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. XIX.

IF Reason and Scripture-Evidence would serve turn, I dare say you would by this time be convinced of the necessity of being Crucified to the world, and the world to you But sensu∣ality is unreasonable, and no saying will serve with it; like a child that will not let go his apple for a piece of gold. But yet I shall not cease my Exhortation, till I have tryed you a little further; and if you will not yield to forsake the world, you shall keep it to your greater cost, as you keep it against the clearer light that would convince you of your duty.

1. As you love God, or would be thought to love him, love not the world. For so far as you Love it, you Love not him, 1 Ioh. 2. 15. As ever you would be found the friends of God, see that you be enemies, and not friends to the world. For the friendship of the world is enmity to him, Iam. 4. 4. You are used to boast that

you Love God above all; If you do so, you will not Love the world above him: And then you will not labour and care more for it, then for him: Your love will be seen in the bent of your lives: That which you Love best, you will ••eek most, and be most careful and diligent to obtain. As they that love money are most careful to get it; so they that Love heaven will be more careful to make sure of that. As they that love their drink and lust will be much in the Ale-house, and among those that are the baits and fewel of their lust; So they that Love the fruition of God, will be much in seeking him and enquiring after him, and much among those that are acquainted with such Love, and can further them any way in the accomplishment of their desires. If you Love God then, let it be seen in the Holy Endeavours of your lives, and set your affections on things above, and not on the things that are on earth: For that which you most look after, we must think that you most Love: Can you for shame commit Adultery with the world, and live with it in your bosoms, and yet say that you love God?

2. As you Love your present peace and comfort, see that you love not, but C••ucifie the world. It doth but delude you first, and dis∣quiet you afterward: Like wind in your bowels, which can tear and torment you, but cannot nourish you. And if God do love you with a special Love, he will be sure to wean you from the world, though to your sorrow. If you do provoke him to lay wormwood on the breasts, and to hedge up your forbidden way with thorns, when you find the smart and bitterness, you may thank your selves. It is the remnant of our folly, and our back∣sliding nature that is still looking back to the world which we have forsaken, that is the cause of those successive afflictions which we undergo. Did you Love the creature less, it would vex you less; but if you will needs set your minds upon them, and be pleasing your worldly sensual desires, God will turn loose those very creatures upon you, and make them his scourges for the recovery of your wits, & the reducing of your mis-led revolt∣ing souls. Are you taken up with the hopes of a more plentifull estate? and think you are got into a thriving way? How soon can God blast and break your expectations? By the death of your cattle, the decay of trading, the false-dealing of those you trust, the breaking and impoverishing of them, by contentious

neighbours vexing you with Law▪ suits; by corrupted witnesses, or Lawyers that will sell you for a little gain; by ill servants; by unthrifty children; by thieves, or souldiers, or the raging flames; by restraining the dew of heaven, and causing your land to deny its increase, and make you complain that you have laboured in vain. How many waies hath he in a day or an hour to scatter all the heap of wealth that you have been gathering, and to shew you that by sad experience, which you might have known before at easier rates? At the least, if he meddle not with any thing that you have, yet how quickly can he lay his hand upon your selves, and lay you in sickness to groan under your pain and sin together; and then what comfort will you have in the world? when head ake's, and back ake's, and nothing can ease you: When pain and languishing make you weary of day and of night, and weary of every place, and weary of your best diet, your finest cloathes, your merriest companions: Where then is the sweet∣ness and beauty of the world? Then if you look on house, or goods, or lands, how little pleasure find you in any of them? Especially when you know that your departure is at hand, and you must stay here no longer, but presently must away. Oh then what a carkaise will all the glory of the world appear? and how sensibly then will you read, or hear, or think of these things, that now in your prosperity are very little moved by the hearing of them!

Is it your children that you set your hearts upon, in inordinate Love or Care? Why, alas, how quickly can God call them from you by death? and then you will follow them to the Church∣yard, and lay them in the grave with so much the sadder heart; by how much the more inordinately you loved them. And per∣haps God may leave them to be Graceless and unnatural, and make that child by rebellion or unkindness to be the breaking of your heart, whom you most excessively affected. If it be a wife that you over-love, you know not but they may fall into that peevishness and frowardness, that jealousie or unkindness, that perversness of tongue or other distempers, that may make your lives a very burden to you! Do you look after the favour of great ones? Perhaps you shall feel their injustice and cruelties; and God will be so merciful to you as to cure you by the means of their srowns, who would else have been infatuated and poy∣soned

