but carnal wretches and drudges of the world, and slaves to him that is stiled by Christ, the Prince of this world. Me thinks Sirs you might be able by this time to be somewhat acquainted with your own condition, and either to Condemn your selves as Worldlings and Carnall men, or to see Christ by his Spirit and Interest reigning in your souls, and give him the glory and take to your selves the joy of your Sanctificati∣on. Can you tell me but what it is that you would have, if you had your wish? and what it is that is predominant in your heart? What! know you not your own minds, and thoughts, and desires? Can you tell me what it is that is your very Business in the world? even the great Business that you live for, and that you study and

care and labour for? and what is the Design that you are daily carrying on? Know but this, and the Question is resolved. If you see any man at work, and ask him what he is doing, and why he doth it? it is like he is not so sottish but he can tell. If you meet a man upon the way, and ask him, whether he is going? it is like he will not be so foolish▪ but he can tell you. He that hath no end, hath no way, and therefore is never in his way, nor out of it; nor will he care which way he goes, so he be going; and a cir∣cular motion is as good to him as a progressive. You are doing somewhat all; you are going somewhither every day: whither is it? and what is it for? Is it for heaven or earth? The Texts which I before cited to you, fully give you the ground of the t••yal and Judgement that I am urging you upon. Mat. 6. 21. Where your treasure is, there will your hearts be also. Mat. 6. 33. Seek first the Kingdom of God, and its righteousness, and all these things shall be added to you.] Psal. 73. 25. Whom have I in hea∣ven but thee, and there is none upon earth that I desire besides thee,] Luk. 14▪ ••6. If any man come to me, and hate not all, even his own life, he cannot be my D••s••••p••e.] So verse 33. He that for saketh not all that he hath.] But let us proceed yet a little further in the tryal.

4. As that which is a mans End (if satisfactory) will content him when he can attain it, so without it nothing will content him. No man wil be content without that which is the Principal end of his life, though he may without some inferiour end. If God be your end, nothing else will content you: If you had all the ho∣nours and prosperity of the world, and this secured to you, it would not content you. These are not the things that you live for, or that the predominant inclination of your souls are suted to, and therefore it is not these that will please you, and serve your turn. But if the world be your end, you could be content with it if you could get it. Let who will take the world to come, if the carnal wretch were but sure of this, he would think himself a happy man, and could spare the other. He would not change his worldly happiness for the hopes of that which he never saw, nor doth not firmly and heartily believe.

5. It is a mans End that puts the estimate upon all things else. All other things are counted Good or Evil, so far as they help to it, or hinder it: If Heaven be your End, you will account of

all things as they respect that end—Those will be the best Com∣panions to you, and that the best calling and condition of Life, the best speech, the best actions, the best way of disposing what you have, what you think will most promote your Heavenly end: suffering will be better in your eye then prosperity, if it do but help you best to heaven. To give your money will seem better to you then to keep it, to lose it then to gain it, when it appa∣rently conduceth more to the pleasing of God and your salva∣tion. That will be the best Ministry and means that tendeth most to this: And so you will estimate all things else; for its most evi∣dent that it is the end that prizeth the means, according as they are suted to the attainment of that end.

But if flesh-pleasing and worldly prosperity be your end, that will seem the best calling to you, and that the best employment and course of life, which ••ends most to advance and please your flesh: that will be the best company to them, and those their most beloved friends that further this prosperity: that will seem the best way of disposing of what they have, as to the main, what ever they may do on the by. Their practical judgement esteem∣eth this most eligible.

6. It is only a mans end, and the inseparable necessary means thereto, that he can by no means spare. Other things he can spare, and be without, but not without this. If God be your end, your heart is so upon him that you cannot be without him: you can be without honour, or riches, or life it self, but not without God. But if the world be your end, then its clean contrary; and thats the thing that you cannot be without. Hence is it that men plead necessity of that which is their end, and the necessary means. One thing seems necessary to the Christian: he must have God in and by Christ: I must use his means, saith he, I must avoid the contrary, How shall I do this evil, and sin against God? But the carnal mans necessity is on the other side. I must raise my Family if I can; at least I must keep my estate: I must not be un∣done: I must preserve my name, my life.

