The gentlemans calling

SECT. VI. Of the third Advantage, that of Time.

1. LEt us now proceed to the third advan∣tage, that of Time, which though men do often so industriously wast, as if it were rather a burden then an advantage, yet the differing estimates they make of it, when it is neer expiring, the passi∣onate Death-bed wishes of a few daies reprieve, witness that it has a reall value; For were it an empty useless thing, it would not then be∣gin to appear considerable, when all other va∣nities grow in contempt with us. The unhap∣piness of it is, that men learn to prize it, as they do most other good things, rather by the want, then the enjoying, buy the skill of tra∣ding with the loss of the Talent, which should maintain the traffick, and then only come to account it a treasure, when they can no longer dispose it to any benefit; and that disposing alone is it that can render it truly valuable. It is therefore a most necessary providence to learn this art of improvement, this peece of spirituall husbandry, without which a mans self becomes that accursed soyle, the Apostle

mentions, Heb. 6. 8. whose end is to be burned. Let us therefore a while examine what are those imployments of our Time, which may render it most fertile to our present comfort, and future accompt.

2. Every man saies (though perhaps few consider) that our time here is but a prologue to Eternity else where, and that the condition of that eternity, whether happy or miserable, depends upon the well husbanding of this time; That therefore and that only can be the right managery of it, which tends to make our future estate as happy, as it is sure to be lasting. To this purpose God hath chalked us out some great lines of Duty, from whence so many lesser do arise, as will, if we will permit them, twist and winde themselves with every hour of our lives. And though these duties are in the kind of them obligatory to all conditions of men, yet frequenter Acts of them are expected from those, whose Qualities and fortunes gives them more vacancy from secular toyles.

3. For certainly it is not to be fancied, that God who has put an active principle into our nature, should industriously provide for the suppressing its operations in any, devote such a Select number of men, as an Hecatombe to be offered up to Idleness; and yet much less can it be thought, that he should so promote that iniquity, which he professes to hate, as to de∣sign them to the pursuits of that, Manumit them from labor, to leave them freer for vice.

And if neither of these can be supposed, if their leisure were not indulged them either that they might do nothing, or do ill, there remains only a third end imaginable, and that is the doing good; (For as for Sports and Pastimes, the best of them come so neer to Idleness, and the worst of them to Vice, as the one is not to be allowed any, so the other no considerable part of their time.) Now because none is good but one, that is God, Mar. 10. 18. we can take our measures of good actions only from his prescription; and so those which he has com∣mended as such to Mankind in general, point out to this particular rank of men the nature of their Exercises, as their especial Vacan∣cie and leisure does the higher degrees of them.

4. And first those of Piety towards God justly challenge a great share of their Time: For whereas God may seem to have limited and confined the poor mans zeal, by that rule of preferring mercy to themselves before sacri∣fice to him, he does by exempting the rich from those necessities tacitly require their devotion to swell up to some proportion with his bounty to them, who being freed from those weights wherewith others are clogged and incumbred, even nature it self suggests the expectation of their soaring higher; He has put them at a distance from the meaner cares and sollicitudes of life, as if he were jealous those might prove his rivals, and keep them from growing into

a closer intimacie with himself. And shall this designe of love be defeated? and when he has thus secured himself from one sort of Compe∣titor, shall more and baser be sought out, every the triflingest and vilest Entertainment be courted to come and supplant him? This were indeed to answer that odious character of the Adulteress, Ezek. 16. 34. which was not sollicited, but did sollicit. And those that can make such unworthy and provoking returns to so endearing a kindness, evince themselves destitute not only of grace, but of all degrees of common good nature: For when he so pro∣jects for their familiarity and converse, what can be more inhumane and ingrate, then thus scornfully to decline it? Yet under this charge all those will certainly fall, who do not imploy (nay devote) every day some considerable part of this their vacant time to the keeping up their intercourse with God, by Reading, Prayer, and Meditation.

