The Young Mans Monitor, Chapter 6
CHAP. VI. Characters of the truly vertuous Young Man.
First Negative.
I Have thus far exhorted you. I shall now endeavour once more to write the Vision before you; and make it what I can (as in the Prophet) plain upon the Tables, that you may see, as in a glass, what manner of young persons I have been recommending, and am still setting before you for your imitation.
Negative.1. I shall first describe them by their negative Characters, what they are not; That you may therein understand what you also ought to keep your selves free from.
Affirmative.2. I shall describe them by their affirmative Characters what they plainly are; That you may therein see what you likewise ought to be.
First, Negatively the Young Person of vertue or hopefulness,1 Negative, what he is not. he is
1. Not one that …ver r…viles Religion or religious people. Oh! no; Though as yet he hath not much understanding in these things: yet he sees Religion it is *Nihil in rebus humanis religione praes…antius, &c. Lac…ant.sacred. The preserver of a most divine Correspondency between Heaven and Earth. Our Prerogative above the Beasts; The sweet means of our Converse with the Lord; The greatest appeal that can be made; The highest claim that man can possibly say toward Eternity. Contempt herein he finds it so odious †…uod in religio…em d…omam committitur, i… omnium s… tur inju…iam. Liv.hat all Ages have even trembled at it; and the very Heathen would never bear it against their sorry Idols: much less dares …e contumeliously offer it against the true God.
This is Crimen laesae Majestatis; High Treason against the throne and dignity of Heaven. Vengeance in these cases is very particularly the Lords: And he will *Violata…um …ligionum alula, atque al… div…is… est p…na: s…d ub…qu… aliqu…. Sen.surely and soon enough see to the repaying of it. Which made the Prophet cry out so earnestly to some insolent and overdaring spirits in his time, Now therefore be ye not mockers, Isa. 28.22.lest your bonds be made strong. He that hath not so much Reverence as to spare Religion from reproaching that; not Humanity as to forbear godly persons from deriding them: let him yet have so much Wisdom, so much Pity, as to spare himself.
It was the setled and unalterable description which David long ago gave of a godly man, a man likely to dwell in the Tabernacle of the Lord, In whose eyes a vile person is contemned: Psa. 15.4.but he honoureth them that fear the Lord. The Image of God should be exceeding lovely, his grace highly honourable wherever we find it, though but in the meanest of his people. What we discern of weakness not yet removed, not yet healed, may be pitied, but must not be scorned. Where Religion is wantonly scoffed at without doors in others; It is to be feared, and more than feared, it is neglected enough, and wretchedly trodden under foot at home.
2. Not one given to foolish gaming. Oh! no; It is not for him that comes into the world a Child of wrath, born in sin; it is not for him whose very Condition and Religion (if he seriously bethinks himself of either) call aloud unto him for tears, and dayly repentance; It is not for him who hath no more but these few and frail daies wherein to provide for that solemn thing Eternity, or else lie down with everlasting burnings; It is not for such an one to become a vain gamester. He hath other things, matters of greater weight and moment which will call for his time and utmost care, he is scarce at leisure to trifle with unmanly games.
Ingenuous divertions where they are *Cum animos relaxare Iuvenes velint, caveant intemperantiam, meminerint verecundie. Cice.wisely chosen, harmlesly and †Voluptates commendat rarior usus. Juvenal.seldom used, timely and willingly parted with, might possibly be winked at. Both body and mind may sometimes modestly beg their remedy. And let them have it, so they take it but as a remedy; and make it not worse than the disease.
Generous actions Religion is not so Stoical as to condemn them. They are commanded, they shall be commended. Whatsoever things are honest, Phil. 4.8.whatsoever things are just, whatsoever things are lovely; if there be any vertue, if there be any praise; we have free leave, and are invited to address our selves unto them. And happy is that young man whose hopeful disposition presseth early, as David, into the Camp, and even longeth to employ it self in such noble undertakings. He that passeth by shall bless him in the name of the Lord, and say, Go on and prosper.
