First , ( this being presupposed that he doe not vse any recreations but those which he can proue to be in themselues lawfull ) first , I say , for the beginning of recreation , let euery man know , that recreation must follow labour , for the most part , or if at any time it goe before it , it must be very little , onely to fit one for labour . The Lord allowes a man no sport , though neuer so lawfull in it selfe , vntill such time as his body or mind do stand in neede of it , cheefly when they haue beene busied in some such honest affaires , as by wearying them , haue made them vnfit for further labour , so that they must againe be fitted thereto by recreation . Vntil paines-taking haue made the body or minde , not so well able to take paines , there is no allowance ordinarily for recreation . All our sports and recreations , if we wil vse them well , ( I speake of those which are lawfull ) must bee to our body or minde , as the mowers whet-stone or rifle is to his syth , to sharpen it when it growes dull . He that when his syth is dulled , wil not ( vpon a desire to doe more worke ) take time to whet it , shall cut lesse , and with more paine , & more vnhandsomely then he need to doe : so he that when his body or mind is tired or heauie , will not vse some honest refreshing , shall doe lesse , and with lesse dexteritie then he might . But on the other side , if the mower should doe nothing from morning to noone , or from noone to night but whet , whet , whet , rubbing his syth , he would both marre the syth , and bee counted an idle worke-man also , for loosing his dayes work : so he that will run after the most honest delights when neither the wearinesse of his body , nor heauines of his minde requires the same ( but onely vpon a fond lust , or longing after them ) shall in time destroy his wit , and strength , and in the meane season , maruailous vnthriftilie mis-spend his time . Therefore let not a man beginne the day with play , though neuer so lawfull , vnlesse his body or minde require some necessarie exercise to make it more apt for his calling . Hee that sets into the day sportingly , shall bee sure to go through it , either lumpishly or sinfully , much more if he spend all the day from morning to night in playing , let it be neuer so much holy day , or haue he what other excuse he wil. This rule is for the beginning of sports .

The second is for the measure and continuance of them , where this is a generall and a firme direction : That it is not lawfull for a man in an ordinary course , to spend more time in any pastime vpon any day , then in religious exercises , I meane cheefely priuate religious exercises , I say , it is vtterly vnlawfull to bestow a larger time any day vpon the most lawfull delight , then in priuate religious exercises , or at least in a customable course so to doe . This is plainely proued by that which Christ speakes to vs , saying : First , Mat. 6.33 . seeke the kingdome of God and the righteousnesse thereof . You see here commanded to prefer the seeking of heauen before any other thing whatsoeuer , to let that haue the cheef place in our soules and in our liues . Now he that first seekes the kingdome of heauen , cannot bestow more time in sports of any sort , then in those things which doe directly make for the obtayning of eternall life , and that righteousnesse which will bring one thereunto , such as are hearing and reading the word , praying , meditating , examining the heart , conferring , and the like . And surely this is a most equall thing , that the most needful duty should haue the most time bestowed vpon it . Yea , & it is a most easie rule to all sorts of men , that haue seasoned their hearts with the true feare of God . For if a mans calling lye in bodily works , then the very exercises of religion are a refreshing to his body , in that he doth for the space while they continue desist from his bodily labour ( and his calling affords sufficient stirring of the body for health ) so that if he be religiously minded , and haue indeed set his delight on God , he may well giue as much time to these actions , as to any carnall sports . But if any mans calling lye in study , or such like labour of the minde , first , the change is a great refreshing , and varietie a delight ; and then there bee religious exercises , which will refresh the minde as well as any sports , and for so much exercise as health requires , it is not long in vsing , because nature is here , as in other matters content with a little , howsoeuer men seeke excuses by belying her : so that at the least , an equall portion of time must be allotted to God , and religion , as to sports , and delights , euen of students , if they will first seek the kingdome of God . Therefore let a man measure out the time of sporting , and recreating himselfe , by the time hee takes to pray , to read , to meditate , to sing Psalmes , to confer of good things , or the like , and know that he hath not libertie from God , to imploy ordinarily so much time , neuer to imploy one minute more , in the most vnoffensiue sports , then in these seruices of God . Now let a man conforme himselfe to these two rules . Begin not play till need of body or minde exact it . Continue not sports longer then a man hath or shall continue some godly priuate exercise of religion , and he shall saue his time well from this first theefe .

