RESOLUTIONS

FORMED ON

THE FOREGOING ARTICLES

As obedience without faith is impossible, so faith without obedience is unprofitable: "For as the body," says ST. JAMES, "without the spirit is dead, so faith without works is dead also." (James 2: 26.)

Having therefore, I hope, laid a sure foundation, by resolving what and how to believe, I shall now, by the grace of GOD, resolve so to order my conversation in all circumstances of life, as to raise a good superstructure upon it, and to finish the work God has given me to do; i, e., so to love and please God in this world, as to be happy with him for ever. And it is absolutely necessary that I should be speedy and serious in these resolutions; especially when I reflect with myself how much of my time I have already spent upon vanities and follies.

My heart, alas, is now more hardened, and more averse from God, than when I first entered into covenant with him; and I have added many actual sins to my original guilt; instead of glorifying GOD, I have dishonored him, and instead of working out my own salvation, I have taken pleasure in such things as would in the end be my destruction: so that before I can make any progress in the duties of religion, or walk in the paths that lead to life, I must be first disentangled from these incumbrances that retard me in my spiritual course; I must have my heart cleansed and softened, humbled and converted to GOD, and alt my transgressions purged and pardoned by the merits of my Redeemer; and then, being fully persuaded there is no way to come to heaven, but by walking according to the strictest rules upon earth, I must endeavor, by a thorough change of my life, to act in conformity to the Divine Will in all things, and "perfect holiness in the fear of God, without which no man shall see the LORD."

In order, therefore, to qualify myself for this happiness, it will be necessary to settle firm and steady resolutions to Fulfill my duty in all the several branches of it,-to God, my neighbor, and myself; and to take care these resolutions be put in practice, according to the following method:

RESOLUTION 1:

I am resolved, by the grace of GOD, to walk by Rule,

and therefore think it necessary to resolve upon Rules to walk by.

The want of such Rules has been the occasion of all, or most of my miscarriages: for, what other reason can I assign to myself for having trifled and sinned away so much time as I have done in my younger years, but because I did not thoroughly resolve to spend it better What is the reason I have hitherto lived so unserviceably to God, so unprofitably to others, and so sinfully against my own soul, but because, I did not apply myself with that sincerity of resolution, as a wise man ought to have done, to discharge my duty in these particulars I have indeed often resolved to bid adieu to my sins, and enter upon a new course of life; but these resolutions being not rightly formed, the first temptation made way for a relapse, and the same bait that first allured me, has no sooner been thrown in my way, but I have been ready to catch at it again. At other times I have acted without any resolution at all; and then, though some of my actions might be good in themselves, yet, being done by chance, without any true intention, they could not be imputed to me as good, but rather the quite contrary. So that the want of resolution has not only been the occasion of my sinful actions, but the corruption of my good ones too.

And shall I still go on in this loose and careless manner No; I now resolve, in the presence of the Most High God, not only in general to walk by rule, but to fix the rule I design to walk by; so that in all my thoughts, and words, and actions, I may still have a sure guide at hand to direct me, such a one as I can safely depend upon, without any danger of being deceived or misled, 1: e., the Holy Scripture.

RESOLUTION 2:

I am resolved, by the grace of GOD,

to make his Word the Rule of all my Rules.

As the will of God is the rule and measure of all that is good, so nothing deserves that name, but what is agreeable thereto; and this will being fully revealed in the holy Scripture, it will be necessary, in directing my course over the ocean of this world, that I should fix my eyes continually upon this star, by which I am to be guided to my wished-for haven.

I must not, therefore, have recourse to the inward workings of my own roving fancy, or the corrupt dictates of my own carnal reason. These are but blind guides, and will certainly lead me into the ditch of error or irreligion, which so many poor souls have been plunged in. Alas how many has the impetuous torrent of blind zeal and erroneous conscience borne down into a will-worship, and voluntary subjection of themselves to the offspring of their own deluded fancies! If the light that is within them doth but dictate any thing to be done, they presently set about it without ever consulting the Sacred Writings, to see whether it is acceptable to God, or displeasing to him. Whereas, I know not how any thing should be worthy of GOD's commanding, which is not suitable to his nature.

I am sure the word of God is the good old way that will certainly bring me to my Father's house; for how should that way but lead me to heaven, which Truth itself has chalked out for me Not as if it was necessary that every one of my resolutions should be contained word for word in the Holy Scriptures; it is sufficient that they be implied in, and agreeable thereto:, so that though the manner of my expressions may not be found in the word of GOD, yet the matter of my resolutions may clearly be drawn from thence.

But let me dive a little into the depth of my sinful heart. What is the reason of my resolving upon such an exact conformity to the will and word of GOD Is it to work my way to heaven with mine own hands To purchase an inheritance in the land of Canaan, with the price of my own holiness Or to swim over the ocean of this world, into the haven of happiness, upon the empty bladders of my own resolutions No!

RESOLUTION 3:

I am resolved, that as I am not able to think or do any thing that is good,

without the Divine grace, so I will not pretend to merit any favor from GOD,

upon account of any thing I do.

AND indeed I may very well put this resolution amongst the rest; for should I resolve to perform my resolutions by mine own strength, I might as well resolve never to perform them at all: for Truth itself, and mine own experience, has convinced me, that I am not able, of myself, so much as to think a good thought; and how then shall I be able, of myself, to resolve upon rules of holiness according to the word of Go D, or to order my conversation according to these resolutions, without the concurrence of divine grace

Alas! Should the great GOD be pleased to leave me to myself to resolve upon what is agreeable to my nature, what strange resolutions should I make! What should I resolve upon Certainly on nothing but to gratify my appetite with sensual pleasures, to indulge myself in riot and excess, to spend my time, my parts, and talents, in the revels of sin and vanity. But now, to live holily, righteously, and godlily in this present world, to deny my own, that I may Fulfill the will of GOD: alas! such resolutions as these would never so much as come into my thoughts, much less would they discover themselves in my outward conversation.

