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. VI.

VVE are next briefly to shew you how it is that we are Crucified to the world; having shewed you how the world is Crucified to us. And in general the meaning is, that we are as Dead or Crucified men to it, in regard of those fore∣mentioned unjust respects in which the tempter would present it to us. So that [Crucified] here is put for the absence of that Action and worldly Disposition, which carnal men are guilty of. So that it is a Moral, and not a Natural death that is here men∣tioned; and observably differeth from a Natural in these re∣spects.

1. A Natural death destroyeth the very Powers or Faculties of Acting: But a Moral Death only destroyeth the Disposition and Action it self; but not any Natural Power.

2. A Natural death is Involuntary, and in it self is neither a vertue nor a vice; neither Morally Good or Evil. But a Moral

death is principally in the Will it self, and nothing is more vo∣luntary, and so it is the principal virtue or vice: To be dead in sin and to God, is the summe of all Evil: And to be dead to sin and the world, in Christ, is the summe of Moral Good.

3. Natural death hath no degree of life remaining (saving of the separated soul.) But Moral death may consist with much of the contrary life. For it is denominated from the predominant habits of the soul; which may stand with much of the contrary habit, though subdued. We cannot therefore gather that Paul was absolutely free from all sin, because he was dead to it, or crucified to the world. For this is a Moral death consisting in a conquest of the enemy; who may be said to be dead, because he is overcome; and consisting in the prevalent Habits of the soul, which yet may have too much of the remnants of their contraries.

More particularly, 1. If we are Crucified to the world, our un∣due estimation of the world is Crucified. We have no Idolizing over valuing regard to it, (in that measure as we are dead to it.) As the world do not Regard the works of the Lord, Psal. 28. 5. Isa. 5. 12. So the Saints do not Regard the things of the world. The life of faith doth so elevate their spirits, that they are mounted up above the creature, and look not upon the world; or look upon it as a despicable thing. They are above that which is the delight and imployment of others; and that which the sen∣sual call Felicity, they still call Vanity: And as a mans stomack abhorreth that which a dog or a swine will greedily devour; so the soul of a Believer doth despise and abhor the delights of the ungodly. As Pride makes the Rich look contemptuously and disregardfully upon the poor: So the holy elevation of Belie∣ving souls, doth make them look contemptuously and disregard∣fully upon all the glory of the world. As faith doth bring them up to God, and make him their Object and their All; So doth it make them somewhat like him, and minded as he is minded. And as God regardeth not persons, Deut. 10. 17. nor accepteth the persons of Princes, nor regardeth the rich more then the poor, Iob 34. 19. but is pleased more in the least of his image on the humble faithful soul, then with all the glittering glory of the world, so is it in their measure with his people. Where they see nothing of God, they feel no substance; but so far as God ap∣peareth

to them in any creature, or action, or any means or be∣nefit which they possess, so far they perceive some substance in it. As the natural man Receiveth not the things of the Spirit, nor can know them, because they are spiritually discerned, 1 Cor. 2. 14. So the Spiritual man hath shut up his senses to the world, and lost his perception of them, because they are carnally so discerned. The carnal man hath his senses quick in discerning and savouring the things of the flesh, but to the things of the Spirit he is dead and sensless. And contrarily the Spiritual man is dead and sens∣less to the things of the flesh, and hath no savour in those things that are other mens delights, Rom. 8. 10, 5, 6. He tasteth no more sweetness in their pleasures then in a chip. He wonders what they can see or taste in the things of the world, that they so run after it. To be Rich or Poor do but little differ in his eyes; To be high or low is all one to him, considering these things as accomodations of the flesh; though still he valueth any conditi∣on according to the respect it hath to God; and so that is the best condition to him that best accommodateth and advantageth him for Gods service. He taketh the fleshes Interest to be none of his Interest; and therefore that which only concerneth the flesh concerneth not him. And therefore he looketh in this re∣gard upon an high estate or a low, as Nothing to him. Let God dispose of him as he please; that's Gods work and not his. He hath learned in whatever estate he is, therewith to be content: [He knows how to be abased, and he knows how to abound; every where and in all things he is instructed, both to be full and to be hungry, both to abound and to suffer need,] Phil. 4. 11, 12. If you applaud and honour him, he takes it but as if you breathed on him; at the best it is but a sweeter kind of breath: And if you vilifie, and reproach, and unjustly condemn him, he takes it for no great hurt. For [with him it is a very small thing to be judged of man, and at mans barr; for he that judgeth him is the Lord,] 1 Cor. 4. 3, 4. Nay what if I said that if you imprison him, threaten him, torment him, yea put him to death, he doth not much regard it, nor make any great matter of it; so far as he is Crucified to the world. How joyfully could Paul and Silas sing in the stocks, when their bodies were sore with scourging? Act. 16. What a rapture of joyful praises did the Apostles break forth into, when they were threatned by the Priests and Elders

