The Crucifying of the World, Treatise · Part 1 · Section 21
SECT. XXI. Use last.
I Have been all this while Perswading and Directing you to be Crucified to the world, and the world to you. I doubt not but God hath done this work already upon the souls of many of you, even upon all that truly believe in a Crucified Christ. To such therefore I shall next address my speech: and in general, this is my earnest request to you, [That you would use the world as a Crucified thing, and as men that are Crucified to it should do.] I will not lengthen this discourse in using many motives to you. One would think that which way ever you look, you should have forcible motives before your eyes. If you look downward on earth, you may see enough to wean you from it: and if seeing will not serve, your most wise and gracious Father will make you feel, and put the case beyond dispute. If you look upwards, you may perceive a better and more enduring substance, and an inheritance so much more glorious and enduring, as should suffice to take your minds from earth: If you look within you, what foot-steps of the Spirit may you there trace, what graces in act and habit may you find, which are all at mortal enmity with the world! You may read there a Law engraven upon your hearts, which condemneth the world to subjection and contempt: And many an obligation you may there find, wherein you are deeply bound against it: For I hope you have not cancelled them all, and forgot all the promises which you made to God. All your Professions, and all your blessed Priviledges and Hopes, do engage you to another world, and to the hearty renouncing and forsaking of this. You say you are Crucified and Risen with Christ; If you be, then seek the things that are above: set your affections on the things that are above, and not on the things that are on earth. For you are dead, and your life is hid with Christ in God: When Christ who is your life shall appear, then shall you also appear with him in glory. Mortifie therefore your members which are on earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry: For which things sake the wrath of God cometh on the children of disobedience, Col. 3. 1. to 7. It doth not beseem the members of a Crucified Christ to be earthly minded; nor the members of a Glorified Christ to set their minds o… things so low It ill b…seems the Heirs of an incorruptible (rown of Glory to make too great a matter of these trifles. It is the Enemies of the Cross of Christ, and not those that are Crucified with him, whose God is their belly, and who glory in their shame, and who mind earthly things: but the Saints conversation must be in Heaven, from whence it is that he expecteth his Saviour to change his vile earthly body, and make it like to his glorious body, Phil. 3. 17, 18, 19, 20, 21. If indeed you have laid up your treasure in heaven, where rust and moath corrupt not, and where thieves do not break through and steal, let it appear then by the effects. For where your treasure is, there will your heart be, and where your heart is, that way the Labours of your lives will tend. I shall reduce my Exhortation to some particulars.
1. IF you are Crucified to the world, be sure that you seek it not, nor any thing in it, for its own sake; but only as a means to higher things. The sincerity of your hearts doth lie much in this; and the life of your souls depends much upon it. Labour in your lawful callings and spare not (so you exclude not your spiritual work): It is not your Labour that we find fault with: But if the creature be the end of any Labour, you may better …it still, and spare your pains, or rather speedily change your intentions. If you overtake the hastyest traveller in his journey, and ask him, why he takes all that pains; he will not say it is, For Love of the way that he travaileth in, but for Love of the place to which he is going, or the persons, or things which …e there expects: So must it be with you, if you are the heirs of heaven: I blame you not to be glad of a fair way, and to love it rather then a foul one: but it is not for the love of the way that you must travail. He that runs in a race, doth not bestow all that pains for the Love of the path which he runs in, but for Love of the Prize, which he expecteth at the end. And he that plougheth and soweth, doth it more for Love of the crop which he hopeth for, then for Love of his labour: He that saileth through the dangerous Seas, performeth not his voyage for Love of the Sea, or of his Ship, but for Love of the Merchandize and Gain which he seeketh. The Carryer that goeth weekly to London with your wares, doth not take all that pains for Love of the carriage, or of the way; but of the gain which he deserveth. So must it be with you, in all your worldly business. When you seek for credit, or pleasure, or maintenance in the world, it must not be finally for the Love of these, but for the End which they are given for, and which your hearts and lives and all must be devoted to. Your hearts will as soon deceive you in this as in any thing, if you do not watch them with jealousie and diligence. How quickly will the heart begin to Love the creature for it self, that seemed once to Love it but for God? Look in what measure you love your wealth, your houses, your recreations, your friends, for themselves, and because they accommodate the flesh; so far you wrong God, and abuse them to …dolatry.
