A Christian directory, or, A sum of practical theology and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortify every sin : in four parts ... / by Richard Baxter.A Christian directory, or, A summ of practical theologie and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortifie every sin : in four parts ... / by Richard Baxter.
Richard Baxter 1615–1691London: printed by Robert White for Nevill Simmons, 1673
[35], 929, [5], 214 p., [1] leaf of plates : port. · 1.2M words · Wing B1219 · ESTC R21847
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§. 27. Direct. 6. Remember that Riches do make it much harder for a man to be saved, and the love 1of this world is the commonest cause of mens damnation. This is certainly true, for all that Poverty also hath its temptations; and for all that the poor are far more •umerous than the rich: For even2 the poor may be undone by the love of that wealth and plenty which they never get: and those may perish for over-loving the world, that yet never prospered in the world. And if thou believe Christ, the point is out of Controversy: For he saith, Luke 18. 24, 25, 26, 27. How hardly shall they that have riches enter into the Kingdom of God? For it is easier for a Camel to go through a Needles eye, than for a rich man to enter into the Kingdom of God. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men, are possible with God. So Luke 6. 24, 25. But woe unto you that are rich, for you have received your consolation: Woe unto you that are full, for ye shall hunger. Make but sense of these and many such like Texts, and you can gather no less than this from them, that Riches make the way to Heaven much harder, and the salvation of the3 rich to be more difficult and rare, proportionably, than of other men: And Paul saith, 1 Cor. 1. 26. Not many wise men after the flesh, not many mighty, not many noble are called. And the Lovers of riches, though they are poor must remember that it is said, 1 Tim. 6. 10. That the Love of money is the root of all evil: And 1 John 2. 15. Love not the world, nor the things that are in the world: For if any man love the world, the love of the Father is not in him: Do you believe that here lieth the danger of your souls? and yet can you so love, and choose, and seek it? Would you have your salvation more difficult, and doubtful, and impossible with men? You had rather choose to live where few dye young, than where most dye young? and where sicknesses are rare, than where they are common? If you were sick, you had rather have the Physician, and Medicines, and Diet which cure most, than those which few are cured by? If the Country were beset with Thieves, you had rather go the way that most scape in, than that few scape in. And yet so it may but please your flesh, you will choose that way to Heaven, that fewest scape in;
to no profit, but to the subverting of the Hearers: Study to shew thy self approved
UNTO GOD,
a Workman that needeth not to be ashamed,
RIGHTLY DIVIDING
the word of Truth. But shun profane and vain Bablings; for they will increase unto more Ungodliness, and their Word will eat as doth a Canker.
2 Pet. 3. 16.In which (Pauls Epistles) are some things hard to be understood: which they that are unlearned and unstable wrest, as they do also the other Scriptures to their own destruction.
LONDON, Printed, by Robert White, for Nevill Simmons, at the Sign of the Princes Arms in St. Pauls Church-yard. 1673.
§. 27. Direct. 6. Remember that Riches do make it much harder for a man to be saved, and the love 1of this world is the commonest cause of mens damnation. This is certainly true, for all that Poverty also hath its temptations; and for all that the poor are far more •umerous than the rich: For even2 the poor may be undone by the love of that wealth and plenty which they never get: and those may perish for over-loving the world, that yet never prospered in the world. And if thou believe Christ, the point is out of Controversie: For he saith, Luke 18. 24, 25, 26, 27. How hardly shall they that have riches enter into the Kingdom of God? For it is easier for a Camel to go through a Needles eye, than for a rich man to enter into the Kingdom of God. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men, are possible with God. So Luke 6. 24, 25. But wo unto you that are rich, for you have received your consolation: Wo unto you that are full, for ye shall hunger. Make but sense of these and many such like Texts, and you can gather no less than this from them, that Riches make the way to Heaven much harder, and the salvation of the3 rich to be more difficult and rare, proportionably, than of other men: And Paul saith, 1 Cor. 1. 26. Not many wise men after the flesh, not many mighty, not many noble are called. And the Lovers of riches, though they are poor must remember that it is said, 1 Tim. 6. 10. That the Love of money is the root of all evil: And 1 John 2. 15. Love not the world, nor the things that are in the world: For if any man love the world, the love of the Father is not in him: Do you believe that here lyeth the danger of your souls? and yet can you so love, and choose, and seek it? Would you have your salvation more difficult, and doubtful, and impossible with men? You had rather choose to live where few dye young, than where most dye young? and where sicknesses are rare, than where they are common? If you were sick, you had rather have the Physicion, and Medicines, and Dyet which cure most, than those which few are cured by? If the Countrey were beset with Thieves, you had rather go the way that most scape in, than that few scape in. And yet so it may but please your flesh, you will choose that way to Heaven, that fewest scape in;
1Direct. 6.
