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. XVIII. Use of Exhortation.

MEN, Fathers and Brethren, hearken to the word of Exhortation which I have to deliver to you from the Lord. I know that this world is near you, and the world to come is out of sight. I know the flesh which imprisoneth those souls, is so much inclined to these sensual things, that it will be pleased with nothing else: But yet I am to tell you from the word of the Lord, that this world must be forsaken before it forsake you, and that you must vilifie and set light by it, and your heart and hopes must be turned quite another way, and you must live as men of another world; or you will undo your selves and be lost for ever. If you have thought that you might serve God and Mam∣mon, and Heaven and Earth might both be your End and Por∣tion, and God and the world might both have your hearts, I must acquaint you that you are dangerously mistaken. Unless you have two hearts, One for God, and one for the world: and two souls, One to save, and one to lose. But I doubt when one soul is condemned, you will not find another to be saved. I must plainly tell you, that the case of multitudes, not only of the sot∣tish vulgar, but of persons of Honour and Worshipful Gentle∣men, is so palpably miserable in the eyes of impartial discerning men, that we are obliged to lament it. We hear you speak as contemptibly of the world in an affected discourse, as any others: but we see you follow it, with unwearied eagerness: You dote upon it: You contrive and project how you may enjoy it; You think you have got some great matter when you have obtained it: A filthy stir you make in the world, some of you, to the dis∣quiet of all about you that you may be richer or greater then you are. It takes up your heart, your time, your strength; and visibly it is the very work you live for, and the great game that you play, and the main trade that you drive on; and all your Religious affairs come in but on the by, and God is put off with the leavings of the world: And if you are low in the world, or miss of your desires, and suffer in the flesh; you whine, and re∣pine, as if you had lost your God and your Treasure. If you will

deceive your selves by denying t••is, that bettereth not your case: Neither God, nor any wise man, that seeth your worldly lives, and how much you set by worldly things, and how little Good you do with your wealth, and how much the flesh and your po∣sterity have as devoted unto them, and how little God hath de∣voted unto him; I say, no wise man that seeth this will believe that you are mortified heavenly men. I do here proclaim to you this day from the Word of the Lord, that this your way is your folly, Psalm 49. 13. Luke 12. 20. and that you are at present in a damnable condition, that you are the enemies of God, whoever of you are friends to the world, and that if you love the world, the love of the Father is not in you, 1 Iohn 2. 15. and that you must in Affection and Resolution forsake all that you have in the world, and look for a Portion in the world to come, or you are not Christians indeed, nor can be saved, Luke 14. 33. It would grieve the heart of a Believing man, to see how desperately many civil ingenuous Gentlemen and others delude and destroy themselves insensibly. You will I hope all cry shame upon a common swear∣er, drunkard or whoremonger: you will hang a Thief, a Mur∣derer, or a Traytor. But you seem not sensible of the misery of your own Condition, that are perhaps in a more dangerous case then these. I beseech you consider! Is not that the most sinful and dangerous state, where God hath least of the heart, and the creature hath most? What know you, if you know not this? Why it is apparent, that there is less Love to the world in many an one of the forementioned wretches, then in many Civil Gentlemen, that live in good reputation in their Countrey, and little suspect so much mischief by themselves. That is the most wicked man, that hath in his heart the strongest Interest which is opposite unto God: and all that is not subordinate is opposite. Sin hath not so deep and strong an Interest in some Muderers, that kill a man in a passion, in some swearers that get nothing by it, but swear in a passion, or in some thieves, that steal in necessi∣ty, as it hath in many that seem sober and Religious. I say again, the greater creature ••nterest, the more sinful is the estate. Alas, Sirs, the abstaining from some of these crimes, and living like Civil Religious men, if the world be not Crucified to you and you to it, doth but hide your sin and misery, and hinder your shame and repentance, but not prevent your damnation. Nay

