The Preface. Remember then that it tsyour own concernment : Ifyou would be ever the better forallyour wealth, nay ifyou would not be undone by it, pay how you may be mollferviceable to Godwith it. Cicero could fay, that to be Rich is not to poffefs much, but to ufe much. And Seneca could rebuke them that fo (Judy to encreafe their wealth, that they forget to ufe ir. If reallyyou be Chriflians heaven is your portion andyour end : And if fo, you can lovenothing elfe, nor ufe any thing elfe, rationally, but as a means toat- tain that end. -See therefore in all your expences, how you attain or promoteyour end. Alas men .arefo bu(ily building in their way , that they Jhew as that they take not them- felves for travellers : They are fofamiliar with the world,. that they Pew us they are notJiraagers, but at home. They make theirgarments fo frne, and layfuch mountains on their backs, that we fee they mean not to be feriorss Runners in the Chrillian race. The thorny cares that chock Chrifts feed, do Jbew that they arebarren, andnigh to burning. If yougather Riches for your (elves, ( Luke t 2. a r .) you areHandingpits : I f youare Rich to God, you will be run- ning fprings, or ci(lerns. There is a ble¡fed ,4rt offending all your Riches to Heaven before you if you could learn it, and were willing to be happy at thole rates : It is not for your Riches that God-Will either condemn or fave you.; but for the Abafing or improving them. Though Laz true was a. beggar, yet Abraham hadbeen rich, .whofe baton; he was in. Rich men mull know, faith Ambrofe., that the fault is not in Riches, but in them that know not how to ufe them , Namdivitie_ut impe<hmenta font im-- probis, ita bons funs adjumenta vir:utum. o that your could but be fenfible of the difference, betwixt them th =t canfayat laic, [ We have ufrd our flock for the fervice of our Lord :: We fli:died his W11 and Intereíl , and accordingly employed all that we had in the world and,
RkJQdWJsaXNoZXIy OTcyMjk=