2Socrates dixit, Opes & nobi•itates, non solum nihil in se habere honestatis, verum & omne malum ex eis obo•i•i. La•rt. in Socrat.
and you will choose that state of life which will make your salvation to be most hard and doubtful? Doth your Conscience say that this is wisely done? I know that if God put Riches into your hand, by your Birth, or his blessing on your honest labours, you must not cast away your Masters talents, because he is austere; but by a holy improvement ⟨p. 260⟩of them, you may further his service and your salvation. But this is no reason why you should ov•r-love them, or desire and seek so great a danger. Believe Christ heartily, and it will quench your Love of Riches.
§. 28. Direct. 7. Remember that the more you have, the more you have to give account for. And1•f the day of Judgement be dreadful to you, you should not make it more dreadful, by greatening your own accounts. If you desired Riches but for the service of your Lord, and have used them for him, and can t•uly give in this account, that you laid them not out for the needless pleasure or pride of the fl•sh, but •o furnish your selves, and families, and others for his service, and as near as you ••uld employ them according to his will, and for his use, then you may expect the reward of good and faithful servants: But if you desired and used them for the pride and pleasure of your selves while you lived, and your posterity or kindred when you are dead, dropping some inconsiderable •r•ms for God, you will then find that Mammon was an unprofitable Master, and Godliness with content 2would have been greater gain.
§. 28. Direct. 7. Remember that the more you have, the more you have to give account for. And1•f the day of Judgement be dreadful to you, you should not make it more dreadful, by greatning your own accounts. If you desired Riches but for the service of your Lord, and have used them for him, and can t•uly give in this account, that you laid them not out for the needless pleasure or pride of the fl•sh, but •o furnish your selves, and families, and others for his service, and as near as you ••uld employ them according to his will, and for his use, then you may expect the reward of good and faithful servants: But if you desired and used them for the pride and pleasure of your selves while you lived, and your posterity or kindred when you are dead, dropping some inconsiderable •r•ms for God, you will then find that Mammon was an unprofitable Master, and Godliness with content 2would have been greater gain.
§. 29. Direct. 8. Remember how dear it costeth men, thus to hinder their salvation, and greaten their 1danger and accounts. What a deal of precious Time is lost upon the world by the Lovers of it, which might have been improved to the getting of Wisdom and Grace, and making their calling and election2 sure. If you had believed that the gain of holy wisdom, had been so much better than the gaining of Gold, as Solomon saith, Pr•v. 3. 14. you would have laid out much of that time in labouring to understand the Scriptures, and preparing for your endless life. How many unnecessary Thought• have you cast away upon the world, which might better have been laid out on your greater concernments? How many •ares, and vexations, and passions doth it cost men, to overload themselves with worldly provisions? Like a foolish traveller, who having a days journey to go, doth spend all the day in gathering together a load of m•at, and clothes and money, more than he can carry, for fear of wanting by the way: or like a foolish runner that hath a race to run for his life, and spends3 the time in which he should be running, in gathering a burden of pretended necessaries. You have all the while Gods work to do, and your souls to mind, and judgement to prepare for, and you are tiring and vexing your selves for unnecessary things; as if it were the top of your ambition, to be able to say in Hell, that you dyed rich, 1 Tim. 6. 5, 6, 7, 8, 9, 10. Godliness with contentment is great gain: For we brought nothing into this world and it is certain that we can carry nothing out. And having food and raiment, let us be therewith content: But 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: For the love of money is the root of all evil, which while some coveted after, they have erred (or been seduced) from the •aith, and pierced themselves through with many sorrows. Piercing sorrows here, and damnation hereafter, are a very dear price to give for money. For saith Christ himself, What shall it profit a man to gain all the world, and lose his own soul? Or what shall a man give in exchange for his soul? that is, What money or price will recover it, if for the love of gain he lose it? Mark 8. 36, 37. Prov. 15. 27. He that is greedy of gain, troubleth his own house, but he that hateth gifts, shall live.
§. 29. Direct. 8. Remember how dear it costeth men, thus to hinder their salvation, and greaten their 1danger and accounts. What a deal of precious Time is lost upon the world by the Lovers of it, which might have been improved to the getting of Wisdom and Grace, and making their calling and election2 sure. If you had believed that the gain of holy wisdom, had been so much better than the gaining of Gold, as Solomon saith, Pr•v. 3. 14. you would have laid out much of that time in labouring to understand the Scriptures, and preparing for your endless life. How many unnecessary Thought• have you cast away upon the world, which might better have been laid out on your greater concernments? How many •ares, and vexations, and passions doth it cost men, to overload themselves with worldly provisions? Like a foolish travell•r, who having a dayes journey to go, doth spend all the day in gathering together a load of m•at, and clothes and money, more than he can carry, for fear of wanting by the way: or like a foolish runner that hath a race to run for his life, and spends3 the time in which he should be running, in gathering a burden of pretended necessaries. You have all the while Gods work to do, and your souls to mind, and judgement to prepare for, and you are tiring and vexing your selves for unnecessary things; as if it were the top of your ambition, to be able to say in Hell, that you dyed rich, 1 Tim. 6. 5, 6, 7, 8, 9, 10. Godliness with contentment is great gain: For we brought nothing into this world and it is certain that we can carry nothing out. And having food and raiment, let us be therewith content: But 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: For the love of money is the root of all evil, which while some coveted after, they have erred (or been seduced) from the •aith, and pierced themselves through with many sorrows. Piercing sorrows here, and damnation hereafter, are a very dear price to give for money. For saith Christ himself, What shall it profit a man to gain all the world, and lose his own soul? Or what shall a man give in exchange for his soul? that is, What money or price will recover it, if for the love of gain he lose it?