But suppose I should be able to make good resolutions, and Fulfill them exactly; yet. what should I do more than my duty Alas! this is so far from. puffing me up, that I am verily persuaded, should I spend all my time, my parts, my strength, my gifts for GOD, and all my estate upon the poor;-should I water my couch with my tears, and fast my body into a skeleton;-should I employ each moment of my life in the immediate worship of my glorious Creator, so that all my actions, from my birth to my death, should be but one continued act of obedience;-in a word, should I live like an angel in heaven, and die like a saint on earth, yet should I desire no better epitaph to be engraven on my tomb than, ' Here lies an unprofitable servant.'

No, no; it is CHRIST and CHRIST alone that my soul must support itself upon. Holiness, indeed, is the way to heaven; but there is none, none but CHRIST can lead me to it. As the worst of my sins are pardonable by CHRIST, so are the best of my duties damnable without him.

But if so, then whither tend my resolutions Why so strict, so circumspect a conversation Why, I believe the holier I live here, the happier I shall live hereafter: for though I shall not be saved for my works, yet I believe I shall be saved according to them. And thus, as I dare not expect to be saved by the performance of my resolutions, without CHRIST'S merit, so neither do I ever expect to perform my resolutions without his assisting me therein.

No; it is thyself, my God and my guide, that I wholly depend upon. O for thine own name's sake, for thy SON'S sake, and for thy promise' sake, do thou both make me to know what thou wouldest have me to do, and help me to do what thou wouldest have me to know! Teach me first what to resolve upon, and then make me to perform my resolutions, that I may walk with thee in the ways of holiness here, and rest with thee hereafter:

CONCERNING MY CONVERSATION IN GENERAL.

HAVING thus far determined in general to form a Resolution for the better regulating of my life, I must now descend to particulars, and resolve my future life and conversation wholly into holiness and religion. I know this is a hard task; but I am sure it is no more than what my GOD and my FATHER has set me. Why therefore should I think much to do it Shall I grudge to spend my life for Him, who did not grudge to spend his own blood for me Shall not I so live, that He may be glorified on earth, who died that I might be glorified in heaven Especially, considering that if my whole life could be moulded into an exact conformity unto the will of the Most High, I should be happy beyond expression O what a heaven should I then have on earth! What ravishments of love and joy! Well; I am resolved by the grace of GOD to try: and to that end, do this morning set myself apart for God, resolving, by the assisting of his grace, to make every thought, word, and action, pay their tribute unto him.

Let this man mind his profit, a second his pleasures, a third his honors, and all their sins; I am resolved to mind my God, so as to make him the Alpha and Omega, the first and the last, of my whole life. And that I may always have an exact copy before me, to frame every letter of my life by,

RESOLUTION 1:

I am resolved, by the grace of GOD,

to make CHRIST the Pattern of my life.

LET the whole world go whither it will, I am resolved to walk in the steps that my SAVIOR went in before me. I shall endeavor, in all places I come into, in all companies I converse with, in all the duties I undertake, in all the miseries I undergo, still to behave myself as my Savior would do, were he in my place.

So that wheresoever I am, or whatsoever I am about, I shall still put this question to myself: Would my SAVIOR go hither Would he do this or that And every morning consider with myself: Suppose My SAVIOR were in my stead, and had my business to do, how would he demean himself this day Well: and am I resolved, by strength from himself, to follow him as near as possible I know I cannot yet perfectly transcribe his copy, but I must imitate it in the best manner I can, that so, by doing as he did in time, I may be where he is to all eternity. But, alas! his life was spiritual, and I am carnal; and every object that cloth but please my senses, will be apt to draw away my soul from following his steps. In order, therefore, to prevent this,

RESOLUTION 2:

I am resolved,

by the grace of GOD,

to walk by faith, and not by sight.

AND truly this resolution is so necessary to the performance of all the rest, that without it I can do nothing. The reason why I am so much taken with this world's vanities, so as to step out of the road of holiness to catch at them, is only because I look upon them with an eye of sense; for could I behold every thing with the eye of faith, I should judge of them not as they seem to me, but as they are in themselves,-"vanity and vexation of spirit."

For faith has a quick and piercing eye, that can look through the outward surface into the inward essence of things. It is, as the Apostle well defines it, "the substance of things hoped for, the evidence of things not seen." (Heb. 11: 1:) It is the substance of whatsoever is promised by God to me, or expected by me from him: so that by faith, whatsoever I hope for in heaven, I may have the substance of upon earth. And it is" the evidence of things not seen," the presence of what is absent, the clear demonstration of what would otherwise seem impossible; so that I can clearly discern, as through a prospective, hidden things, and things afar off, as if they were open and ust at hand. I can look into the deepest mysteries as fully revealed, and see heaven and eternity as just ready to receive me.

O could I but always look through this glass, what dreams and shadows would all things here appear to be! Well; by the grace of God I am resolved no longer to tie myself to sense and sight, but always to walk as one of the other world; to behave myself in all places, and at all times, as an inhabitant of the New Jerusalem; by faith assuring myself I have but a few days to live below, a little more work to do, and then I shall lay aside my glass, and be admitted to a nearer fruition of GOD, and see him face to face.

By this means, I shall always live as if I was daily to die; always speak as if my tongue, the next moment, were to cleave to the roof of my mouth; and continually order my thoughts and affections in such a manner, as if my soul were just ready to take its flight. By this means, whatsoever place I am in, or whatsoever work I am about, I shall still be with my God, and demean myself so as if I heard the voice of the trumpet crying out, "Awake, ye dead, and come to judgment."

And thus, though I am yet in the flesh, yet I shall look upon myself as really an inhabitant of heaven. Here I am but as a pilgrim or sojourner, that has no abiding city; but there I have a sure and everlasting inheritance, which CHRIST has purchased and prepared for me. And therefore, as it is my duty, so will I constantly make it my endeavor, to live up to the character of a Christian, whose portion and conversation are in heaven, and think it a disgrace to my profession to stoop to such toys and trifles as the men of the world busy themselves about; or to feed upon husks with swine here below, when it is in my power by faith to be continually supplied with spiritual manna from heaven, till at last I am admitted to it. And that I may awe my spirit into the performance of these, in order hereto,

RESOLUTION 3:

I am resolved,

by the grace of GOD,

always to be looking upon GOD,

as always looking upon me.