But effeminate games can claim no kindred, neither can they expect that they should ever be recorded in Letters of Gold, or mentioned in the Congregation of the Lord, like Mordecay's good services unto honour. No, no; They are (as Alexander wittily said in Plutarch) neither true Iest: nor good Earnest. Neither fair Play: nor sober Work. But of a far sadder nature; when such serious things, as Estates, and the welfare of whole Families are unnaturally thrown away upon idle and foolish Dice.
They are too commonly seeming sports, real vexations; Actaeons hounds kept for pleasure: but in a short space devour their M…ster; the deflouring of the mind; the gratifying of Satan; the unhinging of the whole man from things of nobler worth toward God, or toward our Country. Experience hath too often stood with tears in her eyes, and even wept in the sight of all men over these things; complaining, what you account the pastime of particular persons, I must lament as the danger of thousands, as that sore evil which unworthily softens and corrupts the Spirit of Nations into degeneracy and sloath; *No… est tantum ab hostibus armatis aeta… nostrae p…rt…u…, quantum a circumsusis undique volup…atibus. Liv.opening the gates to any enemies, inviting and letting in the Trojan horse of all calamity. Thus with the Roman Emperour we greedily take the Cup because it is pleasant; but it proves poyson, and in conclusion our death. These things please not so much one way, but they wound as much another. Whosoever seems here to win, all are sure to go away great losers. The Gamester alwaies rashly stakes, and too commonly plaies away his dear immortal soul in his games.
3. Not a Sabbath breaker. Oh no; He that dares be so bold on the Lords day will not stick to be f… worse upon another. Where a Sabbath of so few hours becomes wearisome to us on Earth; Good Lord! what would that man do with an everlasting Sabbath in Heaven?
It becomes the true Disciple to awake, and arise early that morning. To awake (as the Apostle saies) out of sin unto righteousness;foreignIgnat. and to put himselfe in remembrance, that this is the day of his Saviours Resurrection; the flower of time, a Princess amongst all other daies; the day for his solemn avouching of his Religion in the sight of God, Angels, and Men that this is the day wherein the Lord hath appointed to speak with him, and hear from him; wherein to give him … meeting about the great affairs of his Soul. He dares not neglect so blessed an opportunity, he knows not whether he shall ever live till another Sabbath comes about. He saies within himself as in the Primitive times, *Christianus sum; diem Dominicum congrua religionis devotione observare, omittere non possum Acta Mar. apud Bar.I am a Christian, and dare not omit the due observing of this day.
Oh the sad ruins of thousands for the controversie of violated Sabbaths… Persons, Families, Countries have died under it. For Gods sake, even for Gods sake let the terrour of the Lord in the remembrance of such sad Judgements perswade you. And charge your selves afresh every Sabbath morning, with what solemness you possibly can, not to speak your own words, not to think your own thoughts: but thoughts meet for a Sabbath, and settle your selves heartily to sanctifie this day of the Lord. Where the religious care of these choice Seasons dies, it is too too commonly and sadly seen, little goodness, little loveliness, little of the true fear of God there lives.
4. Not one given to vain speech. 4 Neg. Char.Oh! no; The sober Young Man finds a field large enough to walk in to refresh himself and others with harmless discourse: he desires not to break the hedge, or run over to speak with sin.
He understand; those words which are but Cyphers as to sense, may be Figures of too great number as to sin. He hears there may be, and often are whole slouds of words in bulk, where there are scarce the least drops of good reason or wisdom to be found in them. And it makes him still the more cautious that he opens not his lips at any time foolishly.
He judges speech should be a Lecture of wisdome to the hearers. The matter alwaies weighty; the manner of expression ingenuous and comely: without which he concludes with the great Philosopher, *foreign Sermo de mambus inanis crit. Arist. Phy. de vacuo.Speech about vain things, when all is done, will be but vain and worthless.
