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. XXVII.

I Come now to the third and last branch of the Observati∣tion; viz. that To Glory in any thing save the Cross of Christ and our Crucifixion thereby, is a thing that the soul of a Christian should abhor.

Here I shall shew you what it is that is not excluded from our glorying in these words: And then what it is that is ex∣cluded; and conclude with some Application.

1. It is none of the Apostles meaning in these words, that we may not Glory in God the Father. For his love to the world was the cause of their Redemption. And his pleasure and glory is the end of Redemption; and was intended by Christ, and must be intended by us. As Iustine Martyr saith, he would not have believed in Christ himself, if he had led them to any but the true God. So I may say, Christ had not done the work of Christ, if he had intended any End but God, and had not brought up all to God.

2. When it is said, that we must Glory only in the Cross of Christ, the meaning is not that we must not also Glory in his Incarnation, and holy Life, and Resurrection, and Intercessi∣on, and every part of his Mediatorship: For the Cross is not here put as Contradistinct from these; but all these are im∣plyed in his Cross; as having their share as well as it, in the work of our salvation.

3. Nor is it the meaning of the Apostle, to forbid us to Glory in the promise that Christ hath made us, and in the glad tidings of the Gospel: For this brings the blessed news to our ears, this is the joyful sound; the voice of Love; the Charter of our inheritance; and therefore sweet to all the sons of Life.

4. Nor is it any of the Apostles sense, that we may not Glory in the Spirit of Christ, as magnifying him for the work of illumination and Sanctification. As it was an high

sin in Ananias and Sapphira to lye to the Holy Ghost; and as it is the unpardonable sin to blaspheme the Holy Ghost: So it must be a great duty to honour and magnifie the Holy Ghost. And therefore it should make us tremble to hear some prophane men abuse the Holy Ghost in deriding his works, saying, These are the Holy Brethren: these are the Saints: these have the Spirit.

5. Nor yet are we forbidden to Glory in the effects of the Cross of Christ upon us: for these you find are included in the Text, even our Crucifixion to the world thereby. And the other effects of it, even our Justification, Adoption, and the rest, may be Gloried in, as well as this that is here named, as the Apostle doth, Rom. 8. 30, 31, 32, 33. to the end; yet still referring all to God in Christ.

6. Nor are we forbidden to Glory in the helps of our sal∣vation, the Ordinances of God and means of Grace, so we give no more to them then their due, and look at them but as the appointed means of God, that can do nothing but by him.

7. No nor is it unlawfull so far to Glory in our Teachers, as God hath sent them and qualified them for our good, and as they are the Messengers of God, and instruments of the Spirit. So did Cornelius glory in Peter, Acts 10. and when the Apostles brought the Gospel to Samaria, there was great joy in that City, Acts 8. 8. And the Apostle commandeth the Churches to know them that are over them in the Lord, and sub∣mit themselves and este•••• them highly in love for their works sake, 1 Thes. 5. 12.

8. Nay we may Glory even in honour, and riches, and other outward things, as they are the effects of the Love of God, and the blood of Christ, and as they reveal God to us, or furnish us for his service, and the relief of his people, and any way further the Ends of our holy Faith. In a word, we may glory in any thing that is good, as it stands in its due sub∣ordination to Christ, ascribing to it no more, then belongs to it in the relation, and not separating it in our thoughts or affections from Christ, but carrying all the Glory ultimately to God, and making the creature but the means thereto.

And thus we may not only praise the Physitian, but the Me∣dicine, the Apoth••ca••y, the handsom administration, the glass that it is brought in; the silver spoon in which we take it; and all this without any wrong to the Physitian, or danger of displeasing him, if we respect every thing but as it stands in its own place. So much to shew you what is not ex∣excluded.

2. But what is it then that we may not Glory in? As I told you in the beginning, not in our selves, or any creature, as opposite to Christ, or separate from him, or any way pre∣tending to be what it is not, or do what it cannot. But let us enter into some particulars.