Acts 4. 21, 24. I will add but two more instances, Dan. 3. The three Jews that were threatned with a furnace of fire, are accus∣ed for not regarding the King, vers. 12. and their own answer is, vers. 16, 17. [We are not careful to answer thee in this matter: If it be so, the God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O King. But if not, be it known unto thee, O King, that we will not serve thy Gods.] And sure they that would not accept of deliverance when they were tortured, Heb. 11. 35. did set little by it, in comparison of that better Resurrection which they hoped for. As Christ said of Satan, The Prince of this world hath nothing in me, Iohn 14. 30. So in our measure, so far as we are dead with Christ, the world hath nothing in us, no interest, no carnal life to work up∣on, and therefore is unable to do any thing with us. Our un∣due estimation of the world is Crucified. This is the first part.

2. If we are Crucified to the world, our inordinate cogitations of the world are Crucified. We must not give it that room in our fancies or power over them, as they have with other men. We should not indeed allow the creature one thought either for it self, and terminated finally in it self, nor as separated from God. Much less should we have so frequent and so pleasant or passio∣nate thoughts of it as most have. But of this more in the Appli∣cation.

3. To be Crucified to the world, is to have Affections dead about worldly things. That which is vile in our estimation, will be un∣effectual in our Affections. I shall briefly instance in some par∣ticulars.

1. Our Love to the world is Crucified, if we be Crucified to the world. As this is the great Affection which God claimeth for himself, and which he maketh the seat of his most excellent grace; so is it that which he is most jealous of, and will least al∣low the creature to partake of; and the mis-imployment of it is the greatest sin, as the right imployment of it is the greatest duty. 1 Iohn 2. 15. [Love not the world, neither the things that are in the world.] This is a plain and flat command. If the world be not apprehended by the understanding to be our Good, it will not be embraced by the will, nor be Loved. Perhaps you will say, Though it be not our chief Good, yet it is Good, and therefore

may be loved, though not ch••••s•••• loved. To which I answer, that in the senses before disclaimed it is none of our Good at all. It hath no Goodness to us in it, but the Good of a Means, which is respective to the End; and therefore we must have no Love to it but that which is due to the Means: God therefore being our End, we must Love the world only for his sake, as it cometh from him and leadeth to him. The least love to the world for it self, is Idolatrous. As you may not allow another woman the least Conjugal affection, though you allow your wife more, without some guilt of unchastity; so you may not in the least measure love the creature for it self without some guilt of spiri∣tual unchastity. If God must be loved with All the heart, and soul, and strength, then there is none lest for any co-partner whatsoever. When we love any thing but as a Means, it is more properly the End that we love in that very act (And therefore some Philosophical Divines affirm that Nothing but the ultimate End is properly loved) so that the Love which we give the world in a due subordination to God, is not so properly a Love to the world as to God, and therefore it taketh not from God the least part of that which is due to him. But if we love it in the least measure for it self, or with any co-ordinate Love, so much as we allow it, is robbed from God.

2. Hence it followeth (when our love to the world is cruci∣fied) that our Desires after it is crucified also. Before we thirst∣ed after Pleasures, or Honours, or Riches, but now this thirst is abated; for when we obey the Call of Christ, Isa. 55. 1. and have freely drunk of the living waters, we thirst our former thirst no more, (according to the measure in which we partake of him) but his Spirit will be a well of water in us, springing up to everlasting life, Iohn 4. 13, 14. The distempered appetite of a Carnal man is so eager after worldly things, that his heart is set upon them: which Rom. 8. 5. is called his minding the things of the flesh: But the mortified Christian, as such, hath no mind of them: His appetite to them is dead and gone. He cares not for them. Now he perceiveth that they are not Good for him, his heart is turned against them.