He chooseth to have his discourse rather of †Sermo oritur no… de villis domibusve alienis, …ee male neene Lepos sallet: s…d quod magis ad nos pertinet, & nescire malu nest, agilamus utrumae, devitiis homines, as …t …irtute beati. Herat.things than of persons. Sometimes of Vertue, and the amiableness of that. Sometimes of the great Works and Providence of God, and the rare glory that is visible and transparent in them. At other times of History, and the pleasing Records so serviceable to the enlarging and setling of wisdom, that are found therein. But above all he delights to fix most upon his own duty, and the Lords mercies in Christ, that he may be a frequent remembrancer to himself in them.
He hath heard, that his speech it is his peculiar Excellency above the beasts of the field, and he dares not imbase it to things so unbecoming, so far below him. He is modestly silent while the Ancient are before him; waiting for their words, as for the dew. And when at any time he hath just occasion to speak, his Motto and Maxime is, *Certe ordata brevi loquentia nihil possit esse divinius. In tanta verborum pa…simonia quanta saecunditas. Erasm.Not how much, but how well.
His words are alwaies free from Assentation; he flatters no man. Free from Moroseness; he causelesly offendeth no man. Free from Affectation; he brings them not forth for vain glory: but for use.
The care that he bestows upon his speech is plainly this. That it may be truly accented with Discretion, uttered with Modesty, seasoned with Grace, continually shedding and sending forth a sweet odour wherever he becomes. He easily perswades himself, That Tongue would scarce be fit to praise God in heaven, which hath been used to filthy and light words here on earth.
5 Neg. Char.5. Not one that is ever found in a lie. Oh! no; Truth is alwaies lovely, falshood odious. Where the tongue is false to the heart; the heart is surely false to it selfe, false to God. The Lord accepts it as a letter in that sacred name whereby he is pleased to be known to the Sons of men; That he is A God of Truth. Deut. 32.4.And a Lie whatever excuses and pretensions it may have, (as it is never wanting that way) yet we know its kindred, and whence it comes. It is the base born of Satan. He is a Lyar, and the Father of it. Joh. 8.44… foreign mendacium no… habit pedes, quibus co…si…lat. Talm.Oh! that we may all take heed, how we nurse his brats in our bosomes.
The way of lying, It is a short-lived cheat, where the deceit (when all is done) will quickly put forth its blushing face, and to our shame appear. The Liar (say the Learned among the Jews) he may vapour a while: but he hath no legs whereon to travel long.
It is a very low kind of policy; when to save our selves we stab the truth. When to gain á little repute (which yet is never solidly got by lying) we hazard our very souls. When we are so desirous of some shelter for sin; that rather than fail, we make up an hedge for it (as the Prophet saies) of briars and thorns set up against the Lord. Isa. 27.4.In this case the Lyar too truly fulfils the old Proverb. And shews himself,Erga homiaes timidi: erga Deum audaces. by his pleading not guilty, fearful of men: but by his inward falseness, a wretched contemner of the all-seeing, the heart-searching God.
In lower things, the Clock is prized by its true going. The Money is valued when it is no Counterfeit. And that Young Man shall be accounted a branch of hope indeed, whose tongue is as choice Silver, and his words, words of ingenuity and truth. The fault that is yet but one, he will not make it two by denial. He may have many weaknesses: but still takes care, that he may be believed in what he speaketh; and therefore resolves the whole world shall not justly charge him with a lye.
6 Neg. Char.6. Not one that takes the name of God in vain. Oh! no; he knows God over-hears, and will not hold him guiltless that dares do it. He is thankful that he may have leave to use it in Prayer; he delights to meet with it in reading the Scriptures: but he loves it too well, to abuse it irreverently in his lips.
It was a good Counsel, once well given by a Royal Parent to his Son;K. Iames to P. Hen. foreign Let the name of God be more sparingly in your mouth: but more abundantly in your heart.
The Jews of old accounted the name Iehovah so sacred, that they durst not utter it.Buxt. lex. The High Priest alone, and that in the Temple only, but once in the year, at their solemn Feast, while he blessed the people, might have leave to mention it: For others, it was death. And I have read of a poor begging Jew,Le…s. Phil…l. Hebr. in these later and modern times, that had a great Alms offered him on these terms, but to pronounce that Word, who yet refused it. They wound up the string too high, and became superstitious. The Christian abates that, but continues truly reverent, and willingly fears this glorious and fearful name, Deut. 28.58.The Lord his God.