WHERESOEVER I am, or whatsoever I am doing, I must still consider the eye of the great God as directly intent upon- me, viewing all my thoughts, words, and actions, and writing them down in the book of his remembrance; and that all these, unless they be washed out with the blood of my SAVIOR, must still remain on record, and be brought in judgment against me at the great day.

That, therefore, I may always behave as in his presence, it behoves me thoroughly to consider, that even all the secret thoughts, the inward motions of my soul, all the windings and turnings of my heart, are exactly known and manifest to him.

He knows what I am now thinking, doing, and writing, as well as I do myself; yea, he sees every word whilst it is in my heart, before it be brought forth and set down. He knows all the resolutions I have made, and how often I have broken them already, since I made them.

Upon this consideration, I resolve to stand my ground against all temptations, and whenever I find myself in danger to be drawn aside by them, to oppose the bent of my corrupt affections, by these or the like questions:

Am I really in the presence of the ALMIGHTY, the great LORD of heaven and earth, and shall I presume to affront him to his face, by doing such things as I know are displeasing to him! I would not commit adultery in the presence of my fellow-creatures, and shall I do it in the presence of the glorious JEHOVAH.

If fear and shame from men have such an influence upon me, as to deter me from the commission of sin, bow ought I to be moved with the apprehension of GOD's inspection, who does not only know my transgressions, but will eternally punish me for them

May these thoughts always take place in my heart, and be accompanied with such happy effects in my conversation, that I may live with God upon earth, and so love and fear his presence in this world, that I may for ever enjoy his glory in the next.

CONCERNING MY THOUGHTS

BUT who am I, poor, proud, sinful dust and ashes, that I should expect to live so holy, so heavenly " Can grapes be gathered from thorns, or figs from thistles "

Can the fruit be sweet when the root is bitter No; I must either get me a better heart, or it will be impossible to lead a better life. But how must I come by this pearl of inestimable value Can I purchase it with my own riches Alas! I have endeavored it, but I find by experience I cannot attain to it: I have been lifting and heaving again and again, to raise it out of the mire of sin and corruption; but, alas! it will not stir. I have brought it to the promises; I have shown it the beauty of CHRIST, and the deformity of sin; but yet it is a hard and sinful, an earthly and sensual heart still. What, therefore, shall I do with it O My God, I bring it unto thee! Thou that madest it a heart at first, canst only make it a new heart! O do thou purify and refine it, and " renew a right spirit within me! " Do thou take it into thy hands, and out of thine infinite goodness new mould it by thine own grace into an exact conformity to thine own will. Do thou but give me a new heart, and I shall promise thee, by thy grace, to lead a new life!. Do thou but clear the fountain, and I shall endeavor to look to the streams that flow from it! Which that I may do, with the better success,

RESOLUTION 1:

I am resolved, by the grace of GOD,

to watch as much over the inward motions of my heart,

as the outward

actions of my life.

FOR my heart, I perceive, is the womb in which all sin is conceived, and from which, my SAVIOR tells me, "proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness." (Mark 7: 21, 22.) So that, as ever I would prevent the commission of these sins in my life, I must hinder their conception in my heart; following the Wise Man's counsel, to "keep my heart with all diligence; because out of it are the issues of life." (Prom. 4: 23.) Neither is this the only reason why I should set so strict a watch over my heart,-because sinful thoughts lead to sinful acts; but because the thoughts themselves are sinful, yea, the very first-born of iniquity; which though men cannot pry into, yet the all-seeing LORD does. And O, what thoughts have I formerly entertained, not only against GOD, but against CHRIST, by questioning the justice of his laws, and doubting of the truth of his revelation, so as to make both his life and death of hone effect to me: which, that they may never be laid to my charge, I humbly beseech God to pardon and absolve me from them, and to give me grace, for the remainder of my life, to be as careful of thinking as of doing well, and as fearful of offending him in my heart, as of transgressing his laws in my life and conversation. To this end,

RESOLUTION 2:

I am resolved, by the grace of GOD, to stop every thought,

at its first entering into my heart, and to examine it, whence it comes,

and whither it tends.

So soon as any new thought begins in my soul, I am resolved to examine what stamp it is of; whether it spring from the pure Fountain of living waters, or the polluted streams of my own affections; as also which way it tends, towards the ocean of happiness, or the pit of destruction. This resolution I draw from the experience I have had of the Devil's temptations, and the working of my own corruptions; by which I find, that there is no sin I am betrayed into, but what takes its rise from my thoughts.

These are the tempters that first present some pleasing object to my view, and then bias my understanding and pervert my will: so that though God is pleased to dart a beam into my heart at the same time, and show me the dangerous effects of such thoughts, yet, I know not how, I find a suggestion within that it is but a thought, and so long as it goes no farther, it cannot do me much hurt. Under this pretence, I persuade myself to dwell a little longer upon it, and finding my heart pleased, I give it a little farther indulgence, until at last my desire breaks out into a flame, and will be satisfied with nothing less than enjoyment. And what water can quench such a raging fire as is thus kindled by the Devil, and blown up by my own inordinate affections, which the more I think of, the more I increase the flame How nearly, therefore, does it concern me to take up this resolution, of setting a constant watch at the door of my heart, that nothing may enter in without a strict examination Not as if I could examine my thoughts without intermission; but this must I do Whensoever I find any thought that bears the face or appearance of sin, I must throw it aside with the utmost abhorrence; and when it comes in disguise, or when it is a thought I never conceived before, and know not but it may be bad as well as good, then, before I suffer it to settle, I must examine as well as I can, whether it be sent from heaven or hell, and what message it comes about, and what will be the issue of it. And thus, by the Divine assistance, I shall let nothing into my heart but what will bring me nearer to my GOD, and set me at a greater distance from sin. Neither do I think it my duty only to be so watchful against such thoughts as are in themselves sinful; but,

RESOLUTION 3:

I am resolved, by the grace of GOD,

to be as fearful to let in vain,

as careful to keep out sinful, thoughts.

