of religion: so that the services I do him in his temporal concerns, must be still consistent with, and subservient to, the spiritual interest and welfare of his immortal soul, in which I am principally obliged to manifest my friendship towards him. If I see him wander out of the right way, I must immediately take care to advertise him of it, and use the best means I can to bring him back to it. Or if I know him to be guilty of any reigning vices, I must endeavour to convince him of the danger and malignity of them, and importune and persuade him to amend and forsake them. And lastly, I must be as constant in keeping my friend, as cautious in choosing him, still continuing the heat of my affections towards him, in the day of his affliction, as well as in the height of his prosperity.

These are the rules whereby I resolve to express my friendship unto others, and whereby I would have others to express their friendship unto me.

CONCERNING MY TALENTS.

HAVING SO solemnly devoted myself to God, according to the covenant he hath made with me, and the duty I owe to him; not only what I am, and what I do, but likewise what I have, are still to be improved for him. And this I am bound to, not only upon a federal, but even a natural account; for whatsoever I have, I received from him, and therefore, all the reason in the world, whatsoever I have,

should be improved for him. For, I look upon myself as having no other property in what I enjoy, than a servant hath in what he is entrusted with to improve for his master's use. Thus, though I should have ten thousand pounds a year, I should have no more of my own, than if I had but two-pence in all the world. For it is only committed to my care for a season, to be employed and improved to the best advantage, and will be called for again at the grand audit, when I must answer for the use or abuse of it: so that whatsoever in a civil sense I can call my own, that, in a spiritual sense, I must esteem as God's. And therefore, it nearly concerns me to manage all the talents I am intrusted with, as things I must give a strict account for at the day of judgment. As God bestows his mercies upon me, through the greatness of his love and affection, so I am to restore his mercies back again to him, by the holiness of my life and conversation. In a word, whatever I receive from his bounty, I must, some way or other, lay out for his glory, accounting nothing my own, any further than as I improve it for God's sake and the spiritual comfort of my own soul.

In order to this, I shall make it my endeavour, by the blessing of God, to put in practice the following resolutions.

RESOLUTION I.

I am resolved, if possible, to redeem my past time by using a double diligence for the future, to employ and improve all the gifts and endowments, both of body and mind, to the glory and service of my great Creator.

TIME, health, and parts, are three precious talents, generally bestowed upon men, but seldom improved for God. To go no farther than myself, how much time and health have I enjoyed, by God's grace, and how little of it have I laid out for his honour? On the contrary, how oft have I offended, affronted, and provoked him, even when he has been courting me with his favours, and daily pouring forth his benefits upon me? This, alas! is a sad truth, which whensoever I seriously reflect upon, I cannot but acknowledge the continuance of my life as the greatest instance of God's mercy and goodness, as well as the greatest motive to my gratitude and obedience. In a due sense, therefore, of the vanities and follies of my younger years, I desire to take shame to myself for what is past, and do this morning humbly prostrate myself before the throne of grace, to implore God's pardon, and to make solemn promises and resolutions, for the future, to "cast off the works of darkness, and to put on the armour of light;" and not only so, but to redeem the precious minutes I have squandered away, by husbanding those that remain, to the best advantage.

I will not trifle and sin away my time in the pleasures of sense, or the impertinencies of business, but shall always employ it in things that are necessary, or useful, and proportion it to the weight and importance of the work or business I engage myself in; allotting such a part of it for this business, and such a part for that, so as to leave no intervals for unlawful or unnecessary actions, to thrust themselves in, and pollute my life and conversation.

For, since it has pleased God to favour me with the blessing of health, and I am not certain how soon I may be deprived of it, and thrown upon a bed of sickness, which may deprive me of the use of my reason, or make me incapable of any thing else, but grappling with my distemper; it highly concerns me to make a due use of this blessing, while I have it; to improve these parts and gifts that God has endowed me with, to the manifestation of his glory, the salvation of my soul, and the public good of the community whereof I am a member.

To these ends, it will be requisite for me frequently to consider with myself, which way my weak parts may be the most usefully employed, and to bend them to those studies and actions, which they are naturally the most inclined to, and delighted in, with the utmost vigour and application; more particularly in spiritual matters, to make use of all opportunities for the convincing others of God's love to them, and their sins against God; of their misery by nature, and happiness by Christ; and when the truth of God happens to be any way traduced or opposed, to be as valiant in the defence of it, as its enemies are violent in their assaults against

it.

And as I thus resolve to employ my inward gifts and faculties for the glory and service of God,

I am resolved, by the divine grace, to employ my riches, the outward blessings of providence, to the same end; and to observe such a due medium in the dispensing of them, as to avoid prodigality on the one hand, and covetousness on the other.

THIS, without doubt, is a necessary resolution, but it is likewise very difficult to put in practice, without a careful observance of the following rules.

First, never to lavish out my substance, like the prodigal, in the jewels of sin and vanity; but after a due provision for the necessities and conveniences of life, to lay up the overplus for acts of love and charity towards my indigent brethren. I must consider the uses and ends for which God has intrusted me with such and such possessions; that they were not given me for the pampering my body, the feeding my lusts, or puffing me up with pride and ambition; but for advancing his glory, and my own, and the public good. But why do I say given? when, as I before observed, I have no property in the riches I possess; they are only lent me for a few years to be dispensed and distributed, as my great Lord and Master sees fit to appoint; namely, for the benefit of the poor and necessitous, which he has made his deputies to call for and receive his money at my hands. And this, indeed, is the best use I can put