And if your Love do begin in greater purity, if you be not watchful it will quickly degenerate to a carnal Love. Many a Scholar that at first desired Learning to fit him for the service of God, and his Church, doth by suffering carnality to insinuate and prevail, lose much of the purity of his first affections, and in time grow more cold and regardless of his first ends, and loveth common Learning meerly for it self and for the delight of knowing, or (which is worse) to get him a name among men.
Its common with men that need recreation for their health, when they set upon it as they think but to fit them for their duty, to fall in love with it afterwards, to the perverting of their hearts, the wounding of their consciences, the wasting of their time, and the neglect of that work of God for which it should be used.
We should take our meat, and drink, and cloathes, but to strengthen and …it us for the service of our Master: but how quickly do we turn them to the gratifying of our flesh, and so the service of another Master?
Its too frequent for young persons of different sexes to Love each other at first as Christians only, with a chast and necessary Love; but when they have been tempted awhile to an imprudent familiarity, their Love doth degenerate, and that which was Spiritual becometh Carnal, and the Serpent deceiveth them to the corrupting of their minds, and its well if it proceed not to actuall wickedness, and the undoing of each other.
Many a poor man thinks with himself, If I were but out of debt, or could but live so as to serve the Lord without distractions, and had such and such necessities supplyed, I would not desire any more, or care any further for the world But if their desires be granted them, they find themselves entangled, and their hearts deceived, and they thirst more after fulness, then before they did after necessaries. And many a one thinks, [I care not for riches or honours, but only to do good with, and if I had them I would so use them.] But when they have their desires, the case is altered: the flesh then hath need of it, and can spare for God as little as other men, because it loves it better then before, and pretendeth to have more use for it then formerly it had.
Watch therefore over your deceitful hearts, and be sure to keep up the Love of God, and actually intend him in all that you have or do; and be not withdrawn to carnal affections.
2. IF you are Crucified to the world, be not too eager for it. As God hath promised it you but as an appendix to your felicity, and as an overplus to the great blessings of the Covenant, so must you desire it but as such. And as God hath promised it you but with certain limitations, so far as he shall see it good for you, and agreeable to his greater ends; so you must desire it but with such limitations. I observe many to have so much reason, as to put up their prayers for outward blessings, with those limitations, and will not for shame express themselves in absolute peremptory language; when yet there is apparent cause to fear, that they limit not their desires, as they do their words, nor do they submit so freely to the disposal of God in their hearts, as they seem to do in their expressions: and so they make their words to be modest, while their desires are inordinate; their language to be chast, while their hearts are committing adultery with the world; their expressions are pious, while their affections are idolatrous: And so their prayers are made monstrous, while the soul of them is so disagreable to the body. Be ashamed and afraid to desire that which you are ashamed and afraid to ask. You dare not say to God in your prayers, [Lord, I must needs have a fuller estate! I would fain be rich and be somebody in the world; I cannot live contentedly in poverty: food and rayment will not serve turn; unless I fare deliciously, and be cloathed neatly, and be set by in the world, and unless I may leave prosperity to my children, when I am dead and gone.] If you dare not say thus, do not dare to desire or think thus. Mr. Robert Bolton, that holy learned Divine, doth use among the hainous damning sins, to reckon this; ▪ A desire to be r…ch.] And if we hearken to the Scripture, we shall find that it is not without good cause. Prov. 23. 4. the command is, ▪ Labour not to be rich.▪ And Prov. 28. 20. He that ma…gth haste to be rich, shall not be innocent.▪ The Syriack rende…s the word ▪ … ▪ and the Arabick ▪ the wicked▪ which we here translate [ …e that …asteth to be rich.] And they must needs be the s…me men, when the Apostle saith, that the love of money is the r…ot of all evil, 1 Tim. 6. 10. Therefore saith Paul, They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition, 1 Tim. 6. 9. By this word [they that will, or are willing to be rich] is meant [they whose wills are set upon it, and are in love with it, and fain would be rich.] Is it fitter for God or you, to determine how many talents you shall be entrusted with? Do you long to have more duty, and danger, and a double account? Its true, you may desire the success of your Labours; but not for the Love of Riches, nor with an unmannerly peremptory desire. Its true also that you must be thankful for prosperity if God give it you: But as it must be with an holy jealousie, so it is as true, that you must be thankful also for adversity, when God sends it; though not for it self, yet for the good that it may conduce to: And therefore saith Iames 1. 9, 10. Let the brother of low degree, rejoyce in that he is exalted, but the rich in that he is made low. And Iob could say, The Lord giveth, and the Lord taketh away; blessed be the name of the Lord, Iob 1. 21.