I do not look upon vain thoughts as only tending to sin, but as in themselves sinful; for that which makes sin to be sin, is the want of conformity to the will of GOD; and that vain thoughts are not conformable to the divine will, appears, in that God himself expressly says, "I hate vain thoughts." (Psa. cxix. 113.) Again, vain thoughts are therefore sinful, because they are not good: for as there is never a particular act, so neither is there any particular thought, but what is either good or bad. There is not a moment of my life, but it is my duty either to be thinking, or speaking, or doing good; so that whensoever I am not thus employed, I come short of my duty, and, by consequence, am guilty of sin.

But what are these vain thoughts I am resolving against Why, all wanderings and distractions in prayer, or in hearing the word of GOD; all useless, trifling, and impertinent thoughts that do not belong to, nor further the work I am about,-the grand affair of my salvation. And, alas! what swarms of these are continually crowding into my heart!

These are the vain thoughts that I must for the future endeavor to avoid; and though it will be impossible for me wholly to prevent their first entering into my mind, yet I resolve, by the grace of God, not to harbor or delight myself in them; and then, notwithstanding they are in some sense sinful, yet they will not be imputed to me as such. Which, that I may be the better able to do,

RESOLUTION 4:

I am resolved, by the grace of GOD,

to be always exercising my thoughts upon good objects,

that the Devil may not exercise them upon bad.

How much doth it concern me to keep my soul in continual exercise upon what is good For, be sure, if I do not set it on work, the Devil will; and if it do not work for God, it will work for him. I know sinful objects are more agreeable to a sinful soul; but I am sure, holy thoughts are more conformable to a holy GOD. Why, therefore, should I spend my thoughts upon that which will destroy my soul No, no; I shall henceforth endeavor to have good subjects constantly at hand to think upon; as, the attributes of God, the glory of heaven, the misery of hell, the merits of CHRIST, the corruption of my nature, the sinfulness of sin, the beauty of holiness; and likewise to take occasion from the objects I meet with in the world, to make such remarks and reflections as may be for my advantage.

It is, indeed, a singular advantage of that high and heavenly calling, in which the Most High, of his wisdom and goodness, has been pleased to place me, that all the objects we converse with, and all the subjects we exercise our thoughts upon, are either God and heaven, or something relating to them; so that we need not go out of our common road to meet with this heavenly company; good thoughts.

But then, I do not account every thought of GOD, or heaven, which only swims in my brain, to be a good thought, unless it sinks down into my heart and affections, 1: e., unless to my meditations of GOD and another world I join a longing for him, a rejoicing in him, and a solacing myself in the hopes of a future enjoyment of him.

Neither will this be any hindrance, but a furtherance to my studies; for as I know no divine truths as I ought,. unless I know them practically and experimentally, so I have no clear apprehensions of God, until my affections are inflamed towards him; nor do I ever understand any divine truth aright, until my heart be brought into subjection to it.

This resolution, therefore, extends itself not only to the matter of my thoughts, but also to the quality of them, with regard to practice; that they may influence my life and conversation, that whether I speak, or write, or eat, or drink, or whatsoever I do, I may still season all, even my common actions, with heavenly meditations; there being nothing I can set my hand to, but I may likewise set my heart a working upon it. Which accordingly I shall endeavor, by the blessing of God, to do.

These are the methods by which I resolve to regulate my thoughts; and since I can do nothing without the divine. assistance, I earnestly beg of God to give me such a measure of his grace, as may enable me effectually to put these resolutions in practice.

CONCERNING MY AFFECTIONS. RESOLUTION 1:

I am resolved, by the grace of GOD,

always to make my affections subservient to the dictates of my understanding;

that my reason may not follow, but guide my affections.

The affections being of themselves blind, unless they are directed by reason, they either move toward a wrong object, or pursue the right in a wrong way. And this judgment must be mature and deliberate, such as arises from a clear apprehension of the nature of the object, and a thorough consideration of the several circumstances that attend it. And great care must be taken that I do not impose upon myself; that I do not mistake fancy for judgment, or the capricious humors of my roving imagination for the dictates of a well-guided reason: for my fancy is as wild as my affections; and "if the blind lead the blind, they will both fall into the ditch."

And, alas, how oft am I deceived in this manner! If I do but fancy a thing good and lovely, how eager are my affections in the pursuit of it! If I do but fancy any thing evil and hurtful, how doth my heart presently rise up against it! And this, I believe, has been the occasion of all the extravagancies I have been guilty of through my past life, divesting me of my reason, and subjecting my soul to the powers of sense. Thus, for instance, I have not loved grace, because my fancy could not see its beauty; I have not loathed sin, because my fancy could not comprehend its misery; and I have not truly desired heaven, because my fancy could not reach its glory whereas, if the transient beauty of this world was but presented to my view, how has my fancy mounted up to the highest pitch of pleasure and ambition

And thus have I been carried about with the charms of sense, without having any other guide of my affections, but what is common to the brutes that perish; fancy supplying that place in the sensitive, which reason does in the rational soul. And, alas! what is this but, with NEBUCHADNEZZAR, to leave communion with men, and herd myself with the beasts of the field` And what: a shame and reproach is this to the image of GOD, in which I was created!

O Thou, that art the author of my nature, help me, beseech thee, to' act more conformably to it, that; I may no longer be bewildered or misled by the blind conduct' of my struggling, fancy,- that hurries-me to the pit of destruction,- but may bring all my affections and actions to the standard of a clear and sound judgment; and let that judgment be guided by the unerring light of thy word; that go I may neither love, desire; fear, nor detest any thing but what my judgment, thus formed, tells me I ought to do!

And as God shall thus be my chief joy, so shall sin be my greatest grief; for I account no condition miserable, but that which results from, or leads me unto sin: so that when anything befalls me, which may bear the face of suffering, J shall still endeavor to keep off the smart until I know from whence it comes. If sin has kindled the fire of GOD's wrath, and brought these judgments upon me, O what a heavy load shall I then feel! and how shall I groan under the burden of it! But if there be nothing of the poison of sin dropped into this cup of sorrows, though it may prove bitter to my taste, yet it will prove healthful to my soul; as being not kindled at the furnace of GOD's wrath, but at the flames of his affection for me: so that I am so far from having cause to be sorry for these sufferings, that I have great cause to rejoice in them: u For whom the LORD loves he chasteneth, and scourgeth every son whom he receiveth." (Heb. 12: 6.)

