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.

Quest. 1.

BEcause you presume to call it folly, to part with all at Christs command, tell me, Whether is God or you the wiser, and whose judgement is fittest to determine which is the wisest way? Who are like to be the fools indeed? those that you call so, or that God calleth so? Sure you should easily be resolved of this: For if you be wiser then God, then you are Gods, and God is no longer God. For he that is wisest and best is God. And me thinks, as bad and as mad as you are, you should not be so mad yet as to say, or think that you are Gods, or that you are wiser then God. Well then, ••old but there, and then let us consider, Whether God and you be both of a mind, about the matters of the world, Psalm 49. 13. When he hath described the life of a prosperous worldling, he saith, [This their way is their folly: yet do their posterity approve their sayings.] And in Luke 12. 20. we find Christs censure on such an one as you, that said within himself, [Soul, thou hast much goods laid up for many years: take t••i••e ease, eat, drink and be merry.] To whom God saith, [Thou ••ool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided?] And that you may learn to make a due application of this, and not think it is nothing to you, Christ addeth, [So is he that layeth up treasure for himself, and is not rich towards God.] Where you may note the exact description of a graceless worldling, such as throughout this discourse we mean: He is one that layeth up treasure for himself, and is not Rich towards God; as all the sanctified are. The difference lyeth in the matter, and end, or use of his riches. The worldling layeth up earthly treasure, the sanctified man layeth up a treasure in heaven with God: The worldling is rich for himself, and all that he parteth with for Gods service or the poor, is but the leavings of the flesh▪ and that which it can spare, when its own desires are satisfied, (for so much an Epicure may part with to good uses:) But the sancti∣fied doth employ his riches for God, as being Rich to him, and not to his Carnal self.

You see by this time who they be that are the fools in Gods account. And that though the children of this world are wiser in

their Generation then the children of light, Luke 16. 8. yet the wisdom of the world is foolishness with God, and the foolishness of God is wiser then men, 1 Cor. 3. 19. & 1. 20, 25.

And you know that it is Christ that requireth you to forsake all that you have for him; and dare you say that Christ command∣eth you to be fools? Is not that the wisest way which he re∣quireth?

Obj. But Christ would not have us cast away that which he gi∣veth us, but only rather to forsake it, then to forsake him; and that I would do.

Answ. But if you forsake it not first in Affection and Resolu∣tion, you will never forsake it actually when he calls you to it; though you may be confident you should, while you look not to be put to it. In your hearts all must be now forsaken, though you may keep some in your hands till God require it. 2. And even in prosperity you must devote your wealth to God, and use it more for him then for your selves, if you will prove your selves to be his servants.