THE FIRST RVLE . Shewing both the profit and necessity of a pure intention in all our actions , as also the practise of Gods diuine Presence therein .

TWO things are principally necessary to the workman for makeing a true , and perfect building , to witt : his eye , for the choyce of materials ; & the Rule or square , whereby to lay them in iust proportion , and with right order in the worke . Now Purity of Intention is the eye , whereby directing our actions to the glory of God , they become meritorious , & true materials towards the happy building of our Saluation : and Gods diuine Presence serues vs as the Rule , and Square , whereby to keepe them right with the will of God ; whome behoulding , we shall feare to offend , and thereby aduāce that happy building in our Soules . Wherefore , to vse the methode most conducing to these Rules ; I here propose these two important Exercises before the rest : because the good , or ill of all our actions depēding therevpon ; it will be first fitt to see , both wherein they consist , as also how to practise the same .

It is therefore a maine point in Christianity , to know that the Intention giues to all our actions their true valew in the sight of God : for as to giue Almes for his sake , is a vertue deseruing eternall recompence ; so likewise to giue the same for vanity , and worldly praise , is a sinne much blamed in the Gospel by IESVS-CHR . as likewise is the fast of Hypocrits , who fast , & praye to gaine esteeme and honour in the sight of men . Mat 6. True Purity therefore of Intention is to all our actions , as salt is to meate , and as our verie soule to the body : for without it no action can auaile vs towards Heauen . It is as the Kings stamp to the coyne , from whence the true valew is taken ; or as his seale , which giues to the Patent all it's power and force . For as a right Intention renders our giuing a cup of cold water meritorious of life euerlasting ; euen so the most glorious Act we can doe , will nothing auaile our soules without it . By this Purity of Intention all our actions must be regulated for their spirituall perfection . And to hitt right vpon this happy marke , we first must leuell ( as doth the Archer ) by a little pause , to take ayme in the beginning of all we doe , to direct it to the glory of God : & as he also winkes with his left eye , to hinder the dissipatiō of his sight , and aymes only with the right : so Christian Perfectiō requires , that we shutting our harts to all sinister & vaine respects , should place our whole vewe , & attention vpon the honour of God , & for the accomplishment of his holy will ; for what is not refer'd therevnto , is but lost , and in vaine : whereas the least thought or deed , accompanied with that holy motiue , for the loue of God , will haue no lesse then Paradise for it's reward ; Mat. 10. And therefore with what care and diligence ought we to practise this fruitfull Exercise , and to make it our first morning act , thereby to consecrate all our thoughts , words , and deeds of that day for the glory of God ; to the end that if vaine glory , or anie other ill suggestion shall present it selfe , we may more easily repell them , as comming too late , and after so much better an owner hath taken his possession therein .

This generall , & habituall intention in our morning practise , must be gently seconded by frequent like acts in the beginning of all our chiefe actions in the day ; by briefly offering them to God , and humbly crauing that we no wayfe offende him thereby . For all which a small tyme may suffice ; either by eleuation of the hart vnto God ; or by deuout eiaculations , saying : for thy sake , ô Lord , it is that I doe this . That I make this visit . That I eate . That I pray . That I suffer , or doe this action ; and the like . And as it was the primitiue custome , so still it continues amongst vertuous people , to begin their actions with the signe of the Crosse , thereby to renew the purity of their intention , in doing them , as S. Paul commands vs , for the glory of God . 1. Cor. 10.

This purely must be the motiue , and finall end of whatsoeuer we doe ; and as it was the spirituall food of our Soueraigne Lord IESVS to doe the will of his heauenly Father , Iohn . 4. So is it to be the first course for the feast of a vertuous soule , and likewise the middle seruice , and the last , whereon to feed .