1. Have you dignities, and honours, and high places in the world? Do others bow to you, and have you power to crush them or exalt them at your pleasure? Glory not in it as any part of your felicity. A horse is stronger then a man: The great Mogal, and the Turkish Emperour, and many another Infidel Prince, is a thousand fold beyond the greatest of you, in Power and earthly dignity: and yet what are they but miserable wretches! Your power will not conquer death, nor keep off sickness, nor keep the stoutest of your Carkasses from corruption. When a man shall see you gasping for breath, and yielding your selves prisoners to unresistible death; and closing those eyes that look so haughtily, then who can discern the Glory of your greatness? Who then will fear you, or honour or regard you, further then your deserts or their interests lead them? Your flatterers will then forsake you, and seek them a new Master? When they are winding your Carkass, and laying it up for rottenness in the dust, what signs of your power will then appear: Will your corpse have any reverend aspect? How many have been spurned when they were dead, that were bowed to while they were alive? There are many in Hell, and there will be for ever, that were greater men then you on earth. The higher you clime, the lower you have to fall. If the breath of a thousand applaud you now, perhaps a million may reproach you when you are dead? However, it is not the applause of men that will carry you to heaven, or abate the least of your pain in Hell. Glory

not then in worldly honours or greatness. But rather re∣joyce that you have enough without all this in God. How well, thinks the Christian, can I spare all these tedious trouble∣som employments, these complements, these applauses, this sumptuous provision and retinue; and all this stir that they make in the world? How easily can I spare their Titles and Obeysances? When I look up at them as on the pinac••e of a steeple, I bless my self that I am below them on sa••er ground. I have more leisure to converse with God in my solitude, then they have in a crowd. Rejoyce that you neither need nor desire such a s••ate, but find Christ enough for you in a lower condition, and nothing without him enough in the highest. That you are above these empty childish honours, when those that possess them may be enslaved under them. That you have the dignity of a Son of God, a Member of Christ, and an Heir of Heaven, and have an heart that can content∣edly let other men take the dignities of the earth. Its more to have the world, and the Kingdoms and glory of it under your feet, by the Spiritual advancement of your souls, then to be the Monarch of the world.

2. Have you abundance of earthly Riches, and provision for your flesh? So that you want nothing, but have the world at will? Glory not in it, as the least part of your feli∣city. This will not keep your souls in your bodies; nor take away their guilt, nor open to you the gates of heaven. You may want a drop of water in Hell, for all your riches on earth. If you scape that danger, no thanks to your riches. If ever you get to heaven▪ you must be beholden to Christ to save you from your riches: And when all's done, you will have a harder journey, and a greater load to burden you then others, and will be saved with very much ado. Glory not then in these; but rather glory that you have a taste of higher and sweeter things, which take off your minds, and make you look on these as chips. To have an heart that cares not for wealth or honours, but can rejoyce in poverty and daily reproaches, is a thousand times greater mercy, then to have all the wealth and honour of the world.

3. Have you convenient habitations, for buildings, and

rooms, and walks, and lands, and neighbourhood? Glory not in them as any of your felicity. They are baits to tice your hearts from God. But rather rejoyce that you have a building not made with hands eternall in the heavens, and that you can be contented till you come thither with any thing in the way, and make shift with inconveniences for a little while. Heaven wants no furniture, nor hath any encum∣brances, nor inconveniences. If a winding sheet and Coffin be room enough when we are dead, we can endure sure to be somewhat straitened while we are alive, seeing we are dead to the world while we live in it. O what is the most sumptuous Palace, to the meanest room in our Fathers house. The green and flourishing earth in Summer, covered with the more glo∣rious spangled Firmament, is a goodly structure; but far short of that which the poorest Saint shall have with God.

4. Have you comelyness of body? have you beauty or strength? Glory not in it. It is but warm well▪coloured earth. The pox or other sickness can quickly turn your beau∣ty to deformity. If age do not wrinkle it, death will dissolve it. The comelyest and strongest body, will shortly be as home∣ly and loathsom a thing, as the dirt in the streets, and as the carry on in a ditch. The stoutest youth, and the neatest d••mes must come to this; there's no remedy. And is such a body a thing to be Gloried in: No, but glory rather in your assu∣rance of a Resurrection: when your mortal•• bodies shall put on immortality, and your corruptible, incorruption, and and death shall be swallowed up in victory; and when you shall shine as Stars in the Firmament of your Father, and be subject to heat and cold, hunger, and thirst, and weariness no more: And that in the mean••time you can tame this flesh, and use it as a servant, and instead of caring for its inordinate provision, can lay out your care for a more during sub∣stance.