5. In the next place, Themselves put in for a part: But here I mean not those brutish sensual selves, which have in many (like Pha∣raoh's lean kine) devoured the nobler and more excellent; but it is the more divine and sublimated part of them, on which their time is to be laid out; and here they can never want business, that being in several respects a very proper object of their diligence. For first, their Understandings, how clear and vigorous so∣ever, attain not their height at once, are

not like Adam created in a state of maturity and perfection, but like his degraded posterity make gradual motions towards it, advance by several steps and degrees of proficiencie; nor can we in this life ascend to such a Non ultra, as excludes a possibility of growth. So that no advantage of Education can supersede the use of After-industry, that being still able to make farther improvements, bring in new ac∣cessions to their Knowledge: And this is so inviting an entertainment, as may very reason∣ably expect their companies some hours of the day in their Studies.

6. But though this be a considerable, yet is it not the weightiest part of that care they owe themselves. For as the Soul consider'd in its Intellect, may thus become their Pupil, so in its Morals it has often need to be their Patient: For though in its Original institution it was perfectly pure and healthy, yet by in∣habiting in this pesthouse the Flesh, it hath contracted much of its contagion; and by how much the more delicate and refined its composition is, so much the more mortal are the diseases to which it is subject; It will there∣fore require a close and wary attendance. A Physician that has a nice and tender Patient, must be very assiduous in his care, observant of all symptoms, watchful against all accidents. And so certainly should men be here; they should make daily observations how their ghostly strength increases or decaies, what

Humor most predominates, whether Choler boil up into rage, Phlegm freeze into sloth; whether the Sanguineness of their temper make them lustful, or the Melancholy revengeful, and accordingly apply their spiritual Purgatives, the Baths, or the Palaestra, prescribe rules of of Diet and Exercise: and doubtless whoever makes these daily strict inspections into him∣self, will by the inestimable benefit he receives from it, be taught how great a blessing his Time is, and how much a greater to have grace thus to imploy it.

7. But though a Mans self be a Province wide enough to take up a good part of his time, yet must he not so ingross it, as to de∣fraud his Neighbor, who has also a right to share in it. God having made man after his own Image has (as part of that) stamped upon him the Bounty and Communicativeness of his nature: And therefore when we live wholly to our selves, we rase and deface that Impress; and when 'tis remembred that the heinousness even of Murder is by God pronounced to arise from the violation of His Image, Gen. 9. 6. parity of reason must conclude this no light guilt. Nor is it only our Goods we are to im∣part (for that were a very partial Transcript of that Bounty we are to imitate, which gives us so much besides) but in general whatever other Ability we have by which our neighbor may receive advantage; and so a man has as many imploiments of his time, as he either

finds or can make opportunities of doing good to others. I say make; for sure since God hath constituted Love to our neighbor one of the fundamental laws to Mankind, we are not to look upon it only as an accident or casualty, but as a main and diliberate business of our lives; not refer it wholly to chance whether ever we shall do an act of this kind, or no, but industriously seek out and improve occasions. Thus we find the Liberality of our Blessed Lord represented to us in the parable of the great Supper, Luk. 14. 16. where there was not only liberal provisions made for such as would come in, but importunity used to draw them, particular invitations made to the poor and the maimed, the halt and the blind; and when that brought not in Guests enow, the High-ways and Hedges were to be ransacked, and a general Press, as it were, made of men, to receive not the Earnest-penny of Death, (which is usually the signification of our Press∣money) but the Antepast of Eternal Life. Oh that all those who pretend to Greatness of Mind, would copie out this Munificence, that they would prevent mens desires, and invite them to come and be obliged by them. For want of this, many occasions of doing bene∣fits are lost; the modesty of some, perhaps the pride of others, averts them from requesting those assistances they most need: It were there∣fore the noblest Study a Gentleman could enter∣tain himself with, to search the various Wants

of those within his sphere; but then he must be sure to do it with a candid design, the more opportunely to apply himself to their aid; he must not treacherously inquire, who wants knowledge, to deride, but instruct them; not hunt out a debauched person, to make him his Companion, but his Convert; not finde out quarrels to foment, but compose them; in a word, not pry into other mens concernments, like a busie-body, but a Friend; not to comply with his own curiosity, but their need. And now he that pays a just Tribute of his Time to these three grand Duties, will (when the other dues to Nature, temporal Affairs, and neces∣sary Civilities are deducted) not have much to sacrifice either to Idleness or Vice, but will rather think he wants Time then Business.