3. IF you are Crucified to the world, then let it not have power to Crucifie you, by putting you upon inordinate cares or sorrows. Will you vex your brains with contrivings for the world, and weary your mind with tearing cares, and walk in sorrow because you have not your desires? and yet say that you are Crucified to the world? Are the dead so solicitous? or is a Carkaise to be so much valued? Your Passions and Endeavours will proclaim your excessive estimation of the world, when you have never so long in words professed your contempt of it. Alas how many that seem to know better, do almost distract their minds with cares, and entangle themselves in a life of so much misery, as a wise man would not like, for all the world! If they want any thing, what trouble are their minds i… till their wants be supplyed? If they be afflicted with losses, or wrongs, or contempt; they are troubled as if they had lo… some great o… necessary thing. A Crucified world could not make such a … in your minds; but doubtless it is so far alive as it thus a…cte…h you. The Lord Jesus hath himself made so full and moving a Sermon to his Disciples, against the cares of the world, Mat. 6. and Luke 12. that its a double sin to Christians to be still so careful and earthly minded; and I know not what to hope for from that man that will not be moved with such words as those from the Lord himself. And yet how many professors have I known that have tormented themselves with cares and sorrows, yea and cast their bodies into diseases by it, and many of them have dyed of it, and some it hath brought besides their wits: So observable is that of the Apostle, 2 Cor. 7. 10. The sorrow of the world worketh death] even temporal and eternal, unless we be delivered by undeserved Grace. Bear all conditions then with an equal mind, and let your passions shew that you are Crucified to the world.
4. IF you are Crucified to the world, then Let it not thrust out the service of God, and be made an excuse for a negligence in Religion. How rare are holy Meditations in the minds of many that think themselves Religious? And it is worldly Thoughts that thrust them out, and worldly businesses that are the common excuse. How formal are many in the Instructing of their families? how seldom and how coldly do they exhort their children or servants to make ready for death, and make sure of their salvation? How coldly and cursorily are family prayers and other duties slubbered over? And all is because they have other things to mind: the world will give them leave to do no more. The decay of zeal and diligence in family-duties, is the common symptom and cause too, of the destruction of knowledge and godliness in the Land. And all is because the world is Master, and must be served before God: The business of the world doth seem to them the principal business, and must first be done; and all thoughts and talk of Heaven must stand by, till the world will give them leave to enter. Men cannot have while to call upon God and instruct their families, because they have their worldly works to do. Go into the families of most Noblemen, Knights or Gentlemen in England, and see there whether God or the world be most regarded and lookt after. Perhaps they may civilly yield an …r while a Chaplain makes a short prayer among them: but if you look after heavenly mindedness, and seriousness in Religion, and zeal against sin, and diligence to help to save the souls that are under their charge, how little shall you find? Do they earnestly perswade their servants to study holy things? and do they examine them about their everlasting state, and call them to account of what they learn from the publick Ministry? Do they shew a vehement hatred of sin, and go before their families in an heavenly conversation? Alas, how thin are such families as these! No, no: they are so taken up with entertaining their friends, and pampering their flesh, and in complements, and in worldly affairs, that they have little time for heavenly work: And if they do for fashion sake, get a godly young man to be their Chaplain, he is so wearied with the sensual courses of some, and the scorns of others, and the vanity, and worldliness, and negligence of the rest, that his life is a burden to him, and he can no more enjoy himself in such families, then in a fair or popular tumult. On the other side, poor men are in so much want, that they think themselves sufficiently excused for the neglecting of almost all the means of their salvation. They think Necessity lyeth upon them, and therefore that God will not require it of them to understand the Scriptures, nor to labour after eternal things. Christ telleth them that One thing is needful, and would have them choose the better part, which shall not be taken from them. But they believe not Christ; but hearken to their flesh, and it telleth them that its Another thing that is needful, and perswadeth them to choose the worser part, which will shortly be taken from them. Christ biddeth them, Labour not for the meat that perisheth, but for that which endureth to everlasting life, Iohn 6. 27. But venter non habet aures; the flesh understandeth not such exhortations: A greedy appetite is the reason that it judgeth by: An hungry belly is not filled nor quieted with arguments. They must have their present wants supplyed, let what will become of their immortal souls. And thus the Rich have so much to look after, that they cannot have while to be diligent for their souls: And the Poor have so much to seek after, that they cannot have while: And so the world abuseth them that Have it and that Want it. As if two men that had forfeited their lives were travelling to London for a pardon; and the one goeth so fair a way, that he forgets his business and sitteth down picking flowers in the way; and the other meets with so fowl a way, that he thinks he is excused, because he must take heed of being wet or dirtyed.