the very Interest of the flesh it ••elf may make you forbear dis∣g••acefull sins; and so that may be finally your greater vice, which you so much glory in, and which is materially your duty. All the priv••ledge of your condition is, that you shall serve the Devil in more Golden setters, then the poorer and contemned fort of sinners; and that you may be the children of wrath with less suspition; and that you may go to Hell in more credit then the rest; and by your self-deceit, you may keep off the know∣ledge of your misery, and the disquiet of soul that would follow thereupon; till death make you wiser when it is too late. And is this a benefit to rejoyce in? Indeed you have your Good things in this life; you may be cloathed in the best, and fare de∣liciously, and when you are in Hell Torments, where you would be glad of a drop of water, your kindred on earth may never∣theless honour your name, and little suspect or believe your mi∣sery. And this is the Priviledge that you have above more dis∣graced offendors: You leave a better esteem of you on earth, when your souls are in Hell I But, alas, if a Pope should Saint you, and his followers pray to you and worship you, as its pos∣sible they may do, this will not ease your torments. I confess I am sensible that this kind of discourse is not very like to please you; but it is not my errand to Please, but to Profit. For my part, I bear you as much respect, as you are Magistrates, or other∣wise qualified for the common good, as others do: But I must deal plainly with you, in hope of your recovery, or at least of the discharge of my own soul. I confess to you, I look upon a worldly Prince, or Judge, or Justice, or Gentlem••n, or Free∣holder yea or Minister, as men as wicked before God, and in as dam••able and dangerous a case to their own souls, as the thieves that you bur•• in the hand and hang. I am far from extenuating their sin or misery: but I am shewing you your own. Your sin may be as deep rooted, and the interest of the world may be more predominant in you, then in them. Your lands, and houses, and hopeful posterity, and the other provisions that you have made for your flesh, may have more of your hearts, then the world hath of the heart of a poor prisoner that never had so much to Idol••ze. Believe it Gentlemen, Christ was not in jest, when he so often and earnestly warneth men of your quality of their everlasting peril: Even more then ever he did Adulterers

or Thieves. Its not for nothing ••••••t he tells us how [the cares of the world, and the deceitfulness of riches choak the word, that it becometh unfruitful, Luke 8. 14 Mat. 16. 2••. The Pharisecs that were covetous derided Christ, when others did believe, Luke 16. 14. They cannot be true Believers that receive Honour one of another, and seek not the honour that cometh from God only, Iohn 5. 44. that is, who prefer the former. It is not for nothing that Christ assureth you, that it is as hard for a rich man to enter into the Kingdom of God, as for a Camel to go throw a needles eye. Which though it be possible, doth plainly shew some extraordi∣nary difficulty, Mat. 19. 23, 24. such use to go away sorrowful, when they hear of forsaking all, because they are rich, Luke 18. 23. Hath not God chosen the poor of this world, rich in faith, to be heirs of the Kingdom, which he hath promised to them that love him? Iam. 2. 5. And the Holy Ghost saith not without cause, that [Not many wise men after the flesh, not many mighty, not many noble are called,] 1 Cor. 1. 26. But God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things that are despised, hath God chosen, and things that are not, to bring to nought things that are, that no flesh should glory in his pr••sence, v. 27, 28, 29. It is the common case of prospering worldlings to play the fool after all Gods warnings, and in their hearts to say, Soul take thy rest; when they know not but that night their souls may be called for, Luke 12. 20. O that you would be pleased but considerately to read those two parables or histories, Luke 12. 16. and Luke 16. 19. which you have so often read or heard inconsiderately. I beseech you think not that we wrong such men, if we rank them with the most notorious sinners. The Apostle reckoneth them with the most hainous sinners that should arise in the last daies, 2 Tim. 3. 2, 4. Covetous, and lovers of their own selves, and lovers of plea∣sures more then God, and bids us turn away from such. And he reckoneth them among such as the Church must excommunicate, and with whom a Christian may not eat, 1 Cor. 5. 10, 11. And with the notorious wicked men that shall not enter into the King∣dom of God, 1 Cor. 6. 10. Eph. 5. 5. It is a sin not to be once nam∣ed among the Saints, Eph. 5. 3. In a word, if you are worldly or cove••ous, you are certainly wicked and abhorred by God, how highly soever you may be esteemed of men. Psalm 10. 3. The

