Honour to whom Honour belongeth, Rom. 13. 13. which Words plainly imply, both that 'tis fome Mens due to receive Honour, and other Mens Duty to give it. And accordingly we find Paul, when he was brought before Feftus, doth not fay, Art thou be whom they call Feftus, or, Thou Feftus, as the mifguided Enthufiafts, in our Days would have faid, but Moft Noble Feftus, Acts 26. 25. In like manner, St. John doth not call her he writes to in his Second Epiftle, being a Perfon of Quality, Woman, but Elect Lady. And this fort of Reverence is further confirm'd to us, not only by the conftant Custom of all Nations, in all Ages of the World, but 'tis likewife highly agreeable to the Rules of Right Reafon, 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 likewife in Office and Station; fo there is nothing can be more neceffary, than that there fhou'd be, in both thefe Refpects, a Reverence and Refpect paid to the Perfons of Men, answerable to thefe Diftinctions. And therefore I cannot but condemn that rude and unmannerly Behaviour of fome of our Modern Schismaticks, towards their Superiors, as factious and unreafonable, as well as repugnant

to

to the Dictates of the Divine Spirit, which the Prophets and Apoftles were infpir'd and influenc'd by.

And as there is a Reverence due from Inferiors to their Superiors, in point of Converfation, fo likewife are there fome decent Regards and Civilities to be fhew'd even by Superiors to their Inferiors, who are always to be treated with Candour and Condefcention in their ordinary Capacities, and even where they are confider'd as Criminals, with Meeknefs and Moderation. Infomuch, that, methinks, it is one of the worst fights in the World to fee fome Men that are gotten upon a little higher Ground than their Neighbours are, to look proudly and fcornfully down upon all that are below them, difdaining to vouchfafe them the leaft Favour or refpect whatfoever. Such churlish, haughty, and foul-mouth'd Nabals as thefe, are not only very unjuft, and unreasonable in their Behaviour to others, but they are certainly the greatest Enemies to themselves, that they have in all the World befides; not only by drawing upon them the Hatred and Enmity of all that are about them, but likewife by tormenting themselves with fuch frivolous things as fuch Spirits commonly do. Wherefore that I may please GOD, my Neigh

R 4

Neighbour, and Myfelf, in what I fpeak, tho' I cou'd excel other Men (which is impoffible for me to fuppofe) in every thing, I refolve, by GOD's Grace, always to behave myself fo, as if I excel'd them in nothing; and not only to speak reverently to them that are above me, but humbly and civilly to thofe that are beneath me too. I will always endeavour to ufe fuch humble winning Words, as to manifeft more of my Love to them, than my Power over them; I will always feafon my Tongue with Savoury, not Bitter Expreffions, not making my Mouth a Vent for my Fury and Paffion to fume out at, but rather an Inftrument to draw others Love and Affection in by; ftill fpeaking as civilly unto others, as I would have them fpeak civilly to me.

Concern

Concerning my Actions.

TH

He other way of my Soul's putting forth, and fhewing herfelf to the World is by her Actions, which it concerns me as much to look to and regulate, as my Words; forafmuch as there is not the leaft ill Circumftance in any Action, but what unless it be repented of, muft be brought into Queftion, and anfwer'd for at the Laft-Day: For tho' an Action cannot be denominated Good, unless it be good in all Circumftances and Refpects; yet 'tis always denominated Bad, if it is bad only in One. As it is in Mufick, if but one String jarr, or be out of Tune, the whole Harmony is fpoil'd; fo here, if but one Circumftance in an Action be wanting or defective, the whole Action is thereby render'd Immoral.

How much therefore doth it behove me to keep a strict Watch over myself, and fo to perform every Action, and place every Circumftance in it, that it may have its Approbation in the Court of Heaven. Well, I am refolv'd, by the Grace of GOD, to try what I can do. I know it is impoffible for me to refolve upon par

ticular

ticular Actions: But howfoever I fhall refolve upon fuch general Rules, the application of which to particular Acts may make them pleafing and acceptable in the fight of GOD, always premifing this which I have refolv'd upon before as the beft Foundation, viz. to fquare all my Actions by the Scripture Rule, and to do nothing but what I have fome way or other a Warrant for in the Word of GOD. Upon this fix'd and fteddy Principle,

RESOLUTION I.

I am refolv'd, by the Grace of Goe, to do every thing in obedience to the Will of GOD.

T is not fufficient that what I do is

Ithe will of GOD, but I must there

fore do it, because it is the Will of GOD. For, what faith my Father? My Son give me thine Heart, and let thine eyes obferve my ways, Prov. 23. 26. So that 26. So that my Father will not only have my Hand, but my Heart too: And my Feet must not walk in the ways of GOD, till my Eyes have obferv'd and difcern'd them to be so, I may do an Action that in itself is good, and yet, at the fame time, not do a good

Action,