O Sirs, if the world be Crucified to you, how can it have such power over you, as to cause you to neglect your greatest Lord, and your immortal souls? If indeed you are Dead to it, and alive to Christ, let it be seen in your families, and be seen in all your duties and conversation. Let the greatest persons that enter into your families, attend the worship of him that is Greater, or let them not be attended. Neglect them that will neglect the service of God. Remember that the fourth Commandment requireth you to see that the Sabbath be sanctified, even by the stranger that is within your gates, as well as by your selves and the servants that are in your houses. If you have carnal Gentlemen at your table, or are at theirs, do not be your selves so carnal as to be ashamed of holy discourse in their presence, or to suppress any speech that may tend to edification, and to the honour of your Lord. Let them all know that you have greater matters to do, then to attend and humour them, and that you have a Master that must be Pleased whoever be displeased.
Take heed also that the world do not cause you to neglect the opportunities which are before you for your own advantage. Miss not a Sermon which may be profitable to you, without Necessity. Miss not the help of private Instructions and Conference, and other edifying Sacred duties, without necessity. Omit not any of your secret addresses to God, without Necessity. And take nothing for a Necessity, but that which is at that time a greater duty then that which you do Omit. I know that Works of Necessity and Mercy may be done even on the Lords day, and acts of Worship may be delayed on such occasions: for God will then have Mercy and not Sacrifice. But Mercy on our own and others souls in seeking their relief, must not be neglected for lower things.
And look not only to the Matter, but the Manner of your duties, that Worldliness do not destroy the Life and Vigour of them. Turn out all thoughts of earthly things when you approach the Lord in holy worship. Provoke not his jealousie by presenting before him a distracted mind, or lifeless carkaise. O what sleepy frozen duties do many professors offer to the Lord, even from week to week, because their hearts are so distracted by the world, that they are to seek when God should have them.
5. IF you are Crucified to the world, take heed that you use no unlawful means for the procurement of worldly things. Stretch not your consciences for the compassing of such ends. Lay still before you the Rule of Equity; Do as you would be done by. Put your brother with whom you deal, in your own case, and your selves in his; and so drive on your bargains in that mind. If you did thus, you would not sell too dear, nor buy too cheap; you would not make so many words to get his goods for less then the worth, nor to sell your own for more then the worth: Nay you would not take more then the worth, if by ignorance or necessity your brother should offer it you; nor give less then the worth, though through ignorance or necessity he would take it. The love of money hath so blinded many, that in selling they think it to be no sin, to take as much for a commodity as they can get; and in buying they think it no sin to get the commodity as cheap as they can have it; never once asking their own hearts, How would I desire to be dealt with my self, i… it were my own case? Nay Covetousness is the common cause that maketh most of the world cry out against Covetousness. When men are like ravenous greedy beasts, that grudge at every bit that goes besides their own mouths, they will reproach all that cross their covetous desires. If they cannot by words perswade a tradesman to sell his ware at such rates as he cannot live by, they will defame him as a covetous griping man: and all because he fitteth not their covetous desires: and all that will escape their censure of being covetous, must shut up their shops ere long, to the defrauding of their creditors. If a Physitian that hath been a means to save their lives, do demand but half his due, it being the calling which he liveth on, they will defame him as Covetous, because he contradicteth their covetous desires: and would have any thing from them which is so near to their hearts. Let a Minister but demand his own, which was never theirs, but is his by the Law of the Land, and they will reproach him like Quakers, as a covetous hireling; and if he will not suffer every worldly miser to rob him, they will defame him as if he were sick of their disease: So far are they from the Primitive practise of selling all, and laying down at the feet of the Apostles, that they would steal from the Church those Tenths which neither they nor their Fathers before them had any propriety in, any more then in the Lands of any of their neighbours, as in the case of Impropriators they are forced to confess. Let a man give all that he hath to the poor, and he shall be defa…ed as covetous, because he will not give more then all. I or if he give to nineteen, and have not wherewith to satisfie the twentieth, he that hath nothing or less then he expected, is as much unsatisfied, and as forward to speak evil of him, as if he had given to none at all. And usually so unreasonable are these covetous expectations, that you may sooner displease ten of the…, then satisfie one.
