Divine meditations upon several occasions with a dayly directory / by the excellent pen of Sir William Waller ...

A DAILY DIRECTORY.

EVery day is a life in little; in the account whereof, we may reckon our growth from the womb of the morning; our growth, from thence to noon (when we are as the Sun in his strength) af∣ter which (like a shaddow that declin∣eth) we hasten, to the evening of our age, and so to our Sun set, when we come to close our eyes in sleep, the I∣mage, and representative of death. Our whole life, is but this tale of a day told over, and over. I would therefore so spend every day, as if it were all the dayes I had to live; and in pursuance of this resolution, I would by the assistance of divine grace, in∣deavour to observe this following dai∣ly practise.

1. I Would awake with God, as early as I could. David hath a high expression for this, In the morning shall my Prayer prevent thee; as if he meant to be up first. But to speak in a stile, that may be fit such a worme as I am; whensoever I awake, I would willingly have my mouth prevent mine eyes, and open first, to shew forth his praise; that so God may awake for me, and make the habitation of my righteousness pros∣perous. To this end, I would be careful to ly down the night before, in the peace of God, who hath pro∣mised that his commandement shall keep me when I sleep, and talk with me when I awake; otherwise I may justly fear, that those corruptions that bid me last good night, may be ready to bid me first good morrow.

2. I would arise as early as I could, that course being most profitable both for Soul, body, and estate. In Sum∣mer time, I would be up by five; in

winter, by six, or soon after, as my health would permit, and if nothing intervene of necessity to hinder me. However by Gods grace, it should be mine indevour to preserve my bed, and heart undesiled, and to yeild as little as might be to the foulding of the hands.

3. I would make my self ready as quickly as I could, with a special care, while I were dressing my body, not to neglect the adorning of my Soul, but to be sure to keep that in a grace∣ful fashion; in order whereunto I would indeavour (in that time) to call to mind (by some ejaculatory Meditations) the benefit of putting on the Lord Jesus; the advantage of being furnished with the Spiritual Panoply; the armour of light, and of righteousness, on the right hand, and on the left; and the bravery of wearing a meek, and quiet Spirit, which in the sight of God himself is of a great price.

4. I would pray with my Wife (if I omitted to do it before I rose) and together with the confession of our sins, acknowledg the mercy of God to us both, in bringing us together, and in conjoyning not only our hands by his ordinance, but our hearts, and affections by the Sacred bond of his love; and implore the Sanctification of our condition, that this happy union might continue with∣out any further provocations between us, then to love, and good works; or other contention, then that be∣tween the Vine, and the Olive, which of us should bring forth the best fruit.

5. So soon as I went out of my Chamber, I would retire into my Closet, and there lift up my heart with my hands, as an heave-offering to God, in private prayer: and al∣tho I would not absolutly limit my self here in to one place more then to another; yet I would perform that duty there, as constantly as I could,

because I have found there is some∣thing in the place, that makes impres∣sion upon the memory; and my thoughts are easilier recollected, and come in sooner, where they have been formerly accustomed to a call.

6. In prayer, whether with my Wife, or alone, I would labour to stir up all that is within me; first to an awful, reverent apprehension of the Majesty, Power, Wisdom, and Good∣ness of God; and Secondly, to a care, not to utter 1 hastily any thing before him; not to use vain 2 repetitions; and not to ask 3 amiss; but to adopt, and sute my 4 requests to his Will; and that in as few words as conveniently might be, 5 considering that he is in heaven, and I upon earth. But yet I would not so contract my self, as to make an end before I had done; but so conti∣nue in prayer, and watch in the same, till I found mine affections thoroughly warmed, and quickened. For incou∣ragement

to this perseverance without fainting, I would indeavour to make use of these, or such like considerati∣ons; as first, that I pray to a God hearing prayer, unto whom all flesh should come; a God, that heareth, when none else can hear; when the children (the departed Saints) are in bed with him, and asleep, ignorant of our condition; That heareth, when none else will hear; at midnight, in the darkest time of our condition; and is willing to be importuned, and to have no rest given him; That hear∣eth while we are yet speaking, and is ready to answer before we can call; That is so willing to open the door, when we knock, that he hath made himself the door to give us admission. Secondly, that I pray unto a God, that commandeth us to pray unto him in time of trouble; and (if I may speak it with humble reverence) prayeth us