Dear Children! be you admonished in this weighty matter; and I hope you will take great heed that you offend not with your tongue.
He that must needs at almost every word cry oh Lord! doth not so much say, oh Lord! help; but rather, oh Lord! come and punish my sin.
7. Not one that profanes that sacred name of God by wretched swearing, 7 Neg. Char.by horrid Oaths. Oh! no; an Oath was never allowed, but in ponderous and weighty Cases. And the holy Language still tells us, by the Conjugation wherein the word is only used, we should be rather *foreign la …phal. absque parente Kal. quia nemo jurare nisi jure adactus debet. Zech. 5.3, 4.passive than active. No further acquainted with an Oath, than when we are solemnly called upon by Authority not to be denied.
There is a curse from God, a flying Rowl, which, how unwelcome soever, shall yet enter into the house of the swearer, and shall remain there, though sore against his will, till it, hath recovered the glory of Gods name which he had wronged. There is but little gained by sin; men do but provoke the Lord to their own confusion.
The nations which knew not God; were yet a Law to themselves, and a great example to all Posterity in the condemning of this odious sin. With the Scythians the Swearers punishment was loss of his Estate. With the Persians servitude and bondage. With the Grecians the cutting off their ears, as those that had infected the ears of others. With the Romans it was throwing down from a steep high Rock. Thus have they born their testimony before us, that we might receive instruction from a foolish people, and learn in them our own duty.
Me thinks Dear Children! you should be every one saying to your selves, I see now indeed the Lord hath severely charged me (as once the Emperour Augustus to the Praetors of Rome,)Suet. in vit. &c. that his name should not be vilely trodden under foot, or abused by wretched Oaths in my lips.
He that will not so much as forbear these for Gods sake, bears but very little respect to God or his commands. Other sins have their several excuses, such as they are, though but sorry ones. This is that hath nothing to say for it self. No cause for it; no sweetness, no pleasure, no profit in it; no credit, no advantage by it; *Licentia juranda facit ut sides rara sit. Gualt.neither believed nor trusted, one grain the more for it. Others are weary of it, the Offender himself hath not the face to plead for it. Of all men the Swearer sins upon the hardest terms. And he †Qui jurat cum repit, quid non adultus faciet? Quintil.that ventures upon so hainous a sin while he is young; oh what a monster may he become ere he die!
8. Not one that abuses himself or the good Creatures of God unto drunkenness. 8 Neg. Char.Oh! no, It is not for young men to drink wine, nor for the lovers of vertue to mingle strong drink. He hath heard, the most holy men in Religion, the most renowned amongst the Nations, the most Honourable in their several Ages, were all of them men of great abstinence. He fears sacrificing to Bacchus would be a breaking off with Apollo; and falling into drunkenness a drowning of (those rare jewels) Understanding, Memory▪ and Senses. And therefore for their sakes, whether he eats or drinks, that Golden Rule of Solomons is still his memorial,Eccl. 10.17. In due season; for strength, and not for drunkenness.
The Grave (that undesired thing) how is it visited by thousands, and ten thousands before its time! and what Bill of mortality can be made of it but only this? It was *Plures gela▪ quam gladius.their cups which were the bearers, and brought the dropsie corpse so soon thither▪ Oh! what mean we to complain so unkindly of the shortness of life▪ when it is our own hand, our own intemperance that cuts the thread and hastens death.
But thus (as a great Writer observes,)foreign. Plutarch. The Drunkard will needs have his lust, though it costs him his very life.