3. When we are Crucified to the world, our expectations of Good from the world are Crucified. Before we looked for much from it; we thought if we had this Pleasure, or that Honour, if

we had such lands, buildings, friends, or provision, then we were well, or at least much better then now we are! O how Good did we think that these were for us! And therefore we still lived in Hope of more. But when we are Crucified to the world, we give up these Hopes. We see then that we were deceived: we did but hope for nourishment from a stone: The breasts are dry which we thought would have refreshed and satisfied us. When we see that the world is an empty thing, a cask, a picture, a dream, a shadow; we turn away from it, and look no more after it, but look for content in something else. As a child that seeth a paint∣ed Apple may be eager of it till he try that it is favourless, and then he careth for it no more; or if a beautiful crab deceive him, when he hath set his teeth in it he casteth it away. So when a Christian findeth the folly of his former expectations, and tast∣eth the vexation of the creature which he was so greedy of, and withall is acquainted by a lively faith, where he may be better; away go all his expectations from the world; and he promiseth himself no more content or satisfaction in it. This is a notable part of Mortification. As it is the Hopes of some Good, that sets men awork in all endeavours; so take down their Hopes, and all the wheels of the soul stand still. If it were not for Hope, we say, the heart would break. And therefore when all our Hopes from the world are dead, the very Heart of the old man is broken, and all his worldly motions cease. Then he saith, Its as good sit still as labour for nothing. I despair of ever having contentment in the creature: I see it will not pacifie my consci∣ence: it will not save me from the wrath to come: it will do nothing for me that is worthy my regard: and therefore let it go; I will follow it no further; It shall have my heart no more. Before he had many a promising delightful thought of the crea∣tures, which he could not reach: He thought with himself, If I were but thus placed and settled once: if I had but this or that which I want: if I were but here or there where I would be: if I had but the favour of such or such an one, how happy were I? how well should I be? I would then be content and seek no more. But when faith hath mortified us to the world, we see that all these were foolish dreams: we knew not what it was that we Hoped for! and then we give up all such Hopes for ever. Such pleasing thoughts of any worldly thing while you want it, or of

any place or Condition which you are absent from, and such promises and hopes from any worldly state, or person, or thing, doth manifest that so far you are alive to the world, and is a folly of the same nature with theirs that Idolize the world when they do enjoy it. For one man to say, [If I had this or that I were well] and for another that hath it, to say, [Now I am well, Soul take thy Rest] do both shew the same Estimation, and Idolatrous Love to the world in their hearts; though one of them have the thing which he loves, and the other hath it not: And to be so pleased with the very fancy and conceits of those worldly things which they never had, seems worse then to be pleased with it when they have it. I pray you lay this well to heart that I say to you: Despair, utter Despair of ever being contented or well in the world, or made happy by the world in whole or in part, is the very life of Christian Mortification. It is the nature of a Carnal heart, to keep up his worldly Hopes as long as possibly he can. If you beat him from one thing, he runs to another: and if he despair of that, he looks after a third, and thus he will wander from creature to creature, till Grace convert him, or Judgement condemn him. If he find that one friend faileth him, he hopes another will prove more faithfull; and if that prove a broken reed, he will rest upon a third: If he have been crost in his Hopes of worldly contentment once, or twice, or ten times, or an hundred times, yet he is in Hope that some other way may hit, and some more comfort he may find at last: But when God hath opened a mans eyes to see that the whole world is Vanity and Vexation, and that if he had it all it would do him no Good at all, and that it is a meer deceitful empty thing: and when a man is brought to a full and finall Desparation of ever finding in the world, the Good that he expected; then, and not till then is he Crucified to the world; and then he can let it go, and care not: and then he will betake himself in good earnest to look af∣ter that which will not deceive him.

When a worldling is in utmost poverty or in prison, he may part with all his worldly contentment at the present; but this is not to be Crucified to the world: For still he keeps up his former estimation of it, and Love to it, and some Hope perhaps that yet it may be better with him. Yea, if he should Despair of ever being Happy in the world, if this proceed not from his Disesteem

of it, and the change of his Affections, but meerly because he would have the world, but sees he cannot, this is far from the na∣ture of true mortification.

4. If we are Crucified to the world, our Delight in it is Cruci∣fied. It seemeth not to us a matter of such worth, as to be fit for our Delight: Children are glad of toyes, which a wise man hath no pleasure in. To have too sweet contentful thoughts in the crea∣ture, and to apprehend it as our Good, and to be rejoyced in it, is a sign that so far we are not Crucified to it. It is not able to Glad a mortified heart, so far as it is mortified; though the Love of God that is manifested by it, may make him glad. And this is it that Paul disclaimeth in my Text [God forbid that I should glory save in the Cross of Christ.] If he were the Lord of all the honours or wealth of the world, he would not Glory in them. If he had all the Pleasures that the flesh can desire, he would not glory in them. If he had the common applause of all men, and every one spoke well of him; if he had all things about him suited to a carnal hearts content, yet would he not glory in it: No more then a grave and learned man would glory that he had found a counter or a pin. Ier. 9 23. [Let not the wise man glory in his wisdom, nor the mighty man glory in his might, let not the rich man glory in his riches; but let him that gloryeth, glory in this, that he understandeth and knoweth me, that I am the Lord that exercise loving kindness, judgement, and righteousness on the earth; for in these things I delight saith the Lord. Jer. 4. 2. [The Nations shall bless themselves in him, and in him shall they glory.] Isa. 41. 16. [Thou shalt rejoyce in the Lord, and glory in the holy one of Israel.] Isa. 45. 25. [In the Lord shall all the seed of Israel be justified, and shall glory.] The world is too low to be the joy of a Believer: His higher Hopes do cloud and disgrace such things.