5. Have you comely apparel for the adorning of your bodies? Glory not in it. This is so childish that its below a man, and therefore so sin••ull as to be unbeseeming a Christi∣an. The emptyest person may have the best attire. It is not

your out-side that shews your worth. The Philosopher asks the Question, Why women are more addicted to look after neat attire then men? and he answereth, Because nature is conscious of their want of inward worth, it seeks to make it up with somewhat that is borrowed. It may make a man su∣spect that somewhat is amiss within, when there needs all this ado without. They are not alway the best horses, that have the neatest trappings. A fool may be as bravely drest as a wise man: and few but fools and children do admire you, or think you ever the better, but many an one will envy you, and many take you to be the worse. A graceless soul will be but sorrily covered with neat attire. And whatever you hang without, we all know that there's dung and filth within. Pauls shop hath comlyer Ornaments then these, 1 Tim. 2. 9. Let wo∣men adorn themselves in modest apparel, with shamefastness and sobriety; not with broidered hair, or gold, or pearls, or costly array, but which becometh women professing godliness, with good works; learning in silence with all subjection.] Glory in the whole rayment of the Saints, even the righteousness of Christ, lest when you go naked out of the world as you come naked in, your souls should be found naked before an holy jea∣lous God.

6. Have you health of body, and feel no sickness? Glory not in it. It will last you but a while. Your oyl will be spent ere long, and your candle will go out: You must know what pains and death are as well as others. A little cold, or heat, or a thousand accidents, may quickly change the case with you. Many that were young and lusty go to their graves, when some that were more likely to have gone before them are left behind: But first or last we must all away. Rather glory in a healthfull frame of soul: that Christ hath cured you of your worldliness and pride, of your self-seeking, and passion, and fleshly lusts: For this will be a more durable health then the other.

7. Have you Nobility of birth? are you descended of wor∣shipfull or honourable Ancestors? Glory not in it. We are all made of one common earth. There is as good blood in the veins of a beggar as of a Lord. This is but a remnant of

your Ancestors honour. Perhaps the favour of some great men might bestow it on them at first without desert? Or it might be the Consequent of a little riches, though ill got. However the merit descendeth not to you; and therefore its little honour that comes that way. That's your chief honour which is most your own and least borrowed from others: The deserving Son of a beggar is more truly honourable, then the undeserving Son of a Lord. Glory rather that you are born again, not of the flesh, but of the Spirit, not of corruptible seed, but incoruptible; the word of God that endureth for ever. Your first birth, how noble so ever, makes you but chil∣dren of wrath and slaves of Satan. But your new birth is the truly honourable birth, which makes you partakers of the Divine Nature, the Sons of God, the heirs of Heaven, and Co-heirs with the Lord Jesus. 1 Pet. 1. 23. Iohn 3. 6. & 1. 12. Rom. 8. 17.

8. Have you friends that love you, and are able to coun∣tenance you, and are daily tender of you and helpful to you? Bless God for them, but glory not in man: For Cursed is is he that trusteth in man and maketh flesh his arm, and with∣draweth his heart from the Lord, Jer. 17. 5. Cease from man whose breath is in his nostrils, for wherein is he to be accounted of, Isa. 2. 22. Your best friends are uncertain, and quickly lost, and may turn so unkind as to break your hearts. Or if their minds prove constant, their lives are uncertain; and the dearer they were to you, with the greater grief you will lay them in the grave. Or if you fall your selves into sickness, they will prove but silly comforts to you: They can but look on you and be sorry for you; but that will not ease your pain, nor succour you. Oh how much more cause have you to glo∣ry in such a friend as Christ, that will save you from sin, and wrath, and Hell? In such a friend as God Almighty, that can rebuke your diseases by a word? Or make them tend to the cure of your souls? and that will stick to you when others leave you: with whom you must dwell in heaven for ever.