wicked boasteth of his hearts desire••▪ and blesseth the covetous whom the Lord abhorreth] If yet you think I use you unmannerly in speaking so hardly of you, hear the Holy Ghost a little fur∣ther, Iam. 5. 1. Go to now ye rich men; weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments motheaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your fl••sh as it were fire, ye have heaped treasure together for the last dates] And mentioning their oppression, he addeth, [Ye have lived in pleasure on the earth, and been wanton: Ye have nourished your hearts as in a day of slaughter.] In a word, If Christ called Peter himself a Satan, when he would have had him favour himself, and avoid suffering, because he savoured not the things of God, but of men, Mat. 16. 22. You may see that we call you not so bad as you are.

I Shall now take the freedom to come a little nearer you, and close with you upon the main of my business. Poor world∣lings! I come not hither to beat the air, nor to waste an hour in empty words: but it is Work that I come upon. An unpleasing Work to flesh and blood; even to take away your profits, and pleasures, and honours from you! to take away the world from you, and all that you have therein! Not out of your Hands, but out of your Hearts! Not against your wills, (for that is im∣possible) nor by unresistible force (I would I could do that) but by procuring your own consent, and perswading you to cast them away your selves. I cannot expect the consent of your flesh, and therefore I will not treate with it; but if yet you have any free use of your reason in matters of this nature, look back upon the Reasons that I have before laid down, and tell me whe∣ther you see not sufficient cause to forsake this world, and betake your selves to another course of life, and look another way for your felicity? This then is the upshot of all that I have been saying to you, and this is the Message that I have to you from God; to require you presently to renounce this world, and un∣feig••edly to despise it, and proclaim war against it, and to come over to him that is your rightful Lord, and will be your true and

durable Rest. What say you! Will you be divorced from the world and the flesh this day▪ and take up with a naked Christ alone, and the Hopes of an heavenly felicity which he hath pro∣mised? Will you bring forth that Traytor that hath had your hearts and lives so long, and let him die the death? Shall the world this day be Crucified to you, and you to it? I am to let you know, that this is the thing that God expecteth, and nothing less will serve the turn, nor will any worldly kind of Religious∣ness bring you to salvation. This world and flesh are enemies to God, and you have been guilty of High Treason against his Majesty by harbouring them, and serving them so long. And I am moreover to let you know, that God will have them down, one time or other: Either by his Grace, or by his Judgement▪ Had you rather that Death and Hell should make the separation, then that saving grace should do it? Will you still hide it as sugar under your tongue? Will you obstinately cleave to it, when you know its vanity, and the mischief that such contempt of God will bring? If you do so, God will embitter it to you in the end! and he will make it gall in your mouthes, and torment to your hearts, and you shall spit it out, and be forced to confess that it is no better then you were told. I do charge you there∣fore in the name of the Lord, that you renounce this world with∣out delay, and presently and effectually Crucifie it to your selves. You once did it by your parents in Baptism, and you have proved false to that profession: Now do it by your selves, and stand to what you do. If it had not been a part of Christianity, you had not been called to do it then: And therefore you may un∣derstand, that it is but to be Christians indeed that I perswade you. A Christian worldling, is as meer a fiction, as a Christian Infidel. Enter now into your own hearts with a Reforming zeal. It should be the Temple of the Holy Ghost: down then with every Idol that is there erected: Whip out the buyers and sellers, and overthrow the money Tables, and suffer it not to be made a den of thieves. Down with your Diana's: Though the world worship her; God and his sanctified ones despise her. What the ungodly say of our Zion, we say of your Babel, Down with it, rase it, even to the foundation: it is a thing to be destroyed: happy is he that dasheth the brats of worldly concupiscence against the stones, Psalm 137. 7, 8, 9. Mortifie your members

that are on earth. Crucifie this your p••••••ended King. Away with the world out of your hearts, it is not fit that it should there live.