And having thus resolved to rejoice in nothing but God, and, grieve for nothing but sin, I must not be cast down at every providence which men count a loss or affliction.

For it is GOD that is the portion of my soul; and, therefore, should I lose every, thing besides, yet, having GOD, I cannot be said to lose any thing, because I have him that has and is all things.

Whensoever, therefore, any thing befalls me, that uses to be matter of dejection, I must not presently be affected with it, but still behave like an heir of heaven, and living above the smiles and frowns of this world, account nothing matter of joy, but so far as I enjoy of GOD's love nor any thing matter of sorrow, but so much as I see of his anger in it.

RESOLUTION 4:

I am resolved, by the grace of GOD,

to desire spiritual mercies more than temporal;

and temporal mercies only in reference to spiritual.

HAVING rectified the balance of my judgment according to Scripture, when I would begin to weigh- temporal things with spiritual, I find there is no proportion, and so no comparison to be made betwixt them. Alas! What is there in the world, that can fill the vast desires of my soul Will riches do it No: I may as soon undertake to fill my barns with grace, as my heart with gold.

Do I hunt after pleasures These may delight my senses, but can never be proportionate to my spiritual faculties. Do I grasp at honor and popularity These are as unsatisfying as the former: they may make me look high' and great in the eye of the world, or puff up my heart with pride, but they can never fill up the measure of its desires. If I should have the whole world at my command, would this content me Rather, should I not sit down and weep, that I had not another world to conquer and "possess Whereas, GOD being an infinite good, it is impossible for me to desire any thing which I may not enjoy in him. Let me, or any other creature, extend our desires never so far, still the graces and blessings of this infinite GOD will be infinitely beyond them all; insomuch that though ten thousand worlds are not able to satisfy one soul, yet one God is able to satisfy ten thousand; yea, as well' as if there was only one soul in all the world to satisfy.

Home, therefore, my LORD and SAVIOR! Whilst thy servant is breathing after thee, and possess my heart with the blessings of grace and faith, peace and charity; and let none of the empty delights of this world stand in competition with them! Thou art the centre of all my wishes and desires: even ' as the hart panteth after the water brook, so panteth my soul after thee, O GOD!" When shall I appear in thy presence When, when shall that blessed time come, that I shall see thy sacred Majesty, face to face This is a mercy, I confess, which I cannot expect, whilst imprisoned in the body; but, howsoever, though I must not yet appear before thee, do thou vouchsafe to appear in me, and give me such glimpses of thy love here, as may be an earnest of the glory I am to enjoy hereafter!

RESOLUTION 5:

I am resolved, by the grace of GOD,

to hope for nothing so much as the promises,

and to fear nothing so much as the threatenings of GOD.

MY soul being inflamed with desires after God, cannot but be big with the expectation of him: and truly as there is nothing that I can absolutely desire, so neither is there any thing that I can assuredly hope for, but GOD himself; for as all things derive their being from him, sothey are all at his command; all the secondary causes are in his hand, and he turns them which way soever he will; so that however improbable and disproportionate the means he uses may appear, he never fails to accomplish the end. And, therefore, wherever I meet with any promises in his word, (since they are the promises of one who is infinitely just and true,) I cannot doubt but they will be punctually Fulfilled; yea, I have as much assurance of being partaker of them, as if I had them actually in possession.

And suppose GOD, instead of the blessings of health and prosperity, should visit me with crosses and afflictions; yet I have still the same grounds for my hope and confidence in him, and may say with the Psalmist, " The LORD is my helper, I will not fear what [the Devil, or] man, can do unto me." For though their malice may afflict me; yet, since I am assured they are only as instruments in the hand of God, that cannot go beyond their commission, nor make me suffer more than I am able to bear, I may comfort myself under all these afflictions by the. same promise that ST. PAUL had recourse to on the like occasion: u That all shall work together for good to them that love GOD." The Devil could not touch the possessions of JOB, until he had received a commission from God; nor could he come near his body until that commission was renewed: and so neither can he, or any creature whatsoever, throw any evil upon me without the divine permission; and even that, though it seems to be evil, shall in the end turn to my advantage.

O what a sovereign antidote is this against all despair, even under the severest trials! Permit me, O my GOD, to apply this sacred promise to myself; and say, I am assured of it by my own experience: for I can hardly remember, any one thing that ever happened to me in the whole course of my life, even to the crossing of my most earnest desires, and highest expectations, but what I must confess has really, in the end, turned to' my advantage another way.

O make me truly sensible of all thy promises to, and dealings with rice; that whatever storms may arise in the tempestuous ocean of this world, I may still fix the anchor of my hope in thee, who art the spring of all blessings, and without whom no. calamity could ever befall me!

And as the promises of GOD upon all these accounts are to be the object of my hope, so are his threatenings to be of my fear and aversation: as the former are of excellent use to revive the most drooping hearts, so the latter are of weight enough to depress the stoutest and most undaunted spirits.

Not to mention the miseries denounced against the wicked in the next world, there is one punishment threatened to be inflicted here, which is of itself sufficient to this; and that is, " If ye will not hear, and if ye will not lay it to heart, to give glory to my name, says the LORD of Hosts, I will even send- a curse upon you, and I will curse your blessings." (Mal. 2: 2.)

Most dreadful sentence! which none that consider aright can read without trembling and astonishment. Alas! if God should curse me, where should I seek for blessing; since he is the only fountain from which it flows And if He should curse my very blessings, what could I hope for but misery and despair My health, my wealth, my relations, nay, my very life itself, would all be accursed to me, and what is yet worse, even my spiritual exercises, my preaching, praying, and communicating, would all become a snare and a curse to me: yea, and CHRIST himself, who came into the world to bless me, if I walk not in his fear, will himself be a curse to me.

