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.

To my Worthy FRIEND, THOMAS FOLEY, Esquire.

SIR,

UPON a double account I have thought it meet to direct this Trea∣tise first to you: First because the first Embrio of it was an Assize Sermon preached at your desire, when you were high Sheriff of this County, which drew me to add more, till it swell'd to this, which some of my Brethren have perswaded to venture into the open world. Secondly, be∣cause God hath given you a heart to be exem∣plary in Practising the Doctrine here deliver∣ed: And I think I shall teach men the more successfully when I can shew them a Living Lesson for their imitation. I never knew that you refused a work of Charity that was mo∣tioned to you; but oft have you offered me

that for the Churches service, which I was not ready to accept and improve. I would not do you the displeasure as to mention this, but that forward Charity is grown so rare in many pla∣ces, that some may grow shortly to think that we preach to them of a Chimaera, a non-existent thing, if we do not tell them where it is to be seen: Especially now Infidelity is grown up to that strength, that Seeing is taken by many for the only true informer of their Reason, and Believing for an unreasonable thing. And I take my self to owe much thankfulness to God, when I see him choose a faithfull Steward, for any of his Gifts. Its a sign he meaneth Good by it to his Church.

Some Rich men sacrifice all they have to to their Bellies which are their Gods, even to an ••picurian momentany delight; and cast all into the filthy sink of their sensuality: These are worse then Infidels, defrauding their poste∣rity; and swine alive, but worse then swine when they are dead. Some Rich men are provident, but its only for their posterity. The ravenous bruits are greedy for their young. Some will begin to be bountifull at death, and give that to God which they can keep no lon∣ger, as if he would be thus bribed to receive

their souls, and forgive their worldly hearts and lives. Some will give in their life time; but it is but part of their sinfull gains; like the Thief that would pay Tythes▪ of all that he had stolen. Some give a part of their more lawfull increase; but it is against their will; it being forced from them by Law, for Church and Poor; and therefore properly it is no gift. Some will give freely; but it is on some cor∣rupt design; to strengthen a party or a carnall Interest, or make their way to some prefer∣ment: Some give, but only to those of their own Opinion; and not to a Disciple in the name of a Disciple. Some give in Contention, as the troublers of the Church of Corin••h preacht, to add affliction to our bonds. As many of the Papists, that think by their works of Charity, they are warranted uncharitably to slander al∣most all besides themselves; as if we were all enemies to Good works, or solifidians that took them for indifferent things; or made them not our business. Yea the best work that the Je∣suites ever did, even the preaching of the Go∣spel to the Heathens, they would not endure us to joyn with them in, where they could hinder us, unless we would do it in their Papal way. Some will do Good, to stop the cries of a guil∣ty

Conscience, for some secret odious sin which they live in. Some will be Liberall with the Hypocrite for applause. And some will give with a Pharisaicall conceit of merit (even ex condigno, from the Proportion of their work to the Reward, as the greatest Popish Doctors teach.) Some through meer fears of being damned, will be liberall, especially out of their superfluities; choosing rather to forsake their money then their sin. Some do pretend the highest ends, and that it is Christ himself to whom they do devote it: but they will part with no more then the flesh can spare: And that they may yet seem to be true Christians, they will not believe that any thing is a duty, which requireth much self-denyal, and stand∣eth not with their prosperity in the world. And some will give much out of a meer natural kindness of disposition, or upon meer natural motives; though not as to Christ, nor from the Love of God, nor from that Spirit of Christi∣an special Love, by which the members of Christ have their Communion. What excel∣lent Precepts of Clemencie and Beneficence hath Seneca? Yea what abundance of self∣denyal doth he seem to join with them. And yet so strange was this highest naturalist, to the

truest Charity or self-denyal, that it is self that is his principle, end and all: For a man to be sufficient for himself and happy in himself, without troubling God by prayer, or needing man, was the summ of his Religion. Pride was their master vertue, which with us is the greatest vice. And for all his seeming contempt of Riches and Pleasures, yet Seneca keeps up in such a height of riches and greatness, as that he was like to have been Emperour. And some∣time to be Drunken he commends, to drive away cares and raise the mind; pleading the ex∣ample of Solon and Arcesilaus; confessing that Drunkenness was objected even to Cato, their highest pattern of vertue; affirming that the ob∣jectors may sooner make the crime honest, then Cato dishonest.

Among all this seeming Charity and Self∣denyal, that proveth not a sanctified heart, how excellent (but too rare) is the true self-denyal and charity of the Christian; who hath quit all pretence of Title to himself, or any thing that he hath, and hath consecrated himself and all to God; resolving to imploy himself and it entirely for him; studying only to be well informed, which way it is that God would have him lay it out. And among these Saints

themselves, how rare is that excellent man, that is Covetous and Laborious for God, and for the Church, and for his Brethren: And that doth as providently get and keep, and as Pain∣fully Labour, (how rich soever he be) and as much pinch his flesh (in prudent moderation) that he may have the more to Give and to do good with, and make the best of his Masters stock; as other men do in making Provision for the flesh, and laying up for their posterity.

Sir, as far you have proceeded in this Chri∣stian art, you are yet in the world, among the snares and lime-twigs of the Devil; in a stati∣on that makes salvation difficult; and there∣fore have need of daily watchfulness, and to proceed and persevere in an enmity to the world, and a Believing Crucifixion of it, if you will be saved from it, and restore it to its proper use, and captivate it, that captivateth so many. As some help hereunto, I crave your Perusal of this Treatise. And that it may do you good, and the many Blessings promised to the chari∣table may rest upon you, and on your Yoak∣fellow, (that hath learned this Crucifying of the world) and upon your posterity, shall be the prayers of

Feb. 20. 165••/••.

Your fellow soldiour against the flesh and world, Rich. Baxter.