Honourable, Worshipfull, and all Well-Beloved; I beseech you hear me not, as if I speak but words of course to you, or read you but a formal Lecture. I mean as I speak, and I prosess to the faces of you all, that either the world and flesh or you shall die. Kill it, or it will kill you; and Christ will destroy both it and you. Think not any more of a fleshly earthly minded man, that hath his affections on this world, as a tollerable sinner of the smaller size: I tell you, the Devil may as soon be saved, as a man that liveth and dyeth a sensualist. I mean not only the no∣torious Misers, or the infamous Drunkards, Gamesters or idle Gallants; but all men, even the most Civil or seemingly Religi∣ous, in whose hearts a worldly fleshly interest is predominant. If you are such, your Honours and Riches will not keep you from being fire-brands of hell. Down therefore with the world, and set up God alone in your souls.

I cannot but understand, that I am like to be an unwelcome Messenger to you, that come on such an ungratefull errand. If I came as the Levellers or Quakers, to cry down your pride and worldliness, with such mixtures of destraction as might make you laugh at me as a self-conceited fantasticall person, perhaps it would trouble you less to hear me. For you look on them as hi∣strionicall actors. Quakers do but jest with you, or harden you by their vanity: But we are in good sadness, and God himself is in good sadness with you. We must have your worldly Interest out of the very hearts of you; Christ will have your heart blood for it, if he shall not have it.

And here you may see, that it is no wonder if the serious faithfull Ministers of Christ, be men detested by most of the world, even of professed Christians themselves. For alas, what an errand is it that God doth send u••on! If I should take the Crown from the Princes head, and tread it in the dirt, what must I expect! If I came to take away your honours, or your estates, your houses, lands, or moneys; What must I expect! Do you not prosecute and hang Thieves for robbing you of some of these! Why though I do less in some respects, it is more that I am sent to do in other respects. Though we take not the Princes Crown from his head, we must take it from his heart. Though we take

not your money out of you•• purses, nor your goods out of your houses, nor your houses out of your possessions, we must at∣tempt to take them all out of your hearts. No wonder then if we be hated of all such; For at the heart it is that the world is sweetest to you: there it is nearest and dearest to you: and there is your carnal Interest deepest rooted. To be let blood in the very heart, will be more grievous to you then in the hand. And yet so it must be, that the heart blood of worldly Interest may be let out, in the Crucifying of it, as the world did let out the heart∣blood of Christ. What are all your suits at this Assize about! but against one man that robbed you of your money! against another that took your cattle! against another that would de∣prive you of your estate! and against another that hath wound∣ed your Honour and Reputation! and another that some how provoked you to revenge by contradicting your will. What wonder then if you should all turn your spleen against me, that would take not one of these, but all, and that from you all, and that from your very hearts. The flesh would be all, and have all; or else it were not the chiefest Idol: No marvel then if it storm, when we would take all from it.

And yet let me tell you, to abate your indgnation, that though we talk of casting down your Temple, we add withall, that it shall be built again in three daies: and the casting of it down, will tend to its greater glory. The world will be more honour∣able and usefull to you when it is Crucified, and the flesh when it is subjected, then now they be: But of that more anon.

Obj. Oh but, saith the Carnal Heart, Have my honours and dignities cost me so dear; have I been so long in getting my Riches, and shall I now part with all for your speeches? and do you think I am such a fool as to be worded out of them? Soft and fair: I came not by them so easily, nor will I so easily part with them, nor with the content and comfort that my heart hath in them.

Answ. Because that worldlings think themselves so wise, and put such a face of confidence on their dotage, I shall yet draw nearer you, and reason the ••ase a little further with you, and to that end I shall propound these following Questions, desiring your serious answer.