Now comes to bee considered the next spender or rather robber of time , that is , Idle twatling or babling . And concerning this our Sauiour Christ deales plainely with vs saying : Mat. 12.36 . That of euery idle word which men shall speak , they shall giue account at the day of iudgement . Think well of this sentence and lay vp euery word . Thou must not alone giue account of thy worke , but also of thy words : thou must not onely bee called to a reckoning for mouing of thy hand , foote or whole body , but of thy tongue also , & that not alone for wicked words , sinfull words , harmeful words , speeches in themselues infectious and rotten ; but for idle and wast words ; and not onely for a number of idle words , for a whole throng or fleete of them , but for euery idle word . Now then if there be an account , to be giuen , and a reckoning to bee made for these rubbish speeches ; iudge if it bee not a want of redeeming the time , to lay it out in such a thing , as will bring a sore and heauie burthen afterwards without repentance to cast it off ; & iudge if he which makes much of time , had not neede take much heed of this ill-spent breath . Not alone then wicked speaking ( when one belcheth forth lewd and filthy words ) nor slanderous and backbiting talke ( when one whispers of his neighbours faults behinde his backe , vttering perhaps also lying reports , and fathering that vpon him which he neuer did or meant ) but euen vaine , needlesse , and vnprofitable words ( which tend to no good or wholesome vse for the soule or body ) are a mis-spending of time and contrary to this precept , and therefore also to bee shunned of him that is this way thriftily disposed . No man can talke idlely , but he casts himselfe vpon a double damage , euen the losse of a word , and the losse of time , two great losses , what euer men imagine of them . And therefore the Apostle Paul also findes fault with a certaine sort of women that were pratlers , which would goe from house to house twatling and babling out frothy speech , that was good for nothing , which fault he condemnes as a matter something worse then idlenesse , or doing nothing , when one talks toyes or trifles , and speakes shadowes or gawds that yeeld no profit . Such twatling cuts out the heart of good time , for it hath seldome any measure , it creepes by little and little ouer a great part of the day and sometimes of the night . How many winter nights doe men suffer themselues to be robbed of by this childish babling ? Eph. 5.4 . And in the fourth verse of this Chapter , the Apostle forbids foolish speaking & iesting . The one is a rouing discourse , gathering together a great deale of chaffie geere that will feed no man ; a busie , but absurd prosecuting of a headlesse and footlesse tale ( as wee may call it in our phrase . ) The other is a setting of ones selfe , and sharpning of his wit , to coine pretty and wittie scoffes and conceits that may moue laughter , & for this end onely . Both these are condemned , as vnlawfull , and vnbeseeming Christians . There must be a difference made betwixt a smooth and pleasant vttering of ones mind in seemly phrases , and good and delightfull termes and manner : And this whetting of the wit to bandie and tosse sharpe and brinish taunts and quirks .

Now this pleasantnesse of the most honest sort is not to bee vsed as a custome , but in the nature of a refreshing , when men are dulled , for better matter . For laughter being a power of Gods creating , and holesome to the body , and therefore lawfull , it cannot bee vnlawfull in a seemely sort , harmlesly to moue laughter by words , but it must not bee iesting , one must not giue himselfe to it , and make it his occupation for an houre or two together . Now none can be ignorant , how great a hinderance this vaine speech is to the well imploying of time . For doe we not see that in many places whole dayes are cast away in the deepe gulfe of rouing , and vnprofitable runnagate babling to no purpose ? And that whole meales are deuoured in gibing , and iesting , if without taking the sacred name of god in vaine , and hurting ones brothers name ( which is very seldome ) yet excessiuely , and not without thrusting out better matter , which is a greeuous fault . Wherefore that we may be well armed against this robber , let vs obserue diligently these two rules .