1Direct. 8.
2[…]. 2〈…〉. 2
3Saith Plutarch▪ […]. ••••n Alexander wept because he was not Lord of the world, when C•at•s having but a Wall •• and a threadbare Cloak, spent his whole life in m•r•h and joy, as if it had been a continual festival holiday. Psal. 37. 16. Prov 16. 8.Saith Plutar•h▪〈…〉. ••••n Alexan•er wept because he was not Lord of the world, when C•at•s having but a Wall •• and a thredbare Cloke, spent his whole life in m•r•h and joy, as if it had been a continual festival holyday. Psal. 37. 16. Prov 16. 8.
Do you not know, that a godly man contented with his daily bread, hath a far sweeter and quieter life and death, than a self-troubling worldling? You may easily perceive it. Prov. 15. 16. Better is little with the fear of the Lord, than great treasure and trouble therewith.
Do you not know, that a godly man contented with his daily bread, hath a far sweeter and quietter life and death, than a self-troubling worldling? You may easily perceive it. Prov. 15. 16. Better is little with the fear of the Lord, than great treasure and trouble therewith.
§. 30. Direct. 9. Look much on the life of Christ on earth, and see how strangely he condemned worldliness, 1by his example: Did he choose to be a Prince or Lord, or to have great possessions, lands, or money, or sumptuous buildings, or gallant attendance, and plentiful provisions? His housing you2 may read of, Matth. 8. 20. F•xes have holes, and the Birds of the air have nests; but the Son of man hath not where to lay his head. His clothing you may read of at his crucifying when they parted it. As for money, he was fain to send Peter to a ••••h for some to pay their tribute. If Christ did scrape and care for Riches, then so do thou: I• he thought it the happiest life, do thou think so too. But if he contemned it, do thou contemn it: If his whole life was directed to give thee the most perfect example of the contempt of all the prosperity of this world, then learn of his example, if thou take him for thy Saviour, and if thou love thy self▪ Though he was rich, yet for our sakes he became poor, that you through his poverty might be rich, 2 Cor. 8, 9.
§. 30. Direct. 9. Look much on the life of Christ on earth, and see how strangely he condemned worldliness, 1by his example: Did he choose to be a Prince or Lord, or to have great possessions, lands, or money, or sumptuous buildings, or gallant attendance, and plentiful provisions? His housing you2 may read of, Matth. 8. 20. F•xes have holes, and the Birds of the air have nests; but the Son of man hath not where to lay his head. His clothing you may read of at his crucifying when they parted it. As for money, he was fain to send Pet•r to a ••••h for some to pay their tribute. If Christ did scrape and care for Riches, then so do thou: I• he thought it the happiest life, do thou think so too. But if he contemned it, do thou contemn it: If his whole life was directed to give thee the most perfect example of the contempt of all the prosperity of this world, then learn of his example, if thou take him for thy Saviour, and if thou love thy self▪ Though he was rich, yet for our sakes he became poor, that you through his poverty might be rich, 2 Cor. 8, 9.
§. 31. Direct. 10. Think on the example of the primitive Christians, even the best of Christs servants, 1and see how it condemneth worldliness. They that by miracle in the name of Christ could give limbs to the lame, yet tell him, Silver and Gold have we none. Acts 3. 6. Those that had possessions sold them, and laid the money at the Apostles feet, and they had all things common, to show that faith overcometh the world, by contemning it, and subjecting it to charity, and devoting it entirely to God. Read whether the Apostles did live in sumptuous houses, with great attendance, and worldly2 plenty and prosperity? And so of the rest.
§. 31. Direct. 10. Think on the example of the primitive Christians, even the best of Christs servants, 1and see how it condemneth worldliness. They that by miracle in the name of Christ could give limbs to the lame, yet tell him, Silver and Gold have we none. Acts 3. 6. Those that had possessions sold them, and laid the money at the Apostles feet, and they had all things common, to shew that faith overcometh the world, by contemning it, and subjecting it to charity, and devoting it entirely to God. Read whether the Apostles did live in sumptuous houses, with great attendance, and worldly2 plenty and prosperity? And so of the rest.
1Direct. 10.