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.

Quest. 2.

MY second Question to you is this: You that are so loath to part with the world and be Cru∣cified to it, tell me, What hath it done for you? that you should be so fond of it, and that it should seem worthy of such estimation and affection? Hath it not put you to more care and sorrow then it is worth? It never gave you solid Peace! it never made you ac∣ceptable to God! You are not a jot better when you are rich, then when you are poor; unless grace do that for you that riches cannot; nay and grace must do it not only without, but against your riches. All that the world can do for you, is but to satisfie your sensual appetite, and by the superfluity to please a Covetous mind. And is this a matter of so great worth? A beast may have his sensual delight as well as you? And if man be better then a beast, do you think he is not capable of a better and higher de∣light then beasts? Will you call your selves Men and Christians, and yet take up with the pleasures of a bruit, and there place your happiness? If the drunk••rd have an hundred barrels of Ale or Wine more then he can drink, this doth not so much as

please his appetite; but only his fa••••••: So if you have never so much riches more then your flesh •••• self hath use for, this only pleaseth a covetous fancy. All that you enjoy is but so much as may satisfie the lu••••s of your flesh. And I pray you tell me, Whether you do not your selves believe that a sober, temperate, heavenly Christian doth live as comfortable a life as you? And, Whether they have not more peace in their minds without your sinful sensual delights, then you have with them? Indeed it is but the distemper of your minds that makes that so pleasant to you, which another that is well in his wits would be weary of: As the swine takes pleasure to tumble in the mire, which a wise man would not do. Do you not sin against your own experi∣ence! Have you not found, that the world is an unsatisfactory thing, and cannot help you in a day of trouble? And yet will you stick to it?

Quest. 3.

MY next▪ Question is, What hath the world done for any other, that should perswade you to set so much by it as you do? Did it ever save a soul? or heal a soul? or make a man truly happy at the last? Look back in any credible Records, to the beginning of the world, and down to this day, and tell me where is the man that is made happy by the world? And Consider what it hath done for them all? He that had most of it, and made the best of it, for the pleasing of his flesh, had but a short taste of sonsual pleasures, which quickly left him worse then he was before; like cold drink to a man in the fit of an Ague. And will you so far lay by your reason, as to go against the Experience of all the world? Do they all cry out against it as Vanity, and yet will you take no warning? Can you think to find that by it that no man ever found before you? What art have you to extract such comforts from the creature, that never man could do till now? It is the shame of them that spend so much cost, and time, and labour, in seeking that seed of Gold which they call the Philosophers stone, because never any that sought it could find it, but have all lost their la∣bour. So is it your far greater shame▪ to run an hazard so much greater for that which never man from the beginning of the

world could find till now. ••olomon went as far as any, in the pleasing of his flesh with the fulness of the world, and in the Conclusion he passeth this sentence on it, that All is vanity and vexation of spirit.

Quest. 4.

MY next Question to you is this: What is it that you do seriously expect from the world for the time to come, that should perswade you to stick so close to it as you do? Some great matter sure you think it will do for you? or else you would never so esteem it. I pray you tell me what it is? Do you think verily, that it will make you truly happy? Do you expect that it should bring you to heaven? I suppose you do not. What then will it do for you? It will neither prevent a sickness, nor remove it: It cannot take away a tooth-ake, nor a fit of the gout or stone: It will not save you from the jaws of death, nor keep your bodies from rotting in the grave, nor bribe the worms or corruption from devouring them. When your Physitian tells you that your disease is uncurable, and you see that there is no way but one with you, and you must be gone, there's no remedy, if then you cry for help to the world, it can∣not help you: Friends cannot save you, Riches and Honours, Houses and Lands cannot preserve you: Death will obey his will that sendeth it, and you must away. O who would love that, and love it at so dear a rate, which cannot help you in the time of your necessity? Who would serve such a Master, such an Idol God, as cannot relieve you in the day of your distress••••▪ When conscience is awakened, and begins to stir, and gripe you, and the wrath of God doth look you in the face, will your ho∣nours ease you? Will your friends deliver you, and give you a solid lasting Peace? You know they will not: You cannot with all the wealth in the world procure the pardon of the smallest sin? You may get the Popes pardon for money, but not Gods. You must go to Judgement, and if you be worldlings, must be damned for ever, for all your wealth. Were you Lords of all the world, it would not save your souls from Hell, no nor pro∣cure you a drop of water for to cool your tongues. What is it then that you expect by this world? Sure you would never so