Whence also comes the Theevery, the Lying for the sake of Commodity, the over-witting and over-reaching of each other, but from this sin. Whence is it that most Ale▪sellers and Vintners will make a trade of poysoning souls, and will nourish that odious vice, which is the ruine of mens bodies, the impoverishing of their families, the dishonour of God, and the shame and danger of the towns and Common-wealths in which they are committed? but only for the love of a sordid gain. And were it not more for fear of men then God, the most of them by far, would make the Lords day their chief Market-day; for they care not to rob even God himself for this unprofitable gain. And its well if Butchers, and many other Tradesmen would not do the like, if the Laws of the Land and the severity of Magistrates did not restrain them. This is the Love they have to God, and eternal Glory! Thus you may see whether they are dead to the world, or rather to Christ! Gehezi thought himself wiser then his Master, when he went after Naaman for his prize: And Achan thought himself wiser then all Israel, when he hid the gold: And Saul thought it wisdom to spare Agag and the best things from destruction. But the Leprosie taught one, and the stones taught another, and Gods rejection taught the third, to know that by experience which they would not learn by the warnings of the Lord. The like may be said of contentious Law-suits, the common effects of Covetousness and Revenge; and so of all other unlawfull gain.
If indeed you are dead to the world, do not so much as tell a lie to get all the riches of the world. Remember also the commands of God, Lev. 19. 13. Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night: And 1 Thes. 4. 6. That no man go beyond and defraud his brother in any matter, because that the Lord is the avenger of all such, as we also have forewarned you, and testified. And 1 Cor. 6. 7, 8, 9. Now therefore there is utterly a fault among you, because ye go to Law one with another: Why do ye not rather take wrong? Why do ye not rather suffer your selves to be defrauded? Nay you do wrong, and defraud, and that your Brethren: Know you not that the unrighteous shall not inherit the Kingdom of God?] These lessons would be better learnt, if covetousness did not stop mens ears. But its a befooling stupifying vice. It makes men lose themselves for gain. For as Austin saith, [Avarus antequam lucretur, seipsam perdit; & antequam aliquid capiat, capitur.] And all this is for the pleasing of their fancy, that they may have more then they need. For Avarus est caecus; credendo enim dives est, non videndo. Amas pecuniam O caece, quam nunquam videbis, caecus possides, caecus morituruses, &c. Idem.] And when they pretend Necessity, it is but the voice of Covetousness: For, saith the same Austin, [Non est in carendo difficultas, nisi cum fuerit in possidendo cupiditas.] Et alibi [Pauperiorem se judicat abundans: quia sibi de…sse arbitratur, quicquid ab aliis possidetur toto mundo eget, cujus non capit mundus cupiditatem.]
6. IF you are Crucified to the world, let us see it by your improving all for God, and not employing it to the pleasing of your flesh.
Use all that you have as men that must be accountable for them. Remember that you receive them from your Master for his use. Resolve therefore so to expend and employ them, as may most further his service. Look about you, and see what good is to be done, and then consider, how far you are furnished and enabled to do it; and accordingly lay out the talents which you are entrusted with. Seek after such work; and do not stay till it be brought to your hand. If you love Christ indeed, me thinks you should not stay for an invitation to do him service, nor should you need that men come a begging to you to awaken your charity, when you know before that it is a charitable and necessary work that is before you.
Two sorts of persons I would especially direct this advice to. First to the rich and powerful in the world. Secondly, To all that are professors of Religion.