So that I may say of every thing I have, or enjoy, or expect, all these GOD has made curses on me, because I have not glorified him in them. O, who would not tremble at these threatenings! Who would not fear thee, O King of nations, who art thus terrible in thy judgments! Who would not love and obey thee, who art so gracious in thy promises! Teach me, I beseech thee, so to place my fear upon the former, that I may still fix my hope upon the latter; that though I fear thy dreadful curses, yet I may never despair of thy tender mercies!

RESOLUTION 6:

I am resolved, by the grace of God,

to press through all duties and difficulties,

for the advancement of GOD's glory, and my own happiness.

CHRISTIANITY is well termed a warfare; for a warfare it is, wherein no danger can be prevented, no enemy conquered, no victory obtained, without much courage and resolution.

I have not only many outward enemies to grapple with, but I have myself, my worst enemy, to encounter. How necessary is it then, that I should raise up all my force and courage, put on my spiritual armor, and make myself, "strong in the LORD, and in the power of his might." I know I must strive, before I can enter in at the strait gate; I must win the crown before I can wear it. I must go through a solitary wilderness, and conquer' many enemies, before I come to the land of Canaan. What, then, shall I let go my eternal possession to save myself from hardship Alas! if CHRIST had laid aside the great work of my redemption, to avoid the undergoing of GOD's anger and man's malice, what a miserable condition had I been in!

Therefore, I firmly resolve, notwithstanding the strength of sin; and of my own corrupt affections, to undertake all duties, and undergo all miseries, that GOD in his infinite wisdom thinks fit to lay upon me, or exercise my patience in.

RESOLUTION 7:

I am, resolved, by the grace of GOD,

so to be angry as not to sin,

and therefore to be angry at nothing but sin.

THE former part of this resolution is founded in the ex-press command of ST. PAUL, "Be ye angry, and sin not: ",(Eph. 4: 26:) and =the latter is an explication of it, as well as an inference drawn from it. For if anger be not only lawful, but a duty, when it does not involve us in sin; the only difficulty is to know how that passion ought to be qualified to justify the exercise of it.

The thing that I am to aim at in my actions is, the honoring, serving, and pleasing of GOD: How can I serve and please God, in being angry at any thing but what I know is displeasing to him I maybe scorned, reproached, and vilified among my equals, or accused, condemned, and punished by my superiors: and these are treatments that are but too apt to transport men into anger and revenge.

But then, before I suffer this passion, I ought to consider, whether I have not behaved myself so as to deserve this treatment If I have, then there is no injustice done me, and therefore I ought not to be angry at it: If I have not, I must not be angry at the persons-who act thus, but only at their sin; for, to speak properly, it is not the person that offends me, but the sin.

And this, not because it is injurious to me, but because it is displeasing to GOD; for to be angry at any thing but what displeases GOD, is to displease GOD in being angry.

Whenever, therefore, I receive any affronts or provocations, I am resolved, by GOD's grace assisting, never to be moved at them, farther than they are sinful, and at the same time to pray for the pardon of them that are guilty of them.

But how shall I be sure to be angry at nothing but sin When any thing happens that may inflame my passion, I must immediately stop its career, until I have duly considered the motives and occasions that raised it.

And as this will be a means to regulate the object of my anger, so likewise the measure of it: for he that is slow to wrath takes time to consider; and, by consequence, puts his passion under the conduct of his reason; and whoever does so, will never suffer it to be transported beyond its proper bounds. In order therefore to prevent the fatal consequences of this passion, I now resolve never to speak or do any thing while I am under the influence of it; but take time to reflect upon the several circumstances of the action or object it arises from; and as oft as I find any thing in it displeasing to God, to be regularly angry at that, to correct, rebuke, and reprove it, with a zeal and fervor of spirit, suitable to the occasion; but still to keep within the bounds of the Christian temper, which is always distinguished by love and meekness.

CONCERNING MY WORDS.

RESOLUTION 1:

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: (Eccles. 5: 3:) In which there are " divers vanities," (ver.6,) and sin too: whereas, " he that refraineth his lips is wise." (Prov. 10: 19.)

This is that piece of Christian wisdom, which I now resolve to look after; and, therefore, never to deliver my words out by number,. but by weight: not amusing those I converse with, with impertinence and circumlocution, but coming directly to the matter, so. as never to speak more, than the matter requireth, nor to speak at all when no matter requireth. For why should I 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 SAVIOR has told me, that I must answer "for every idle " and unprofitable, as well as profane, " word." (Matt. xii: 36.) But now, if 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!

But I trust, through the blood of my Redeemer, they will all be washed out before I appear before him. In order to this, as I heartily bewail my former follies, so I firmly resolve to use my utmost endeavors, for the time to come, not to give way to any idle words; 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." (Eph. 4: 29.)

And I must always take care, so that my words may not only be such as have no malignity in them, but. such as may be useful and beneficial: not only be such as to do no hurt, but likewise such as may do 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 consider the tendency of it, whether it may be the occasion of good or evil.

RESOLUTION 2:

I am resolved, by the grace of God,

always to make my tongue and heart go together.

As my happiness consists in union with, so doth my holiness in likeness to, GOD.

Now, one great title which the Most High is pleased to give to himself is, the God of truth so that I shall be so much the liker to the GOD of truth, by how much I am more constant to the truth. And the farther I deviate from this, the nearer I approach to the nature of the Devil, who is the father of lies." To avoid the scandal, as well as the dangerous malignity of this sin, I am resolved by the blessing of GOD, never to speak any thing but what I think really to be true; so that if ever I speak what is not true, it shall not be the error of my will, but of my understanding.

I know lies are commonly distinguished into officious, pernicious, and jocose: and some may fancy some of them more tolerable than others. But for my own part, I think they are all pernicious, and therefore not to be indulged upon any pretence whatsoever.

But there is another sort of lies most men are apt to fall into, and they are promissory lies; to avoid which, I am resolved never to promise any thing but what I intend to perform; and never to intend to perform any thing, but what I am sure I can perform. For this is the occasion of most promissory lies, that we promise that absolutely, which we should promise only conditionally: for though I may intend to do as I say, yet a thousand things may intervene which may hinder the performance of my promise. So that unless I be absolutely -sure I can do a thing, I must never absolutely promise to do it; and therefore in all such promises shall still put in, I By the help of God; ' at the same time lifting tip my heart to GOD, lest I take his same in vain.

