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.

Direct. 9.

BE very suspicious of a prosperous state, and be more afraid of the world when it smiles, then when it frowns. Some are much perplexed for fear left they should not stand in adversity, that too little fear being ensnared by prospe∣rity. They are afraid what they should do in a time of tryal, and do not consider, that prosperity is the great tryal. Adversity doth but shew that love of the world, which was in mens hearts in time of prosperity. When men forsake Christ for fear of suf∣fering, and because they will not forsake the world, they do but shew the effects of that disease, which they had catcht long be∣fore. When the world pleased them they fell so deep in love with it, that now they will venture their souls to keep it. It is prospe∣rity that breeds the disease, though adversity shew it. Love not the world, and you will easily part with it, and so will easily suf∣fer for Christ: And prosperity is liker to tice your Love to it, then adversity. This is a great reason why worldly Prosperity and true Holiness do so seldom go together: and so few of the great ones of the world are saved. O how hard is it to have the world at will, and not to be ensnared by it and over-love it? How hard is it heartily and practically to contemn a prosperous

condition! How hard to have serious lively thoughts of the great things of eternity, and serious preparations for death and judgement, when we have health, and wealth, and all the accom∣modations which our flesh doth desire! Satan knows this well enough: and therefore he is willing that his servants shall have prosperity. He knows that it is not the way to get him servants, to beat them and use them hardly, but to please them by flatte∣ries, and fulfill their lusts, that they may be enticed to imagin▪ his service to be the best. Its the custom of harlots to set out them∣selves to the best, and to adorn themselves for the tempting of their lovers; and not to go in an homely dress, which no one will be taken with. No wonder then if Satan the Pandor of the world, do adorn it with the best cloathes, and present it to you in the most enticing garb he can. If the lips of this harlot did not drop as an honey-comb, and her mouth were not smoother then ••yl; she could not lead such multitudes to her end, which is bitter as wormwood, and sharp as a two-edged sword; her feet go down to death, her steps take hold of hell; lest men should ponder the path of life, Prov. 5. 3, 4, 5, 6. And it is no wonder that God to save his peo∣ple from this delusion, doth dress the world to them in a courser attire; and when he seeth them in danger to be enamoured on it as well as others, if he present it to them in the rags of poverty, and in the scabs of its corruption, confusion and deformity, that they may see the difference between it and their home.

Its strange to see how highly prosperity is regarded by the most! how earnestly they desire it, pray for it, or contrive it! and how much they are troubled when they fall into adversity; when yet they know, or say they know that the love of the world is the bane of the soul, and that it killeth men by deceiving them. Can you keep your affections as loose from the world, when you have houses and lands and all things at your will, as you could if it were otherwise? Remember I beseech you that the poyson of the world is covered by its sweetness, and that it killeth none but those that love it: Be suspitious therefore that there is danger where you find delight: If your estate be such as is pleasing to your flesh, believe it is not likely to be safe to your souls. If therefore your health, your wealth, your honours, be such as your flesh would have them if your houses your accomo∣dations, your friends be suited to your carnal desires, believe it your souls are in no small hazzard; and therefore look about

you as you love your salvation; and fear the snare. The great enemy of your souls hath not baited his hook with so curious and costly a bait, for nothing. The cautelous fish that is afraid to swallow, yea or to taste, or to come neer till he knows what is under it, doth save his life, when that which boldly ventures, and fearlessly devoureth the bait is destroyed. Its not for no∣thing that Solomon chargeth the man that is given to his appetite, to put his knife to his throat at a feast, and not to be desirous of the d••inties which are deceitfull, Prov. 23. 1, 2, 3. A prudent man foreseeth the evil (even when it is covered with the pleasantest bait,) and so he hideth himself and escapeth, when the simple pas∣seth on and is punished, Prov. 22. 3. It is part of the description of the sensual a postates in Iude 12. that in their feasts, they fed themselves without fear. And it is as dangerous a thing to cloath your selves without fear, to seek after wealth and honours with∣out fear, to possess your houses and lands without fear; to see any thing thats carnally pleasing to you, or hear your own prayses without fear; when other men must needs have things to their will, do you study your duty, and let the will of God be your will; and if he give you a plentiful estate without seeking it, or give you reputation and the praise of men without your affe∣cting it; receive them not without fear; Think with your selves, [What a snare is here now for my soul? Though it be good in it self, and as it comes from God, yet what an advantage hath the Deceiver here against me! How easily may such a car∣nal heart as mine be enticed to the inordinate love of these, and to be more remiss about higher and greater things, and to be forgetful or insensible about the matters of my endless state! How many men of worldly wisdom, yea how many that seemed Religious, have been thus deceived, and perished before me? Yea this is the common road to hell! And is it not time for me then to look about me!] The old Christians were so jealous of the world, and afraid of being mortally poysoned by its delights, that they sold what they had, and gave to the poor, and volun∣tarily thrust themselves into poverty, as thinking it better to go poor to heaven, then to say in Hell, that once they had riches: I commend not any extream to you, for indeed I have ever thought that its greater self-denyal to devote and use our riches for God, then at once to cast them away or shut our hands of