First , let vs make conscience of our words , and of the mouing of our tongue , knowing it to be a necessarie duty that God hath imposed vpon vs to haue our words alwaies gracious , and seasoned with salt alwaies good for the matter , and tempered with wisedome for the manner . Which precept the Apostle ads presently after this , Col. 4.5 . of redeeming the time ( to the Collossians ) as a notable part of it . The Law of grace then , must bee the bridle of our tongue , and wisdome must raigne in our mouthes , so that wee speake nothing but that which may be for some profit , to our owne or others soule or body , being fitly tempered to the present circumstances of time , place , &c. where and when we speake . For the words are gracious , not alone when they tend to the further edification of the soule in some matter of religion , but also when they be busied about ones honest outward affaires and lawfull calling , this being a great furtherance to Godlinesse that a man know how ( and accordingly practise it ) to follow his calling with dexteritie and wisdome . Now he that would not haue vnnecessarie trifling words steale into his heart & out of his mouth , and so spoile him of good seasons , must set it downe as a thing to which his conscience is bound ( as well as not to lye , sweare or slander ) not to speak one word , whereof hee cannot giue some reason from the good that he doth aime at in speaking of it . And euery man must know that hauing let slip such a word , he hath committed such a fin , as makes him liable to Gods iudgement , and to the sentence of condemnation . The want of resoluing the heart thus , causeth many to take libertie to their tongues , ( and harmefull libertie it is ) and yet to thinke they haue done no harme to themselues in so doing . And therefore the common excuse of such twatlers is this : I hope that it is no harme : yea , but what good was it ? If it were not directed to some good , it hath done harme , for it hath broken Gods commandement & set thy selfe deeper in debt then thou wast before , thou hast one trespasse more to answere for before Gods tribunall , no man shall euer auoide this puddle , that will not be perswaded it is a damnable sin to step into it . First , then labour to conuince thine heart , and frame thy practise to this rule in all speaking .

Secondly , for honest comely mirth in speech , ( besides that it must not relish of lust , nor sauour of mallice and profanenesse , for then it is worse then idle words ) it ought to bee bounded with this rule , namely , that it bee vsed as a meanes to quicken our selues or others against some naturall heauines or deadnesse , by which the heart is made vnapt for better conference and other exercises of more profitable vse ; and when this effect is brought to passe , that laughter hath scattered the mist of dulnesse from of the heart and minde ( or if no such occasion bee offred ) then let mirth and naturall laughter giue place to his betters , otherwise comming into a continued custome and should ring out more needefull communication , that takes the name and nature of iesting , and is a thing much vnbeseeming the staidnesse of a Christian . Thus the tongue may bee bound from dealing falsely with the heart , and cousening the soule of good houres , and occasions .

