sure I can do a thing, I must never absolutely promise to do it: and, therefore, in all such promises, shall still put in, God willing, or, By the help of God, at the same time lifting up my heart to God, lest I take his name in vain.

RESOLUTION IV.

I am resolved, by the grace of God, to speak of other men's sins only before their faces, and of their virtues only behind their backs.

To commend men when they are present, I esteem almost as great a piece of folly as to reprove them when they are absent: though I do confess, in some cases, and to some persons, it may be commendable; especially when the person is not apt to be puffed up, but spurred on by it. But to rail at others, when they hear me not, is the highest piece of folly imaginable; for, as it is impossible they should get any good, so is it impossible but that I should get much hurt by it. For such sort of words, make the very best we but idle and unprofitable, and may not only prove injurious to the person of whom, but even to whom they are spoken, by wounding the credit of the former, and the charity of the latter; and so, by consequence, my own soul; nay, even though I ́speak that which is true in itself, and known to be so to me; and therefore, this way of backbiting ought by all means to be avoided.

can of them, are

But, I must, much more, have a care of raising false reports concerning any one, or of giving credit

to them that raise them, or of passing my judgment, till I have weighed the matter; lest I transgress the rules of mercy and charity, which command me not to censure any one upon other's rumours, or my own surmises; nay, if the thing be in itself true, still to interpet it in the best sense. But, if I must needs. be raking in other men's sores, it must not be behind their backs, but before their faces; for, the one is a great sin, and the other may be as great a duty, even to reprove my neighbour for doing any thing offensive unto God, or destructive to his own soul; still endeavouring so to manage the reproof, as to make his sin loathsome to him, and prevail upon him, if possible, to forsake it: however there is a great deal of Christian prudence and discretion to be used in this, lest others may justly reprove me for my indiscreet reproof of others. I must still fit my reproof to the time when, the person to whom, and the sin against which it is designed: still contriving with myself how to carry on this duty so, as that by "converting a sinner from the evil of his ways, I may save a soul from death, and cover a multitude of sins." Not venting my anger against the person, but my sorrow for the sin that is reproved. Hot, passionate, and reviling words, will not so much exasperate a man against his sin that is reproved, as against the person that doth reprove it. It is "not the wrath of man that worketh the righteousness of God." But this, of all duties, must be performed with the spirit of love and meekness. I must first insinuate myself into his affections, and then press his sin upon his conscience, and that directly or indirectly, as the person, matter, or occasion shall re

quire; that so he that is reproved by me now, may have cause to bless God for me to all eternity.

RESOLUTION V.

I am resolved, by the grace of God, always to speak reverently to my superiors, humbly to my inferiors, and civilly to all.

THE most high God, the master of this great family, the world, for the more orderly government of it, hath, according to his infinite wisdom, set some in higher, some in lower places; hath made some as stewards, others as under servants; and according to every man's work that he expects from him, he measures out his talents to him. Blessed be his name for it, he hath set me in a middle form, giving me Agar's wish, subject neither to envy on one hand, nor pity on the other; so that I have both superiors to reverence, and inferiors to condescend to. And accordingly, it is my duty so to behave myself towards them, that the reverent expressions of my mouth may manifest the obedient subjection my heart to the power and authority God has given them over me. It is the express command of the gospel, that we should render to every man his due, "fear to whom fear, honour to whom honour belongeth;" which words plainly imply, both that it is some men's due to receive and other men's duty to give it.

of

And ac

honour,
cordingly,
fore Festus,
they call Festus?" or thou Festus, as the misguided

we find Paul, when he was brought be-
doth not say,
"Art thou he whom

enthusiasts, in our days, would have said; but "Most noble Festus." In like manner St. John doth not call her he writes to, in his second epistle, being a person of quality, Woman, but, Elect lady. And this sort of reverence is farther confirmed to us, not only by the constant custom of all nations in all ages of the world, but it is likewise highly agreeable to the rules of right reason, as well as the order of government. For, as there is both a natural and civil superiority, a superiority in gifts and age, and a superiority likewise in office and station; so there is nothing can be more necessary, than that there should be, in both these respects, a reverence and respect paid to the persons of men answerable ⚫ to these distinctions. And therefore, I cannot but condemn that rude and unmannerly behaviour of some of our schismatics towards their superiors, as factious and unreasonable, as well as repugnant to the dictates of the divine Spirit, by which the prophets and apostles were inspired and influenced.

And, as there is a reverence due from inferiors to superiors, in point of conversation, so likewise are there some decent regards and civilities to be shown even by superiors to their inferiors, who are always treated with candour and condescension, in their ordinary capacities; and even when they are considered as criminals, with meekness and moderation. Insomuch, that methinks, it is one of the worst sights in the world, to see some men that are gotten upon a little higher ground than their neighbours, look proudly and scornfully down upon all that are below them, disdaining to vouchsafe them the least favour or respect whatsoever. Such

churlish, haughty, and foul-mouthed Nabals as these, are not only very unjust, and unreasonable in their behaviour to others, but they are certainly the greatest enemies to themselves, that they have in all the world besides; not only by drawing upon them the hatred and enmity of all that are about them, but likewise by tormenting themselves with such frivolous things, as such spirits commonly do. Wherefore, that I may please God, my neighbour, and myself, in what I speak, though I could exceed other men (which is impossible for me to suppose) in every thing; I resolve, by God's grace, always to behave myself so, as if I excelled them in nothing; and not only to speak reverently to those that are above me, but humbly and civilly to those that are beneath me too. I will always endeavour to use such humble and winning words, as to manifest more of my love to them than my power over them: I will always season my tongue with savoury, not bitter expressions, not making my mouth a vent for my fury and passion to fume out at, but rather an instrument to draw others' love and affection in by; still speaking as civilly unto others, as I would have them speak civilly to me.

CONCERNING MY ACTIONS.

THE other way of my soul's putting forth, and showing herself to the world, is by her actions; which it concerns me as much to look to and regulate, as my words: forasmuch as there is not the