2Che••••stome saith, his enemies charged him with many crimes, but never with Covetousness or Wantonness. And so it was with Christ and his enemies.Che••••stome saith, his enemies •harged him with many crimes, but never with Cov•tousness or Wanton•ess. And so it was with Christ and his enemies.
§. 32. Direct. 11. Remember to what ends all worldly things were made and given you, and what a 1happy advantage you may make of them by renouncing them as they would be provision for your lusts, and by devoting your selves and them to God. The use of their sweetness is, to draw your souls to taste2 by faith the heavenly sweetness. They are the Looking-glass of souls in flesh that are not yet ⟨p. 261⟩admitted to see things spiritual face to face. They are the provender of our bodies; our travelling furniture and helps; our Inns, and solacing company in the way; they are some of Gods Love-tokens; some of the lesser pieces of his Coin, and bear his Image and superscription: They are drops from the Rivers of the eternal pleasures; to tell the mind by the way of the senses how good the Donor is, and how amiable; and what higher Delights there are for souls; and to point us to the better things which these foretell: They are messengers from Heaven to testify our Fathers care and love, and to bespeak our thankfulness, love and duty; and to bear witness against sin, and bind us faster to obedience: They are the first Volume of the Word of God: The first Book that man was set to read, to acquaint him fully with his Maker: As the Word which we read and hear is the Chariot of the Spirit, by which it maketh its accesses to the soul; so the delights of sight, and taste, and smell, and touch, and hearing were appointed as an ordinary way for the speedy access of heavenly love and sweetness to the Heart, that upon the first perception of the goodness and sweetness of the creature, there might presently be transmitted by a due progression, or deep impression of the goodness of God upon the soul: That the creature being the Letters of Gods Book, which are seen by our eye, the sense (even the Love of our great Creator) might presently be perceived by the mind: and no letter might once be looked upon but for the sense: no creature ever seen, or tasted, or heard, or felt in any delectable quality, without a sense of the Love of God: That as the touch of the hand upon the strings of the Lute do cause the melody, so Gods touch by his mercies upon our hearts, might presently tune them into Love, and Gratitude, and Praise. They are the Tools by which we must do much of our Masters work:
§. 32. Direct. 11. Remember to what ends all worldly things were made and given you, and what a 1happy advantage you may make of them by renouncing them as they would be provision for your lusts, and by devoting your selves and them to God. The use of their sweetness is, to draw your souls to taste2 by faith the heavenly sweetness. They are the Looking-glass of souls in flesh that are not yet ⟨p. 261⟩admitted to see things spiritual face to face. They are the provender of our bodies; our travelling furniture and helps; our Inns, and solacing company in the way; they are some of Gods Love-tokens; some of the lesser pieces of his Coin, and bear his Image and superscription: They are drops from the Rivers of the eternal pleasures; to tell the mind by the way of the senses how good the Donor is, and how amiable; and what higher Delights there are for souls; and to point us to the better things which these foretell: They are messengers from Heaven to testifie our Fathers care and love, and to bespeak our thankfulness, love and duty; and to bear witness against sin, and bind us faster to obedience: They are the first Volume of the Word of God: The first Book that man was set to read, to acquaint him fully with his Maker: As the Word which we read and hear is the Chariot of the Spirit, by which it maketh its accesses to the soul; so the delights of sight, and taste, and smell, and touch, and hearing were appointed as an ordinary way for the speedy access of heavenly love and sweetness to the Heart, that upon the first perception of the goodness and sweetness of the creature, there might presently be transmitted by a due progression, or deep impression of the goodness of God upon the soul: That the creature being the Letters of Gods Book, which are seen by our eye, the sense (even the Love of our great Creator) might presently be perceived by the mind: and no letter might once be lookt upon but for the sense: no creature ever seen, or tasted, or heard, or felt in any delectable quality, without a sense of the Love of God: That as the touch of the hand upon the strings of the Lute do cause the melody, so Gods touch by his mercies upon our hearts, might presently tune them into Love, and Gratitude, and Praise. They are the Tools by which we must do much of our Masters work:
1Direct. 11.
2Et si•u• in patria De•s est speculum in quo reiucent creaturae; sic è converso in via, creaturae sunt speculum quo creator videtur. Paul. Sca•iger in Ep. C•th. l. 14. Thes. 123. p. 689.
They are means by which we may refresh our brethren, and express our love to one another, and our love to our Lord and Master in his servants: They are our Masters stock which we must trade with, by the improvement of which, no less than the Reward of endless Happiness may be attained. These are the Uses to which God gives us outward mercies. Love them thus, and Delight in them, and Use them thus, and spare not: yea, seek1 them thus, and be thankful for them. But when the creatures are given for so excellent a use, will you debase them all by making them only the fuel of your lusts, and the provisions for your flesh? And will you love them and dote upon them in these base respects; while you utterly neglect their noblest use? You are just like children that cry for Books, and can never have enow; but its only to play with them because they are fine; but when they are set to learn and read them, they cry as much because they love it not: Or like one that should spend his life and labour in getting the finest clothes, to dress his Dogs and Horses with, but himself goeth naked and will not wear them.