RESOLUTION 3:

Tam 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 as great a piece of folly, as to reprove them when they are absent. But to rail at others when they hear me not, is the highest folly imaginable; for as it is. Impossible they should get any good, so it is impossible butt that I should get much. hurt by it. For such sort of words may not only prove injurious to the person of whom, but even to whom they are spoken; by wounding the credit of the former, aixd the charity of the latter, and 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 backbiting ought by all means to he avoided.

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, until I have weighed the matter, lest I transgress the rules of charity, which command me not to censure any one upon other's rumors, or my own surmises: nay, if the thing be in itself true, still to interpret it in the best sense. And if I reprove, 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 hide a multitude of sins: " (James 5: 29:) Not venting my anger against the person, but my sorrow for the sin that is reproved. Hot and reviling words will not so much exasperate a man against his sin, as against the person that doth reprove it. "It is not the wrath of man that worketh the righteousness of GOD." (James 1: 1O.) This, of all duties, must be performed with a 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 require; that so he that is reproved by me now, may have cause to bless God for me to all eternity.

RESOLUTION 4:

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, has, according to his infinite wisdom, set some in higher, some in lower places; has 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 has set me in a middle form; so that I have both superiors to reverence, and inferiors to condescend to: and accordingly it is my duty so to behave towards them, that the expressions of my mouth may manifest the obedient subjection of my heart, to the authority God has given them over me.

Iris the express command of the Gospel, that we should render to every man his due, "fear to whom fear, honor to whom honor, belongeth; " (Rom. viii. 13O which words plainly imply, both that it is some men's due to receive honor, and other men's duty to give it: and accordingly we find PAUL, when he was brought before FESTUS, doth not say, Art thou he whom they call FESTUS

But, " Most noble FESTUS." (Acts 26: 25.) 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 by 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 respect paid answer able to these distinctions.

And as there is a reverence due from inferiors to their superiors, in point of conversation, so likewise are there some decent regards to be showed even by superiors to their inferiors; who are always to be treated with candor and condescension, in their ordinary capacities; and even where 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 neighbors, to look scornfully down upon all that are below them, disdaining them the least favor or respect whatsoever. Such churlish NASALS as these, are not only very unjust and unreasonable in their behavior to others, but they are great enemies to themselves; 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 neighbor, 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 them that are above me, but humbly and civilly to those that are beneath me. I will always endeavor to use such winning words, as to manifest more of my love to them than my power over them; I will always season my tongue with savory, not bitter expressions, not making my mouth a vent for passion, but rather an instrument to draw love and affection; still speaking as civilly unto others, as I would have them speak to me.

CONCERNING MY ACTIONS

RESOLUTION 1:

I am resolved, by the grace of God,

to do every thing in obedience to the will of GOD.

IT is not sufficient that what I do is the will of Gun, but I must therefore do it because it is the will of GOD. For, what says my FATHER " My son, give me thine heart, and let thine eyes observe my ways." (Prov. 23: 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, until my eyes have discerned them to be so. I ma'ty do an action that in itself is good, and yet at the same time not do a good action, if I do not therefore do it because it is so; I may give an alms to the poor, feed the hungry, or clothe the naked; but let me examine upon what principle these actions are founded, whether I therefore do them, because GOD has commanded them; if not, my feeding of the poor will be no more a good action, than the ravens feeding the Prophet was. (1 Kings 17: 6.) Their feeding of the Prophet was commanded by God, as well as my feeding of the poor; but I cannot say they did a good action, because though they did do this which was commanded by God, yet being irrational creatures they could not reflect upon that command,. and so-could not do this in obedience to it.

There are some persons, to the very disposition of whose: spirits- some sins are odious and abominable. Thus I, have: known some, whose very constitutions have carried them. into an antipathy to luxury; and others again, who could' never endure to drink beyond their thirst, much less to unman themselves by drinking. And the like may be observed of covetousness, which LUTHER was such an enemy to, that it is said to be against his very nature. Now, I say, though the abstaining from these sins be commendable in all persons, yet unless, together with their natural disposition, there be likewise a spiritual desire to please GOD, their abstaining from these vices is no more than the brute beasts themselves do, who always act according to the temper of their bodies, and are never guilty of any excesses that are prejudicial to them.

Hence, servants are commanded to be "obedient to their masters, with good-will doing service as to the LORD, and not to men: " (Eph. 6: 5-7:) which clearly shows, that though a servant doth obey his master, yet if he doth not do it in obedience unto GOD, he will not find acceptance with him. So that whensoever I set my hand to any action that is good, I must still fix my eye upon GOD's commanding of it, and do it only in respect to that; as knowing, that if I give but a farthing to the poor in all my life, and do it in obedience to GOD's commands, it shall be accepted sooner than theirs who feed hundreds at their table every day, and have not respect to the same command.

Do I see a poor wretch ready to fall down to the earth for want of a little support, and my bowels begin to yearn towards him Let me search into my heart, and see what it is that raises this compassion in me: if it flows only from a natural tenderness, without regard to GOD who has commanded it, the poor man may be relieved, but GOD will not be pleased with it. Again, do my friends stir me up to pray or hear, or do any other spiritual or civil actions, and I therefore only do it because of their importunity I may satisfy my friends' desire, but cannot properly be said to obey the commands of GOD: so that the only foundation I must resolve to build all the actions of my life upon is, an uniform obedience to that GOD, by whom alone I am enabled to perform them.

RESOLUTION 2:

I am resolved, by the grace of God,

to do every thing with prudence and discretion,

as well as with zeal and affection.

WHILST I am in this earthly tabernacle I live almost as in a dungeon, having no light to work by, but a little that springs in at the narrow crevices of my understanding; so that I had need to make use of all that light I have, to regulate the zeal that sometimes sits upon my spirit: for good passions may sometimes carry me into bad actions; my zeal, when hot in the pursuit of GOD's glory, may sometimes. hurry me beyond his laws, especially where Christian prudence has not first chalked out the way, and set the bounds for it. As in discourse, my zeal may put me upon throwing pearls before swine so in my actions, unless discretion govern my affections, I shall frequently run into such as would be altogether impertinent, and therefore ought to be omitted, and daily neglect several duties which ought to be performed.