8. But alas, the full leisure they generally finde for the direct contrary employments, witnesses too irrefragably that they are not thus taken up. It is true indeed, we finde God often in their Mouths, but it is rather in Oaths, then Prayers; as if they meant their profana∣tions should be the onely testimony that they believed a Deity. How many are there such profest Votaries to Bacchus, That their Knees are reserved onely for him, never to be bent but in drinking of Healths; that seem to have enacted to themselves the prophaner part of Darius's Law, Dan. 6. 7. that of asking no P•…•…tition of God, onely herein out-vying him; that their's is for an indefinite, not limited

time, who reckon saying of Prayers among those pedantick tasks of their childhood, which expire with the Rod and Ferula, and can never think fit to debase their more Manly state to it, unless perhaps a restless night may force them to call it in to supply the place of a more usual and pleasing Anodyne. Whether this be not the pitch of many Gentlemens Devotion, I appeal to any that observes their practice.

9. Nor have they much more to do in the Library, then the Oratory, unless it be stored with Romances: Any deeper sort of reading is as formidable to them, as the Mines or Gal∣leys; nor do they without wonder look at those who can voluntarily set themselves to tug at those Oars: But Divinity is beyond all others under prejudice with them, decryed not onely as a crabbed, but ungentile study; so that upon pain of Reproach, none are to know more of it, then may just qualifie them to de∣ride it; or read the Bible to any other purpose, then to enable them to blaspheme God in his own stile. If these men may be said at all to converse with God, it is in the same manner, that the Pharisees did with our Saviour, with the insidious design of entangling him in his talk, Matth. 22. And sure the more time is thus spent, the worse.

10. Proportionably to this they acquit themselves of the other parts of this Duty; that time which they should bestow either in preventing or curing their spiritual Maladies,

they lay out wholly in contracting or increa∣sing them; they have made a most strict league with the Flesh, and like faithful Confederates they omit no endeavor to strengthen its Party, to supply it with fresh forces, the expence of their whole day is managed wholly in order to that end. Thus that they may be sure to keep their Lust high and vigorous, they give it a nourishing breakfast of Sloth in the morn∣ing, a full meal of Gluttony at noon, besides multitudes of collations in obscene Discourse and Fancies, all the day: And with these Aux∣iliaries, it need not doubt to maintain the Field against poor macerated Chastity. So again, lest Sobriety should happen to surprise them, and gain but the honor of one Day, how vigi∣lant are they to give it the first assault? scarce a day that they draw not up in Battalia against it, and seldom miss giving it a total Rout; and if Sleep like a Mist befriend it to steal upon them in the morning again, yet that little Suc∣cess is but a preparation to a more signal De∣feat in the afternoon, which is with many, a time allotted wholly to these skirmishes; per∣haps the chace followed all night, nay▪ pur∣sued so far by some, till an habitual Sottishness save them the labor of these Quotidian Com∣bats. Nor is their Pride so affronted, as to be forgot in the distribution of their time, a good scantling of it is cut out to its use; some in contriving and designing their Cloaths, and some in putting them on; some in admiring

themselves, and some in projecting to be ad∣mired by others; some in hearing flatteries, and more in reflecting and ruminating upon them.

11. As for those broken parcels of Time, which are not thus devoted to these or some other set and solemn Sensualities, they are gleaned up by Sports and unsignificant pastimes; nay, even some who abstain from the former, do yet so wholly abandon them∣selves to the latter, that their lives become ut∣terly unprofitable. Under this number I have no intention to include all who allow them∣selves Recreations; I know some divertisement is so necessary both to the Body and Minde of a man, that if it keep within moderate bounds, it is but a just debt to himself, and cannot fall under any ill character; but that which is re∣prehensible in this matter is the excess and inordinacy of it, the making that a business, which should be but a diversion: And this we see too usual with many, who absurdly stretch this priviledge of their Gentility, even till it break; pursue their sports of Hawking and Hunting, &c. so vehemently and assiduously, that ere they are aware, they adopt these their Callings; never considering that a Faulconer or Huntsman is indeed as mean a Vocation, as those they most despise. But whatever other pastimes of this nature any man suffers to usurp his time, he does in it extreamly reproach himself, tacitely confesses, That he is unfit for

generous and manly imployments, and calls himself Childe, while he thus trifles and plays away his days.