to pray unto him, and is delighted with our voice. And thirdly, that this God is, 1. The Father, and in Christ Jesus my Father, that knows better then I my self, what I stand in need of before I ask him, and is able to do exceeding abundantly, above all that I can either ask, or think. 2. The Son, who is not ashamed to call me brother; my Mediator, and Advocate, who ever lives to make in∣tercession for me. 3. The Spirit, (and my comforter) who helpeth mine in∣firmities, when I know not what I should pray for, as I ought. Lastly, that I have a promise from this good God, to be heard in what I ask accor∣ding to his will, which should suffici∣ently imbolden me to come unto the Throne of grace; his hearing being a granting, either of what I pray for; or of what is better, or of what is e∣nough for me.

7. I would make it my first study,

to read some portion of the Holy Scripture, both begining and ending it, with some short Prayer to God for his blessing upon it, that it might be of edification to me: That my reading of it might (according to that advice of Isaiah, for the hearing of it) not only serve for the present, but be of use for the time to come, as a rule, and Canon of righteousness unto me, in the course, and practise of my life.

8. I would walk half an hour, and intertaine my self with as good thoughts as I could; that whilst my body were in exercise, my mind might neither be idle, nor misemploi∣ed.

9. The time intercurrent between this and noone, I would give either to study, or to buisiness, or to com∣pany; but if I could choose, the most of it to study; which is the improve∣ment of time.

10. Because in reading, ‖ as in mak∣ing

many books, there is no end; and much study is a weariness of the flesh; I would especially apply my self to the knowledge of divinity, as that which most directly tendeth to the cleansing of the inside of the Cup; and leadeth me to the observation of my Saviours rule, To seek first the Kingdome of God, and his Righteousness; which is the be∣ginning of wisdome, and the end, and conclusion of the whole matter. But yet, I would not altogether lay by the study of Morality, but labour to make use of it in a sanctified way; and so, as that that learning should still be sub∣servient to the study, and practice of piety; the eyes of the Maiden should look unto the hand of the Mistress.

11. After a convenient time spent in my Closet, I would, if I had a speci∣al calling, apply my self unto that which S. Paul termeth, the doing of ones own business; and I would be di∣ligent in the pursuance of it: no day (so far as I had liberty) should pass without a line. But however in the

want of such a calling, I would be con∣stant to that general calling which I have taken upon me, and wherein I would be a law unto my self, which is (accor∣ding to S. Paul's injunction) to do good as I had opportunity, unto all, but espe∣cially unto those who are of the Hous∣hold of Faith. This I would have to be the Decretal end, (as Seneca phras∣eth it) the bent, and aim of my whole life, whereunto all mine undertakings should collineate: without such a de∣sign as this, men live they know not why; they live by fits, and snatches, and according to particular accidents, but as to their general, and main course, without any certain purpose at all; their lives are made up of shreds, and fragments, and there can be no conti∣nuity, nor sutableness in their actions, because they are not of a whole piece, nor all of the same stuff. I would therefore make it my daily business, in all conditions (whether in my special, or general calling) to be one, and the same man in well doing.

12. I would constantly observe to have prayers at noon with my family, and to be present my self at the duty; and that, both for mine own comfort, and for example to my Servants; who are then most likely to be wrought up∣on, and made such as I desire, when I shew my self to be such as I desire to make them. I look upon the exam∣ple of 1 Abraham, as in this particular suf∣ficient to turn all Masters of Families into examples: what he commanded his houshold to do in the service of God, that he first of all performed 2 himself; and therefore as I desire the blessing of Abraham upon my Chil∣dren, and Family, so it should be my care, both to order them to keep the way of the Lord, and by mine own example to guide them into that way, which I would have them keep.

