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.

BUT I suppose some ungodly malicious hearts, will make an ill use of all that I say, and will think with themselves, [This toucheth the Professors of Religion: They are as covetous as any; and under pretence of long prayers do devour widows houses: after all their preaching and praying, there is none that are more cruel and close handed, or ready to over-reach or deceive then they; nor any that are more greedy for the things of the world.]

In answer to this Objection, I shall first say somewhat to

the Professors of Religion, and then shall speak to the objecters themselves.

First, you that profess the fear of God, take notice I beseech you of this accusation, and though it may shew you cause to pitty malicious slanderers, yet let it provoke you to search your hearts and lives, and see that you give not cause for this reproach. As for those worldly time-serving hypocrites, which in all places creep in among the Saints, and do but serve themselves of Christ, let them know that God will one day require an account at their hands, of all these scandals which they have caused in the Church, and the ruine of poor ungodly souls that are dasht in pieces, and cast themselves into hell, by stumbling at this stone which their worldly practises have laid before them. If you would needs be worldlings, you were better have kept in the world among worldlings, then to have crept into the Church of Christ, and brought thither your scandalous worldly lives, to the dishonour of that Religion which condemneth your practises and you. Did not Christ warn you to count your costs, and never to dream of being his Disciples, unless you could forsake all and follow him under the Cross, in expectation of a promised treasure in Hea∣ven? ••s there any thing that Christ did more peremptorily re∣quire of you, then to Renounce the world and deny your selves, if you would be his Disciples? And yet will you come without this wedding garment, and bring your base and earthly minds among his servants; and cause his truth, and his house and fol∣lowers, to bear the reproach of your worldly baseness? I tell you, it is like to cost you dear, that you have cast this dishonour on the name of God, and caused the damnation of the impious reproachers. The wrong you have done to God and men, you shall certainly pay for in everlasting misery, unless a through re∣pentance do prevent it. (And I fear it is but few of these worldly Hypocrites that ever truly do repent.) But wo•• to them by whom offence cometh: It were good for that man that he had never been born.

2. And as for you that truly fear God, I beseech you let the slanders of wicked men awake you to an holy jealousie of your selves. You see what their eye is upon: Take heed then how you walk; you hear what it is that offendeth them. As far as is possible avoid all occasions of such offence. Take heed in your

bargaining, buying or selling, how you carry your selves toward them, and what you say. If all the actions of your lives were right save one, they will reproach you for that one: If you speak but one rash or unhandsom word, they will forget all the rest, and remember that one, and traduce you, as if all were like that one. See therefore that you walk and speak by line and rule. And remember that it is not an ordinary measure of charity and good works that is expected from you, (according to your abilities) by God and man. If you love those that love you, what Reward have you? do not even the Publicans the same? And if ye salu••e your brethren only, what do you more then others? do not even the Publicans so? But (saith Christ) I say unto you, Love your enemies; bless them that curse you; do good to them that hate you; and pray for them that despightfully use you and persecute you: That ye may be the children of your Father which is in heaven: for he maketh his Sun to rise on the evil and on the good; and sendeth rain on the just and on the unjust, Mat. 5. 44, 45, 46, 47. Let your Light so shine before men, that they may see your good works, and glo∣rifie your Father which is in heaven, Mat. 6. 15. Your actions and words are observed and scanned more then any other mens. For malice is quick-sighted, and of a strong memory: And you are the Light of the world: A City that is set on an hill cannot be hid, Mat. 5. 14. Take heed therefore that you be blameless and harm∣less, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world, holding forth the word of life: This will not only stop the mouthes of the enemies, but it will also rejoyce your Teach∣ers in the day of Christ that they have not run or laboured in vain: Yea if they were offered upon the sacrifice and service of your faith, they would rejoyce with you all, Phil. 2. 15, 16, 17. And for your selves also it is necessary that you excell others in good works: For except your righteousness exceed the righteous∣ness even of Scribes and Pharisees, you shall not enter into the King∣dom of heaven, Mat. 5. 20. Remember that you live among the blind: and if you stumble and fall, you know not how many will fall upon you; and if you break but your shins, they that fall up∣on you may break their necks; and if you rise again, you are not sure that they will rise. Dearly beloved, I beseech you as strangers and pilgrims (in this world) abstain from fleshly lusts