This Pure Intention for the glory of God ( by doing his heauenly will ) is the marke at which both Prince , and Prelate ; both rich and poore , we all must ayme at it : yea all our employments , whither for gaines , or pleasure ; whither in a secular , or in a religious state of life ; be it Preacher student , or Maister ; be it Magistrate in peace , or be it Souldier , for whatsoeuer he is to execute in warr ; all must be regulated with this vnerring Rule of a Pure Intention to please God , by doing his blessed will . This holy sauce giues a pleasing relish to the most distaistfull bitts , which either Christians , or religious Mortification can present to our recoyling nature ; this powerfull , and diuine ingredience ( the loue of God ) so sweeten's all ; as I dare in confident humility here promise , in Gods behalfe ; that no Lay-Brother , or Sister in their most laborious employments ; nor yet those of the Quire , by anie more painfull and Spirituall labours ; nor finally anie other , of what calling , or condition soeuer , who shall but be faithfull in this holy Exercise , will euer perish vnder the oppression of so blessed , and happy a burden , which diuine Treuth himselfe hath so faithfully promissed to make both sweet , and light to all such , as by auoyding sinne , shall comply with his heauenly will . This is the vnerring Square , and certaine Rule whereby to regulate whatsoeuer we doe : vnto which , the meanest action , which shall be found answerable , will be of inestimable valew ; and what corresponds not to this blessed Rule , is but corruption of nature , and filth for the sinke of Hell .

By all this , it now sufficiently appeares , of what importance it is to prefix a Pure Intention to whatsoeuer we doe ; that being the forme , the soule , and verie essence which giues both life and valew therevnto : for according to our intention , it will be esteemed , either good , or bad in the sight of God , how deceitfully soeuer it may appeare to the eyes of Men. As truly the guift of a cupp of cold water may well seeme but a very small matter to vs ; which yet being giuen with a true motiue of Charity , it will be eternally rewarded in Heauen ; whereas the lofty Pharesies , who cast whole handfulls of money with vanity into the trunk of the Temple , was nothing ( in the esteeme of IFSVS-CHRIST himselfe ) in comparison of the poore widowes two farthings , which shee gaue with a Pure Intention for the honour of God . Yea most euident it is , that the Act which we shall doe in grace , and by the pure motiue of Charity ; farr surpasseth what either art , witt , or science are able to produce ; and is farr to be preferr'd before anie other act ; yea though the conuersion of whole Nations , and the eternall Blisse , both of Angells , and Men should depend therevpon : for all that , in respect of what concernes the glory of God , belongs to an infinitly inferior order , and can admit no degree of comparison : no the only sacred name of IESVS religiously pronounced by the Iust , and in the holy Ghost ; excells beyond all proportion , the valew of the heighest excellency within the bounds of all created nature .

Wherefore considering now , as well the great profit ; as also the precise necessity of prefixing this holy Intention both to our prayers , and to whatsoeuer we doe ; let vs frequently in the day , and at the beginning of all our chiefe actions , renew our morning oblation thereof ; and directing our hart vnto God ; let vs renounce our owne proper satisfaction , and will , to vnite it to God's ; crauing humbly his diuine grace , that we neuer doe anie thing contrary therevnto .

In fine , all our thoughts , words and deeds must be offered vnto God , in vnion , honour , and adoration ; and in the spirit , Intention , and disposition of all the sacred actions of IESVS-CHRIST ; in whose regard they will be made acceptable , and admitted in expiation of sinne .

Take speciall great heed that no corrupt Intention blast that happy fruit of your actions ; and be verie wary of the subtile poison of vaine-glory , selfe-loue , & priuate satisfaction , which is the ruine & destruction of all spirituall profitt in the soule . Regard not the sight , nor censure of anie Man ; but consider that only of God ; who both rewards and punishes , not only in this world , but also eternally in the other . Recall with true sorrow the many lost actions of your life past , for want of true Purity of Intention ; and direct them hereafter in vnion of that diuine Intention whereby our Lord and Sauiour IESVS-CHRIST , did honour his heauenly Father in all his actions , during the whole course both of his life , and death : for he being our Originall Prototype , & diuine Model ; we ought thereby to frame aur actions , and to imitate them the best we can .