They are means by which we may refresh our brethren, and express our love to one another, and our love to our Lord and Master in his servants: They are our Masters stock which we must trade with, by the improvement of which, no less than the Reward of endless Happiness may be attained. These are the Uses to which God gives us outward mercies. Love them thus, and Delight in them, and Use them thus, and spare not: yea, seek1 them thus, and be thankful for them. But when the creatures are given for so excellent a use, will you debase them all by making them only the fuell of your lusts, and the provisions for your flesh? And will you love them and dote upon them in these base respects; while you utterly neglect their noblest use? You are just like children that cry for Books, and can never have enouw; but its only to play with them because they are fine; but when they are set to learn and read them, they cry as much because they love it not: Or like one that should spend his life and labour in getting the finest clothes, to dress his Dogs and Horses with, but himself goeth naked and will not wear them.
1Even Dionysius the Tyrant was bountiful to Philosophers: To Plato he gave above fourscore Talents, Laert. in Plato•e, and much to Aristippus and many more, and he offered much to many Philosophers that refused it. And so did Croesus.Even Dyonisius the Tyrant was bountiful to Philosophers: To Plato he gave above fourscore Talents, Laert. in Plato•e, and much to Aristippus and many more, and he offered much to many Philosophers that refused it. And so did Croesus.
§. 33. Direct. 12. Remember that God hath promised to provide for you, and that you shall want 1nothing that is good for you, if you will live above these worldly things, and seek first his Kingdom, and the righteousness thereof. And cannot you trust his promise? If you truly believe that he is God,2 and that he is true, and that his particular providence extendeth to the very numbering of your hairs, you will sure trust him rather than trust to your own forecast and industry. Do you think his provision is not better for you than your own? All your own care cannot keep you alive an hour, nor cannot prosper any of your labours, if you provoke him to blast them. And if you are not content with his provisions, nor submit your selves to the disposals of his love and wisdom, you disoblige God, and provoke him to leave you to the fruits of your own care and diligence: And then you will find that it had been your wiser way to have trusted God.
§. 33. Direct. 12. Remember that God hath promised to provide for you, and that you shall want 1nothing that is good for you, if you will live above these worldly things, and seek first his Kingdom, and the righteousness thereof. And cannot you trust his promise? If you truly believe that he is God,2 and that he is true, and that his particular providence extendeth to the very numbring of your hairs, you will sure trust him rather than trust to your own forecast and industry. Do you think his provision is not better for you than your own? All your own care cannot keep you alive an hour, nor cannot prosper any of your labours, if you provoke him to blast them. And if you are not content with his provisions, nor submit your selves to the disposals of his love and wisdom, you disoblige God, and provoke him to leave you to the fruits of your own care and diligence: And then you will find that it had been your wiser way to have trusted God.
§. 34. Direct. 13. Think often on the dreadful importance and effects of the Love of Riches, or a 1worldly mind. 1. It is a most certain sign of a state of death and misery where it hath the upper2 hand. It is the departing of the heart from God to creatures: See the malignity of it before. Good ⟨p. 262⟩men have been overtaken with heinous sins; but its hard to find where Scripture calleth any of them Covetous. A heart secretly cleaving most to this present world and its prosperity, is the very3 killing sin of every hypocrite, yea, and of all ungodly men. 2. Worldliness makes the Word unprofitable, and keepeth men from believing and repenting, and coming home to God, and minding seriously the everlasting world: What so much hindereth the Conversion of sinners, as the love and ca•es of earthly things? They cannot serve God and Mammon: Their treasure and hearts cannot be chiefly be both in Heaven and Earth? They will not yield to the terms of Christ that love this world: They will not forsake all for a treasure in Heaven. In a word, as you heard, The love of money is the root of all evil, and the Love of the Father is not in the lovers of the world. 3. It destroyeth holy meditation, and conference, and turneth the thoughts to worldly things: And it corrupteth Prayer, and maketh it but a means to serve the flesh, and therefore maketh it odious to God. 4. It is the great hinderance of mens necessary preparation, for death and judgement, and stealeth away their hearts and time till it is too late. 5. It is the great cause of contentions even among the nearest relations; and the cause of the Wars and calamities of Nations; and of the woeful divisions and persecutions of the Church; when a worldly generation think that their worldly interest doth engage them, against self-denying and spiritual principles, practices and persons. 6. It is the great cause of all the injustice, and oppression, and cruelty that rageth in the world. They would do as they would be done by, were it not for the love of money. It maketh men perfidious and false to all their friends and engagements: No vows to God, nor obligations to men, will hold a Lover4 of the world. The world is his God, and his worldly interest is his rule and law. 7. It is the great destroyer of Charity and Good works: No more is done for God and the poor, because the Love of the world forbids it. 8.