which war against the soul; having your conversation honest among the Gentiles (the unbelievers and prophane) that whereas they speak against you as evil doers, they may by your good works, which they behold, glorifie God in the day of visi∣tation, 1 Pet. 2. 11, 12. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men, 1 Pet. 2. 15. Finally brethren, be ye all of one mind, having compassion one of another; love as brethren, be pittiful, be cur∣teous; not rendring evil for evil, or railing for railing; but con∣trariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing, 1 Pet. 3. 8, 9. And so walk, that if any obey not the word, they may yet be won by your exemplary conversation, 1 Pet. 3. 1. As you hear more then others, so do more then others, that it may appear you build upon a rock, Mat. 7. 24, 25. And as the book of God is much in your hands and mouth, so remember that whoso looketh into the perfect Law of liberty, and continueth therein, he being not a forgetfull hearer, but a doer of the work, this man shall be blessed in his deed. For Pure Religion, and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep your selves unspotted from the world, Iam. 1. 25, 27.

2. Having said this much to the godly by way of caution, I shall now make answer to the Objecters themselves. You that say, There are none so cruel and so covetous as these that profess themselves so Religious; if you have any moderation left, will you soberly answer me these Questions following.

Quest. 1. Is it the Hearts or the Outward actions of these pro∣fessors that you perceive this covetousness by? If it be the Heart, you are slanderers, and self idolizers. For the Heart is open to none but God; and will you make your selves Gods; and that when you are playing the part of the Devil? This hath been the tricks of Satans instruments in all ages. When they are not able to say of the godly, that they are swearers, or drunkards, or adulterers, or stealers, or lyars, or slanderers, as they themselves are; they presently go to their hearts, which are out of sight, and say, They are covetous, and proud, and the like: For there they know that none but God is able to justifie them. But com∣mon reason might also have taught them, that none but God is there able to accuse them. For how know you mens hearts,

but by their professions, or by their lives?

But if you say, It is the Life you judge by, I demand, what is it in the lives of such men that proves their covetousness? If it be oppressing, deceiving, injustice, or unmercifulness, I would de∣mand of you in the second place,

Quest. 2. Is it all or some of them that you thus accuse? If you know some few to be such, what is that to the rest? But this hath been alwaies the trick of the malignant. If they see one profes∣sor fall, or prove an hypocrite; they cry out, [They are all alike; If you could but see their hearts, they are all such.] Chry∣sostom and other of the Fathers tell us, that this was the use in their daies, and no wonder if it be so still. What if there be one Cain in Adams family: It follows not that Abel or Seth were like him. What if there were one Cham in Noahs Ark, will it follow that they were all alike, or that his family was no better then the rest of the world which was drowned? What if there was an Ab∣salon in Davids family? What if there was one Iudas among the Disciples of Christ? Will you say therefore that all the rest were such, or that Christs Disciples were as bad as others, or his family no better then the rest of the world? But I would further ask you,

Quest. 3. Is it the course of their lives that you judge by? or is it some one particular action? He that is not blind may see, that the course and drift of their lives, is less earthly and more hea∣venly then other mens. And God judgeth of a man by the scope of his life, and not by one single action: and so must we. The very bent and drift of your lives is worldly. If a man come into your family, what shall he see but worldliness? If one fall into your company, what shall he hear from you, but about this world? If one observe what you do from year to year, he may see that you lay out your selves for the world: You cannot re∣frain upon the Lords own day; but you are minding it, and talk∣ing of it. You savour not any other discourse. The very talk, and labour that is laid out about another world, is troublesom to you, and its this that makes you dislike the godly. You cannot say so of the course of their lives. If once any of them have fallen by temptation into a miscarriage; will you judge of all their lives by that? Do they not lament and bewail it as long as they live after? and avoid it more carefully for the time to come.

