The wise vieillard, or old man. Translated out of French into English by an obscure Englishman, a friend and fauourer of all wise old-men

CHAP. XVIII. The sequele of the poynts propounded in the former Section, concerning the resolutions and consola∣tions against Death.

IF there be any men bound to meditate ordinarily vpon death, to be armed with remedies against the alarumes of it, to procure that their children, friends, and families doe liue as prest and readie to die, wise old men are especially they, whose true Philosophie is called the Meditation of death. To draw them so much the more easily vnto it, we will remember to euery one of them some sayings of wise Pagans and Heathens, which will cause vs to say to all persons, who vaunt themselues of the name of Christians; At least doe not afflict and tor∣ment your selues more with the death of the your selues and yours then the silly Heathens, who had no hope, who so manfully contemned the approches of death, who with so great constancie haue embraced it, and striuen

against it. I speake thus considering the cowardize of some Christians, who haue nothing so much in their mouthes, and take so little to heart, as death. S. Ierome in the Epistle to Heliodorus shewing, how we ought to be more resolute against the assaults of death, and all accidents and casualties of humaine life, then Infidells were, maketh mention of Xerxes that mightie Monarch, who ouerthrew mountaines, and paved the Sea with Shipps. This Monarch considering from the toppe of a hill many millions of men at his seruice in warres, fell a weeping, that at the end of a hundred yeares, not one of them should be aliue. And if we loue (added he) this advantage to be mounted vpon so high a watch Tower, that from thence we may behold all the earth vnder our feete, and so many kingdomes fallen to ruine; also ma∣ny liuing men, some tortured, others strangled, and drowned; on the one side festiualles, on the other side funeralles; some to be borne, others to die: To what straight and exigent should we be brought, if wee were not assured that all these things are ordered by the just appoyntment of the All-mightie. S. Ambrose in his ex∣position of the creation of the world, sayth, that all men are borne and die naked, that there is no difference be∣tweene the bodies of poore men and rich, but that the bodies of rich-men being very pursie, well fed and fat while they liue, are more puant and stinking then the bodies of poore men.

Besides these helpes and supports against death, which the Heathens haue collected from our condition to be borne and to die they haue from thence collected other causes, which we are now to discusse and examine, and whereof Ciceco speaketh in his Dialogue of old age, as followeth. We know how chearefully and manfully souldiers contemne death; why then should wise old men feare it? To haue our fill of all things causeth that we haue our fill and satietie of life. Those who die well, liue a life which alone deserueth the name: but so long

as we are locked vp in the prison of the bodie, wee are as it were plunged deepe in the earth, and exiled very farre from, and beneath our heauenly Mansion. Wher∣fore all wise men die willingly, fooles on the contrarie leaue this world against their will, mauger their teeth, or in brutish ignorance. Socrates the last day of his death discoursed of the immortalitie of the soule. Cyrus a little before his death sayd to his sonnes, Doe not thinke that after I shall be dead, I am annihilated and brought to nothing. If some god (said Cato in the same Dia∣logue) would permit me to returne from old age to childhood, and to cry in a Cradle, I should forbeare to accept such a condition, nor would I for any thing re∣turne to the beginning of my race, hauing almost fini∣shed it. For what commoditie is found in a life tossed to and fro with turmoyles and toyles, as this present life is? Notwithstanding, I will not bewayle it, nor doe I repent me to haue liued, I which goe out of this world as out of an Inne, not as out of a house, seeing nature hath giuen vs a cabbin here of ingresse and egresse, but not to stay and continue. O how glorious will that day be, wherein I shall be found in the holy assembly of soules, and shall goe to heauen.

Certainely, Old age is the end and Epilogue of our life, even as of some Comedie or Interlude. Loe here some sayings of Cicero in the fore-mentioned dialogue. In the first Booke of his Tusculane questions, wherein he expressely treateth of the contempt of death, among other his sayinges and discourses, we reade that among the old Latines, whom the Poet Ennius calleth Cascj, that it was a doctrine held from Father to Sonne, that death did not abolish man, so as it might be sayd he was vtterly perished. The sages would not haue set out and adorned their funerals, sepulchers, and tombes with such ceremonies, nor hallowed them with so many devoti∣ons, if they had certainely held that death is an vtter destruction of the whole man: on the contrarie they