them; and that he is a better steward that improveth his Ma∣sters slock, then he that rids his hands of it, out of an injurious fear of his Masters austerity. But yet I must say that the other extream is more common and more dangerous. And they that out of excess of fear, betook themselves to poverty and to wil∣dernesses, were in a far better case then many that seem now to be zealous professors, and yet are looking after the pleasures, and riches, and glory of the world! I have many a time wondered at some eminent professors, that are as constant and seraphicall in the outside of duty, even to admiration, as almost any I know, and yet as closely and busily grasping at the world, and labour∣ing to be rich, as if they were the wretchedst worldlings on earth. I have oft wondered how they can quiet their consciences, and how they make shift so constantly to delude such knowing souls. The Countrey sees them drowned in earth, and the generality of their godly friends lament them, as meer hypocriticall earth∣worms; and yet because they can carry it on smoothly, and not be noted for any palpable oppression or deceit, they wipe their lips, they bless themselves, and with gracious words would cloak their covetousness, as if men did but uncharitably censure them, because they cannot prove them to be such Deceivers; When yet the very bent and course of their lives proclaimeth them worldlings to almost all men but themselves; who by the just, but heavy judgement of God, are given over to that blind∣ness, as not to see that damnable sin in themselves, that the ene∣mies of Religion see with scorn, and their most impartial friends do see with lamentation: but seeing it, are not able to remedy; for worldliness is the commonest badge of an Hypocrite; and where there is a false heart at the bottom, and but an hypocriti∣call faith, and an hypocriticall love to God and the life to come, there will be no effectual resistance of the world; but all exhorta∣tions do come upon so great disadvantage with such souls, that usually they are lost, and leave them as they find them. If any covetous scraping earth-worm, whether he be Gentleman, Tradesman, or Husbandman, do feel his conscience at the read∣ing of this begin to stir, I beseech him (if there be any hope of such hypocrites) to hearken to it in time, and regard a little more the warnings of his friends, and not to be so stiffly confi∣dent of his innocency; nor yet to think himself free from hai∣nous,

gross and scandalous sin, as long as he is a covetous world∣ling! If covetousness be idolatry, and the sin of those with whom we may not so much as eat, and if the covetous shall not enter into the Kingdom of heaven, and be such as the Holy Ghost doth joyn with thieves and the vilest sinners, who then but an Infidel can think that it is not a scandalous sin, and such as will be the damnation of all that be not throughly cured of it? See Eph. 5. 5, 6, 7. 1 Cor. 5. 10, 11. Psal. 10. 3. 2 Tim. 3. 2. 2 Pet. 2. 14. Luke 16. 14. Mark 7. 22. 2 Tim. 3. 2. Ier. 8. 10. & 6. 13. David prayeth God to encline his heart to his testimo∣nies, and not to covetousness, Psal. 119. 36. and now men think they may be enclined to both, and that they have found out the terms of reconciling heaven, with earth and hell. I marvail these men will not see their own faces, when the Prophets and Christ himself do hold them so clear a glass? Ezek. 33. 31. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they shew much love, but their heart goeth after their cove∣tousness.] Mat. 13. 22. [He that received seed among the thorns, is he that heareth the word, and the care of this world, and the de∣ceitfulness of riches choak the word, and he becometh unfruitful.] I know the men that I am now speaking of have many excellent gifts, and in other respects do seem the forwardest for godliness in the Countrey; but the more is the pitty that men of such parts should be rotten-hearted hypocrites, and damned for worldliness after so much pains in duties: For an heathen may as soon be saved as a worldling: When they have prayed, and preached, and cryed down prophanness, let them hear what the Lord saith to them, Luke 18. 22, 23, 24. and there see again their faces in that glass: [Yet lackest thou one thing: (even such an one as none can be saved without, even a Love to God and Heaven above earth:) sell all that thou hast and distribute unto the poor, and thou shalt have treasure in heaven, and come follow me: And when he heard this he was very sorrowful; for he was very rich. And when Iesus saw that he was sorrowful, he said, How hardly shall they that have riches enter into the Kingdom of God?]

Set not then so high a value on a full estate. Let your conver∣sation be without covetousness, and be contint with such things as