much love it, and make such a stir for it, if you looked for no∣thing from it? Why it is that your flesh may have some satis∣faction in the mean time. And is that all? Yea: that is even all. I shall then proceed to the next Question.

Quest. 5.

HOW long can you say that you shall keep the Riches and Honours which you possess? Can you say that they shall be yours this time twelve-moneth? or to mor∣row? I know you cannot. You know not when you arise in the morning, whether ever you shall lie down again alive. Nor when you lie down at night, whether you shall rise alive. And is a state of such uncertain tenure so valuable? You glory in your Honours, and pleasures, and possessions, and for ought you know within this week, or hour, they may be none of yours? However, you are certain to be deprived of them ere long! Its a dull understanding indeed, that cannot foresee the day, when he must be stript of all, and take his final farewell of the world! You know as sure as you shall live that you must die, and your corpse be laid in the common dust: And whose then shall all your pleasure be? When God calls you away, there's no resisting! Or if he call for any of your earthly comforts, there's no with∣holding. Then keep them if you can. The bones and dust of your fore-fathers will not say, This house and land is mine! Nor do they retain any impress of their former earthly pleasures and fe∣licity! Alexander could not know his Father Philip's bones by the sight of them, nor find any print of the Crown upon his skull. If you open the Grave and Coffin of your Grandfathers, you shall find there no great signs of Riches or of Honour, or any delights. And should you not look on that which will be, even as if it were already? I cannot but take that which cer∣tainly will be, in a manner as if it were in being; and that which certainly will not be, as if it were not: For interposing time is such a Nothing, as makes the difference next to None. What if you might be the Emperour of the world to day, and must be as you are again to morrow, were it desirable, or worthy to be re∣garded? It disgraceth the greatest felicity on earth, to say, that It will have an end: The time is near when it will not be. As it ex∣tenuateth

the labours and sufferings of a Believer, into a kind of Nothing, to say that they will shortly be at an end. That which will be Nothing, is next to No••hing.

Quest. 6.

MY next Question to you is this: How do you think you shall value the world, when it is parting from you? or at the furthest, when you are newly parted from it? If a man come to you on your death-bed, when you see that there is no hope of life, and ask your opinion then of the world, will you magnifie it as now you do? When your spirits are languish∣ing, and your heart fainting, and your body even possest with pain, if then one should ask you, Is the wealth and honours of the world such excellent things as once you deemed them? Do you now think it folly to renounce and forsake them all for Christ? What would you then say? I beseech you tell me, What think you that you shall then say? Do you think you shall then ex∣toll the world, and count them fools that will be perswaded to forsake it? Or rather will you not wish your selves, [O that I had forsaken it, before it did forsake me!] Will you not cry out, [Oh vain world! Deceitfull world!] And wish you had more regarded the durable Riches? I think you will.

Quest. 7.