were in this poynt perswaded, that it was a departure and change of life, which brought worthie men and women to heauen. Plato also bringeth in Socrates con∣demned to death, saying to his judges, I hope that good shall befall me to die; For if all sense and feeling be a∣bolished in death, it bringeth a quiet and perpetuall rest, but if that which is said of it be found true, that it is a departure out of this world to goe into places where those that be dead are assembled together, what con∣tentment shall it be to me, to talke and discourse with them? It is further (addeth Cicero) a sound and solid Argument, that nature it selfe proclaimes the soules of men to be immortall, in this, that all men haue a won∣drous care, what shall become of them and all thinges else after their death, and die very willingly, when life beginning to faile and to leaue them, may stay and settle it selfe vpon a good conscience, and a worthie euidence to it selfe. In the second Booke of the Lawes these words following are read; Our auncestors haue ordai∣ned that the dead should bee canonized, and placed in the number of gods, by certaine ceremonies which they did institute. Ennius as of opinion that wee were not to weepe for the dead, because their soules were immor∣tall. Plato sayd in the first Booke of his Common weale, that a man which hath this good testimonie in himselfe, to haue done no man wrong, is alwayes vpheld with a greacious and stedfast hope, the good nursse and suppor∣tresse of his old age.

And againe, Cicero in his first Booke of Tusculane que∣stions, writeth these words; You haue in sleepe the image of death, wherein you are sheeted and wrapped vp euery night. Are you in doubt then that there is no more sense in death, seeing you know that in sleepe the soule of man is never at rest? Moreouer, banish farre from you those old wiues fables and comptes, that it is a great miserie to die before the time. And of what time? Of Nature? But nature hath lent vs life as siluer

or coyne, without setting vs a day of restitution, but to restore it backe againe at her will and pleasure. Why then doe you complaine, if shee call for and demand her owne againe, when it pleaseth her, seeing you hold and haue it vpon this condition? With what alacritie and chearefulnesse ought we to goe that way, at which wayes end we shall be released and discharged of all carefull carkinges, fascheries, and anxieties of minde.

A woman of Sparta hauing sent her sonne to the warre, and tydinges being brought her that hee was slaine in the battaile, with great courage answered, that shee did beare him, to the end he should die for his Countrie.

Seneca an excellent Stoicke Philosopher hath verie worthie precepts, in his morall Bookes, touching death. We could compile a great Booke of them, but not to be too long & too large, it shall suffice vs to cull out some sentences of them, which shall be able to giue the reader a taste, and desire to see the rest. I will beginne at the end of the thirteenth Epistle, which speaketh to old men. Among other euills folly hath yet this one, that shee still begins to liue. This poynt sheweth how bad and scurrilous the levitie and giddie humour of men is, who euery day lay new foundations of their life, and beginne to build and raise hopes, when it behooues them to goe out of the world. You shall see old men, who runne themselues out of breath after honors, pro∣fittes, and transitorie goods. But can there bee a more vnsightly, and vnseemely thing seene, then an old man to become a childe againe? In the two and twentith Epistle: Is it not a great shame to bee afraid, when wee are to enter into a Pallace of assurance and safetie? The reason is, that we are dispossessed and turned out of all the goods after which we doe sigh, and painefully toyle at the end of our life, whereof not any portion or part remaines vnto vs, all being gone and lost. There is no man which takes care to liue well, but to liue long, & yet

all men may be able to attaine to this good, to liue ver∣tuously, but no man can or ought to promise himselfe long life. We doe adde: And the old man, which now hath no more to do with the things of this life, that are common to all, is so ill aduised, that he thinketh not of the amendment of his life, nor of the boxe and blowe which death shall suddenly giue him on the eare. At the very end of the three and twentith Epistle; There are some, who begin to liue, when they must dye, and there are some, who are dead, before they haue begun to liue. In the thirtith Epistle, As little wise is hee who feareth death, as the young man who feareth to bee old. For as old age doth kicke and spurre young age, in like sort doth death old age. Hee which will not dye, hath no will to liue, because life was giuen with this excepti∣on, That we must die. Wee are in the way of death, and who feareth it is out of his wits, seeing we expect that which is certaine, and feare that which is vncer∣taine. At the end of the two and thirtith Epistle. He is free and his owne man, who liueth as if hee had no longer to liue. And at the end of the sixe and thirtith Epistle, Neither little infants, nor young boyes, nor madde men feare death; it is then a great shame, if rea∣son doe not as much confirme and assure vs, as stupidi∣tie and sottishnesse doth them. At the end of the three∣score and seuenteenth Epistle: It is with our life, as with a Comedie, it skils not how long it be, so it bee well acted. Take no care where the end of your race shall be, make a stop and a stay, where necessity enforceth you, prouided you make a good end. In the nintith three Epistle. Let vs take order, that as gold and other things of excellent price and worth; so our life be not of a great length, neuerthelesse that it weigh much: Let vs not measure it by our time, but by our worke. Will you know a very good respite of yeares, it is to liue till we be wise. He that is come so farre, though hee haue not attayned to a great number of yeares, hath seene the