Now followes the third deuourer of time , & that is immoderate sleeping or sluggishnesse . The wise king Salomon , bare a great hatred to this theefe , and giues many warnings & caueats whereby men might learne to take heed of it . The bed is as a very cunning , and slye cousenour , that vseth a pleasing tricke to deceiue a man , and robs him vnder shew of friendship . Now Salomon hath made a most fit description of a sluggard caught by the wiles of sleep and sloth , setting him out to the life . Pro. 6.9.10.11 . Prou. 6.9.10.11 . Where hee brings him in roming himselfe and rubbing his eyes with an vnwilling hand , vttering broken and sleepy sentences as one not halfe awake . First , he cals him vp ( as it were ) saying : How long wilt thou sleepe , when wilt thou rise out of thy sleepe ? As if he had said : Ho ; sir , it is time to get vp , what not out of your bed yet ? at this time of the day ? Then mark the drowsie , slumbring , and sencelesse answere : A little sleepes , a little slumbers ( For the originall hath the words in the plurall number , well befitting a sluggard ) a little folding of the hands to sleep . See , how speaking of sleep , all is in the littles , And though he names sleepes , yet it is but a little in his conceit . Hee tels not when he will rise , but he cannot rise yet , and when he hath had enough & too much already , then he must haue a little more , begging for sleepe as one would begge for bread . He askes a little , because hee would not bee denied . First , hee must haue sleepes , and hauing slept , he must haue slumbers , and hauing slumbred , he must fold his hands , and rome and tumble himselfe . Behold a sleeper in his colours . And mark what answere Salomon giues , hee spends no more time to call him vp , but tels him his doome as he lyes in his bed . Therefore thy pouertie comes as a trauailer , and thy necessity as an armed man . As if he had said : well , be it so , if you will needs , sleepe on , take your bellie-full of sleep , but know that sith you shew such skill in begging sleepe , you must euen become a begger for it , sith you will haue your fill of sleepe , you shall haue little enough of any wealth , pouertie will pursue you , and ouertake you , it will follow you , and surprise you , it will make hast and strike home , you cannot runne from it , nor resist it , it comes with speede and with force , it will take you in bed where you cannot flee away from it , nor driue it from you . And what hee saith of outward pouertie , is most certaine of inward penurie . A sluggard hath so much the lesse grace , by how much hee hath the more sleepes and slumbers . So the same wise king hath set out a sluggard in an other place saying : Pro. 26.14 . That a sluggard tumbles himselfe on his bed , as the dore on the hinges . That is , hee is still there , and there must be such adoe , before hee can bee remoued from off his cowch , as if one were to lift a dore off the hookes , a man must come with leauers to heaue him off . Call him , waken him , bid him rise , &c. All is little enough to reare him . This sluggish humour ( you see ) is condemned long agoe for a mispender of time . And surely it is not alone very dangerous in regard of the quantitie , and muchnesse of the time which it filcheth , but also in regard of the qualitie and goodnesse . For it ordinarily feedes gluttonously on the very fat of time , it eates the very floure of the day , and consumes the first fruits of our houres : euen the morning season . After sleepe hath made strong what labour hath weakned , after that nature hath beene well refreshed , & the reuiued spirits come with a fresh supply of strength and nimblenesse to serue the body and the minde : then for want of exercise all growes dull againe , as a band of Souldiers that grow effeminate by lying in garrison without labour , all the summer . Thus it robs one of the principall and most seasonable time , when the minde and body were both in the greatest fitnes to read , pray , meditate , or to dispatch and cast any matter of ones calling , it is a theefe that robs one , not of his baggage stuffe , but euen of his Gold & Iewels . ( For some time is better then other , as much as some mettall is better then others , and this alwayes for the most part takes away the most precious ) yea , it hath one trick as much & more dangerous then the former . If a man giue himselfe to sluggishnesse , it will often follow him to Church , and close vp his eyes and eares , both of body and minde from hearing , & marking those most wholesome exhortations , comforts , reproofes and instructions , which like so many pearles , Gods messenger with a liberall hand according to the pleasure of his Lord , doth scatter amongst men , that who so will may take them vp . The time of preaching , and expounding the word with applying it , is the time of haruest , it is Gods market day , nay , it is his dole or princely congie , when hee giues gifts freely , and those of great worth too , vnto those that will take them . Now can it choose but be a great hinderance to a mans estate to sleepe in haruest , and to bee in bed at such a time when so much wealth is bestowing . Therefore this sleepe , you see , is a most craftie and pernicious deceiuer , and doth with much cunning ouer reach a man , taking from him for the most part the morning time , and the time of hearing , two the most profitable seasons , and the most worthy to bee redeemed of all others . Now against the deceit of this false companion , a man may defend himself by following these two rules .

First , it is not lawfull for any man vppon pretence of leasure from businesse to take more sleep then is required for the strengthning and refreshing of his nature . The measure of ones sleepe or lying in bed must not be according to ones businesse , but so much as his nature requires , for the better enabling of it to performe the duties of his calling , and of religion . In deed a man may and ought to breake his sleepe , and mynte himselfe in this regard when important businesse , eyther for the soule or body doe presse vpon him , but no man must take more sleepe then is requisite for the sufficient refreshing of nature vpon vacation of necessary affaires . The reason of this is plaine . It is a sin to straine and stretch naturall things for the seruing of lust , beyond that end for which they were created and ordained . Now sleepe and lying in bed was ordained for the strengthning of nature and for the repairing of the spirits diminished by labour , wherefore it must not bee drawen beyond this end to the satisfiing of a sluggish humour . So , that as it were a fault for a man to sit , and cram himselfe with meat , till his stomack would turne back the morcels , because no busines did call him from the table : so it is a sinne to giue ones selfe to immoderate sleeping or slugging in bed ( as our word is , to sleepe compasse ) because no vrgent matter doth call him vp . This is to bee on the bed as a dore on the hinges that one cannot rise till a leauer come , that is , something euen almost of necessitie . It is wicked to surphet on sleepe as well as on meate . So then it shall bee a great helpe against sluggishnesse , to know that God allowes not any man to be sluggish , and therefore to accustome ones selfe to timely rising . For in this one thing custome hath as much power almost as in any thing , so that looke what is ones vse , that hee shall hardly refraine . Hee that doth customably forsake his bed so soone as hee feeles his nature fresh , and his spirits quickned , shall with ease keepe on in so doing . But he that takes libertie to laze himselfe and dull his spirits for lacke of vse , shall finde the more hee sleepes , the more he shall be drowsie , till he become a very slaue to his bed , and make sleepe his master . So a healthfull body by confessing it to be his duetie , & ( through custome though hard at first ) drawing it vnto a nature may haue the morning at command . And this is the first rule .