WHat is it that dying men do commonly think and say of the world? If you can observe what all others say of it, you may partly conjecture what mind you shall be of your selves. You have sometimes sure been about dy∣ing men; (If you have not, you were best draw near them here∣after; for the house of mourning is better then the house of mirth.) Do you not hear them all cry out of the world, as a worthless thing? Do you not see how little good it can then do them? And will no warning serve you? Surely the judgement of one of these men (much more of so many) is more to be valued, then of many that are in health and prosperity, that overvalue the world. You are but in the chase, and know not what it is which you do pursue: but they have overtaken it, and find it

but a feather: You are but in the trying of it, but they have tryed it already, and have found how little or nothing it can do. You are intangled in the midst of its deceits: but they begin to see it bare-fac't. Your senses are more violent in withdrawing you and perverting your judgements: but so are not theirs, who are languishing unto death. If you come to one of them, that know they must die within a few daies, and tell them that such a Lordship is fallen to them, or such Honour is bestowed on them, or such a friend hath given them great possessions; how will they regard it? will they not say [Alas, what is this to me, that am presently to leave the world, and appear before the eternal Iudge!] If you then come to them, and offer them such baits as were wont to catch the glutton, or drunkard, or fornicator, do you think they will regard them? Would they not rather cry shame against him that would then entice them to any such thing? Why then should you so value that now, which all the world will vilifie at the last?

Quest. 8.

YOU that now say, you are not such fools as to be talkt out of your Estates, or Honours, or delights, and that wilfully stick to them against all that we can say, I pray you tell me, Whether you will stand to this at the Barr of God? Will you then own these Resolutions and sayings, or will you not? Dare you look the Lord Jesus in the face, and tell him, [I did well to set more by the world then by thee, and the glory which thou didst promise! I did well to take my pleasure for a time, and to venture my salvation.] You dare not stand to this at Judge∣ment: I know you dare not: And will you now insist on that which you dare not stand to? And be of that mind which then you must condemn your selves? Do you think that this is a rea∣sonable course to be ventured on in so great a matter?

Quest. 9.

MY next Question is this, Do you ever mean to Repent of your fleshly and worldly-mindedness, or not? If you do not, it seems you are far from a Recovery. Ma∣ny an one perisheth with bare uneffectuall purposes of Repent∣ing: but those that have not so much as such a purpose, are graceless indeed. But if you do purpose to Repent, I would fur∣ther ask you, Do you think that is a right mind, or a wise course which must be Repented of? If it be right and wise, what need you to Repent of it? If it be not wise and right, why will you now retain it, yea and wilfully maintain it, against the perswa∣sions of God and man? Doth not this proclaim that you are wilful sinners? and that you know you sin, and yet will do it; even against your own knowledge and conscience? that you know the world to be a deceitfull vanity, and yet for all that you will stick to it as long as you can, with the neglect of God, and the true felicity? And can you expect mercy and salvation, that wilfully and knowingly do set your selves against it, and re∣ject it?

Quest. 10.

MY next Question which I desire you to an∣swer is this, Do you in good sadness take the world for your enemy, or for a hindrance to you in the way to heaven? If you do not, why did you in your Baptism renounce it, and promise to fight against it? And why have you professed since to stand to that Covenant? And how then can you believe the word of God, which so often telleth you, what a hinderance Riches and Honours are to mens salvation? But if indeed you believe that the world is your enemy and hinderance, why then will you love it, and be impatient if you want it, and take such pleasure in it, and desire to have more of it? Do you love to have your salvation hindered or hazarded? and will you love and long for that which is an enemy to it? I think the way to heaven is hard enough to the best. They need not make it harder then it is, and be at so much labour all their lives to make them∣selves

more enemies, and more work, and to block up the way, while they pretend to walk in it. O the hypocrisie of a carnall heart! How notoriously do mens lives contradict their tongues? When they will call the world their enemy, and vow to fight against it to the death, and at the same time will labour for it, and greedily desire it, as if they could never have enough! That they will make so much of it, as to neglect God himself and their salvation for it, and make it the greatest care and business of their lives to get and keep it, and all the while profess that they take it for their enemy! This is dissembling beyond all bounds of shame. Remember this when you are impatient of your low estate, or contriving further accommodations to your flesh, or hunting after a full estate. Are these the signs of enmity to the world? Do you hate your salvation, that you so love the hin∣derers of it? Either live as you profess, or profess as you live.