greater and better part of them. The nintith nine Epi∣stle containeth sundry consolations in death, which I will briefly set downe. It is a fond and childish part to giue the reynes to sorrow, and to make account of an vncertaine thing as our life is. He doth ill who weepes vpon custome, and seeing that sorrow doth make vs forget the blessings and benefits receiued of God, wee must betimes shake off, and rid our selues of it, to the end to call to minde the vertue of our departed friends, and to make our vse of it, and of them, as if they were present. Wee ought to follow the example of those, who haue shewed themselues vnmoued at the death of their friendes, to thinke we shall follow the dead, whom we haue not lost, but giuen vp vnto God, who are gone but a little before vs: It is the way of the world, our life doth so manifest it: wee haue assurance of nothing vn∣der heauen, but of death, and our life is short though it containe many ages: It is crossed and wounded with in∣finite miseries, which end in death freeing it of malice, and of errour and ignorance. Consequently, he which is accustomed to grieue much, depriueth himselfe of comfort, to remedy which, and in stead of imitating the fond customes of the ignorant and vulgar, hee must shew himselfe a man of courage, in the most violent shockes and assaults of aduersitie, setting before our eyes the worthy deportments and behauiours of those which goe before vs, keeping a measure betweene sor∣row and forgetfulnesse, of those whom wee haue made much on, and beene kind and friendly vnto in the world, and whom we see no more, and when they are at peace and rest, we are to giue ouer to grieue and sor∣row for them. I reascend to the nintith one Epistle, from whence I will deduce that which followes. Doe not measure vs by our Tombes, and Monuments, which seeme to note some way differing betweene some and others. The graue wherein our bodies are dis∣solued to dust, makes vs all equall. Wee are borne vn∣equall,

but death makes vs all equall. The Soueraigne Law-giuer hath not differenced vs by our nobilitie, li∣nage, blood, and greatnesse, but in this life: but when death commeth, hee sayth to this worldly greatnesse, Begon; I will that there bee the same law to all liuing things vpon earth. Wee are all subiect to all sorts of euills. One is no more frayle, nor more assured to liue till to morrow then another. In the hundreth and one Epistle: There is no day nor houre, which doth not point out vnto vs our vanity, and which by some new experiment and tryall, doth not remember vs of our frailty, which we tread vnder our feet, and which doth not compell euery one of vs, who build and deuise end∣lesse plots and designes, to haue an eye vnto death. From the hundred and seuenth Epistle, I will make this de∣duction; It is good to beare that which we cannot re∣medy, & to follow without murmuring or complaining that great God, by whose prouidence all things come to passe. A bad Souldier is hee, who followes his Cap∣taine vnwillingly. Let death finde vs prest, forward, and cheerefull. The heat which doth resolutely consigne and yeeld it selfe into the hands of God, is euery way great. On the contrary, he is a luske, coward, and basely bred fellow, who spurnes, kickes, and winses, who complaines of the gouernment of the world, and who had rather censure God, then himselfe. In the hun∣dred and twentith Epistle: A man is neuer more hea∣uenly minded, then when he thinketh vpon his owne frailty, and knowes and acknowledgeth that he is borne to dye: Also that his body is not a house, but an Inne, and for a while: It is a folly for vs to feare the last dayes of our life, seeing our first dayes are tributarries, and owe as much vnto death as our last. The last day of our race makes vs to touch death, all the other doe ap∣proach it. Death doth not violently lay hands vpon vs, but gently laies hold on vs. Wherefore a vertuous soule, feeling it selfe called to the participation of a greater

happinesse, endeuoureth to carry and behaue it selfe, honestly and wisely in this earthly Sentinell and Stati∣on, accounting none of those things to be hers, which doe hemme her in on euery side; but serues her turne with them, as with borrowed mooueables, remembring her selfe that shee doth but goe a iourney, and in post hast. There are many other sentences of Seneca, tou∣ching the benefit of death, in his Consolations to Poly∣bius and Marcia, as also in his other Treatises. But we will make this extract no longer, least so wee trouble and offend with long reading impatient and froward old men.