Examine now well by the premisses , how farr you haue been faulty for what is past ; and with harty repentance , propose ( by God's grace ) to be more carefull for the tyme to come : and endeauoring by manie feruent aspirations , frequently to offer vp all your actions to God ; craue humbly his heauenly help , that they may be both begunn , & ended to his greater glory : and that you may be sooner struck by death it selfe ; then consent deliberately to offend his Maiesty , by anie grieuous sinne .

THE SECOND PARTE Of this Rule ; shewing that the memory of Gods diuine Presence is a maine incitement to vertue ; and a great curb to all Vice .

PYrity of Intention can nowaise be better seconded , then by the help of this ensuing part ; of Gods diuine Presence : for who well considers , that he is the beholder of whatsoeuer we doe ; as it must needs , on the one side encourage , & exceedingly excite him to direct all his actions to the glory of him , who is so bountifull a rewarder ; so likewise on the other ; it will no lesse deterr him from offending in his presence , who can punish vs , both temporally in this world , and eternally in the other , without all hope of appeale . I haue kept thy Commandements , &c. ( saith holy Dauid ) because all my wayes are in thy sight ; Psal. 118. He giues the Presence of God , as the true reason , & meanes , by the helpe whereof he kept Gods holy law . This was that strong buckler which defended chast Ioseph , and Susanna from those dangerous temptations , wherewith they were assaulted : for much better it is ( said shee ) that by not yealding , I fall into your hands , then that I should sinne in the sight of God . Dan. 13. This was the Rule which God himselfe prescribed to holy Abraham ; as a principall meanes for attayning to heigh Perfection : walke before me , and be perfect : Gen. 17. as if he had said : remember I ouersee thee in all things ; and thy deeds will be perfect . The reason hereof is most manifest : for as the beholding sight of a seuere Iudge doth most powerfully restrayne vs from offending : so on the contrary , nothing doth so much encourage , and incite the Soldier to generous acts , as doth the sight of his King , or Generall , who can aboundantly reward him . And therefore it well appeares , how effectuall a meanes this holy practise of Gods diuine Presence now is , for the perfect and entire accomplishment of true Christian iustice ; it deterring vs most powerfully from the great euill of sinne ; and it as strongly also spurrs vs on to doe good , by the practise of vertue ; which are the two essentiall parts of this holy iustice ; and are as two wings to the soule ; whereof , if either of them be wanting , the other will little auaile her to mount vp to her heauenly Blisse . By all which it appeares , both how necessary this holy practise is , to direct all our actions according to the will of God : as also how needfull to curbe our vnruly passiōs : & to moderate the disordered affections of our minde . Finally it serues as a seuere , and awfull Maister , to deterr the boldest sinner from offending him , who hath such power , not only to inflict all temporall punishment vpon him in this world ; but also to condemne him , both body and soule to the eternall flames of Hell . All which being manifest ; it remaines that I endeauour to declare , how this diuine Presence of God may be conceiued by vs ; and by what meanes it ought to be practised : for both which you may obserue , that

The first good helpe whereby to conceiue the diuine Presence of God , is firmely to beleeue with S. Paul ; that God is not farr from vs ; for we line , we mooue , and we are in him . Act. 17. Yea we so absolutely subsist by his support , as should be withdraw his sustayning hand , all creatures would returne to their former nothing , from whence he first extracted them : so that we are not only inwardly replenished with him ; but he also encompasseth vs on euery side ; for , both Heauen and Earth are fill'd with thy glory . Esa. 6. Yea he is more intimately present to vs , then is our soule ; because he is the very essence of our soule ; there giuing to it , not only the operations which it makes in the body ; but euen the existence , and proper being of them both : for thou , ô Lord do'st all my actions : Esa. 26. Nor is it I , but the grace of God with me , ( saith the Apostle . 1. Cor. 15. ) Where attributing his actions much rather to God's operation in him , then to his owne ; and therefore by good consequence , he was there present vnto them : as S. Augustin did well conceiue , when he so greatly rebuked himselfe for hauing labored to seeke God abroad in his other Creatures , whom he so intimately enioy'd within himselfe at home .