12. I know not whether I may rank the great and deep Gamesters in this File; for though the nature of their imployment belong to it, yet there are such considerable ruinous effects of it, as seem to place it in the number of more serious Ills And indeed, though Custom hath called it Play, yet the many anxi∣ous fears and uneasie Commotions which usual∣ly attend it, evince the great impropriety of the Title, and would more reasonably have given it a name of the direct contrary import∣ance. But as feigned names are commonly an art of concealing persons, so this Trade as∣sumes the stile of Divertisement, indeed to dis∣guise its true original, which undoubtedly is Covetousness: For what imaginable cause can there be assigned, besides the desire of Win∣ning, that should make men venture what they are so unwilling to loose? It is certain, he that plays for a Peece, has as much of the di∣vertive part, as he that stakes a thousand; and were that all were designed, men need not, and certainly would not so profusely over∣buy what offers it self at so much a cheaper rate. I know this is a motion men think too sordid to own, but would God they would once learn (in this better sence) to revere themselves as well as others, and despise to be prevailed on by what they are ashamed to

avow: But the event ordinarily speaks it as great a Folly, as Meanness, of which there are too many sad instances in the shipwrackt Fortunes of these Adventurers; and indeed there is nothing wonderful in it, but that men will be so mad as to run the hazard: For that being supposed, it is not at all strange to see them sink under it; for a man has here to deal not with Chance alone (which yet were but a tickle bottom to imbark in) but with such com∣binations of Deceit, that even good Fortune it self will not secure him; so that he that has not learnt to Plough with the same Heifer, is like to make but sad Husbandry of it; and even those that have, if they happen to get some few good Crops, yet they quite wear out the soyl with them, forfeit that Reputation with all considering men, which should let them in to farther opportunities, and leave themselves to live not so much upon their own Wits, as other mens Follies. It is true indeed, that hath in these latter days proved a pretty large Common to graze on, and some have seemed to thrive well upon it; but generally such Cattle meet at last with a pinching Win∣ter, which leaves them as bare and meagre, as ever. In short, Cheating has usually a reflex∣ed efficacy, and deceives none more then those that use it; yet such a stroak hath it now got in Gaming, that in most Companies it leaves men onely this miserable choice, Whe∣ther they will be active or passive in it, which

methinks should be enough to awake men, as immoderate Tyrannies use to do, to vindicate their Liberties, and reduce Gaming from this exorbitancy to its Primitive use, make it cease to be a Trade, and become a Recreation; and that too bounded within such just limits, that it may not incroach on those hours which should be destined to greater concernments. But as it is, between this and the rest, either Impertinencies or Vices, all their time is so pre-ingaged and fore-stalled, that their most important interest is left forlorn and neglect∣ed; they have as little leisure as Will to con∣sider the poor Soul, or scarce to remember that they carry any such trifle about them.

13. And now they that thus forget God and themselves, no wonder if they afford little con∣sideration to their brethren; they will not be guilty of such an Indecorum, or deny the Body of Sin its exact symmetry, by making this part unproportionable to the rest, and there∣fore they either allow no part of their time to others, or do it to such inverted perverse purpo∣ses, as makes the payment worse then robbery. Thus many bestow Visits on others not out of any purpose of kindness, but either to trifle away their own time, or to make observations, what they can spie of ridiculous to entertain their laughter. A mysterie the London-visitants are generally well read in, who have put this business long since into a setled course; so that the discoveries of one Visit sets them in a stock

of defaming, backbiting discourse for the next, and so successively ad infinitum. So again, many who call themselves Gentlemen▪ much to the reproach of that title, if they can find out a young Heir of much wealth and little prudence, how officious, how diligent are they in attending him? watching him as glad∣ly as a Vulture does the fall of a Carkass, till they find an advantage to rook him at Play, entangle him in Suretiship, or perhaps betray him to some mean and unequal Match. So if they hear but of a beautiful Woman, what contrivances, what designs do they lay, first to see, and then to corrupt her; make it a business to themselves, as well as a trade to their agents and factors, to spring such game? And upon such occasions as these can liberally sacrifice their Time, of which when any Cha∣ritable office would borrow from them but some few minutes, they are then such busie persons, they can by no means afford it: A Nabals blunt and churlish refusal, or at best a Felix's put-off to a convenient season, are the usual returns to such motions. But to an∣ticipate the Proposal, to go in quest of such Opportunities, looks with them like a piece of Knight-errantry, has so little of their pra∣ctice, that it scarce escapes their scorn.