What if Noah were once drunk in his life: will you judge of his whole life by it, or say, that he is as bad as the rest of the world? What if Lot be given over to a temptation? What if Abraham did once tell a lye or equivocate, and Isaac do the like in a fear? What if Moses did once provoke God? What if David did once commit an hainous sin? Or Peter did deny his Master in his fear? Will you either judge of all other godly people by them? Or will you judge of the course of their lives by one action, which they bewail and lament as long as they live? And can you see no difference between a Worldly action, and a Worldly life?

Quest. 4. I would further know of you, Whether you have gone to them in love, and admonished them of their sin, when you judged them to be guilty, and heard them speak for themselves? If not; either you are incomperent judges; or else you draw the guilt upon your selves, and make the sin your own, as the express commands of God will tell you, in Levit. 19. 17. and Mat. 18. 15. If you have admonished them and they repent not, why do you not tell the Pastors of the Church that they may admonish them and seek their reformation? This is Christs order: But you will not, you dare not do this; lest for want of proof, you be proved slanderers, and the shame of your accusations fall upon your selves. You think you may whisper behind mens backs, or accuse them in general without naming any particular fact, and not be proved lyars. But this will not hold long.

Quest. 5. Moreover I would know of you, when you accuse men for not being more bountiful in your eyes, Do you know of all their works of charity? Are you acquainted with their bestowings? Sure you are not: For God hath commanded them, Matth. 6. 1, 2, 3, 4. [Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven: therefore when thou doest thine alms, do not sound a trumpet before thee as the hypocrites do, &c. But when thou dost thine alms, let not thy left hand know what thy right hand doth; that thy alms may be in secret; and thy Father which seeth in secret, himself shall reward thee openly.] This command they make conscience of: and how then can you be meet judges of their alms?

Quest. 6. Also I would know, Are you certainly acquainted with their particular estates? and do you know how able they are to give? If you do not, you are no competent Judges. How oft

have I known men reproached for unmercifulness, and for not be∣ing more liberall, when they have been so low in their estates, that they were not able to maintain their families, or to pay every man his own: and yet they that knew not this did back-bite them as covetous.

Quest. 7. Furthermore I would know; Are you sure it is not Satan within you that prompteth you to these accusations? Hear my evidence and judge. He is called in Scripture the Accuser of the Brethren, Rev. 12. 10. and he is described to be a Lying malicious spirit. If therefore it be a Lying, malignant, malicious spirit, then certainly it is the spirit of Satan.

And 1. We have cause to believe that it is a Lying spirit by these evidences following.

1. We find the word of God assuring us that the godly over∣come the world, and are such as have laid up their treasure in hea∣ven. And by the rest of their lives, we find the characters of the godly to agree more with them, then with the negligent mul∣titude.

2. We know that their Religion condemneth worldliness; and they hear, and read, and speak against it.

3. They only under God do know their own hearts: and they profess themselves to be contemners of the world, and heirs of a better world. And we find them at least as true of their words in other things, as any other men: and therefore having not forfeit∣ed their credit, we are bound to believe them.

4. Especially when we know that you that accuse them are un∣acquainted with their hearts.

5. And when we read in Scripture and Church History, that the malignant enemies of Christ and his Church have in all ages used the same reproaches against his people, from meer prejudice, and the words of others, and the malice of their hearts.

6. And we our selves do live among them as well as you, and as near them as you: and we see not by them any such thing for which you accuse them. As far as we can judge, it is you that are the worldlings, and their conversation is in heaven, Phil. 3. 20, 21. Excepting some hypocrites that creep in among them, as they ever have done, and will do into the Church, till Christ at Judgement shut them out. Moreover we see in the course of their lives, that their speeches are more heavenly then yours, and less

of the world: They can spare time from the world to worship God in their families, & instruct those that are under their charge; which you cannot do. We see they take pains for another world through the course of their lives, which you will not do.