13. At Meals, I would observe a moderation; a mean between eating by the ounce, and by the pound; a sober competent enough, is the best

diet. He that exceeds that, makes his Table a snare. In an especial manner, I would avoid drinking, further then for the satisfaction of nature; for of all sins, that is the most bestial. Indeed I wrong the beasts when I say so, (for most beasts are sober); but what a pi∣tiful creature is a brutish man, a man sunk beneath his Species? It is no Hyperbole to say, that drunkenness is all sins, in the complication of it, so that it is a difficult matter to be sim∣ply drunk, and no more; to be drunk, and to be guilty of no more then being drunk. Let the jolly good fellowes of the World deride this as a morose, and (it may be) a nice precise humour, I would have them know, that I scorn to make my self a beast in a civility, for any mans pleasure. That is the worst good manners in the World.

14. I would in the choise of my Company, wherever I were, associ∣ate (if I could) with those only, that

went mine own way (as I would do, when I went a journy); all my de∣light should be in the Saints, 1 who are the only excellent ones. But yet because it is impossible, altogether to avoide the meeting with vain, or vicious 2 persons (for then I must needs go out of the world); I would in mine ordinary conversation, labour to observe these rules,

1. According to the direction of the 3 Apostle, to keep a resolved set∣led distance with those people that are called Brethren, and are but no∣minals; those that look one way in their profession, and row another way in their 4 practise; and with such spots in feasts, and meetings, not to commaculate my self, by keeping them company, or by 5 eating with them willingly.

2. To avoid, as much as I could, the society of vain, as well as of scandalous company; and if I could

not do that, yet to stay as little as might be with them; for that (at the best) they do but (in a civil kind of Felony) rob a man of his time.

3. In case I were necessitated to be in ill Company, then to observe their miscarriages, but this, not to deride them, and to make a jeast of them (for he that, doth that, doth but re∣joyce in the Devils victories) but to a∣void them, and from their evil ex∣amples to gather good instruction, as the 1 wise man, when he went by the field of the slothful, became the wiser by remarking his Sloth. It is no paradox to say, that wise men learn more from fools, than fools learn from wisemen.

4. To make profit of the abilities, and parts of those that are persons of understanding, as I should have op∣portunity in their Company (if they were such as I might be free with) by leading them on to discourse, and by putting questions unto them

whereby to provoke them to shew where their strength lay (as we put water into a Pump, to make the wa∣ter come) which would be at once a civility to them, in giving them op∣portunity to make demonstration of their worth, and a benefit to my self, whereby I might receive instructi∣on.

15. In reference to the right order∣ing of my self in Company, I would set as strict a watch, as I could, upon my thoughts, words, and acti∣ons.

1. Upon my Thoughts, that they might be free from Impiety, Pride, Covetousness, Wrath, Impurity, and Vanity. To which end, I would study to keep my heart with all pos∣sible diligence. 1. By possessing it with a deep, and awful apprehension of the Majesty, Holiness, Omnipre∣sence, and Omniscience of God; the sense whereof was that, 1 which prin∣cipally secured Job from exorbitant

fancies. 2. By directing, and fixing it upon the love of the law of God; 1 O how love I thy law, saith David, it is my Meditation all the day. Where the love is settled, there the thoughts will be amused, and busied; as where the carkse is, there the eagles will be gathered together. 3. By in∣uring my self to frequent, and fer∣vent ejaculations unto God, that the Meditations of my heart might be ac∣ceptable in his sight; and this was a peece of Davids method too. 4. And lastly by committing my way to God, according to Solomons direction, that my thoughts might be established: and though I knew I could never keep the door so close shut, but that some wicked, and vain imaginations would be crowding in upon me, yet however by the assistance of divine grace, I would make it my worke, to use them like vagrants, and to whip them out again. Those Sparrows, and Swallows, might keep a fluttering

about me, but they should never be wil∣lingly admitted by me to house, and to nestle, and to lay near Gods Altar in my heart.

2. I would set a guard upon the door of my lips, that I might not sin in my words; for in the multitude of words, there cannot want sin. The talking Devil is of more danger, then the dumb Devil, and therefore I had rather at any time be put to repent the saying too little, then the saying too much; for I could remedy the one, but not the other; That which is not spo∣ken may in good time be uttered, but that which is once uttered, cannot be unspoken. According to this caution, I would be careful not to offend. 1. By Atheistical Speeches (words cloth∣ed with death) as Syracides rightly termeth them) tending to the contempt of God, and of Religion, and Devoti∣on, and to the profanation of his name; all which kind of expressions may just∣ly be reckoned among the unfruitful works of darkness, as bringing forth

