The crucifying of the world

Remember then that it is your own concernment: If you would be ever the better for all your wealth, nay if you would not be undone by it, study how you may be most serviceable to God with it. Cicero could say, that to be Rich is not to possess much, but to use much. And Seneca could rebuke them that so study to increase their wealth, that they forget to use it. If really you be Christians heaven is your portion and your end: And if so, you can love nothing else, nor use any thing else, rationally, but as a means to attain that end. See therefore in all your expenses, how you attain or promote your end. Alas men are so busily building in their way, that they show us that they take not themselves for travellers: They are so familiar with the world, that they show us they are not strangers, but at home. They make their garments so fine, and lay such mountains on their backs, that we see they mean not to be serious Runners in the Christian race. The thorny cares that choke Christs seed, do show that they are barren, and nigh to burning. If you gather Riches for your selves, (Luke 12. 21.) you are standing pits: If you are Rich to God, you will be running springs, or cisterns. There is a blessed Art of sending all your Riches to Heaven before you, if you could learn it, and were willing to be happy at those rates: It is not for your Riches that God will either condemn or save you; but for the Abasing or improving them. Though Lazarus was a beggar, yet Abraham had been rich, whose bosom he was in. Rich men must know, saith Ambrose, that the fault is not in Riches, but in them that know not how to use them, Nam divitiae ut impedimenta sunt improbis, ita bonis sunt adjumenta virtutum. O that you could but be sensible of the difference, betwixt them that can say at last, [We have used our stock for the service of our Lord: We studied his Will and Interest, and accordingly employed all that we had in the world] ⟨image 23⟩and them that must say, [We gave now and then an alms to the poor; but for the substance of our estates, we spent it carnally for the flesh, to bear up our pomp and greatness in the world, and then we left it to our children to do the like when we were dead.] There is as wide a difference between the end of these two ways, as there is betwixt Heaven and Hell: And surely the way is connected to the end.

Remember then that it is your own concernment: If you would be ever the better for all your wealth, nay if you would not be undone by it, study how you may be most serviceable to God with it. Cicero could say, that to be Rich is not to possess much, but to use much. And Seneca could rebuke them that so study to encrease their wealth, that they forget to use it. If really you be Christians heaven is your portion and your end: And if so, you can love nothing else, nor use any thing else, rationally, but as a means to attain that end. See therefore in all your expences, how you attain or promote your end. Alas men are so busily building in their way, that they shew us that they take not themselves for travellers: They are so familiar with the world, that they shew us they are not strangers, but at home. They make their garments so fine, and lay such mountains on their backs, that we see they mean not to be serious Runners in the Christian race. The thorny cares that choak Christs seed, do shew that they are barren, and nigh to burning. If you gather Riches for your selves, (