14. And now what a heavy Bill of Indict∣ment is like one day to be brought in against them, when God, their Souls, and their Neigh∣bors shall all join in the Charge! Oh that

they would seasonably consider how sadly ob∣noxious they are to it, and that condemnation which will inevitably follow it; that so they may, according to Christs councel, Mat. 5. 25. agree with these adversaries while they are in the way, and by yielding to each of them for the future a just portion of their Time, com∣pound the business, stop the Process against them. That they would remember, that of all their prodigalities, this of their Time is the most desperate, such as is most impossible to redeem, and yet that wherein they are of all others the deepliest concerned. And this they would certainly be convinced of, if their Aery fancies could but so condense into Earth, as to bring them into any acquaintance with their Beds of dust, give them some foretaste of their Dying terrors: For let them but sadly think what they would then give for some few of those Days they now study to fling away, and they cannot choose but infer the necessity of being better Husbands. We read in Scri∣pture of the Demoniacks dwelling among the Tombs; but the Devil has sure changed that habitation; for, those whom he now Possesses he permits not to converse at all there, as knowing it is the properest preparative to his dispossession: And doubtless it would be the most powerful Exorcism, as of all others, so of this Evil spirit (this filching Devil, that thus steals from men their precious hours) often to descend into the Vault or Charnel∣house,

and by serious consideration how short their Time is, to inforce upon themselves a care of redeeming it.

15. Nor need they fear, that to redeem their Time, they must sell their Pleasures, give up themselves to a joyless state of life; for though it is true they must resign their coun∣terfeit, they shall have real Delights in ex∣change; they must part with their Glass, but shall have Gold in stead of it; and as none but a rude Indian will repine at that bargain in the Literal, so none but a ruder Christian can dislike it in the Moral sence. For in the first place, he that imploys his time in conver∣sing with God, is not onely more honorably and more profitably, but also more pleasantly busied then he can possibly be any other way. We all say, That God is the centre of Felicity; but he gives himself the lie, that does not withal confess, that the closer acquaintance we have with him, the nearer approach we make to happiness: For who ever believed the Sun to be the Fountain of heat, and yet feared to freeze by drawing near its Rays? Indeed none but the down-right Atheist can with any tole∣rable Logick▪ dispute the pleasantness of this Duty: For can any whose Faith has set up a God, suffer their fancies to dress him like a Fiend? Put on him such unlovely shapes, as may beget aversion, defer them from ap∣proaching to him? Can they call him a Deity, to whom they will not attribute so much as

they will to every ingenuous man, the honor of being good Company? This is to be not onely prophane, but absurd; and if there be any of so short Discourse, I suppose him un∣capable of conviction by Argument; the com∣mon Proverb hath assigned him his Teacher, viz. Experience; let him by frequent, yet re∣verent Addresses to God, grow into some fa∣miliarity with him, bring himself within di∣stance of receiving his refreshing Influences, and then he will discover how very unkinde he hath been to himself in thus long holding off. In Humane Conversations we use not to finde the gust and relish of them, till we arive to some degree of freedom; they that converse as strangers, are under constraints and uneasi∣ness; and certainly the main cause of that dis∣gust men have to this Spiritual entercourse, is their unaccustomedness to it: They address to God perfectly as strangers, now and then pay him a slight Visit, as it were by way of for∣mality and Complement; and then no wonder if it be neither satisfactory to God nor them∣selves: But then 'tis sure great injustice to defame that as unpleasant, which becomes so only by their own ill managery; To say there is no water in the Well, only because they neg∣lect to provide a Bucket for the drawing of it up.