Men may through softness flatter, and with words too smooth tell us, the drunkard is no mans soe but his own: but the Lord hath other Language wherewith to salute him, Woe to the drunkards of Ephraim. Isa. 28.1.Woe to him that dares thus deface the Image of God upon him; that being born a man, yet chooses to make himself a beast. Woe to him that saies to Conscience, *Ancillam dominari, & dominam ancillari summa abufio. Bern.bow thou down and Sense shall stamp upon thee; †Ebriosus consundit naturam, amittit gratiam, perdit gloriam. Amb.that plucks reason from the chair, and sets up a Phaeton there; *Ebrietates animos in furorem adducunt. Seneca.madness and fury to overthrow the Chariot, and proclaim his own shame before all. Woe to him that fills every Table with vomits, that selleth his heart to work wickedness, and becomes the Devils Dequoy to draw others to all excess of riot, and at last to drown them with himself inperdition. Woe to him that by one sin makes way for others, for legions to follow; that by Drunkenness makes way for Contentions, for Murders, and for Uncleanness. Woe to him that hath forsaken the Lord, the Fountain of living waters, and makes his belly his God: that mans end will be destruction. Yea lastly, Woe once more to him that makes so many weeping eyes, so many aking hearts in his sad Family at home. The Children cry, there is no bread; The dear Mother sighs, and replies; Whence my Babes! can I satisfie you? My Husband alas! is no longer my praise in the gates, but goes from me to sit with vain persons, till the wine and strong drink inflame him; foolishly talking all the day there as the Sons of Belial, of matters not convenient for them: while we, poor we, are left to naked walls, to raggs, and hunger at home.
Oh Drunkard, Drunkard! What hast thou done? Thou hast even consulted shame to thine House, reproach to Religion, poverty to thy Estate, diseases to thy Body, everlasting danger to thy precious Soul, infection to all that shall ever keep thy company, sorrow of heart to thy tender Family, which thou oughtest to have been a crown of rejoycing unto. Therefore hear thou the Word of the Lord, thou that hast so often enlarged thy desires as hell after other cups: Thus faith the Lord, Thou shalt surely drink of a cup of bitterness and trembling from the fury of the Lord. Thou shalt be drunk, but not with wine; thou shalt be overcome, but not with strong drink. Then mayest thou fall, and rise no more. Thus, even thus shall Adonijahs feasts break up with amazement, and Belshazzars cups with trembling.
You are, it may be, almost wearied with this long Relation: but from such considerations should we gather up instruction and warning for our own Souls. The Spartans were wont, when at any time their Servants were drunk, to bring them in presence before their Children, that the odiousness of their carriage might breed the deeper hatred of the vice. You have also now seen the Drunkard in some part of his vileness: though in modesty much hath been forborn of that filth and leudness wherewith he might too truly be charged. Oh that you may never commit such folly in Israel. Let who will live in revelings and excess; drown not you a noble mind in slouds of drunkenness. Let the counsel which Cyrus once gave his Souldiers be your measure; what is truly convenient for you; and not what would*foreign Xenoph. de Instit. Cyri. overcharge nature unto drowziness; nor inflame it unto madness. The drunkard may jovially call for much now: but this he may and cannot but know the score runs dayly on, and his reckoning will be very sore in the great day.
9. 9 Neg. Char.Not one that is profuse or riotous in any of his expences. Oh! no; where Frugality is not our Steward and Treasurer; we shall have but little imployment for Liberality, as our Almoner. He that will needs be lavish in his superfluities, will soon find himself (though but little to his own comfort) unavoidably straightned in his very necessities.
It was the sharp, yet just observation of the *Nullum crimen abest facinus que libidinis, ex quo paupertas Romana perit. Juv.Satyrist, when Rome had once parted with their former vertuous Frugality: they became forthwith a sad spectacle of all manner of vice and debauchery. Their fall must be our Young Mans, and indeed all mens caution and warning.
It may be thought too inferiour for a vertuous mind, an heart aiming at heaven, to stoop so low as the regard and looking after these pecuniary matters.†Deus est ita Artifex magnus i… magnis, ut non sit minor inparvis. Aug. But it is no dishonour to be faithful and wise in that which is least, as well as that which is greatest. The Sun takes care to cherish the sorry Hyssop by the wall, as well as the lofty Cedar in Lebanon. And he that hath an earthly indigent Body (as his Souls poor kindred) lying upon his hand to be dayly provided for, must not disdain to take some thoughts for those due accommodations that are fit for it.