nothing either of profit or pleasure to those that affect them. 2. By using slanderous, defamatory words, which commonly are repaid again in the same Coin; and therefore he that will take the freedome to talk of others, what he pleases, must be contented many times to hear that from others which pleases him not. This venome may be vented, either a malicious whispering way, the which is many times more pe∣netrative, than that which is delivered in a publick manner, as a wind at a Win∣dow may do one more hurt, than in the air; or in a jesting way, which is a casting of firebrands, arrows, and death in sport, as Solomon expresseth it; or under a mask of friendship com∣mending a man with a But that shall be sure to spoil all the commendation; or with a pretended pity, that such a one should be so, and so; or as not be∣lieving the report, which we would have believed: such tongues as these are worse than Dog's tongues, for they are healing, these wounding. To a∣void

this baseness, I would not onely look to my tongue, but to mine ears; there may be a slander in hearing, and listening, as well as in speaking. I would not make talebearers by listen∣ing to misreports; the receiver makes the Thief: if the Master hearken to lies, all his Servants are wicked, and will take the Wind of him: so saith 1 Solomon. But such Masters are sel∣dome wise, and such Servants seldome honest. Midas his ears shewed what he was. 3. By taking a liberty to speak obscenely, which the Apostle calleth corrupt communication; this is no o∣ther, then the semen of lust, when it is set on boiling by the fire of Hell, and there is a contagion in it, corrupting, or (at the best) offending the hearers. 4. By using words of heat, and pro∣vocation in argument, or other dis∣course with any; for passion will ne∣ver convert reason. In such a case, when I met with that distemper in o∣thers, or found it in my self, I would not heap wood on the fire, by contest∣ing,

but either divert the discourse, or end it in silenee. The best way to keep the peace, is to hold ones peace. But this will not be so handsomly done, if it be not done at first, and before the discourse grow too warme; 1 as the opening of a watercourse is better stopt in the beginning, before it have gained too much passage, then when it hath blown up the flood-gates, and overthrown the banks. For pre∣vention of the worst, I would be wary not to be too positive, or peremptory in mine own opinion, but to deliver my sense, with a submission to better reason, and with a willingness to be better informed; which was noted to have been Socrates his way in argu∣mentation, and whereby he gained so much upon others and brought them to a concurrence with him; under the notion of one that desired to find out the truth, and to be satisfied in it, but not as imposing his own opinions upon any in a magisterial way. 5. By

uttering untruths; by false speaking; than which there can be nothing im∣agined more servile and base. It is a quality befiiting none, but such as go in fear of a Rod, or a Cudgel; Children, or Cowards; and there∣fore one cannot be too wary in avoid∣ing it. In order to that end, I would be careful in my discourse, to keep to the plain rode way of truth; and to be clear, and moderate in mine ex∣pressions. I would not affect telling wonders: I would neither tell such truths willingly, as in their incredibil∣ity might resemble lies; nor tell such lies, as in their probability might re∣semble truths. Whatever I said, tho possibly I might from the report of others, tell that which were a lie; yet I would be sure not to lie, by tell∣ing that for a truth, which I knew to be a lie. I would speak the truth in my heart. 1 He that believes himself in what he sayes, never lies. 6. By unadvised promises to any per∣son,

much more by any rash vowes to God, least in keeping them, I might insnare my self; or in violating them injure others, and sin against God. He that promises more then he is able to perform, is a vaine weak man; he that promises more then he means to performe, is a false unworthy man. The word of a person of honour should be led by his thought, and fol∣lowed by his deed. Above all, there is no dallying with God, in what we have promised, or vowed to him. He hath no pleasure in fools; 1 such as after vowes make inquiry. 2 It is not enough for one to say, it was an error, and then (as upon better ad∣visement) to vow, not to perform his vow, 3 as that Heathen did. God will not be mockt. He expects in∣delaid paiment. I would therefore be cautelous before hand how I bound my Soul with any such bond, but having once taken the obligation