8. To conclude, we see by daily experience, that where you give a penny to any good use, we have many from them. I have oft wondered at the impudence of blind malignant persons in this place. I must needs my self bear witness that in divers collecti∣ons for charitable uses, we have had from those that profess Re∣ligion ten shillings and twenty shillings a man, when we have had from men that are commonly supposed richer, a shilling, or six pence, or a groat, or not a penny. And I can witness that among them there are frequent collections for persons in distress at home and abroad, when we never mention them to the rest of the peo∣ple, as knowing them so worldly that it is in vain; and we should get a scorn from them sooner then a groat, when the persons whom they reproach as covetous will give many shillings; and that frequently time after time. And for collections at Fasts and Sacraments, all men may see the difference. I would not have mentioned any of these matters, but that the impudency of Ca∣lumniators doth in a sort constrain me: For when of my own knowledge we have had this many years more pounds from some of them, then we could have pence from others, for the relief of the poor in voluntary contributions, yet do I frequently hear these worldlings crying out of the covetousness of professors; as if they had brazed their fore-heads, as well as wilfully shut their eyes.

Quest. 8. But yet I would further be informed of you; To what end is it that you make this objection? Is it not with a desire to have a life of holy diligence despised in the world, or thought evil of, or judged needless? Ask your own hearts, and deal sin∣cerely. And if it be so, is not this the very work of the Devil, which he hath been doing in all ages against the Church, and by which he ticeth souls to hell?

Quest. 9. And I would desire you to tell me, if covetousness be among them, Whether you are able to charge it upon their Re∣ligion or Profession? Do they not witness against it as much as any people in the world? Doth not the Bible which they read cry it down, and threaten damnation to it? Do not the Books

which they read do so too? Do not the Sermons which they hear and repeat cry it down? Did you ever hear us preach for covetousness? say so if you can or dare. There is not a greater enemy to covetousness and all other vices in the world, then Christ, and the Gospel, and Religion which these men profess. If then there should be covetous ones among them, what's this to Religion which teacheth them to abhor it? Will you blame the best Physitian and remedies that men are sick, when there is no cure but by those remedies? Will you blame cloathing or fire that men are cold? Or eating and drinking, because men do consume by some disease? I tell you, all men naturally are worldlings; and no man can be cured of that deadly disease, but only those that are cured by the Religion which these men profess.

Quest. 10. And I pray you tell me, Do you think that the works in which they differ from you are good or bad? Is it good or bad to hear Sermons and repeat them for the help of memory, to pray and praise God together, and to live in the Communion of Saints, which in your Creed you profess to believe. If you have the face to say this is evil or needless, you accuse God himself that hath so often commanded it. If it be evil, its long of God that so ur∣gently requireth it, and not of them: But if you dare not say so, but confess it is good, why then do you not imitate them? What! will you forbear Good, because others do Evil? Will you sin against God in one kind, if they do so in another? We desire you not to joyn with them in evil? If they deceive, or lie, or oppress, do not you do so: But will you therefore refuse your duty to God; and therefore destroy your own souls? It is to God and not to them that your duty is necessary. Its God that commandeth it, and God you owe it to: And will you abuse God and rob him, because you have hard conceits of men? Will you abuse him, because you think they do? And who is it that will have the loss of this but your selves? The Lord hath witnessed that without holiness none shall see God, Heb. 12. 14. And will you neglect an holy life, and shut your selves out of heaven, and damn your own souls, because you think professors are bad? A wise course indeed. Starve your selves because professors wear cloathes, and famish your selves because they use to eat. This is a wiser trick of the two, then to neglect or refuse an holy diligent life, because they use it.

Quest. 11. And if worldliness be so great a sin, I would fain know of you, Whether in reason you can think that their course or yours is the way to overcome it. Dare you say that sitting in an Ale-house, or talking of the world, even on the Lords day, is a better course to overcome the world, then hearing and reading the Directions of the Word of God, and praying to God for as∣sistance against the sin that they are guilty of. I see them take pains to learn those Instructions that should cure them of world∣liness, and are glad to fasten them in their memory; and I hear them warn each other to avoid it; and begging of God that he would destroy all the remnants of it in their souls: And I see others follow the world, and live a careless life, and use none of these means. Which of these shall I think in reason doth take the course to conquer the world?