by their favours. Is it popular applause that you so much regard; and doth it tickle you to hear of your own commendati∣ons? Take heed lest you provoke God to give you such a bitter cor∣rective for your pride, as may make you as vile in the eyes of men, as you desired to be Honourable. He can quickly give you such a prick in the flesh, or suffer such a Messenger of Satan to buffet you, as shall humble you to your sorrow. Perhaps he may let you fall into some disgraceful sin, which the world may ring of to your reproach: Or if you be never so innocent, the tongues of men may make you guilty. If you be as chast as any man, it is easie for a slanderous tongue to make you incontinent, and to lay some odious blot upon your name, which shall never be wiped off, till the Judge of all the world shall▪justifie you. If you give to the poor and other charitable uses as far as you are able, it is not hard for slanderous tongues to make you seem uncharitable and covetous. If you be never so temperate, in meat and drink, apparel and recreations, its easie for a slanderer to make you seem a proud, or luxurious scandalous man. The weather-cock is not more unconstant, nor the waves more impe∣tuous, then the giddy raging vulgar are. And will you repose your selves in the thoughts of such? They that applaud you in prosperity, and when you fit their turns, will despise you in ad∣versity, and rage against you, as if you were unworthy to live, when once you cross their opinions and desires. If you are so puft up that you love the praise of men, perhaps God may make you run the gantlope through town and countrey, and suffer every venemous tongue to speak swords to your heart, and have a lash at your reputation; till you have learned to stand to Gods approbation, and to account it a small thing to be Judged of man.

Yea if it be reputation with Godly men that you dote upon, its possible that the tongues even of godly men may become your scourge. Sometimes their ears lie open to the slanders that worser men have raised, and they think it no great sin to report the reproaches which they have heard from others: And some∣time through Temptations and the remnant of their corruptions, they are ready to be the principal authors themselves. If you differ from them in any opinion in which they expect reputati∣on themselves, or if you contradict them, or stand in the way of

their sinful designs and ends, o•• any way diminish their honour with men, you may possibly find that you had but a slippery standing in their esteem. Even godly men in passion may offer you as base indignities as others, and may tread down your de∣sired reputation the more successfully, by how much their credit is stronger then other mens, to carry on their reports. For if one that is esteemed godly do accuse you, the most will think they are obliged to believe it, & to say, [Such or such a godly person spoke it] doth seem to many enough to warrant the spreading of the falsest reports to your disgrace.

Or if it be your honour in the eyes of Ministers, and learned men, that you inordinately regard, perhaps you may find from some of them that their learning doth but make them the more skilful in abusing you, and the keener instruments to prick you to the heart, and to cut in pieces that reputation which you over∣valued: You shall be reproached more learnedly by them then by others▪ and slandered a great deal more cunningly, and so with more success. They may perhaps differ from you in some points of judgement; and so may think that they do God service by proclaiming you to be erroneous or hereticall; and their own errours may perswade them that it is their duty to defame you, and accuse you of the guilt which is indeed their own: Like a man that hath a stinking breath, and thinks it is not his own but his companions, and therefore runs out of his company, and tells him he cannot abide his breath.

Its possible also that their Interests and yours may clash, and they may be tempted to tread your reputation in the dirt, as a necessary means for the maintaining of their own: Especially if in a faction, they find you of a party which they are engaged against, whatever you are your selves, you must bear the re∣proaches of your party; and it will be crime enough to be one of that side which they abhor. And its likely they will not want engines to execute their wrathful zeal. Perhaps they will have some nick-name of reproach for you, and joyn you with this or that Heresie, which they perceive to be odious with those they speak to: and so they will do more by reproachfull names and titles, then they could do by plain argument, or any ingenuous course. At least its likely they will not be wanting in the bitteerst censures behind your back: And the hearers will think, be it

never so false, that sure there is some truth in it, or else such a learned well-esteemed man, would never have reported it. So that if Satan can get but one tongue or pen of a learned man in credit to slander you, its ten to one but he will get many hundred ears and hearts to drink in the venom, and either to believe it, or entertain uncharitable suspitions of you; and as many tongues to divulge the report (though with pretended compassion and charity) to taint the minds of others with the same infection▪ It may be those very learned men whom you admire, and whose esteem you are sinfully ambitious of, may be given over to set them against you, with the most malicious shameless calumnies, and lay to your charge the things that never entered into your thoughts, and the things that you never did nor spoke; for a better man then you was so served, Psal. 35. 11, 12. They laid to my charge the things which I knew not, they rewarded me evil for good, to the spoyling of my soul.] Thus did false witnesses rise up against him, even such for whom he had humbled his soul, and mourned in their affliction, and behaved himself to them as his bre∣thren and friends: yet, saith he, Vers. 15, 16. [In my adversity they rejoyced, and gathered themselves together, yea the abjects ga∣thered themselves together against me, and I knew it not, they did tear me, and ceased not: with hypocriticall mockers in feasts, they gnashed upon me with their teeth.]

Obj But is it possible that godly men can be guilty of such sins as these?