A second good expedient for this holy practise of Gods diuine Presēce ; is to contemplate his continuall benefitts , which ( as the prime and principall cause ) he communicates to vs by the instrumentall meanes of his other creatures ; as light , by the Sunne ; heate , by the fire ; nourishment , by our food ; respiration , by the ayre ; & all the rest , both corporall , & spirituall benefitts ; which as by conueying conduits , we receiue from his owne bountifull hand : as the same S. Augustin did likewise acknowledge , when giuing his immediate thankes vnto God for that first nourishment , which his diuine goodnesse had so prouidently conueyed to him , by those tender breastes of his louing Nource And therefore ( with this B. St. ) due gratitude also exacts of vs , to keepe the eye of our soule vpon so continuall , a Benefactor ; who principally workes with his creatures all the good we receiue by them ; though not to be perceiued by our corporall eyes no more then we can behold , either our soule , or the ayre ; both which notwithstanding be reall , true substances , & are actually present with vs ; for otherwise we could neither act , nor liue .

Thirdly , for the more easie comprehending both the manner , and reality of Gods diuine Presence ; some fitly resemble it to the beames of a bright shining sunne vpon a cleare transparēt christall ; wherein nothing on anie side , either within , nor without , is hidden from the eye : yea the least mote , or stayne within the secret'st part of it , appeares as cleare , as doth the exteriour out-side of the same . In like condition are all creatures whatsoeuer , in respect of God ; to whom the darkest , & profoundest corners within the bowels of the Earth ; & the most secret thoughts of our minde , & consciences , lye as open , as doth the shinning sunne : which though it may iustly giue subiect of great terrour to the wicked ; yet the vertuous soule may much reioyce to be continually in the vew of so louing a Father , and of so powerfully a protecting Lord .

We being now sufficiently assured of this diuine Presence ( whereof Faith permitts vs not to doubt ) I will here also briefly endeauour to shew what profit may be drawne from this certaine treuth ( which ought greatly to ioy a good Christian hart ) to haue for eye-witnesse of all we doe , that souueraigne Lord who beholding both our thoughts , words , & deeds , rewards the least of them eternally ( it being done for his sake ) for this , vndoubtedly , must strongly incite a gratefull hart to aspirations , both of loue , & gratitude ; as also to feare & reuerence ; whereby the vertuous soule vnites her selfe more closely to his sacred Presence , and laboring thus to gaine a holy habit of this diuine exercise ; shee breathes fourth feruent , and affectionate eiaculations , as fiery darts cast vp vnto God from an enamoured soule , inflamed with loue , & which craues without art ( yet with an ardent desire , and tender feeling ) with the Kingly Prophet ; sometymes for pardon of her sinnes , and for grace to amend : sometymes to be freed from a predominant vice , from some euill habit , or vnruly Passion : sometymes to obtayne such vertues , as may make her most gratefull to God : sometymes by blessing , praising , and adoring his diuine goodnesse ; when abroad in the fields , orgardens , shee beholds the Sunne , the Elements , the great fabrick of this world , or anie other creature , either of Heauen , or Earth , which that Almighty Creator hath made for the vse of Man . Finally by raising her hart vnto God in producing holyacts of feruēt loue ; of detestation of sinne ; of profound Humility ; of perfect Conformity ; of willing Patience : & to conclude , by such other acts of vertue , as occasion , and diuine inspiration may best suggest : for by this good meanes , the soule preserues her selfe in a continuall practise of Gods heauenly Presence ; shee greatly preuents the worst temptations of her ghostly enemie ; & by thus gaining a holy habit of God's diuine Presence ; with ioy , and great ease shee obtaynes holy grace to practise such vertues , as be most needfull for her perfection in his diuine seruice , and shee worketh her eternall saluation thereby .

But to reduce this so important a point , to an easie , and verie profitable practise ; it is here first to be obserued ; that the chiefest difficulty in this holy Exercise , consists in the beginning , and verie first practise thereof ; and therefore to gaine facility in practising the liuely memory of God's diuine Presence ; your first endeauour must be , to haue both a good will , and true desire to obtaine it : for a holy desire is both assisted by grace , and is also a powerfull spurr to nature , for the vsing all fitting endeauour to obtaine what is desired .