upon me, I would by all lawful means, and with as much speed as I could, resolve, and indeavour to per∣form it. 7. By ostentation, and bragging of any thing done or to be done by me; for this vanity is most tedious to the Company, and in Spi∣ritual matters, odious to God. It is offensive to others, who, for the most part, are lovers of themselves too, and apt to look upon it as a diminuti∣on to their worth, to hear another so exalt, and proclaim his own; and it is a sin against God, to rob him of his honour, and glory, by Idol∣izing our selves, and Sacrificing to our own parts, and abilities, when we have nothing, but what we have re∣ceived from his Divine beneficence. If therefore thorough the grace of God actuating my weakness, I had, or might have done any thing in any measure commendable, I would (ac∣cording to Salomons advice) 1 let an∣other man extoll it, and not mine own

mouth. He is hard put to it, that must be fain to be his own trumpeter. There is no greater sign of emptiness then for a man to be full of himself. 8. By unadvised disclosing of matters of secrecy, whether concerning my self, or my friend, or the publick. He that suffers for that fatality, can justly blame none but himself; for why should another man be tied to keep his Counsel, that could not keep his own? 9. By taking a freedome to chide in my family in a violent passion∣ate way, and with unseemly expres∣sions. 1 So did not Job, and so would not I: for every Master, hath a Mast∣er in heaven, 2 with whom there is no respect of persons: from the highest to the lowest, all are in the same re∣lation, fellow servants unto him. He that made me, made them, and no∣thing but his free grace put the di∣stinction between us; without which, I might have held a Trencher to them, as well as they to me. I would there∣fore

so use them, as I would be used by them, if I were in their quality. My indevour should be to give them that which were just, and equal; to take care of them upon all occasions; to shew my self affable to them, 1 for∣bearing threatning, and harshness; and by that crriage to oblige them to be, not only faithful Servants to me, but (according to Seneca's phrase) 2 humble friends. But in case I should find my self necessitated to take no∣tice of faults, and to express a sharp∣ness upon it, as sometimes, and too often, there might be occasion for it, (which if I should not be sensible of, I might quickly be Servant-ridden, and reduced to that Proverbial condi∣tion of the Major of Senegalia in Italy, to command, and do it my self) I would be careful to bridle my passion so, as that it might not run away with me, but that I might be able to manage it, and to keep it within the ring, and compass of these considerations. 1. I

would shew a present sence of any dishonor offered to God, either by prophane Speeches, or wicked acti∣ons, with a further allowance to my self to chide in this case, then in any else, both as the concernment is high∣er, and as I might with more safety trust my dull heavy affections for mounting too fast upward: But then I would intermingle mine anger with greif (as our Saviour did) 1 for the hardness of their hearts that had so offended, and indevour to convince them of their sin, and to reduce them to repentance. 2. I would not dis∣cover mine anger too often, or up∣on light occasions, for that (like the frequent, and ordinary giving of hot water) would abate the operation of it, and at last render it ineffectual, and despicable. 3. I would not chide the air, when my Servant had misde∣meaned himself, but six the blame up∣on the person, and that (as Paul re∣buked Peter) to his face: 2 for to make

a clamour against any behind their backs, and to say nothing to them when they came in presence, would be but a disturbance to my self, a jeast to those that should have the reproof, and an emendation to no body. 4. I would be moderate in chiding, when soever I were put to it. He that goes beyond that measure, deserves to be chidden himself; as Plutarch was justly told his own, and reproached as a person not worthy to be called a Phi∣losopher, for that having written so much against anger, he himself gave so much way unto it against his Ser∣vant. 5. I would be careful not to re∣taine mine anger too long, least it should grow sower; there may be a passant anger in a wise man, 1 but we know in what bosome it resteth. 6. I would avoid occasions of anger, and not be too curious, an dinquisitive after all words that are spoken, least I should hear my Servant curse me; 2 and there∣fore if my Servant would not amend

by fair means, I would resolve to part with him, rather then to keep him, to the hazard of my making my self the worse by my passion, because he would not be bettered by my reason. Lastly if at any time I should find my self transported to sin in this way, I would labour to be humbled for it, and to be angry with my sin, which is the right way to be angry without sin.