Secondly , for the time of hearing the word , hee that would not bee troubled with such sluggishnes then must looke that hee doe vse meate , and drinke , and sleepe moderately in the fit season of it , and then striue to quicken himselfe against carnall heauinesse and sorrow , by prayer and meditation before hand , which two things will keepe a healthfull body in such good temper that sleepe shall not ordinarily oppresse it in this most sacred exercise .

Now followes the fourth theefe to bee arraigned , and that is idle thoughts . Mans imaginations will bee working , and tossing conceits vp and downe almost continually . Now all men by nature are so tainted with the sicknesse of vanitie that their minde will runne willingly after nothing else but that which vanitie begets . And for this cause men haue taken vp a prouerbe to dazle their eyes ( if it might bee ) that this might not seem a fault . They say , that thought is free , as though one should neuer answere for idle thoughts . And it is the common excuse of men to say , they thinke no harme , as though it were enough , to hatch no mischeeuous and harmefull conceites , notwithstanding they doe exceed in idle and vnprofitable imaginations . Whereby it may bee seene that men are so farre from reforming this fault , and auoiding this theef , that they will not take it for a fault , nor esteeme it as a theefe of time . But this swallowes vp most of our solitarie houres , when men are in bed , or alone in the night season , and cannot sleepe , or when they be iournying and walking without companie , they cannot then possibly talke with others when no man is present . Yet their mind doth busie it selfe in idle talking with it selfe , casting a thousand fond things beefore ones eyes , as what if this should bee , or what if that should come to passe , and much a doe to little purpose . This rouing and frisking of the phantasie , like a wanton calfe let loose from the stall , is a fretting worme that eats out a great deale of most mens time , so that they cannot redeeme it , for the profit of their hearts . This puts by good meditations , and suggests fethery light stuffe that hath no good substance in it , froth and foame which is not nourishment to the minde , but rather poyson , in that it fils it full of winde . And a windy heart is no lesse burdensome then a windy stomacke . This casts out the cogitation of Gods benefits that one may not bee thankfull for them ; it shoulders away the thought of ones owne sinnes that hee may not renew his Godly sorrow and repentance for them . It iussels out the consideration of Gods graces that wee cannot set our affections on fire to long and labour after them . And in all these respects it takes away the benefit of much good opportunitie . For euery time a man is alone separated from all company and outward businesse , there is an excellent occasion of furthering his owne soule offred vnto him . If any thing greeue him , hee may freely disburden his heart into Gods bosome . If hee faulted any way he may haue full and free scope to confesse and bewaile it , if hee want any good thing , there is leasure and place as in effectuall manner , and with as many words as one can to beg it of the Lord . Thus great riches might come to the soule by a well-spent solitarinesse . But vaine cogitations doe depriue a man of all this , and doe so blow vp the mind with that which is nothing , as it growes swolne , like the flesh of him which hath the dropsie , so that it may well bee called the dropsie of the minde . Now a helpe against this vanitie of the minde breaking forth in idle thoughts and fancies ; First , wee must take the councell of Salomon , Pro. 4.23 . to keepe the heart with all diligence . The heart is that which must be narrowly looked vnto , that euill and vnprofitable thoughts rise not vp in it . Here must bee the speciall care to preuent first breeding and engendring of sinne in the most inward parts .