Quest. 11.

YET further I demand, Whether indeed you do intend to Renounce your Christianity, and all your hopes of heaven, or not? If you do, you know whom to blame when you are deprived of it? And I could wish you would first find out some better way, or something that may be of va∣luable consideration, to repair your loss. But if you say, you have no such intent; I further ask, Why then do you do it? and do it after so much warning? Do you disclaim your Christi∣anity in the open light, and yet say that you intend no such thing? You cannot do it against your will. And that it is in effect a Re∣nouncing or Denying your Christianity, yea and your salvation, is plain: For your Christianity containeth a Renouncing of the world: and therefore it is part of our Baptismal Covenant. If then you return to the world which you renounced, you for∣sake your Christianity: Had you rather forsake the world, or Christ? One of them you must forsake: For he hath told you, that [Except you forsake all that you have, you cannot be his Dis∣ciples] Luke 14. and that you cannot serve God and Mammon; Had you rather renounce the world, or your salvation? One of them you must let go: For God hath said, that the love of the

world is enmity against God▪ ••nd that if any man love the world, the love of the Father is not in him.] If therefore you will still say, You hope you may keep both: What do you less then give God the lye? If you will still adhere to the world, and yet say that you do not renounce your Christianity or Salvation, you may as well say, that though you joyn in Arms with open Rebels, yet do you not forsake your Loyalty to your Prince! Or though you live in Adultery, yet you do not forsake your conjugal fide∣lity and chastity: and that you do not cast away your life, though you take poyson, when you know it to be such: or though you commit those crimes which must be punished with death. I beseech you consider well, Why you forsake Christ, and why you will destroy your selves, before you do it past remedy?

Quest. 12.

MY last Question which I desire your answer to is this: Do you indeed think that God is not bet∣ter then the world, and that Heaven is not more desiarble then earth, and an endless glory then a transitory shadow? Or is there any comparison to be made between them? Have you considered what a sad exchange you make? O unthankful souls! Hath not God done more for you then ever the world did? He made you, and so did not the world! He Redeemed you, when none else could do it! He preserveth you, and provideth for you, and all that you have is from his bounty. He can give health to your bo∣dies, peace to your consciences, salvation to your souls, when the world cannot do it. If the world be better then God in prospe∣rity, what makes you call upon God in adversity? When any torment seizeth on your bodies, or death draws near and looks you in the face, then you do not cry, O Riches help us! O Pleasures or Honours have mercy upon us! But O God have mercy upon us and help us. Can none else help you in your di∣stress, and yet will you prefer the creature in your prosperity! Ah poor deluded souls! that follow the world which will cast you off in your greatest need, and neglect him that would be faithful to you for ever! The time is coming when you shall cry out, [The world hath deceived me! I have laboured for nought!] but if you had been as true to God as you were to it, he would never

have deceived you. He would hav•• received your departed souls, and made you like Angels, and raised your bodies to glory at the last, and perpetuated that Glory! Will your Riches, or Plea∣sures, or Honours do this? He would have rescued you from the devouring flames which your inordinate love of the world will bring you to. O miserable change! to change God for the world, it is to change a Crown of Glory for a Crown of thorns: the love of our only friend, for the smiles of deceitful enemies: Life for death; and Heaven for Hell? O what thoughts will arise in your hearts, when you are past the deceit; and under the sad effects of it, and shall review your folly in another world? It will fill your consciences with everlasting horrour, and make you your own accusers and tormentors, to think what you lost, and what you had for it: To think that you sold God and your souls, and everlasting hopes for a thing of nought. More foolishly then Esau sold his birth-right for a mess of pot∣tag••. If the Sun, and Moon, and Stars were yours, would you exchange them for a lump of clay? Well sinners! if God and Glory seem no more worth to you, then to be slighted for a little fleshly pleasures, you cannot marvail if you have no part in them.