ye have; and trust your selves on the security of his promise, who hath said, I will never fail thee nor forsake thee, Heb. 13. 5. It is not for nothing that Christ himself hath given you so many and so terrible warnings to take heed of this sin? As Luke 12. 15. Take heed and beware of covetousness: for a mans life consisteth not in the abundance of the things that he possesseth. As if he should say, While you think you are securing your well∣being, you do not secure your Being it self. When you have done all to provide for the delights of your life, you are never the surer of life it self. Read the following passages in the Text, and let them warn you, or condemn you. If such admonitions as these will not take, from the mouth of him whom you call your Lord, and from whom you profess to expect your Judge∣ment; What have we then further to say to you, or how should our warnings expect entertainment with you? Yet I shall do that which is my duty, and leave the success to God. I do there∣fore again in the name of God, advise and warn you to Take heed of having too pleasant thoughts on a prosperous state. Long not after fulness and plenty in the world. Be not too eager for accomodations to your flesh. A Coffin of two yards long will shortly hold it, and be room enough for it: And will no∣thing but well built houses, adorned rooms, the neatest cloath∣ing and plentiful possessions serve you now? How sad a mark is this of a soul that never had a saving taste of the everlasting riches! Away foolish children, and stand not building houses with sticks and sand! Home with you, to God, and remember where you must dwell for ever. When you have feathered your nests, and made them as you would have them, you must leave them before you are well settled and warm in them. And if it comfort you to think that you leave them to your children; re∣member that you leave them the fruit of your sins, and bequeath to them the snares that undid your souls, that so they may be∣come the heirs of your wickedness and be deceived and destroyed by the world as you have been. This is your great care for them; and this is your kindness to them. I have told you once already from God, that this your way is your folly, though your posterity be like to approve your sayings, because you do so much to make them of your mind, Psalm 49. 13. For though your inward thoughts be that your houses shall continue, and you hope to leave a

name behind you, yet man being in honour abideth not, but is like the beasts that perish: When he dyeth he shall carry nothing away, his glory shall not descend after him: though whiles he lived he bles∣sed his soul, and men praise them that (thus) do well to them∣selves; yet shall they go to the generation of their fathers, and shall never see Light. Man that is in honour and understandeth not, is like the beasts that perish, Vers. 11, 12, 17, 18, 19, 20. Though the ungodly prosper in the world and encrease in riches, yet he that goeth believingly into the Sanctuary may see their end: Surely they are set in slippery places, and cast down into destruction: How are they brought to desolation as in a moment, and consumed with ter∣rours, Psalm 73. 12, 17, 18, 19. And in that very day do all his thoughts perish, Psalm 146. 4. Then shall they eat the fruit of their own way, and be filled with their own devices; for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them, Prov. 31. 32.

See then that you be not eager for prosperity; and if God cast it on you, use it with fear. And if ever you feel the creature be∣gin to grow too sweet and delightful to you, then spit it out as the poyson of the soul, and presently take a mortifying anti∣dote before you are past remedy. As you feel the working of poyson by its burning, or griping, or other effects agreeable to its nature, by which it seeketh the extingushing of life; so you may feel when the world is poyson to your souls, by its creeping into your affections, and insinuating into your hearts with pre∣sent delight, or future hopes; by seeming more Lovely and more Necessary then it is. As soon as ever you feel it thus creep into your hear••s, its time to rise up against it with holy fear, and to cast it out, if you love your souls.

And that which I would advise you to at present, when the world hath got too deep into your hearts before you are aware, is this: Do something extraordinary in such a necessity, for its crucifixion and your recovery. Though a careful diet may serve to preserve health while you have it, yet if you have lost it, and sickness be upon you, you must have recourse to Physick for your cure. If honour, or preferment, or house, or land, or friends, or gain, or recreations begin to seem too sweet and dear to you, and your hearts begin to hug them with delight, or make out after them with keen desires; you must now have re∣course

to extraordinary helps: and in particular, try these fol∣lowing. 1. Withdraw your selves to some more frequent and serious meditation of the brevity and vanity of the world, then you have been used to: steep your thoughts longer in mortify∣ing considerations, till the bent of your hearts begin to change. 2. Be ofter with God in secret and publick prayer, and give up a larger portion of your time to holy things then ordinarily you have done; that acquaintance with heaven may wean your mind from earth; and the Love of God may drown your world∣ly Love. When you have taken any extraordinary cold, you will get nearer the fire then ordinary, and be longer at it, and drive it out by heating things: And when the world hath insinu∣ated into your affections, and chilled and cooled them to God and heaven, its time to draw nearer God then before, and to be longer with him; and to strive harder in every duty then you did, till spiritual life do work more vigorously and expell that earthly distemper which had possessed you. 3. And at such a season let prayer be furthered by fasting and extraordinary humi∣liation; which may help down the flesh which causeth you so much to over-value the world. Even an A••ab found some ease by a common humiliation, when he had taken a mortal surfeit of Naboths Vineyard and his Blood: Much more may a true Christian find much help, by special humiliation, when he hath surfeited on any creature whatsoever. 4. And I think it would be a very good course at such a time as that, to be at some more cost for God, then you were before. When you feel your love to the world increase, Give somewhat extraordinary then to the poor, or to pious uses, according to your ability. Yea what if it were so far as might a little pinch your selves! This were a real opposition to the world, and you might turn a very temptation to a gain, and get much good by occasion of a sin: It might do much to dis-hearten and repell the tempter, when he seeth that you over-shoot him in his own bow, and make such use as this of his temptations, as to do the more good, and use your wealth the more for God, and deny your selves more then you did before. If you would but faithfully practise these few directions, you would find it the surest way of recovery, when you begin to be infected with this earthly disease.