3. I would take heed unto mine actions: 1. Not to do any thing that might give occasion of Scandal, where∣by I should at once dishonor God, op∣en the mouths of the wicked to blasphe∣me, greive the Spirits of good people, and wound mine own conscience. I like not the humour of those that dis∣pise a bad fame, for none do that so much as those that despise the vertues that produce a good fame: and this shewes worst in those that are greatest, as the scandals they give are more ex∣emplary then others; for the faults of great men can never be small. But there is a twofold scandal; the one

real, the other imaginary, and in ap∣pearance only: I would if I could a∣void both; but it should be with more solicitude for the one, than the other. For the first, I hope I should as soon choose to dive into the bottom of the Sea with a Mill-Stone about my neck, as in a real way be guilty of it, as to the scandalizing of the least of Christs little ones; but for the other (which I reckon an offence taken, and not giv∣en) such as is grounded upon unsound, and depraved opinions about things in∣different, or impertinent, I would not asservile my self to any mens fancies, and Chymera's, and I know not what dominations, and spirits of the Air, but either give a rational satisfaction for what I did, or (if that would not be taken for good payment) acquiesce in the satisfaction of mine own conscience, and stand fast in the liberty wherewith Christ had made me free. I had rather never have been, born than that it should be said of me, that I had committed murder, or adultery, or felony; but if any

should charge me with preciseness, or fanaticism, for not going to a Play, or a Tavern, or for not using that free∣dom, and liberty in my discourse, and conversation, that others did, I should be so far from being troubled at it, that it should be a comfort to me to be found guilty of such innocent scandals. I would be wary not to give the men of the World advantage to tax me in the course of my life with any thing of dishonor; but if all the occasion they could find against me, were but con∣cerning the law of my God, and my devotion to his service, I hope I should never shut the window for it. I would therefore make it my care, and constant indevour to provide that whatsoever I did, might not only be good but of good report, and hon∣est in the sight of honest, and good men, that my good might not be evil spoken of by them: But for those that are without; I shall say no more. 2. I would be careful, as to do good, so to do that good in a good manner, which

is to do it well; for a thing done, may be good in the substance of the work, and yet vitiated in the manner of the doing of it. Cain and Abel, the Phari∣see and the Publican performed both the one, and the other, the same du∣ties; but with so much difference in the manner of their performance that God had respect unto the one, and not unto the other; he justified the one, and rejected the other. For my better direction herein, I would indevour. 1. To be good; for as things be, so they operate; 1 every good tree bring∣eth forth good fruit; and herein I should be conforme to the nature of God himself, whose character it is, 2 to be good, and to do good. 2. Not to rest upon a moral goodness, but upon mine implantation in Jesus Christ, 3 and to bring forth fruit in him. 3. In doing good, to make use of none but good meanes; I would not do a wrong to do a right; 4 God hates robbery for

burnt-offering. 4. To place the good I would do, upon a right object; up∣on those that want, and not upon those that have enough. What is pour∣ed into a full vessel is so much Spilt; 1 and therefore Solomon putteth that which is given to the rich, into an e∣qual scale, with that which is taken from the poor, with a severe denuncia∣tion of poverty against those that do it. 5. To do the good I did, for good ends. It is the end, that denominates, and qualifies, and Crowns the action. They that do good for evil ends, and they that do evil that good may en∣sue, are both evil whilst they do good. 3. I would not do that to another, which I would not have done to my self, or mine, but I would admeasure mine actions by the rule of my blessed Saviour in that particular, and make that my standard 4. I Would not be abuisiy body in affecting multiplicity of ingagements, and the having many Irons in the fire at once, for that kind

of ••••agmatical undertaking seldome effects any thing to the purpose, and is no better then a buisy doing nothing. Neither would I intrude my self into other folkes matters, when I had no call, nor power to do good; yet not forgetting Gods command, 1 Not to hate my Brother, but in any wise to rebuke him, and not to suffer sin upon him; (or as it is in the margent) that thou bear not sin for him. In Gods account, he is interpreted to hate his Brother, that doth not rebuke him, and his suffering his Sin upon him, is reputed a taking of it upon himself: but then, this must be done with great ten∣derness, and in the Spirit of meekness; in the spirit of the Dove, that kisses, when it bils, and seemes to bite. Gen∣tle reprehensions make deepest impres∣sions; like the Snow, that falls soft, and yet soaks, and penetrates to the root. 5. I would not intangle my self in too many friendships; for there is a kind of incontinency in it, and a man

