this resolution breed in me! How easy and quiet shall I be under all circumstances! Whilst others

are peevish and fretful, and torment themselves with every petty trifle that does but cross their inclinations, or seem to be injurious to them; or fall into the other extreme, of a stoical apathy or insensibility; I shall, by this resolution, maintain a medium betwixt both, and possess my soul in peace and patience.

CONCERNING MY WORDS.

HAVING thus far cleansed the fountain of my heart, with regard to my thoughts and affections, which are the immediate issues of my active soul, the next thing incumbent upon me, is to regulate my outward conversation, both with respect to my words and actions. As to the first, the holy scripture assures me, that the tongue is a "world of iniquity." And again, that "it is an unruly evil, which no man, can tame." But is it, indeed, so unruly? Then there is the more occasion to have it governed and subdued; and, since that is not to be done by man alone, it is still more necessary, that I should call in the assistance of that Divine Spirit, that gives this character of it, first to fix my resolutions, and then to strengthen me in the performance of them. I steadfastly purpose to imitate the royal psalmist in this particular, and "to take heed to my ways that I offend not with my tongue." Yea, I am resolved with holy Job, "that all the

while my breath, and the Spirit of God, is in my nostrils, my lips shall not speak wickedness, nor my tongue utter deceit." But since it is such an unruly instrument, so very difficult to be bridled or restrained, do thou, O God, who first made it, enable me to get the mastery of it. "Set a watch, O Lord, before my mouth, and keep the door of my lips," that, with St. Paul, "I may speak forth the words of truth and soberness," and make this unruly evil a happy instrument of much good! Which that I may do,

RESOLUTION I.

I am resolved, by the grace of God, never to speak much, lest I often speak too much, and not to speak at all, rather than to no purpose.

IT is the "voice of fools that is known by the multitude of words." In which there are "diverse vanities," and sin too; whereas "he that refraineth his lips is wise." This is that piece of Christian wisdom, which I am now resolving to look after; and therefore never to deliver my words out to the world by number, but by weight, not by quantity, but quality; not hiding any meaning under ambiguous terms and expressions, but fitting words exactly to express my meaning; not amusing those I converse with, with circles of impertinence and circumlocution, but coming directly to the matter by the strait line of apt expressions, so as never to speak more than the matter requireth; nor to speak at all, when no matter requireth. For, why should I

if

spend my breath for nothing? Alas! that is not all: if I spend it ill, it will be far worse, than spending it for nothing; for, our blessed Saviour has told me that I must answer for " every idle" and unprofitable, as well as profane word. But now, all the vain words I ever spoke should be written, as I have cause to believe they are, in the book of God's remembrance, how many vast volumes must they make and if an index should be made, where to find profitable, and where idle words, how few references would there be to the former; what multitudes to the latter? and, what is yet more terrifying, if all these words should be brought in judgment against me at the last day, how would those very words then make me speechless? and what shame and confusion of face would they then strike me with? But I trust, through the blood of my Redeemer, and the tears of my repentance, they will be all washed and blotted out, before I come to appear before him. In order to this, as I heartily bewail and detest my former follies in this respect, so I firmly purpose and resolve to use my utmost endeavours for the time to come, not to give way any more to such idle words and expressions, as are likely to be thus prejudicial to my eternal interest; but always to consider well beforehand, what, and how, and why I speak, and suffer no corrupt communication to "proceed out of my mouth, but that which is good, to the use of edifying, that it may minister grace to the hearers."

I know there are some words that are purely jocose, spoken with no other intent but only to promote mirth, and divert melancholy: and these words,

so long as they are harmless and innocent, so long as they do not reflect dishonour upon God, nor injure the character and reputation of my neighbour, are very lawful and allowable; inasmuch as they conduce to the refreshing and reviving of my spirit, and the preservation of my health. But then, I must always take care so to wind and turn my discourse, that what recreates me in speaking, may profit others when spoken; that my words may not only be such as have no malignity in them, but such as may be useful and beneficial; not only such as do no hurt, but likewise such as may do much good to others as well as myself. To this end, I firmly resolve, by the grace of God, never to speak only for the sake of speaking, but to weigh each word before I speak it, and to consider the consequence and tendency of it, whether it may be really the occasion of good or evil, or tend to the edifying or scandalizing of the person I speak it to.

RESOLUTION II.

I am resolved, by the grace of God, not only to avoid the wickedness of swearing falsely, but likewise, the very appearance of swearing at all.

PERJURY is a sin, condemned by the very laws of nature; insomuch that I should wrong my natural faculties, should I give way to, or be guilty of it. For, the same nature that tells me, the person of God is to be adored, tells me likewise his name is to be reverenced: and what more horrid impiety can possibly be imagined, than to prostitute the most

God

sacred name of the most high God, to confirm the lies of sinful men? I know, swearing in a just matter, and right manner, may be as lawful under the New, as under the Old Testament; for thus I find St. Paul saying, "As God is true," and "I call God for a record upon my soul," wherein is contained the very nature of an oath, which is the calling God for a record and a witness to the truth of what we speak; but when it is to maintain falsehood, which is to an ill purpose, or lightly and vain, which -is to no purpose at all, it is a sin of the highest aggravation, that ought, with the greatest detestation and abhorrence, to be shunned and avoided. saith, by Moses, "Thou shalt not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord." And, "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. But, farther, God says, by Christ, "Swear not at all, neither by heaven, for it is God's throne; nor by the earth, for it is his footstool," &c. So that not only by God, and by Jesus, are oaths, but swearing by any of God's creatures, is, in a manner, to swear by God himself. I swear by the heavens. can the heavens hear, or witness what I say? No: it is the glorious Majesty that rules there, that I call upon to witness the truth of the words I speak, and the sinfulness of my heart for swearing to them. Do I swear by my faith? But how is that? Can faith testify what I say?

No, it is only he that

wrought this faith in my heart, can witness the

truth of my words.

And if I swear by the gifts of

God, I do in effect swear by God himself; other