Quest. 12. Moreover, if these men are as bad as you make them, then sure they are none of the people of God, but a pack of hypocrites; then they are not Saints indeed. And then the thing that I would know of you is, Which be the Saints of God, if these be not; and where shall we find them? I hope you know that God hath his Saints on earth, yea that none but Saints shall be saved: For it is expressed in Scripture over and over, Heb. 12. 14. and in many other places. As I said, The Communion of the Saints is an Article of your Creed. Tell us then where they are, if these be not they. Will you go to the Quakers, or to the Papists, Monks and Nuns for them? Or whither will you go? Or will you say, that such as you are the Saints, that reproach holiness, and refuse to lead an holy life? Is idle worldly discourse a better sign of a Saint, then keeping holy the Lords day, and labouring for salvation? Is ignorance of the Scripture, or neg∣lecting it a greater sign of a Saint, then meditating in it day and night? Read the first Psalm, yea all the Scripture, and then judge.

Quest. 13. Do you think if any of them miscarry, it is because they are too much Religious; or rather, because they are too little? Surely it is the later. For, as I said, their Religion severely con∣demneth covetousness: and therefore if they were more Religious, they would be less Covetous. And he that is most godly, is least worldly: and ordinarily, he that is most ungodly is most worldly.

Quest. 14. Is it not then evident, that other mens sins should move you to be the more Religious and careful of your selves, and not the less? If you see them stumble, you should look the better to your feet, and not cast your selves headlong from the Rock that you should be built upon. You should think with your selves, If such men are so faulty for all the pains they take; how much more pains must I take to escape such faults. If they that run so hard, shall many of them miss of the prize by coming short; it is a mad conceit of you, to think to win it by sitting still, or doing less then they that lost it.

Quest. 15. Lastly, I would advise you to consider, Whether God that justifieth his servants, will suffer you to condemn them? And how you can answer the challenge, Rom. 8. 32, 33. And when Christ hath shed his blood to Absolve them, whether is it likely that he will take it well at them that vilifie them? Be it known to the faces of all their enemies, that [The Lord taketh pleasure in his people: he will beautifie the meek with salvation, Psal. 149. 4. The Lord taketh pleasure in them that fear him: in those that hope in his mercy, Psalm 147. 11. He is nigh to all them that call upon him; to them that call upon him in truth, Psalm 145. 18. The Lord preserveth all them that love him: but all the wicked will he destroy. He suffered no man to do them wrong: yea he reproved Kings for their sakes: saying, Touch not mine anointed, and do my Prophets no harm, Psalm 105. 14, 15. He that toucheth them, toucheth the apple of his eye, Zech. 2. 8. For all their infirmities, its dangerous vilifying a people so dear to the God of heaven. They shall shortly hear that joyful voice, Rev. 12. 10. [Now is come salvation, and strength, and the Kingdom of our God, and the power of his Christ: for the Accuser of our brethren is cast down, which accused them before our God day and night.] And then they that joyned with the Accuser in his work, shall be joyned with him in the reward, Mat. 25. 41, 45. The very coming of the Lord to Judgement, will be [to be glorified in his Saints, and to be admired in all them that believe,] 2. Thes. 1. 10. And what then will be the doom of those that vilified them whom Christ will be glorified and admired in, you may read and tremble, in Vers. 6, 7, 8, 9.

But again I charge you all that fear God, that you learn by the accusations of malicious men: and take heed as you love

God, your selves or others, of giving them ground of such re∣ports. And though I know that the wicked are absurd and un∣reasonable, 2 Thes. 3. 2. and that you will never be able to stop the mouthes of all such men, till Grace or Judgement stop them; yet see that you walk circumspectly in such evil daies, and give no offence to Iews or Gentiles, or the Church of God. If you are Chri∣stians indeed, you cannot take the Riches or Honours of the world to be matters of so much worth or weight, as to be pre∣ferred before the honour of your Lord, and the good of souls. It will grieve you more to hear the reproaches of the ungodly, against the waies and servants of God, then all your wealth will do you good. Doth it not go to your hearts to hear poor blind∣ed sinners on all occasions reproaching your holy profession, and saying, [There are none more proud, and covetous, and unmerci∣full, then these Professors of so much strictness and holiness.] Though for the generall, it be a malignant Satanicall slander; yet take heed as you love the honour of God, and of his holy truth and waies, and the souls of men, that you give not occasion of such reproach.