Answ. Through the remnant of their corruptions and the power of temptations, even learned godly men may be made the powerful Instruments of Satan, to shatter and destroy your re∣putation for ever (on earth) and make even Countries and Kingdoms to believe that of you from Generation to Generati∣on, which never entred into your soul; and by their means, if you were persons of so much note, you might be recorded in hi∣story to posterity, as guilty of the crimes of which you were most innocent, yea much more innocent then the reporters them∣selves: So that it will be the work of Christ at the day of Judge∣ment to clear the names of many an innocent one, that hath gone under the repute of an Heretick, a proud malicious man, an Adulterer, a Deceiver, and a meer unconscionable and ungodly person, even from age to age, and that among the godly them∣selves,

by receiving the slander at first from some one that had the advantage to procure a belief of it: Its like it was a seeming godly man that had been Davids own familiar friend, in whom he trusted, and which did eat of his bread: Yet was he used in this kind by such, Psal. 41. 6, 7, 9. And Psal. 55. 12, 13, 14. he saith, [It was not an enemy that reproached me; then I could have born it; neither was it he that hated me, that did magnifie himself against me; then I would have hid my self from him: but it was thou, a man▪ mine equal, my guide and mine acquaintance; we took sweet counsel together, and walked to the House of God in com∣pany.].

Obj. But (perhaps you may think) Ile walk so carefully and innocently that no man shall have any matter of such reproach.

Answ. 1. There is none of the imperfect Saints on earth that can be free from giving all occasions of reproach. 2. And were you perfectly innocent, it would not free you. Nay your inno∣cency it self may be the occasion of those reports that proclaim you wicked. For it is not that which really is a fault, but that which they think so, that is the matter of such mens accusations. The Apostles of Christ that walked in such eminent holiness and self denyal, and consumed themselves for the good of others, could not escape the tongues of slanderers, but were accounted as the very scum and off-scouring of all things, and as a by∣word, and even a gazing stock to Angels and men. And the bles∣sed Son of God, who was holy, harmless, undefiled and separa∣ted from sinners, was yet reputed one of the greatest of sinners, and Crucified as such. And he that could challenge them, [which of you convinceth me of sin?] was commonly defamed of what he was innocent of. If Iohn came fasting, they say he hath a De∣vil. If Christ eat and drink temperately with sinners, that he might take opportunity to feed their souls, they say, [Behold a man gluttonous and a wine-bibber, a friend of publicans and sinners] Mat. 11. 18, 19. They that saw him eat and drink with sinners, had so fair a pretence to raise their reproach, that they might the easilyer procure belief, though it was perfect innocency it self* 1.1 which they reproached. The best men on earth have ever had experience, that there is no caution that can defend from a slan∣derous tongue. As Erasmus once calumniated, saith, [Fatalis est morbus calumniandi omnia. Et clausis oculis carpunt, quod nec

vident, nec intell gunt: Tanta est morbi vis: Atque interim sibi videntur Ecclesiae columnae, qu••m nihil aliud quam traducant suam soliditatem, pari malitia conjunctam, &c.] How oft was good Me∣lancthon fain to complain, that there is no defence against a quarrelsom slanderous tongue; and the too much sense of it did almost break his heart.

Obj. But at least I can say as the Philosopher; If they will re∣proach me and speak evil of me, I will so live that no body shall be∣lieve them.

Answ. Wherever there be men to make the report, there will lightly be enough to believe it: And if they that know you will not believe it, yet thats but a few to the most of them abroad that hear of you, and know you not.

You may see then by this time, if Reputation with men be the thing you over-value, what a vain uncertain thing it is; and how easily God can make your sorrow arise even from thence where you expected your vain applause.

And you will find by experience if you do not prevent it, that while you over-value this or any earthly thing, you are in the road to these afflictions. It is Gods ordinary dealing with his children, and frequently with others, to punish them by their Idols, and to make them sickest of that which they have most greedily surfeited of. Could you but Crucifie the world, and use it for God, it would have no power thus to vex and crucifie your minds. It is you that sharpen it, and arm it against your selves, and give it all the strength it hath, by your over-valuing & over∣loving it. Its like a Spaniell that will love those best that beat him: but if you cocker it, it will fly in your faces.

Obj. But I may fall under all these afflictions whether I love the world or not.