§. 34. Direct. 13. Think often on the dreadful importance and effects of the Love of Riches, or a 1worldly mind. 1. It is a most certain sign of a state of death and misery where it hath the upper2 hand. It is the departing of the heart from God to creatures: See the malignity of it before. Good ⟨p. 262⟩men have been overtaken with heinous sins; but its hard to find where Scripture calleth any of them Covetous. A heart secretly cleaving most to this present world and its prosperity, is the very3 killing sin of every hypocrite, yea, and of all ungodly men. 2. Worldliness makes the Word unprofitable, and keepeth men from believing and repenting, and coming home to God, and minding seriously the everlasting world: What so much hindereth the Conversion of sinners, as the love and ca•es of earthly things? They cannot serve God and Mammon: Their treasure and hearts cannot be chiefly be both in Heaven and Earth? They will not yield to the terms of Christ that love this world: They will not forsake all for a treasure in Heaven. In a word, as you heard, The love of money is the root of all evil, and the Love of the Father is not in the lovers of the world. 3. It destroyeth holy meditation, and conference, and turneth the thoughts to worldly things: And it corrupteth Prayer, and maketh it but a means to serve the flesh, and therefore maketh it odious to God. 4. It is the great hinderance of mens necessary preparation, for death and judgement, and stealeth away their hearts and time till it is too late. 5. It is the great cause of contentions even among the nearest relations; and the cause of the Wars and calamities of Nations; and of the woful divisions and persecutions of the Church; when a worldly generation think that their worldly interest doth engage them, against self-denying and spiritual principles, practices and persons. 6. It is the great cause of all the injustice, and oppression, and cruelty that rageth in the world. They would do as they would be done by, were it not for the love of money. It maketh men perfidious and false to all their friends and engagements: No vows to God, nor obligations to men, will hold a Lover4 of the world. The world is his God, and his worldly interest is his rule and law. 7. It is the great destroyer of Charity and Good works: No more is done for God and the poor, because the Love of the world forbids it. 8.
1Direct. 13.
2The mischiefs of a worldly mind. Look upon the face of the calamitous world. and enquire into the causes of all the oppressions, rapines, cruelties, and inhumanity which have made men so like to Devils: Look into the corrupted, lacerated Churches, and enquire into the cause of their contentions, divisions, usurpations, malignity, and cruelty against each other: And you will find that Pride and Worldliness are the Causes of all. When men of a Proud and Worldly mind have by fraud, and friendship, and Simony Usurped the Pastorship of the Churches, according to their Minds and Ends they turn it into a Malignant Domination, and the Carnal worldly part of the Church, is the great enemy and Persecutor of the spiritual part; and the fleshly Hypocrite, as Cain against Abel, is filled with envy against the serious believer, even out of the bitter displeasure of his mind, that his deceitful Sacrifice is less respected: What Covetousness hath done to the advancement of the pretended Holy Catholic Church of Rome, I will give you now, but in the words of an Abbot and Chronicler of their own, Abbas Urspergens. Chron. p. 3•• Vix remansit aliquis Episcopatus, sive dignitas Ecclesiastica, vel et• am Parochialis Ecclesiae, quae ron fie•et litig•osa, & Romam deduceretur ipsa causa, sed non manu vacua. Gaude matter nostra Roma, quondam aperiuntur cataractae thesaurorum in te•ra, ut ad te cons•uant rivi & aggeres nummo•um in magna copia. Laetare super iniquitate filiorum hominum; quondam in recompensationem tantorum malorum, datur tibi prec•um. Jocundare super adjutrice tua discordia; quia erupit de puteo infernalis abyssi, ut accumulentur tibi multa pecunia•um praemia. Habes quod semper sitisti; decanta Canticum, quia per malitiam hominum non p•• tuam Religionem, orbem vicist•. Ad te trahit homines, non ipsorum devotio, aut pura Conscientia, sed s••lerum multiplicium perpetratio, & litium decisio, precio comparata. Fo•tun. Galindas speaking of Pope Paul the fifth, his love to the Jesuits for helping him to money, saith Adeo praestat acquirendarum pecuniarum quam animarum studiosum & peritum esse, apud illos, qui cum animarum Christi sanguine redemptarum, in se curam receperint, vel quid anima sit nesciunt, vel non pluris animam hominis quam piscis faciunt: quod credo suum officium Piscatum quendam esse aliquando per strepitum inaudierint: quibus propterea gratior fuerit, qui Animam auri cum Paracelso, quam animam Saxoniae Electoris invenisse nuntiet. Arcan. Soci. Jesus. pag. 46. Lege ibid. Istruct. secret. de Jesuitarum paxi. Et Joh. Sarisbur. l. 7. c. 21. de Monach. Potentiores & ditiores favore vel mercede recepta facilius (absolution) exnerant, & peccatis alienis humeros supponentes, jubent abire in tunicas & vests pullas, quicquid illi see commisisse deplorant—Si eis obloquets, Religionis inimicus, & veritatis diceris impugnator.