16. In the next place 'tis sure, their Souls mean them no malice, in exacting part of their Time. For first, what they bestow in improving

and exalting their Understandings, does not only bring them in vast advantages in the end, but affords them also very fair accommodati∣ons by the way: Learning yields such variety of agreeable entertainments, that like the Manna in the Wilderness it adapts it self to every mans taste, he that likes not one sort may fit himself with another; and sure he must have a strangely vitiated palate, to whom none of them will relish. I can scarce think Nature has produced any thing so distemper'd; but men take up general and implicite preju∣dices, and will look on Books in no other no∣tion but as Taskmasters, whereas if they would but consider them as Companions, they could not miss of one kind or other, to find a pleasant conversation among them.

17. As for that portion of their Time which is spent in attendance on the yet more spiritual part of them, 'tis rather a gift then a robbery, to help them to such a way of expence. Inge∣nuous men think it a prize, when they meet an opportunity to rescue from the sullage of time any thing that carries the stamp of an∣tient worth and Nobility: But this is a piece of the greatest antiquity, of the noblest, yea divinest Impress; how can mens hours be bet∣ter laid out, then in restoring it to its primitive lustre, in wiping off that soil wherewith the steam of boiling passions hath obscur'd it, and by disburdening it of those loads of noxious humors under which it labors, like good Phy∣sicians

recover it from a languishing, infirm, to a vigorous athletique habit: And sure the satisfaction of this must far exceed all other entertainments. Indeed that which is usually taken up in stead of it, can with no justice pretend to any tolerable complacencie: No man envies his felicity, but contemns his sordid and abject spirit, that picks out the basest and unworthiest company; And shall it here pass for pleasure to consort only with the plebeian part of himself, those sensual Appetites, which are the Common people of this Little world, to spend all his time in treating and Caressing of these, and in the interim let the Soul, which is of so noble an extraction, so excellent en∣dowments, stand by neglected, nay be trodden to death in the croud of this vulgar rabble, Certainly this is a Tragedy, that no man could see upon the Stage without indignation; yet God knows, this is it men daily act over with applause to themselves. Would God they would once shift the Scene, and let the opprest Soul have its season of triumphing; doubtless they would find it more pleasant to share in its conquests then in its ruine. We read in∣deed of some Nations, that have by the rites of a barbarous religion been forced to make Humane sacrifices; yet we find not that they had so slaughtered Humanity it self, as to make it matter of delight: And has our Civility so far outdone their Barbarism, that it shall be pleasure to do that in spight of our Religion,

which they did in obedience to theirs? To butcher the Man within us, and leave nothing but our outward Form and inward Guilt to difference us from Beasts? He that disclaims this, must necessarily confess the pleasure lies on the other side, in rescuing the Spirit from the usurpations, yea tyrannie of the Flesh; and consequently, that the Time he thus be∣stows is not lost, but improved to his own greatest present, as well as future advan∣tages.

18. The like may (in the last place) be said of that part of it which is laid out to the bene∣fit of others, which is that which brings us to taste the most delicious of humane delights, the pleasure of Obliging being of all those the most ravishing and transporting: And for this we need not the verdict of Christianity, the Philosopher attests it as well as the Divine, nay it is so received a truth, that scarce any man will avow so much ill nature as to resist it in discourse, how much soever his practice disowns it. Indeed this is a pleasure of so exalted, so quintessential a kind, that what Herods auditors said in flattery of his Oration, we may say in truth of this, 'Tis the delight rather of a God then a man. That Soveraign Being, though he were eternally happy in himself, yet as if he had wanted of his com∣pleat felicity, whilst he enjoy'd it alone, was pleased rather to create, then want objects of his goodness: And a pleasure to which God

himself has given such an attestation, as to make a World in order to it, sure cannot, without the most impious contradiction of his choice, be despised by man. And certainly 'tis none of the least of those benefits he hath vouch∣safed our nature, that he hath given us a capa∣city of it, by affording us those powers by which we may advantage and oblige one an∣other; so pointing us out a course, whereby we may not only innocently, but successfully entertain Lucifers designe, of being like the most High: It really makes Men what the Heathens vainly fancied their Heroes, even Demy-gods. O that those who think it Noble to be aspiring, would thus verifie the opinion, by terminating all their wishes and endeavors in this one Generous Ambition; and then 'tis sure they would not need to be told the happiness of this so Deifying an imploy∣ment!