2. We must craue it of God , by very harty , and earnest prayer , as being a perfect guift , descending from the Father of lights ; from which holy fountaine we must expect it , much rather then from anie humaine art , or industry .

But I must not omit here to giue you , as a most necessary aduertisment ; that you begin to practise this holy Exercise gently , and by degrees with all prudent moderation . First calling Gods Presence to mind at each striking of the clock ; then after endeauour the same at the beginning , and end of all your chiefest actions ; for by often iterated acts , habits are begotten ; and this Exercise , which at first semed teadious and difficult ; by perseuerance and practise becomes both pleasing , and verie easie to be renewed in all the rest of your actions ; God being euer present in all places ; and therefore most easie to be found .

It is also to be obserued ; that some , by intemperate feruour , exceeding in this holy Exercise the due limitts of discretion , and strayning the faculty of their imagination aboue it's power ; by striuing actually to exercise a continuall Presence of God ; they much weaken the head , and render themselues thereby vnprofitable for other duties of obligation : which is a most conuincing argument , that it proceeds not from the Spirit of God ; that being truly gentle , and sweet . wisd. 10. And leadeth none to such immoderate extremities ; which are but the effects of our owne satisfaction , and not of the true loue of God ; which is neuer to be found destitute of solid true wisdome , and Prudence .

You haue now here seene , both how necessary , and verie profitable this holy Exercise of Gods diuine Presence is for all such as aspire to Christian Perfection . It remaines that I conclude this Rule , by shewing briefly , what exceeding great harme the neglect thereof doth cause both to body , & soule : it being most certaine , and manifest , that as the memory of Gods diuine Presence mainely deterres vs from sinne ; so likewise the neglect thereof , is most truly accompted the very source , & fountaine of all impiety : for God is not before the eyes of the wicked ( saith the holy King ) and therefore all their wayes are defiled with sinne . Psal. 10. For from hence proceeds their booldnesse & temerity in offending him . To this the Prophet Ezechiel attributes the enormous wickednesse of Hierusalem : and for the selfsame reason a sinner is most truly qualifi'd by the holy Ghost , a Foole ; because in his heart , he saith , there is no God : Psal. 52. That publike sinner Thais , being happily strucke by a serious reflexion of God's beholding the foulnesse of her offenses ; shee therevpon forsooke her sinfull course ; and retyring to a penitentiall life , shee ended the rest of her dayes in great repentance , and sanctity .

This was the happy effect of Gods diuine Presence remembred by that happy sinner . And doubtlesse should we but liuely conceiue this sacred Presence ; it would obleige vs to much more reuerent , and deuout respect at our prayers ; as also to refraine from offending in other occasions , that dreadfull , and all ouerseeing Maiesty .

You haue now had in this present Rule , the Theory of God's diuine Presence ; and by which is only lay'd the foundation , whereon this next is to build ; by reducing the former to practise ; which is the proper subiect of

THE SECOND RVLE . Regulating all our actions from our vprising ; vntill we goe to bed .

THE former Rule informing our vnderstanding with that great treuth of Gods diuine Presence : it is but requisit , that , by this , the will should be excited to the holy practise thereof ; in rendring to his sacred Maiesty due honour and homage , by all our actions of the day : for he hauing so mercifully redeemed vs from eternall thraldome by the price of his dearest blood ; both iustice , and gratitude makes all our actions ( by an infinit degree ) more due vnto him , then anie Prince , or Parent can pretend from either child , or ransom'd slaue .

And to performe our duty rightly herein to him , by the practise of this good Rule ; it mainely imports vs to begin well the day ; to which the remainder doth so vsually corresponde . And therefore with a speciall care we ought to sanctifie our first vprising thoughts , and actions , by some vertuous practise ; they giuing so great an impression to all our ensuing deeds of the day .