It disordereth and profaneth families; and betrayeth the souls of Children and Servants to the Devil: It turneth out prayer, and reading the Scripture, and good books, and all serious speeches of the li•e to come, because their hearts are taken up with the world; and they have no relish of any thing but the provisions of their flesh: Even the Lords own Day cannot be reserved for holy works, nor a duty performed, but the world is interposing, or diverting the mind. 9. It temp•eth m•n to sin against their knowledge, and to forsake the truth, and fit themselves to the rising side▪ and save their bodies and estates, whatever become of their souls: It is the very price that the Devil gives for souls! With this he bought the soul of Judas, who went to the Pharisees with a [What will you give me, and I will deliver him to you:] With this he attempted Christ himself,1Matth. 4. 9. All these will I give thee, if th•u wilt fall down and worship me. It is the cause of Ap••••acy and unfaithfulness to God: And its the price that sinners sell their God, their Conscience and their salvation for. 10. It depriveth the soul of holy communion with God, and comfort from2 him, and of all foretaste of the life to come, and finally of Heaven it self: For as the Love of the world keepeth out the Love of God and Heaven, it must needs keep out the hopes and comforts3 which should arise from holy love. It would do much to cure the love of money, and of the world, if you knew how pernicious a sin it is.
It disordereth and pro•aneth families; and betrayeth the souls of Children and Servants to the Devil: It turneth out prayer, and reading the Scripture, and good books, and all serious speeches of the li•e to come, because their hearts are taken up with the world; and they have no rel•sh of any thing but the provisions of their flesh: Even the Lords own Day cannot be reserved for holy works, nor a duty performed, but the world is interposing, or diverting the mind. 9. It temp•eth m•n to sin against their knowledge, and to forsake the truth, and fit themselves to the rising side▪ and save their bodies and estates, whatever become of their souls: It is the very price that the D•vil gives for souls! With this he bought the soul of Iudas, who went to the Pharis•es with a [What will you give me, and I will deliver him to you:] With this he attempted Christ himself,1Matth. 4. 9. All these will I give thee, if th•u wilt fall down and worship me. It is the cause of Ap••••acy and unfaithfulness to God: And its the price that sinners sell their God, their Conscience and their salvation for. 10. It depriveth the soul of holy communion with God, and comfort from2 him, and of all foretaste of the life to come, and finally of Heaven it self: For as the Love of the world keepeth out the Love of God and Heaven, it must needs keep out the hopes and comforts3 which should arise from holy love. It would do much to cure the love of money, and of the world, if you knew how pernicious a sin it is.
3Christs Sheep mark is […] on the Sheep that are shor•. When the H•ece groweth long, the Mark wears out.Christs Sheep mark is 〈…〉 on the Sheep that are shor•. When the H•ece groweth long, the Mark wears out.
§. 35. Direct. 14. Remember how base a sin it is, and how dishonourable and debasing to the mind of 1man: If earth be baser than Heaven, and money than God, than an earthly mind is baser than a heavenly mind: As the Serpents feeding on the dust is a baser life than that of Angels, that are employed in admiring, and obeying, and praising the M•st Holy God.
§. 36. Direct. 15. Call your selves to a daily reckoning, how you lay out all that God committeth to 1your trust, and try whether it be so as you would hear of it at judgement. If you did but use to sit2 in judgement daily upon your selves, as those that believe the judgement of God, it would make you more careful to use well what you have, than to get more: And it would quench your thirst after plenty and prosperity, when you perceived you must give so strict an account of it: The flesh it self will less desire it, when it finds it may not have the use of it.
1Direct. 15.
2Pecunia apud cum nunquam mans••••e probatur, nisi […] hora o••era•ur, quando sol •••• exp••ans cursum, n•cturnis tenebris daret locum. Victor. ut. de Eugen. Epise. Ca•th. Plato compareth our life to a Game at Tables: We may wish for a good throw, but what ever it be, we must play it as well as we can. Plutarch. d• tranquil. anim.Pecunia apud cum nunquam mans••••e probatur, nisi 〈…〉 hora o••era•ur, quando sol •••• exp••ans cursum, n•cturnis tenebris daret locum. Victor. ut. de Eugen. Epise. Ca•th. Plato compareth our life to a Game at Tables: We may wish for a good throw, but what ever it be, we must play it as well as we can. Plutarch. d• tranquil. anim.
§. 37. Direct. 16. When you find your Covetousness most eager and dangerous, resolve most to cross 1it, and give more to pious or charitable uses tho••••t another time. For a man hath reason to fly furthest from that sin, which he is most in danger of. And the acts tend to the increase of the habit. Obeying your Covetousness doth increase it: And so the contrary acts, and the disobeying and displeasing it, do destroy it. This course will bring your Covetousness into a despair of attaining its desires; and so will make it sit down and give over the pursuit. It is an open protesting against every covetous desire: and an effectual kind of repenting: and a wise and honest disarming sin, and turning its motions against it self to its own destruction: Use it thus oft, and Covetousness will think it wisdom to be quiet.