Answ. 1. But your perverse affections do provoke God to multiply such afflictions. Had you not rather bear a smaller mea∣sure, and taste of a cup that hath less of the ga••••? 2. And if you were but Crucified to the world, the same Afflictions would be as nothing to your mind, which now seem so grievous to you, and cast you into such vexations and discontents. If it did as much to your flesh, it could not reach the heart; and if all be sound and well within, its no great matter how it is without. The very same kind of affliction, whether it be poverty, sickness,

slanders or other wrongs, are as nothing to a man that is dead to the world, which seem intolerable to unmortified men. For the heart and soul of the unmortified are the seat and subject of them; when the mortified Christian hath a Garrison within, and blots the door, and keeps them from his heart. What great trou∣ble will it be to any man to part with that which he doth not care for? especially while he keepeth that which hath his heart. Its no great trouble to a worldling to want the love of God or communion with him, nor to be without the life of grace, nor to lie under the burden of the greatest sins, and to be the slave of the Devil: because he is dead in sin, and dead to God, and the things of the Spirit; and therefore he perceiveth not the excel∣lency of them, but is well content to live without them; And if spiritual death can make men so contented without the great un∣valuable treasure, and can make men set light by God and Glory; What wonder if they that are dead to the world do set as light by such in inconsiderable vanities? And if the dead in sin can bear so easily the greatest misery that man on earth is ordinarily capa∣ble of, as the slavery of the Devil, the guilt of sin, the curse of the Law, the danger of damnation, &c. what wonder then if they that are Crucified to the world can bear a little poverty, or sickness, or reproach? which is to the other, but as the prick of a pin, or the scratch of a thorn, to a deadly poyson, or a stab at the very heart.

3. But yet this is not all. Your inordinate love of any thing in the world, will not only embitter your lives, but it will be the horrour of your souls at death and judgement. And therefore as ever you would leave the world in peace, and as ever you would appear before the Lord your Judge with comfort and as ever you desire that the creatures should not be your Tormentors, take heed that you do not over-love them now, but see that they be Crucified to ••ou. You cannot possibly be sensible now, what a pang of horrour it will cast you into at the last, when you shall see the world leaving you, and see what it was that you ventu∣red your souls and their everlasting welfare for. O with what grief and tearing of heart do earthly minded persons part with the world? When you are dying, that one thing that had your heart, will more torment your hearts to remember it, then all things else will do. Nothing is such a terrour to the thoughts of a

a dying covetous man, as his money, and lands, and worldly wealth: Nothing so vexeth the ambitious, as to think on that shadow of honour which he did pursue: Nothing doth so tor∣ment the filthy fornicator, as the remembrance of that person with whom he committed the beastly sin. All other persons or things in the world will not then be so bitter to you, as those that stole your hearts from God: but at judgement and in hell the remembrance of them will be a thousand fold more bitter. And who would now prepare such misery for themselves, and glut themselves with that which they can no better digest or bear? What wise man would not rather be without the drunkards cups, then be fain to spue it up again, and part with it with so much sickness and disgrace. And why should you desire to be drunk with the profits or pleasures of the world, when you know be∣fore hand, with how much shame and trouble of conscience you must cast it up again at last?

4. But yet this is not the worst: but if you will needs live to the world, you must take it for your portion, and look not for any more. And therefore as ever you would not be deprived of your hopes of eternal life, and be put off with the earthly por∣tion of the wicked, see that the world be Crucified to you, and you to the world. How poor a portion is it that worldlings do possess? Even like Nebucadnezar, that had his portion with the beasts, Da••. 4. 15. How soon will all their portion be spent, and then they will feed with swine, yea and be denyed these very husks: For they are set in sl••ppery places, and are brought to desola∣tion in a moment, Psal. 73. 18, 19, 20. O how much better a portion might you have had, if you had not refused or neglected it when you had your choice? Me thinks in your greatest plea∣sures and abundance, it should astonish your souls to think, [This is my portion, I shall have no more.] When you are past this life, and entring into Eternity, then where is your ••ortion! Alas, saith Conscience, I have had it already! I cannot spend it and have it too] You know what you have now; but what shall you have hereafter to all eternity? Your Portion is almost spent al∣ready, and what will you do then? Oh then▪ to think, that the Eternal glory of the Saints might have been yours, it was offer∣ed as freely to you as to them, but you have lost it by preferring the world before it, and that after a thousand convictions of

your folly, O what a cutting thought will this be, Luke 16. 25. To remember that you chose your good things in this life, will be a sad Remembrance, when all is gone. The Lord is the protion of his Saints inheritance, Psalm 16. 5. even their portion for ever, Psalm 73. 26. their portion in the Land of the living, Psal. 142. 5. and this was it that encouraged them to labour, patience and hope, Psalm 119. 52. Lam. 3. 24, 25, 26. But for the worldling, [The heaven shall reveal his iniquity, and the earth shall rise up against him, the increase of his house shall depart, and his goods shall slow away in the day of wrath. This is the portion of a wicked man from God, and the heritage appointed to him by God, Iob 20. 37, 38, 39.

If you can be content with such a Portion, make much of the world, and take your fleshly pleasures while you may: But if you hope for the everlasting portion of Believers, away with the world, and Crucifie it without any more ado, and set your hearts on the portion which you hope for.

Notes

• * 1.1

  Leg. E••as. Epist. ad Alphons. valet. de annuli sui ••i••••llo.