First then , so soone as you are fully awake ; hauing taken conuenient rest , and your vsuall repose : it being also now your tyme to rise ( and no incommodity , nor indisposition being offered to hinder you ) make presently the signe of the Crosse , thereby to inuoke the diuine assistance of the most blessed Trinity , through the merits of CHRISTS holy Passion : and at the first morning light appearing to your eyes , salute with all cordiall reuerence , and deuotion that bright heauenly Sonne of Iustice , IESVS-CHRIST , saying : O sweet IESVS the true light of our soules ; illuminate my vnderstanding , I beseech thee , and inflame my will ; to the end that I may know thee , loue thee , and serue thee , both this day , and euer-more .

And for your better beginning of the day ; endeauour also to giue God your first action thereof , by a vertuous act of Mortification ; shakeing off all sloath and drowsinesse , that would detayne you with losse of precious tyme : which holy Act , you may offer to God , as the first fruit of that new day , most due vnto him , and so very gratefull ; as it may pourchace a happy blessing vpon all the rest you shall doe therein . Finally omitt not to acknowledge with due gratitude this so graciously preseruing you that night from all euill : and his mercy in affording you the good beginning of that day ; wherein by his grace , you may negotiate the most important worke of your Saluation ; by louing , and seruing him with much more care , and fidelity , then formerly you haue done .

Secondly in further thankfulnesse for his so innumerable great benefitts ; offer your selfe entyrely , both body and soule , with all their powers , and senses to his heauenly Maiesty ; all your actions , both interiour and exteriour of that day ; to the end that he may wholy dispose of you , both in life , and death , to his owne greater honour and glory . And protest , that together with all the Saints , and Angells in Heauen ; and with all other creatures vpon Earth ; you desire to loue , to praise , and adore him , by all , and euery action whatsoeuer : yea by each motion of your eyes , hands , or feet ; and by euery breath you draw : for by this holy practise you shall happily associate your selfe with all his other both Celestiall , and Terrestriall blessed Creatures , in all their religious actions of loue , praise , and homage which they render to God ; to whome , in vertue of that your holy intention , all your actions will be acceptable ; you actually both louing , praysing , and adoring him thereby .

And finally , by this vertuous practise , you will vnite your poore endeauours with those who praise him best : and by a speciall manner communicate with them , and also contribute to all the honour , and glory which shall be actually rendred him , both in Heauen , and in Earth .

Thirdly craue his diuine grace to preserue you that day from all grieuous sinne ; and propose firmely , on your part , to auoyde all such occasions , as former frailties may giue you iust reason to feare . And resolue in particular most carefully to shunne that sinne , to which you finde your selfe most subiect ; and to exercise the actes of that vertue which most opposeth the same . Adde also to this , an act of oblation to God , of a most willing acceptation ( for his loue ) of all the Crosses , and troubles which may happen that day , and during your whole life . Renounce all euill temptations to sinne ; all inclinations to pride and selfe-loue ; all inordinate passions , and vnruly affections , which may present themselues that day to you : for by this act , God will be glorifi'd in all your sufferings ; you hauing so very willingly accepted them for his loue : and by this meanes , you may also obtaine a diuine blessing , and grace to resist all temptations to those sinnes , which for his loue you did formerly renounce ; and disauow . And in case that by frailty , you shall transgresse against your morning good purpose : yet this renouncing act not being reuoked ; your intention stands good , and your transgression inuoluntary ; and thereby , will either not be criminall in the sight of God ; or at the least , the malice of it will be greatly diminished .

Fourthly ; raise feruently your heart , and minde vnto God , and treate with him the chiefe necessities of your soule by holy prayer ; which is as needfull to a spirituall life , and aduancement in vertue , as is the water to growing plants . Begge humbly his diuine light to vnderstand his blessed will ; and to enable you by his grace to performe the same . Which preparation to your prayer being made

Fiftly compose your selfe deuoutly in the place of prayer , as in the diuine Presence of God ; where , vpon your knees , first humbly and lowly bowe , or kisse the ground , in acknowledgment that you are earth , to which you must returne : as also in humble , and gratefull memory of the most blessed Incarnation of the Sonne of God . Adore his diuine Presence , who became Man for our Redemption . Next makeing the signe of the holy Crosse vpon your forehead , mouth , and breast ( as sealing , and shutting vp thereby the doore of your heart against all prophane words , thoughts and deeds for that tyme ) retire your selfe into the secret cabinet of your soule ; there priuately to conuerse with him alone , as if there were no other , but only himselfe , and you in all the world .