7. A man will hazard or part with any thing to secure, or at∣tain his principal End. Nothing can be too good, or too dear to purchase it: nothing can stand in competition with it. If God and glory be your End, away goes all that is inconsistent with it. You'l part with a right hand or eye, as thinking it better to have

Heaven with one, then Hell with both. You can part with house, and land, and country, because you seek for a City that hath foun∣dations, whose builder and maker is God, Heb. 11. 9▪ 10. You can live as Strangers and Pilgrims on earth, and minde not to return to the world which you have renounced, because you desire a bet∣ter, even a Heavenly Countrey, Heb. 11. 13, 14, 15. 16. You will rather choose to s••ffer afflictions with the people of God, then to en∣joy the pleasures of sin for a season, esteeming the very reproach of Christ greater riches then the treasures of the world, because you have respect to the recompence of the reward, Heb. 11. 24, 25, 26. The fear of man, even of the Princes of the earth will not pre∣vail against your hopes, because you see him that is invisible, Heb. 11. 27. You can endure to be made a gazing stock, by re∣proaches and afflictions, and become the Companions of them that are so used: You cannot only part with your substance when God calls for it, but even take joyfully the spoiling of your goods, as knowing that you have a better and more enduring substance in Heaven, Heb. 10. 33, 44. You will reck••n that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. In a word, you can deny your selves, for sake all, and follow Christ in expectation of a treasure in Heaven, Luk. 18. 22. Never tell me that Heaven is your end, if there be any thing which you cannot part with to obtain it. For that which is dearest to you is your End. Why else is it that la∣bour and sufferings, yea, and the apparent hazard of their sal∣vation, seems not to a worldling too dear a price for the purcha∣sing of their present prosperity, but because they have laid up a treasure upon earth, and earthly things are their chiefest end.

8. Lastly, that is your ultimate end, which you think in your practical Iudgement you can never Love or Labour for too much. I know there is scarce a worldling to be found, which will not give it you under his hand as his settled judgement▪ that its God and Glory only that cannot be loved too much, and he will con∣fess that he loveth the world too much. ••ut yet he doth it while he confesseth it; and he denyeth his chiefest Love to God, while he acknowledgeth it due to him. And therefore it is not his practical effectual judgement that is for it, but only he hath an uneffectu∣all Notion or Opinion of it. But its otherwise with the sancti∣fied.

Philosophers and Divine 〈◊〉〈◊〉 to say, that vertue is in the middle between two extreams: But that's only to be interpreted of the subservient vertues, which are exercised about the Means: But the chiefest Good and ultimate End is such as cannot be lo∣ved too much. The measure here is, as Austin speaks, that it be without measure. It is our All that is due to that which we esteem and take for our All. God is our All objectively for fruition: and the All of our affections and endeavours should be his: With all our heart, with all our soul and might, is the due mea∣sure of our Love to him. We can never seek our End too diligent∣ly, nor buy it too dearly, nor do too much for it, in Gods way. And as the Believer thinks he can never have too much of God, nor do too much for him, so the lives of worldlings tell us, that even while they speak disgracefully of the world, they think they can never have too much of it, nor would they think they could ever do too much for it, were it not that overdoing for one part of their worldly Interest, doth deprive them of another part.

I have now told you how you may discern whether it be God or the world that Liveth in your Hearts, and whether you are Dead to God or to the world. What remaineth but that you take it home, and apply it yet closer then I can do, and try what God it is that you adore; and what felicity it is that you esteem and intend, and consequently what you are, and what will be∣come of you if you persevere. I beseech you make this your se∣rious work, and take some time for it purposely when you come home, to do it more effectually then now on the sudden hearing may be expected. What say you, will you take your selves apart some time, and purposely search your hearts to the very quick, till you have found whether the world be Crucified to you, by the Cross of Christ and the hopes of glory? If you did but know the usefulness of the discovery, I am confident you would not need so much intreating.