doth but prostitute himself thereby, and make himself common. 1 In this case Solomons Council is good, with∣draw thy self from thy Neiehbours house; or (as some read it, out of the Original, instead of withdraw) make thy self precious: that is, make thy self valluable, do not wear out every mans threshold; by obtruding thy self upon them; do not make thy self vulgar, and cheap; for thereby, a man doth but imbase himself, as a mean commodity, that is every bodies mony. I would hold a fair civility with as many as I could, 2 but (according to the advice of Syracides) I would have but one Counsellor of a thousand. 6. As I would not affect a multitude, 3 or (as Seneca calls it) a people of friends, so I would be very wary, how I received any in∣to that number, without weighing, and trying them, as I would do gold. I like not those friendships that are be∣gun in the Parlour, and concluded in the Cellar: He that closeth overhastily

with a friend, before he hath eaten a good deal of salt with him, and had sufficient proof of his piety, fidelity, and ability, may quickly come to take the name of friend in vain. 7. I would not captivate my self to any mans friendship, so as to render my self obnoxious unto him, whereby it might be in his power to ruine me, if he should prove false; but I would so govern my carriage (if I could) as nei∣ther to trust to far, nor to seem to mistrust at all. He that shews that he doubts his friend, teaches his friend to doubt him. It is a safe, and (with the allowance of some graines) no ill advice, so to look upon a friend, as one that may become an enemy, and so to look upon an e∣nemy, as one that may become a friend. The best way in conversation is the mid∣dle way, between ungirt, and straight la∣ced; between a confidence, and a diffi∣dence; an open facility, and a close re∣servation. But in case of suspicion, I should think the fairest way to clear it were the openest, that is, to communicate it freely to the party suspected, 1 whereby

(as it hath been well observed) a man shall both know more of the truth of the buisiness, then he did before; and with∣al make that party (if he have any inge∣nuity in him) the more desirous to dis∣charge himself of it, and the more cir∣cumspect, not to give further cause of jealousy. 8. I would not affect any re∣creations, or games, but such as were lawful, and innocent; unprejudicial to my self, and Company; either as to health, or estate; without scandal, or of∣fence: and those which I did give my self a liberty to use, I would be as moderate, in, as in eating, drinking, and sleeping, making use of them for the refreshment, and releif ofnature, and no further; spend∣ing as little time at them, as I could, o∣therwise I should think my self a looser, although I plaied for nothing.

16. After dinner about an hour, or so soon as might consist with the preser∣vation of my health, I would retire to prayer, with the same cautions above mentioned in reference to that duty.

17. I would returne to mine employ∣ment, either in study, or buisiness, or in∣tertainment

of Company, according to the occasion offered; and with the for∣mer cautions.

18. Upon all emergencies, I would, as frequently as I could, lift up my heart unto God, either by confession, upon any sensible failing (altho but in a sinful thought); or by thanksgiving upon any accident of wellcome importance, or by request, in case of any want wherein I I should desire to be releived.

19. I would carefully observe to have praiers with my family before supper, or in a fit time after, if I should be then di∣verted from it, by any avocation, or in∣terruption. God requires, and expects, an evening, as well as a morning sacrifice.

20. At Supper, I would indeavour to keep the same watch, both upon mine appetite, and conversation, as at dinner.

21. I would be as careful, as I could, with civility, to break up company after supper in a good hour, least sitting up late should make me sleepy, and indis∣pose me to the concluding duties of the day, or inforce me to redeem that time, with the expence of so much time the next morning.

22. Between supper, and going to bed, I would be careful to read again some∣what of the Scripture, after the former prescript, as near as possibly I could ob∣serve it; and this I would do, to leave my heart with a good rellish in it.