And as these forementioned Passions in the Concupiscible, so al∣so their contraries in the Irascible, must be Crucified. E. G. 1. A man that is Dead to the world, will not Hate or be much Displeased with those that hinder him from the Riches, or Ho∣nours, or Pleasures of the world. He makes no great matter of it, and taketh it for no great hurt or loss. And therefore rather then study revenge, he can patiently bear it: when they have taken away his coat, if they take away his cloak also. He doth not swell with malice against them that stand in the way of his

advancement, or hinder his rising or riches in the world. He will not envy the precedency of others: nor seek the disgrace or ruine of them that keep him low: No more then a wise man will hate or seek to be revenged of him that would hinder him from climbing up to the top of a steeple, or that will take a stone or •• bush of thorns out of his way.

2. A man that is Crucified to the world, will not avoid or flie from any Duty, though the performance of it cross his worldly commodity, or hazard all his worldly interest. He seeth not reason enough in worldly losses, to draw him to the committing of sin to avoid them. An unmortified man will be swayed by his worldly Interest. That must be no Duty to him, which casteth him upon sufferings: and that is no Good to him which would deprive him of his sensual Good: And that shall be no sin to him, which seems to be a matter of Necessity, for the securing of his hopes and happiness in the world. Whatever is a mans end, he puts a Must upon the obtaining it, and upon all the Means without which it will not be attained. I Must have God and Glory, saith the Believer, whatever I want: and therefore I Must have Christ, I Must have faith, and love, and obedience, whatever I do. And so saith the sensualist, my life, and credit, and safety in the world Must be secured, whatever I miss of: and therefore I Must avoid all that would hazard or lose them, and I Must do that which will preserve them, whatever I do. The worldling thinketh there is a Necessity of his being sensually happy: or at least, of preserving his life and hopes on earth. But the mortified Christian seeth no Necessity of Living, much less of any of the sensual provisions, which to others seem such considerable things. And hence it is that the same Argument from Necessity, draweth one man to sin, and keepeth another most effectually from sin. He that hath carnal Ends, doth plead a Necessity of the sinful means, by which he may attain them. And he that hath the Ends of a true Believer, doth plead a Ne∣cessity of avoiding the same sins, which the other thought he must needs commit. For Heavenly Ends are as much croft by them, as earthly Ends are promoted by them. We find a rich man in Luke 18. 23. that had a great mind to have been a Chri∣stian: And if he had lived in our daies, when the door is set a little wider open then Christ did set it, there are some that would

not have denyed him Baptism, but would have let him in. But when he heateth that the world must be renounced, and Christ tells him of selling all, and looking for a reward in another world, [he goes away sorrowful, for he was very rich.] The man would have had pardon and salvation, but he must needs be Rich, or at least keep something. And they that are so set upon it that they must and [will be rich, do fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destructi∣on and perdition.] 1 Tim. 6. 9. And [he that maketh hast to be rich, shall not be innocent,] Prov. 28. 20. But the Crucified world is a dead and ineffectual thing. It cannot draw a man from Christ or duty. It cannot draw a man into any known sin (so far as it is Crucified.) It is as Sampson when his hair was cut: its power is gone. Thousands whose hearts were changed by grace, could sell all and lay the price at the Apostles seet, and could for∣sake all and take up their Cross and follow a Crucified Christ to the death, and could rejoyce in tribulation, and glory that they were counted worthy to suffer; though he that was unmortified do go away sorrowful. Worldly Interest doth command the Religion and life of the unmortified man, because it is the pre∣dominant Interest in his heart; But its contrary with the mor∣tified Believer: His spiritual Interest being predominant, doth Rule him as to all the matters of this world.