9. Have you the pleasantest meats or drinks that your appetite desires? the easiest lodgings? the easiest lives?

the pleasantest recreations or companions? Glory not in them. These are the most desperate bait of the Devil, and the common ruine of the world. To take your fill, and please your flesh, and fit your lives to its desires, is the very way to hell, and the property of the slaves of Satan: Your sweet meat will have sowre sauce. If you live after the flesh you shall die; but if by the Spirit you mortifie the deeds of the body you shall live, Rom. 8. 13. You know what became of him, Luke 16. that was cloathed in purple and fine linnen, and fared deliciously every day. Its a heavy case to have your portion and all your good things in this life. Rejoyce rather that you have conquered the desires of your flesh, and have brought it into subjection: That you are Masters of your appetites, and can eat and drink to the glory of God, and that you can deny your ease, and endure hardness as a soldiour of Christ: That you have pleasanter recreations in the waies of life, and sweeter comforts then the flesh can have any: and that you have delights that are more durable, and meat to eat that others know not of. Rejoyce that you have conquered the flesh your greatest enemy, and so have escaped the greatest danger. For there is no condemnation to them that are in Christ Iesus, that walk not after the flesh, but after the Spirit, Rom. 8. 1.

10. Have you the love of your neighbours, and do all men men speak well of you? Glory not in it as any of your feli∣city. For it will be wo to many that are as well spoken of as you. The world is not so wise nor so good, that a man should much rejoyce in its good word.

Are they learned men that extoll you? yet do not Glory in it. They may boast you into Pride and Hell, but they can∣not add a cubit to the stature of your worth. They see not the state of your soul? and therefore you may be miserable when they have said their best.

Are they godly men that admire you and speak well of you? yet Glory not in it as any certain Evidence of your fe∣licity. They speak as they think, and may easily be decei∣ved. They are not your Judges. As their hard thoughts can∣not condemn you, so their good thoughts or words cannot

justifie you with God. Oh Glory rather in Gods approbati∣on, who knows your heart; to whose judgement it is that you stand or fall, who judgeth not by outward appearance, but in righteousness. If he say, Well done good and faith∣full servant: his words will be life to you: but a thou∣sand others may say so, and do you no good at all, but hurt.

11. Are you famous for Learning? and have you great parts in knowledge and utterance? Glory not in it as any of your felicity, or evidence thereof. There are learneder men then you in hell: the greatest knowledge of common things hath much sorrow and sheweth you so much of your ignorance, and what is yet beyond your reach, that it dis∣quiets you the more. Much more may you Glory that you know Christ Crucified, and that you know your interest in the Love of God; and can Love him whom you know: with∣out which all your knowledge would make you but as sound∣ing brass, or a tinckling Cymball. Of all these together, I may say, Ier. 9. 23, 24. Thus saith the Lord of Hosts, let not the wise man Glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweh me, that I am the Lord, which exercise loving kindness, judgement and righteousness.]

12. Have you spiritual mercies as well as corporall? Take heed in what respect you Glory in them. For ex∣ample,

1. Have you abundant and excellent means of grace? Have you Ministers, and holy Ordinances, and Christian Communion, in the purest order? Glory in them as Gods mercies and helps to higher things: But not as your felicity, or a certain Evidence of it. For many are first in these re∣spects, that will be last in respect of life Eternal. The greatest fall is from the highest Mercies; And many that had the chiefest place in the Church, will have the ••orest place in hell. Abomi∣nable Sodom will scape better then many hearers of the Go∣spel. But Glory in this, that you have the Spirit of the Go∣spel, and that Christ within you that is preached in the Gospel.

2. Have you much understanding in the Doctrine of the Gospel? and are you eminent teachers of it to others? Glory in it as an opportunity of serving your Lord, and doing and getting good. But not as a certain Evidence of a good estate. For many shall say, Lord have we not preached in thy name? whom Christ will not own, because they were workers of ini∣quity, Mat. 7. 22. And he that knoweth his Masters will and doth it not shall be beaten with many stripes, Luke 12. 47. But if your Love and Obedience be answerable to your knowledge, glory rather in that.

3. Have you done many works of mercy to others? Have you given all you have to the poor: have you converted ma∣ny souls? Are you publick mercies to the place where you live? Give God the Glory of so great a mercy: But take heed of giving the Glory to your selves And take not the outward works alone, so much as for certain Evidences of your happiness.