The evils are very sore which are under the Sun on both sides. There is that neither regards what he hath, nor what he needeth: but sensually, Epicurus-like, rusheth forth into all excess. There is also that possesseth much, and yet, *Manifesta phrenesis; ut locuples mori…tar, egenti vivere sato. Juv.Tantalus-like, he even famisheth in the midst of his abundance, and hath not an heart to allow himself to taste in the least measure of the good thereof. So rare is the true use of present things.
It is left to our care and wisdom to sail warily between both these rocks. The truly prudent and gracious person takes himself allowed on the one hand, to eat his bread with gladness, and to rejoyce before the Lord in all that he putteth his hand unto What God hath given him he wisely partakes of it, and keeps his enjoyments from rust by a temperate use. But he is still as cautious on the other hand, that he run not himself upon any exorbitant excess, or Dives-like deliciousness; of life; to consume▪ fair estate (which might be his dear Childrens comfort when he is gone) upon his present foolish lusts.
He looks first at what he needs; and saies,In necessariis est salus, … supersluis laqueas. Sal. that is but little, and may suffice him; more were useless, and would ensnare him.
He looks next at what he hath, and saies; it is that measure which a higher wisdom than his own hath laid out for him, and it becomes him that his mind inwardly, and expences outwardly be both willingly sured thereunto.
The riotous sails by a far other Compass. Poor man! It is a title of generousness, an umbrage of honour that he affects: and it is a cloud of disgrace and general slighting that in the end he reaps. He hastens with the Prodigal to a luxurious life: and still with the Prodigal he hastens as fast to disappointments, to husks, to hunger and want. He may be progressive for a while: but no man can ever be truly successeful in waies of evil.
We may write him down (as in the Prophet) A man that shall not prosper in any of his waies.
1. His Estate left him by the care and affection of his dear Friends (which he ought for their likes to preserve as a Jewel and memorial of their Parental love) by this usage is soon forced away, and takes its leave of him.
Neither doth that go altogether alone.
2. His Credit, which was sometimes as so much current Coin, of great value; His respect, which formerly waited so fresh and so acceptably upon him; the Golden Sun being gone, these pleasant rayes, of course withdraw themselves, and shine no longer.
3. His costly pleasures, which were so lately his too too improper pastimes, these also come no more to make merry with him. The guest grows low, and these dishes are set no longer for his Mess, or within his reach. Hardly so much as any memorial left of them, save only a bitter taste upon the poor Conscience, scarce ever it may be to be washt down. One only undesirable associate left to bear him company, that *Ead in illa quae erat in abund. intia, libido manet. Cic. de Catelin.same luxurious disposition, which brought him to all this, will still hang about him to continue his reproach, and to make him yet more miserable.
4. The greatest sufferer is yet behind. The next thing that is trodden down under his luxurious excess, is nature it self, and his own conversation. Good Lord! what dishonest and dishonourable courses are they enforced to comply withall, for the gratifying of a voluptuous mind! Righteousness it self shall now be ravished, rather than reduce his extravagancies, or any thing of his former riotousness should be abated. The Historians observation is too readily drunk down as his Maxime, *Si aerarium ambitione exbauserimus, per sielera supplesdum …. Taci.The estate is exhausted by ambition, and must be recruited, though by the greatest wickedness.
He is now ready to do his devotions in the cut-throat Chappel *Caelius Rhodig.Pausanias tells us of in Acrocorinth, dedicated to Necessity and Violence. Ile becomes henceforth a man of rapine and wretchedness. His feet (as the Apostle informs us) are swift to shed blood;Rom. 3.15, 16. Destruction and misery are (too truly found) in all his waies.
By this time he may spare himself the labour of making a Will, or choosing Executors: the male administration of his own life prevents them both, and he lives the rest of his daies an eclipsed man, in great obscurity.
