therefore avoid such games as require much time or long attendance; or which are apt to steal thy affections from more severe employments. For to whatsoever thou hast given thy affections, thou wilt not grudge to give thy time. Natural necessity and the example of St. John (who recreated himself with sporting with a tame partridge) teach us that it is lawful to relax and unbend our bow, but not to suffer it to be unready or unstrung.

17. Set apart some portions of every day for more solemn devotion, and religious employment, which be severe in observing: and, if variety of employment, or prudent affairs, or civil society press upon you, yet so order thy rule, that the necessary parts of it be not omitted; and though just occasions may make our prayers shorter, yet let nothing but a violent, sudden, *and impatient necessity make thee upon any one day wholly to omit thy morning and evening devotions; which if you be forced to make very short, you may supply and lengthen with ejaculations and short retirements in the day-time in the midst of your employment, or of your company.

18. Do not the work of God negligently, Jer. xlviii. 10., and idly; let not thy heart be upon the world, when thy hand is lift up in prayer: and be sure to prefer an action of religion in its place and proper season before all worldly pleasure, letting secular things (that may be dispensed with in themselves) in these circumstances wait upon the other; not like the Patriarch who ran from the altar in

S. Sophia to his stable in his pontificials, and in the midst of his office, to see a colt newly fallen from his beloved and much valued mare Phorbante. More prudent and severe was that of Sir Thomas More, who being sent for by the King when he was at his prayers in public, returned answer, he would attend him when he had first performed his service to the KING of Kings. And it did honour to Rusticus, that when letters from Cæsar were given to him, he refused to open them till the philosopher had done his lecture. In honouring God and doing his work put forth all thy strength; for of that time only thou mayst be most confident that it is gained, which is prudently and zealously spent in God's service.

19. When the clock strikes, or however else you shall measure the day, it is good to say a short ejaculation every hour, that the parts and returns of devotion may be the measure of your time: and do so also in all the breaches of thy sleep, that those spaces which have in them no direct business of the world may be filled with religion.

20. If by thus doing you have not secured your time by an early and fore-handed care, yet be sure by a timely diligence to redeem the time; that is, to be pious and religious in such instances in which formerly you have sinned, and to bestow your time especially upon such graces, the contrary whereof you have formerly practised, doing actions of chastity and temperance with as great zeal and earnestness as you did once act your uncleanness; and then by all arts

to watch against your present and future dangers, from day to day securing your standing: this is. properly to redeem your time, that is, to buy your security of it at the rate of any labour and honest arts.

21. Let him that is most busied set apart some solemn time every year, in which, for the time quitting all worldly business, he may attend wholly' to fasting and prayer, 1 Cor. vii. 5., and the dressing of his soul by confessions, meditations, and attendances upon God; that he may make up his accounts, renew his vows, make amends for his carelessness, and retire back again from whence levity and the vanities of the world, or the opportunities of temptations, or the distraction of secular affairs have carried him.

22. In this we shall be much assisted, and we shall find the work more easy, if, before we sleep every night, we examine the actions of the past day with a particular scrutiny, if there have been any accidents extraordinary; as long discourse, a feast, much business, variety of company. If nothing but common hath happened, the less examination will suffice: only let us take care that we sleep not without such a recollection of the action of the day as may represent any thing that is remarkable and great either to be the matter of sorrow or thanksgiving: for other things a general care is proportionable.

23. Let all these things be done prudently and moderately; not with scruple and vexation. For these are good advantages, but the particulars are not

divine commandments; and therefore are to be used as shall be found expedient to every one's condition. For, provided that our duty be secured, for the degrees, and for the instruments, every man is permitted to himself, and the conduct of such who shall be appointed to him. He is happy that can secure every hour to a sober or a pious employment: but the duty consists not scrupulously in minutes and half hours, but in greater portions of time; provided that no minute be employed in sin, and the great portions of our time be spent in sober employment, and all the appointed days and some portions of every day be allowed for religion. In all the lesser parts of time we are left to our own elections, and prudent management, and to the consideration of the great degrees and differences of glory that are laid up in Heaven for us, according to the degrees of our care, and piety, and diligence.

The Benefits of this Exercise.

This exercise, besides that it hath influence upon our whole lives, it hath a special efficacy for the preventing of,-1. Beggarly sins, that is, those sins which idleness and beggary usually betray men to; such as are lying, flattery, stealing, and dissimulation.

2. It is a proper antidote against carnal sins, and such as proceed from fulness of bread, and emptiness of employment.-3. It is a great instrument of preventing the smallest sins and irregularities of our life, which usually creep upon idle, disemployed, and curiNo. 1.

D

ous persons.-4. It not only teaches us to avoid evil, but engages us upon doing good, as the proper business of all our days.-5. It prepares us so against sudden changes, that we shall not easily be surprised at the sudden coming of the day of the Lord: for he that is curious of his time, will not easily be unready and unfurnished.

SECT. II.

THE SECOND GENERAL INSTRUMENT OF HOLY LIVING.

Purity of Intention.

THAT we should intend and design God's glory in every action we do, whether it be natural or chosen, is expressed by St. Paul, Whether ye eat or drink, do all to the glory of God. (1 Cor. x. 31.) Which rule, when we observe, every action of nature becomes religious, and every meal is an act of worship, and shall have its reward in its proportion, as well as an act of prayer. Blessed be that goodness and grace of God, which, out of infinite desire to glorify and save mankind, would make the very works of nature capable of becoming acts of virtue, that all our life-time we may do him service.

This grace is so excellent, that it sanctifies the most common actions of our lives; and yet so necessary, that without it the very best actions of our devotion are imperfect and vicious. For he that prays out of custom, or gives alms for praise, or fasts to be ac