Finally conceiue that day , as perchance the last that shall be lent you , wherein to worke your saluation ; which depending vpon that state wherein your last action shall be done , ô of how mayne importance it needs must be , to make a serious reflexion vpon euery act which may prooue , perchaunce to be your last ; and whereon your Eternity may depend for an endlesse weale or woe ! This holy , and most important morning practise is able to make so verie deepe an impression in our hearts ; & to continue so powerfull an influence vpon all the rest of our actions , throughout the whole day ; as that no worldly affection , nor passion , nor anie creature whatsoeuer will be able to disorder that happy soule , which beginning the day with so whol'some a thought , shall frequently renew the same cogitation of death : no rather he will dispise all mortall things , who often remembers that he must dye ; as S. Hier. by his owne experience assures vs . Yea by this happie practise , of beginning the day with a holy memory of death , we shall be made carefull of that dreadfull accompt , which will be demanded of vs at that vncertaine houre : and then with ioy , we shall finde the Romane Orator most truly to haue said ; that , it is the heighest point of wisedome ; to doe liuing , that which dying , we would wish to haue done : and this practise would prooue a most powerfull Antidote to preserue vs from the deadly poyson of sinne .

Our morning preparation thus made ; and our vsuall prayers , and deuotions performed with due reuerence : we must then betake our selues to such employments as our present condition shall require at our hands : calling often to mind for what end it was that God did create vs , and doth still preserue vs in this world : all which being only for his glory , and our owne saluation ; we must carefully direct all our actions accordingly ; as being to render a most rigid accompt for euery moment of this most precious tyme , which God hath lent vs to negotiate with our talents for that end .

Now to be faithfully accomptable herein ; I conceiue it a singular good expedient , not only to regulate in this manner all our actions of the day : but also to propose vnto our selues a set order , and distribution for the employment of the whole tyme thereof , according as our condition , and calling may both admit and require of vs , to Gods glory and our owne soules health : for order is most pleasing to him , who created all things in order , measure , and weight . Wisd. 11. And it will preuent much idlenesse , as also teadiousnesse to our mindes ; to both which they are exceeding subiect , who propose not to themselues some due methode for the employment of their tyme , and affaires ; which being rightly ordred , they passe with much more content and ease .

Now this right order consists in the fitt disposing of all our seuerall employments for the day : as for our morning and euening prayers ; & for all our other employments , as well spirituall , as temporall , suteable to our condition , & leasure : regulating the tyme for our studies , or reading ; for our worke , or corporall refection ; for our recreation , or for such uisitts ; & conuersation , as either ciuility , or charity may iustly exact of vs . In fine we must obserue an order and sett tyme for all our affaires , so fart as prudence , and conuenient fittingnesse will permit . Nor is it lesse conuenient that we should stint , & discretly regulate a due proportion ; as well for our domestike expence , as also for all other occasions answerable to our condition , and ability : allotting also for Almes what may be fitting , in due gratitude vnto God ; for this is that order ( saith S. Aug. ) which bringes vs to him ; that we doe all things decently , and according to order . 1. Cor. 14. And with a pure intention for the glory of God : for hereby all our actions will become gratefull to him , & meritorious of eternall reward . O lett vs not therefore omitt to direct rightly our morning Intention ; nor to propose vnto our selues some good employment for the day ; which must not be consumed in idlenesse , nor in the vaine and fruitlesse pastimes of meere prop haine , & worldly Conuersation .

By the first part of this Rule you haue direction for your morning actions , whereby to regulate all the seuerall employments of the ensuing day . But to conclude the better , what we endeauored well to begin ; and to make that our morning oblation , an entire sacrifice vnto God : it will be requisit , that we be as carefull to crowne that our mornings well beginning with as holy a good euening exercise at our going to bed : which I will endeauour to propose vnto you by