For the first sort, let them consider, that their Riches are snares to them, and will prove a certain means of their damnation, if they devote them not to God. Tythes, and Oblations, and Firstfruits were devoted to God under the Law: but all is expresly devoted to him under the Gospel; Which was expressed by the Primitive Christians selling all, and laying down at the Apostles feet: For as Life and Immortality is brought to light more abundantly in the Gospel; So also is the means of obtaining it, and the duty which we owe to him that giveth it: And as Grace and Truth came by Jesus Christ, and the greatest mercies are revealed by the Gospel: So the greatest holiness comes by Christ, and the greatest obligations are laid on us in the Gospel: Especially to self-denyal, and an hearty Devoting our selves and all we have to God. I beseech you observe the distinction which Christ useth, Luke 12. 21. between Laying up Riches to your selves, and being Rich to God, and how dreadful the Application is. If almost all your Riches be expended on your selves and yours, or laid upin store as for provision for your flesh, its plain then that you [Lay up riches for your selves] and so are concluded by the sentence of Christ among the miserable fools that are there described. But if you are [Rich to God] you will study to improve your Riches for God, and often bethink your selves which way they may be employed to his greatest service. He that cannot spare his wealth, for the service of his Redeemer, and the good of his Brother, and the furthering of his own salvation, is very far from being Crucified to the world.
2. And it is not only the great ones that have need of this advice, but all in their places that are entrusted with Gods Mercies. Think not your selves excused from works of Charity, because you have but one talent: for one talent must be proportionably improved as well as ten, or else you will be condemned as unprofitable servants. People of the lower rank do commonly think that God requireth nothing of them, but to receive what others give them, and to labour for themselves: And when they have reviled sufficiently at Rich men for worldliness, they often shew themselves as worldly, by denying their mites, and by unmercifulness to those that are poorer then themselves, as the Richer do by denying their larger proportions.
The scarcity and defectiveness of charitable works, with all sorts of men from the highest to the lowest, even those that seem more forward in verbal devotions, do shew us too evidently how common hypocrisie is, and how few are entirely devoted to God, and what a bewitching and blinding thing the world is. They that think a man utterly ungodly that doth not in the length and life of his duties go much beyond the common sort of men, do never judge themselves ungodly for not exceeding them in works of Charity. In acts of piety and worship, they (justly) think, that they should not only set apart one day in seven, to be wholly imployed herein, but also a considerable part of every day in the week, besides their holy Meditations which they mix with their common works. But how few are they that will allow God such a Proportion of their estates? as besides their daily works of charity upon ordinary occasions, to devote also a seventh part entirely to his service? Though all cannot do this, yet many shall see when their eyes are opened, that they should have done more. For ought I see, the charitable works of the Richest, and of too many Professors of the greatest Piety, are too like the pious actions of the ungodly; even, seldom, and by the halves, and lifeless, and to little purpose. As the ungodly will drop morning and night a formal, seeming heartless prayer, upon the by, while their minds are another way; and if you urge them to any higher, and costlyer devotion, instead of obeying, they will cavil against it, and put it off with vain excuses, and say, God doth not require this of us, because we are not learned, and because we have our necessary labours to look after. Even so many Rich men, and seemingly Religious, will drop now and then a penny or an alms to the poor, and give upon the by some inconsiderable pittance, which costeth them but little, and doth no great good: But if you urge them to any greater works, you shall have excuses enow, and reasonings against their duty, but little of performance. Then they have families to provide for, and their estates are but small, and God doth not require this at their hands. I wonder when God will speak so plain, for abounding in Good works, as that hypocrites and worldlings will be able to understand him? This voluntary deafness is not remedyed by speaking lowd; nor will the common eye-salves cure him that is wilfully blind: He's alwaies an unprofitable Scholar that hateth his book. If God had spoken but the hundreth part as much in favour of their worldliness and tenacity, as he he hath done against it, they could soon have heard, and easily understood it; If Paul do but tell some covetous persons, that cast their poor widdows on the Church for maintenance, that were of their near kindred, that [they are worse then Infidels, if they will not provide for their own families, or kindred] 1 Tim. 5. 