But my discretion is chiefly requisite for the ordering of time aid place, and other particular circumstances, the irregular management of which may easily spoil the best of actions for instance, that may be a good work at one time and place, which is not at another; and may be very innocent and becoming in one person, though quite contrary in another. It is, therefore, the proper office of my understanding to point out the fittest time, and place, and person, for the performance of each action I engage in: as for example: In distributing to the poor, my hand of charity must be guided by the eye of understanding, where, when, how much, and to whom, to give-, or else I may, at the same time, not only offend GOD, but wrong' my neighbor and myself too. And so for all other actions, which I ought never to set about, without consulting the rules of wisdom modeled by the law of GOD.

RESOLUTION 3:

I am resolved, by the grace of GOD,

never to set my hand, my head, or my heart,

about any thing but what I verily believe is good in itself,

and will be esteemed so by GOD.

"WITHOUT faith," the Apostle tells me, " it is impossible to please GOD: " (Heb. 11: 5:) "For whatsoever is not of faith, is sin: " (Rom. 14: 23:) Where, by faith, we are to understand, that whereby I believe my works shall be accepted by GOD; for faith here is opposed to doubting; and that, not about CHRIST'S dying for me, but about the particular actions of my life. "He that doubteth," says the Apostle, "is damned if he eat; " that is, he that eateth that which he doubteth whether he may lawfully eat or no, is damned, because he sins in doing it, and therefore may be damned for it. But why so Because "he eateth not of faith; " because he does that which he knows not whether he may do or no, not believing it to be really good in itself; or acceptable unto GOD. And though the Apostle here instances only in that particular action of eating, yet what he says with relation to that is properly applicable to all the other actions of life; for he afterwards subjoins, " Whatsoever is not of faith, is sin: " whatsoever it is, good or bad, if not done by faith, it is sin.

And truly this will be of use through my whole life, for the avoiding of many sins; for 'many things which are good in themselves, may, for want of faith, become otherwise to me. My heart not believing, what I do is good, my hand can never make it so; or if I think what I do is bad, though it be not so in itself, yet my very thinking it so, will make it so to me.

And this is that which we call doing any thing with a good conscience, or " keeping," as ST. P A U L did, " our conscience void of offence." And to go contrary to the dictates of my conscience, is to transgress the command of GOD; for in this, conscience is as GOD's vicegerent in my soul: what conscience commands, GOD commands; what conscience forbids, GOD forbids: that is, I am as really under the power of conscience, as the commands of GOD, in such a case; so that if I do not obey the former, it is impossible for me to obey the latter. How much, then, doth it behove me to see that my conscience be rightly informed in every thing

For, as if a Judge be misinformed, it is impossible he should pass righteous judgment; so, if conscience be misinformed, it is impossible I should do a righteous act. And what a miserable case shall I then be in If I do what in itself is sinful, though my conscience tells me it is good, yet I sin, because the act in itself is sinful; and if I do what in itself is good, and my conscience tells me it is bad, I sin, because my conscience tells me it is so: so that as my conscience is, so will my actions be.

For this reason, I resolve never to do any thing until I have first informed my conscience, from the word of GOD, whether it be lawful for me or no; or, in case it be not determined there, to make a strict inquiry into each circumstance of it, considering with myself what good or evil may issue from it, and so what good or evil there is in it; and according as my conscience, upon hearing the arguments on both sides, shall decide, I shall do, or not do it; never undertaking any thing upon mere surmises, because it may be good, but upon a thorough persuasion that it is so.

RESOLUTION 4:

I am resolved, by the grace of God,

to do all things for the glory of GOD.

As I was not made by, so neither for myself; for "God," says the Wise Man, "made all things for himself." (Prov. 16: 4.) And being thus made for God, it follows that I ought to act for GOD; otherwise I shall frustrate the end of my creation; insomuch, that whatsoever I make my chief aim in what I do, I make that my god. Do I aim at the glory of the all-glorious JEHOVAH It is him I make my GOD. Do I aim at riches Then it is mammon I make my god; and therefore it is, that covetousness is called idolatry. (Col. 3: 5.) Do I aim at pleasures It is my senses I make my god. (Phil. 3: 19.) Do I aim at applause, or worldly advancements; or do I aim at my own health or life These are my gods: for what is worshipping, but making all the powers of my soul, and actions of my body, to bow and stoop to them Hence it is that the Most High GOD, who has said," He will not give his glory to another," has been so express in commanding me to do all things to his glory: " Whether ye eat, or drink," says the Apostle, " or whatsoever ye do, do all things to the glory of GOD." (1 Cor. 10: 31.)

But how can I be said to do any thing to the glory of the eternal GOD Why, in the same manner as he is said to do what he does for his own glory. And how is that By manifesting his glory unto others. Thus, if I can but so live and act, as thereby to evidence that the God I serve is a glorious God, glorious in holiness, glorious in goodness, glorious in wisdom, glorious in power; this is doing all things to the glory of GOD. For example: By praying to God, I avouch him to be a God infinite in knowledge; that He is present with me, and hears me pray, wheresoever I am; and I own him to be infinite in mercy, in that he will suffer such a sinful creature as I am to address myself to him, &c. And so there is not the least action I undertake, but I am so to manage it as to manifest the glory of GOD by it; otherwise let me do what I will, I am sure to sin: for though I confess a good end can never make a bad action good, yet a bad end will always make a good action bad: so that as ever I would do any thing that is good, I must be sure to do it to the glory of GOD.

BUT be not deceived, O my soul! Thou art not yet advanced far enough. It is not sufficient to pretend to holiness in my thoughts and affections, and in my words and actions, unless I express it likewise in all the relations and conditions of life. The commandments of God are exceeding broad; they extend to every capacity I can possibly be in, not only enjoining me to live soberly in respect to myself, but righteously to my neighbor; and therefore, if I would be thoroughly religious, I must endeavor to fix my resolutions with regard to the several duties the Most High expects from me in all the particular relations I bear him during my sojourning here on earth.