23. Before I went to bed, I would constantly examine my self, and take a view of what I had done in the several passages of the day past, as God did of every thing he had made in the creation, and as far as I were able to recollect my self, I would summ up, how often, and wherein I had offended God in thought, word, or deed; in commission, or o∣mission; thorough ignorance, or pre∣sumption; alone, or in company, or both wayes: with an especial eye upon those sins which were most predominant in my corrupt nature. I would observe mine improvements, or decayes in grace, what I had gained, or lost; and accord∣ing to the state of mine account, I would make my application to the throne of grace by Confession, Petition, or Thanks∣giving. I would with all humbleness con∣fess my sins unto God, in all the parti∣cularity

I could, and accknowledg my unworthiness of the least of all his mercies, imploring his gracious pardon for what is past, and his preventing grace for the time to come; beseeching him to take an intire possession of me, as his own (tho most unworthy) by purchase; and so to preserve me, that there might be no∣thing in me, but what were his; that there might be no strong holds of habi∣tual sins held out against him; nor any presumptuous imaginations exalted in opposition to his saving knowledge; but that every thought in me might be led captive unto his obedience; lastly, I would bless and praise him with lips un∣fained, and with all that were within me for all his mercies renewed, and continued to me from day to day; and above all for Christ Jesus the mercy of all mercies; and fountain of all blessing, in whom alone I desired to be found. Thus I would indev∣our to wash off the soile of the day, and to make all clean at evening, as under the law.

24. I would reckon that day for lost, wherein I could not give some account

to my self, that I had either done, or re∣ceived some good.

25. When I were in bed, I would not settle to rest, untill I had asked my Heavenly father blessing and laid my head in the bosome of his Son my graci∣ous Saviour, with an humble recommen∣dation of my body, and Soul into his hands, by some short ejaculatory praier. Thus sleeping, and thus awaking, I should hope, that whilst I slept, my heart might be kept awake: and that when I a∣waked, I might be still with him, whom my Soul loveth.

26. I would have Jesus Christ to be the Alpha and Omega, the beginning and determination of all my purposes, and actions. He alone is my wisdom, and righteousness, and sanctification and re∣demption; mine only all, and without whom I can do nothing; unto whom, with the Father, and the Holy Ghost, one infinitly glorious God, be all honor, and glory, and praise, and adoration for ever and ever,

Amen.

FINIS.

Notes

• Psal. 88. 13.
• Rom. 13. 14. Eph. 6. 11. Rom. 13. 12. 2 Cor. 6. 7. 1 Pet. 3. ••.
• 1

  Eccles. 5. 2
• 2

  Matth. 6. 7.
• 3

  Jam. 4. 3.
• 4

  1 Joh. 19. 1••.
• 5

  Eccles. 5. 2.
• Psal. 65. 2. Luke 11. 3. Isaiah 63. 16. Luke 11. 5. Luke 18. 7. Isaiah 6••. 7. Isaiah 65. 24. John 10 9. Psal. 50. 15.
• Cantic. 2. 14. Math. 6. 8. Ephes. 3. 20. Hebr. 3. 11. Hebr. 7. 25. Rom. 8. 16. 1 John 5. 14
• Isaith. ••••, 23.
• ‖

  Eccles 1••. 12.
• 1

  Gen. 18. 19.
• 2

  Gen. 17. 6. 27.
• 1

  Psal. 16. 3
• 2

  1 Cor. 5. 10.
• 3

  1 Cor. 5. 11.
• 4

  Jude 12.
• 5

  1 Cor. 5. 11.
• 1

  Prov. 24. 30. 3••.
• 1

  Job. 13. 4.
• 1

  Psal. 119. 37.
• 1

  Prov. 29. ••••.
• 1

  Prove. 17. 14.
• 1

  Psal. 15. 2.
• 1

  Ecclos. 5. 4. 6.
• 2

  Prov. 20. 25.
• 3

  Plut in Lo••on.
• 1

  Prov. 27. 2.
• 1

  Job. ••••. 13.
• 2

  Ephes. 6. 9.
• 1

  Ephes. 6. 9.
• 2

  Sen. Ep. 47.
• 1

  Mark. 3. 5.
• 2

  Galat. 2. 11.
• 1

  Eccles. 7. 9.
• 2

  Eccles. 7. 21.
• 1

  Math. 7. 17
• 2

  Psal. 119. 68.
• 3

  Job. 15. 5.
• 4

  Isay. 61. 8
• 1

  Pro••. 2••. 16.
• 1

  Levit. 19. 17.
• 1

  Prov. 5 17.
• 2

  Eul. 6 6.
• 3

  Sen. de benef. 1. 6. c. 33.
• 1

  Bacon Ess.