§. 37. Direct. 16. When you find your Covetousness most eager and dangerous, resolve most to cross 1it, and give more to pious or charitable uses tho••••t another time. For a man hath reason to fly furthest from that sin, which he is most in danger of. And the acts tend to the encrease of the habit. Obeying your Covetousness doth increase it: And so the contrary acts, and the disobeying and displeasing it, do destroy it. This course will bring your Covetousness into a despair of attaining its desires; and so will make it sit down and give over the pursuit. It is an open protesting against every covetous desire: and an effectual kind of repenting: and a wise and honest disarming sin, and turning its motions against it self to its own destruction: Use it thus oft, and Covetousness will think it wisdom to be quiet.
§. 38. Direct. 17. Above all take heed that you think not of reconciling God and Mammon, and 1mixing Heaven and Earth to be your felicity, and of dreaming that you may keep Heaven for a reserve at last, when the world hath been loved as your best, so long as you could keep it. Nothing so much defendeth worldliness, as a cheating hope, that you have it but in a subdued pardoned degree; and that you are not worldlings, when you are: And nothing so much supports this hope, as because you ⟨p. 263⟩confess that Heaven only must be your last refuge, and full felicity, and therefore you do something for it on the by. But is not the world more loved, more sought, more delighted in, and •aster2 held? Hath it not more of your hearts, your delight, desire and industry? If you cannot let go all for Heaven, and forsake all this world, for a treasure above, you cannot be Christs true Disciples.
. He that is greedy of gain, troubleth his own house, but he that hateth gifts, shall live.
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The mischiefs of a worldly mind. Look upon the face of the calamitous world. and enquire into the causes of all the oppressions, rapines, cruelties, and inhumanity which have made men so like to Devils: Look into the corrupted, lacerated Churches, and enquire into the cause of their contentions, divisions, usurpations, malignity, and cruelty against each other: And you will find that Pride and Worldliness are the Causes of all. When men of a Proud and Worldly mind have by fraud, and friendship, and Simony Usurped the Pastorship of the Churches, according to their Minds and E•ds they turn it into a Malignant Domination, and the Carnal worldly part of the Church, is the great enemy and Persecutor of the spiritual part; and the fleshly Hypocrite, as Cain against Abel, is filled with envy against the serious believer, even out of the bitter displeasure of his mind, that his deceitful Sacrifice is less respected: What Covetousness hath done to the advancement of the pretended Holy Catholick Church of Rome, I will give you now, but in the words of an Abbot and Chronicler of their own, Abbas Urspergens. Chron. p. 3•• Vix remansit aliquis Episcopatus, sive dignitas Ecclesiastica, vel et• am Parochialis Ecclesiae, quae ron fie•et litig•osa, & Romam deduceretur ipsa causa, sed non manu vacua. Gaude mater nostra Roma, quon•am aperiuntur cataractae thesaurorum in te•ra, ut ad te cons•uant rivi & aggeres nummo•um in magna copia. Laetare super iniquitate filiorum hominum; quon•am in recompensationem tantorum malorum, datur tibi prec•um. Jocundare super adjutrice tua discordia; quia erupit de puteo infernalis abyssi, ut accumulentur tibi multa pecunia•um praemia. Habes quod semper sitisti; decanta Canticum, quia per malitiam hominum non p•• tuam Religionem, orbem vicist•. Ad te trahit homines, non ipsorum devotio, aut pura Conscientia, sed s••lerum multiplicium perpetratio, & litium decisio, precio comparata. Fo•tun. Galindas speaking of Pope Paul the fifth, his love to the Iesuites for helping him to money, saith Adeo praestat acquirendarum pecuniarum quam animarum studiosum & peritum esse, apud illos, qui cum animarum Christi sanguine redemptarum, in se curam receperint, vel quid anima sit nesciunt, vel non pluris animam hominis quam piscis faciunt: quod credo suum officium Piscatum quendam esse aliquando per strepitum inaudierint: quibus propterea gratior fuerit, qui Animam auri cum Paracelso, quam animam Saxoniae Electoris invenisse nuntiet. Arcan. Soci. Iesu. pag. 46. Lege ibid. I•struct. secret. de Iesuitarum p•axi. Et Ioh. Sarisbur. l. 7. c. 21. de Monach. Potentiores & ditiores favore vel mercede recepta facilius (absolutione) ex•nerant, & peccatis alienis humeros supponentes, jubent abire in tunicas & vestes pullas, quicquid illi se commisisse deplorant—Si eis obloquet•s, Religionis inimicus, & veritatis diceris impugnator.