3. If you are Crucified to the world, your care for worldly things is Crucified. It is not in vain that Christ expresly com∣mandeth his Disciples, [Take no thought for your life, What ye shall eat, or what ye shall drink, nor yet for your body what you shall put on,] Mat. 6. 25, 31. And Phil. 4. 6. [Be careful for no∣thing.] And 1 Pet. 5. 7. [Casting all your care on him, for he careth for you.] I know this is a hard saying to flesh and blood, and therefore they study evasions by perverting the plain Text, and would null and evacuate the express commands of Christ, by squaring them to that carnal interest and reason which they are purposely given to destroy. But you will say. Must we indeed give over caring? I answer, 1. You must be in care about your own duty, both in matters of the first and second Table, and how to manage your worldly affairs most innocently and spiritually, and to attain the Ends propounded in them by God. But this is none of the care that is now in Question, 1 Cor. 7. 32. There

is a necessary [caring for the things that belong to the Lord, how to please the Lord;] and that even in your worldly business. But 2. You may not care for the creature for it self, nor for the meer pleasing of the flesh. As it may not be Loved for it self, so neither may it be cared for, for it self. And 3. When you have used your utmost care or forecast to do your own duty, you may not be Anxious or Careful about the issue which is Gods part to determine of. As God himself appeareth in Prosperity or Ad∣versity you may and must have regard unto the issue. But for the thing it self you must not, when you have done your own duty, be any further careful about it. God knoweth best what is good for you, and how much of the creature you are fit to manage, and what condition of body is most suitable to the condition of your soul: And therefore to him must the whole business be committed. When you have committed your seed to the ground, and done your duty about it, you must have no further care at all, which intimateth fears, anxiety or distrust; though as care is largely taken for Regard; You may care and pray for the bles∣sing of God on it, and for your daily bread.

4. So far as you are Crucified to the world, your worldly sor∣rows also will be Crucified. If you miss of it, you will not be grieved for that miss. For the displeasure of God which an af∣fliction may manifest, you ought to be grieved; but not for the meer loss of the creature for it self. As God in the creature must be Loved and Delighted in, and not the creature for it self; so it is Gods displeasure manifested in the creature that must be our Grief. If a mans flesh be dead, you may cut it off, and he never feeleth you; you may cut it, or prick it, and he will not smart. And if you be dead to the world, you will not feel it as others do, when worldly things are taken from you. You will make no great matter of it.

Obj. But Grace doth not make men stocks or stupid, and there∣fore how can we chuse but feel?

Answ. There is a feeling that is meerly natural, and not subject to the command of Reason and Will: and there is a feel∣ing which is under Reason, and is voluntary. The later only is it that I speak of, which Grace commandeth. The most gracious man may feel heat and cold, pain and weariness, hunger and thirst, as much as the worst. But the Passions of his soul, so far

as they are under the command of Reason and Will, do not feel them as evils to the soul, (so far as he is sanctified.) Still ob∣serve that I speak of worldly things, as separated from God, in whom only they are good, and in respect to him only the absence of them is evil to the soul. And there is somewhat of the Passi∣ons that bodily sense can force, perhaps in an innocent Adam; But I speak only of that passion which Reason should command. And so, it is not enough that our Care and Grief for worldly things be less then that for the things of God. Though that much may prove our sincerity (of which more anon) yet that is not all that is our duty. But we should have no care or Rationall vo∣luntary grief for any creature, but only as it is a Means to God, & standeth in a due subordination to him: and so we may have both.

4. Having shewed you what Affections are Crucified to the world, in the last place I add, that Our inordinate labour for it, must be Crucified. Christ is as plain and peremptory in this, as in the former, not only commanding us to [Seek first the Kingdom of God and his righteousness,] Mat. 6. 33. but also, [Not to labour for the meat that perisheth, but for the meat that endureth to everlasting life, which the Son will give us,] John 6 27. which is not only to be understood that our Labour for earth should be less then our Labour for heaven, and so comparatively none at all; but further, that as we must have no Love or Desire to the creature for it self, but ultimately for God, so we should not at all Seek or Labour for the creature for it self, but ultimate∣ly for God; and therefore Seek and Labour for it no further then the End requireth; that is, no further then it is necessary to the Pleasing of God, or to our fruition of him. This is the true and plain meaning of such Texts.

A man that is truly Dead to the world, doth Labour for God and not for the world (according to the measure of his mortifi∣cation) in all that he doth. If he be plowing, or sowing, or reaping, or threshing; if he be working at his trade in his shop, it is God that he is seeking and labouring for. He doth not stop or take up in the creature. He seeks it still but as a Means to God. But an unsanctified man doth never truly seek God for himself at all, no not in his worship, much less in his trade and calling in the world. For God is not his ultimate End; and therefore he cannot Love him or Seek him for himself. It is

flesh-pleasing or carnal felicity that is his End, and therefore he seeketh God for the fleshe: When he prayeth to him, when he Loveth him it is but as he is a Means to this his Carnal felicity, and not as he is himself his chiefest Good. Thus you may see what it is to be Crucified to the world, and wherein true Mortifi∣cation doth consist.