4. Have you extraordinary experiences of Mercy, and ex∣traordinary feelings of comfort in your selves. Rejoyce in in them as Gods mercy, and give him the Glory. But remem∣ber that these are no certain Evidences of your safe condition. Many have been wonderfully saved from death, that will not be saved from hell. And many large comforts, have ended in eternall sorrows.

5. Have you a living faith, and a soul abounding in the Love of God, and emptyed of Self in Christian humilty, and exercised in holy walkings, and conflicts for Christ, and look∣ing with hope to the Joy that is set before you? What then shall I say to you? Glory in this blessed work of Grace: this image of Christ: this heavenly nature and conversation: and this foretaste and earnest of everlasting life. But sure I need not bid you give not your very Graces the Glory due to Christ. For this were to prohibit you a contradiction: it is the nature of them all to carry you to Christ, and to cause you to deny your selves: You cannot exercise these Graces but you must do it. Do I need to desire you that you make not your own faith the matter of that Righteousness which must answer the Law, when faith it self is a Receiving of another

for our righteousness? Or need I advise you that you trust not in your Love and Evangelical Obedience as a satisfaction to Gods Justice, or the matter of that righteousness which must answer the Law; when that Love and Obedience is no∣thing else, but a Love to him and an Obedience of him that hath satisfied for us and is become our righteousness? Do I need to perswade the humble so far as they are humble, not to be proud of their own graces or works? or the self-denying not to glory in themselves. The nature of the new creature, and the annointing that is in you, doth ef∣fectually teach you all these things; and you have already learned them. Yet because you are sanctified but in part, you have still need of warning; and therefore I require you, that you objectively abuse not these Graces of Christ (for active∣ly you cannot; seeing Grace is that as Austin defineth it, qua nemo malè utitur.) Should you think you merit by denying merit? or should you think you have somewhat to Glory in with God, because you have denyed your selves and your own worthiness? or should you trust in those acts as the matter of your Iustification against that Law, whose nature is to distrust in all that is your own, and thus to trust in Christ alone; you would be guilty of the most sacrilegious robbing of Christ, and of an impious abuse of the most precious gra••••s contrary to their nature and ends; and of the most absurd and sensless abuse of your very Reason by palpable contradiction.

To conclude, I now beseech you all, take heed of your Glorying, internally and externally. Let the blinded world∣ling glory that he hath the world; but do you glory that you need it not, and can be without it, and are heirs of a better world. Let sensual wretches glory in the pleasing of their flesh; but do you glory that you are able to deny it its desires, and to please your Lord. Let the deluded ambitious ones glory in their honours; but learn you to pitty them in the height of their prosperity, and glory in the durable prerogatives of the Saints. Let natural men glory in their health and natural Life: but glory you in a readiness to die and be with Christ, and in the Believing expectations of the Life everlasting. Let hypo∣crites glory in their evading of sufferings: But do you glory

in tribulations and infirmities, and that you are accounted worthy to suffer for Christ. Let Pharise••s glory in their su∣perstitions, and ceremonies, and self-righteousness; but glory you in Gospel simplicity, and in the righteousness of Christ, Isa. 45. 24, 25. Surely shall one say, In the Lord have I righteousness and strength; even to him shall men come, &c. In the Lord shall all the seed of Israel be justified and shall glory?] I••r. 4. 2. The Nations shall bless themselves in him, and in him shall they glory.] Let the pomp and fulness of a flattering world be the glory of the worldling. But let the despised hu∣mility and hopes of true Believers, in the lowest ebb of world∣ly accomodations, be our greater glory. For God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty; and base things of the world, and things that are despised, hath God chosen; and things that are not to bring to nought things that are; that no flesh should glory in his presence. But of him are ye in Christ Iesus, who of God is made unto us Wisdom, and Righte∣ousness, and Sanctification, and Redemption; that according as it is written, He that Glorieth, let him Glory in the Lord.] 1 Cor. 1. 27, 28, 29, 30, 31. And believe this; As Carnall Glorying is childish against our own reason and daily experi∣ence, and will shortly make all that used it ashamed; so the spiritual glorying of the mortified Believer, is also rational and manly, and will never make him ashamed, but end in the perfect endless glory. Fix then your resolutions with this mor∣tified Apostle; God forbid that I should Glory, save in the Cross of our Lord Iesus Christ, by whom the world is Crucified to me, and I unto the world.