He is at length sensible in what great ingratitude to the providence of God, in what great unnaturalness to his own Family, he hath sued a dishonourable fine, and cut off the intail and inheritance from his poor Children: leaving them nothing to inherit but their Fathers shame. He sees likewise his Esteem withering before his face as the Figtree at the root. And being †Cum non amplius si…, quod sucris; on ultracrit quod esse velisnow no more what sometimes he was, he hath no longer any desire to be at all. He is ashamed of himself, weary of life, and yet poor man, no way fit for death.
Such in conclusion is the spendthrifts race; no way desirable for any man … after him. Oh! that all would be truly wise, and forbear bringing upon themselves (what they are so loth withall) sorrows and streights in their latter end.
Dear Children! Affect not you too tender an education. It will but enfreble Nature from vertuous Actions: and you know not what hardship God may expose any of you unto yet ere you die.
Affect not too costly an education: he, and he only is fit to enjoy much, that knows how to live with little.
Deal by the Estates which God in his providence shall please to give you, as Cicero once ingeniously and prudently advised, *No … laudeada res est samiliaris, ut canbi…. Ci… …ss. to Neg. ….Let them not be so close lockt up, but that Wisdom and Liberality may have the Key, and at any time come freely to them: neither let them lie so loose and open, that Prodigality should at her pleasure abuse and waste them.
10. Not one (lastly) that idlely or sloathfully wastes his precious time. Oh! no; He looks upon his time as his choicest treasure; a price put into his hands by the Lord for sacred ends, a price greater than all his Friends here can ever leave him, and therefore studies above all things how to make the most of it.
*Nil preciosius tempore, & her! nihil hodie to tilius: transeunt dus salutis & nin…o cogitat. Bern.Time is usually a commodity exceeding variously prized in the world. Some scarce know what to do with it; it is to them a waste and wearisome thing. The Lord Fatherly gives a space for repentance; and yet it cannot enter into our minds, that this is that day of grace. Others again find every minute of great worth, they could put the most refuse and spare hours to a good use; to Prayer, Reading, Meditation, or some great imployment Heaven-ward. What their Earthly Calling can spare, their Heavenly hath full occasion for. So that between both we have as much as we can well attend to, though we had (as in the Fable) Argus hundred Eyes, and Briareus hundred Hands. Oh! that we were wise, to gather up these filings of Gold, and to redeem our time as becometh us in the Lord.
†Non au…i, sed hone jacturam desleo Cicero.It was indeed an ingenuous, and yet a sad sigh, which one once fetcht, when he told his Friend; It was not for the loss of an Estate, it was not for the loss of Relations, it was not for the loss of Honours, or any such things that he wept: but for (that dear thing) Time, which had been too quick for him, and was now slipt by, but not improved. Time fruitlessely passed will easily make an aking heart.
The ingenuous Young Man listens, and hears all this; he laies it up amongst his Treasures, saying privately to himself, Take heed oh my soul! that thou provest not a foolish Phrygian, beginning then to become wise, when it will be too late.
It is recorded of Iulius Caesar to his great honour, That in all his affairs, he was never known to omit any opportunity, nor to refuse any pains; by which means he became so great. I will not say, Be ye ambitious of his Honour: but I must say, Be ye imitat…rs of his Industry. Accounting with yourselves (as the Father piously of old) that labour is the honourable Schoole of Vertue;foreign. Lahoriosa vita zirtutis s…ola. Chryl. Pro. 22.29 wherein your proficiency would soon appear to all. Such an one, Solomon at a great distance, foresees what advancement he would soon come to, Seest thou a man diligent in his business? he shall stand before Kings, he shall not stand before mean persons.
These things are, and most justly may be the Young Mans Lecture, they walk with him, they talk with him. Wherever he goes he is still pondering of them.
He considers his outward man, and observes godly diligence, inherits a blessing, while negligence goes cloathed in rags. He considers his inward man, and fears (if time be carelesly lost here,) Eternity of happiness, will very hardly be found hereafter. He that labours not painfully in hi… Calling, both Spiritual and Civil here on Earth, his heart is not right in the sight of God; his own Conscience will tell him, he hath no lot nor par… in that rest, which remains for the people of God in He…ven.