8. these worldlings can …ind an excuse for their tenacity from such a Text as this, which was meant to rebuke it: and when they have driven on a trade of worldliness, and scraped for themselves and children all their lives, and never done any considerable works of charity, they can quiet their consciences by the mis-application and abuse of such a Text. They that have money to feed their pride, and revenge, and lusts, have little for God, in any good work. They will sooner spend six pence in an Ale-house, then give a groat to the poor. They that have ten, or twenty, or an hundred pound to spend in a Law-suit for revenge or covetousness, have not half so much to give to charitable uses. They will see all supposed conveniences provided for themselves, before they will supply the Necessities of others. And what thanks is it to them to shew their poor Brethren the charity of a swine, that will leave that to others which he cannot eat himself. And yet there are multitudes that will not use this bestial charity, because their own flesh and their posterity are an insatiable gulf, that swallow up all: And what they cannot use, they will lay up for Provision, lest their lust should be extinguished for want of fewel; and when their flesh hath had its fill, they may leave the rest behind them, that their children may live in golden fetters, and be gull'd of their salvation, and ticed from God as well as they. Is not that mans belly his God, that will bestow a more costly sacrifice on his belly then he will do on God? If God command, and his Ministers request, they are most frequently denyed: If Christ require it, and his Members need, and perhaps crave it, they are denyed; but if the back and the belly crave, they are seldom denyed. God saith, [To do good and to communicate forget not; for with such sacrifices I am well pleased] Heb. 13. 16. and he cannot be heard, nor will they please him at such rates. The flesh saith, [To pamper and provide for me, forget not: for with such sacrifices I am well pleased;] and it is quickly heard, and no cost and labour seems too dear. We may see where mens hopes and hearts are by their adventures: Surely you take that for the chiefest Pearl, which you are willing to give most for! When you can lay out so little upon Heaven, and so much upon your flesh, it appears which it is that indeed you most esteem. A pack of belly Gods there be in the world, that will spend more in one year in excess upon themselves, even in gluttony and drunkenness, then they will give in two years to the relief of them that need: Yea some that would be loath to give in a twelve monethmonth so much to the poor, as they will spend at one feast in the entertainment of their like; or so much as they will venture on one horse-race, or one game at Dice, or Cards, or Bowls. But these are not they that I have now to deal with; and therefore I shall speak to them in the Preface more fully. It is those that confess they have all from God and that have verbally devoted all to him again, and profess themselves entirely his servants, that I have now in hand. And with such one would think a few words might serve, to perswade them to lay down all at his feet, and to give to God the things that are Gods. I do not urge you to pine your flesh, nor to starve your children, nor to deal unmercifully with either. But consider impartially in the fear of God, whether you make an equal distribution? and when you have cast up, what your flesh hath by the year, and what is laid up for the like uses for the future, for your selves and yours, and then what God hath in pious and charitable works, bethink your selves, whether you deal wisely or honestly with him? And whether this which you allow, be all that he this way requireth or expecteth?
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 Heaven? …s there any thing that Christ did more peremptorily require 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 followers, 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 repentance 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 glorifie 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 harmless, 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 Teachers 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 righteousness even of Scribes and Pharisees, you shall not enter into the Kingdom 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 upon 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 visitation, 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 curteous; not rendring evil for evil, or railing for railing; but contrariwise 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 professors 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 common 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 demand 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 professor fall, or prove an hypocrite; they cry out, [They are all alike; If you could but see their hearts, they are all such.] Chrysostom 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 Absalon 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 heavenly 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 refrain upon the Lords own day; but you are minding it, and talking 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 being 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 overcome the world, and are such as have laid up their treasure in heaven. And by the rest of their lives, we find the characters of the godly to agree more with them, then with the negligent multitude.
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 forfeited their credit, we are bound to believe them.
4. Especially when we know that you that accuse them are unacquainted 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 collections for charitable uses, we have had from those that profess Religion 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 people, 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 Calumniators 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 sincerely. 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 Religion 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 urgently 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 assistance against the sin that they are guilty of. I see them take pains to learn those Instructions that should cure them of worldliness, 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 neglecting 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 condemneth 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 reports. And though I know that the wicked are absurd and unreasonable, 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 Christians indeed, you cannot take the Riches or Honours of the world to be matters of so much worth or weight, as to be preferred 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 blinded sinners on all occasions reproaching your holy profession, and saying, [There are none more proud, and covetous, and unmercifull, 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.