4. Fourthly, wee speake now of the extreamities that must be auoyded, when there is question of death, to wit, Too great confidence, or rashnes, or rather in∣humane, or barbarous stupidity and sencelesnesse; then the too great apprehension, feare, and paine of death. Of a truth our Creator and Soueraigne Lord, hath ho∣noured vs with this fauourable gift and graunt, that our hearts are of flesh, not of stone or iron, to bee easily tou∣ched with the sence of our miseries, and the miseries of others. How should we apprehend the mercy of God, if we had not an apprehension of our miseries? And what feare of God, and of his iudgements would there be in the world, if we should not feare death, and other punishments which he doth mitigate, and vsually con∣uert into wholsome remedies to persons, who mourne vnder the burthen of their sinnes, and with a repentant heart, craue and implore the grace of their heauenly Fa∣ther? Wee are not willing to approoue the practise of those too austere Thracian Elders, who wept at the birth day of their children, and made great cheere & merrily banquetted at the funeral of them that died. Much lesse doe we purpose to dispute of death, as Hegesias of Cyrena, whom the King of AEgypt prohibited to discourse any more of death, because many who heard him; killed themselues. No more doe we approoue those mad men,

such as were in times past, certaine surnamed, Circamcel∣lianes, of the Sect of the Donatists, who not rightly vn∣derstanding the sayings of the Scripture, touching mor∣tification of the flesh, cast themselues downe headlong from the toppes of high mountaines, and without looking or staying for any commandement to doe so, resigned and gaue vp the place they held in this humane life. It is not lawfull for any priuate person, without expresse authority and order of the Magistrate, to kill a guilty or condemned person; And hee which killeth himselfe is not hee a murtherer? Who hath giuen him power and authority to doe so? We abhorre, and iust∣ly, the facinourous fact of Iudas, who by dispaire increa∣sed his detestable impiety. Sathan is the author of such counsells, as wee see in the fourth Chapter of S. Mat∣thew, where Christ Iesus being importuned, by that malignant and mischieuous one, to throw himselfe headlong from the top of the Temple, answereth, That we must not tempt the Lord. S. Augustine sayd, in his first Booke, De Ciuitate Dei, Chap. 22. That those which kill themselues, make a hazardous proofe of some kind of greatnesse of courage, but indeed they are mad men: Further, they are not magnanimous, seeing that being vnable to support and beare aduersity, they discouer their impotency and pusillanimity, not their fortitude and valour, in casting themselues so into the gulfe and iawes of death. But hee is truely magnani∣mous, who chooseth rather to beare the burthen of a miserable life, then rashly to rid himselfe, and flye from it, instead of standing and abiding in the place allotted and appointed vnto him. It is said that Cleombrotus ha∣uing read the Booke which Plato writ of the immortality of mans soule, cast himselfe downe headlong from a high wall, to passe to the other life, which hee iudged to be better. But it was an act of wretched folly, for Plato taught no such thing, although he discoursed of the im∣mortality of the soule. Therefore let vs turne our backes

to the Stoickes, so brutish and besotted in their pride, that they thinke it lawfull to a man, which cannot suffer an iniury, to kill himselfe. A man of courage, and fearing God, knowing indeed that life is not giuen him, doth not violently rid himselfe of it, but renders it into the hands of God, not fearing the approaches of death, but submitting himselfe to his Soueraigne Lord, who hath imployed him in his seruice in the world, to goe out of it when he shall commaund him. It is alledged, that a speedy death is better then a fastidious and tedious life, and once to bee quiet for altogether, then so long to languish and droope. But to attempt to leaue this life before God giue vs leaue, is to fall into another death, which neuer hath end. What then, shall not a Souldier dare to goe out of the armie, without his Captaines li∣cense and passe port, but vpon hazard of his head, and shall mortall man goe out of this present life, without the auouchy and warrant of the immortall, who hath placed him in it, protected and blessed him. What crowne can the impatient, the furious, the infidell ex∣pect, who in dispite of his Lord, cowardly resignes his charge, his place, his honour, with the losse of his body, soule, goods, and friends, who forsakes those to whom hee is bound and beholden, breakes all the bandes of diuine and humane society? God giueth a happy issue to their temptations who feare him, hee doth in fit time deliuer and helpe them. It is they which are to hold out to the end in a full assurance of hope, not to quaile and lose courage, but to follow those, who by a faithfull and humble patience haue obtained the promised inhe∣ritance. Let vs then take heed and beware of the arro∣gancy of the Stoickes, and of the vaine confidence of Epicures, who neuer thinke on death, but thinke they are in league and friendship with him, perswade them∣selues that it shall be easie for them to put by his blowes, and to pacifie him. Moreouer, let vs haue no part in their effeminacy and diffidence, who tremble at the

meere name of death, not thinking that in death it selfe there is not so great euill, as in the solicitudes, carkings, sorrowes, and feares, wherewith a thousand times a day they kill themslues, without any ease to their vnbelee∣uing heart. Their apprehensions are ill ordered, fond, and vnprofitable, seeing (as witnesseth the Prophet in the Psalme 89. 90.) there is no man liuing can boast himselfe not to see death, and to be able to saue his life out of the hand of the graue. Hereupon we will say to young and old, that their duty requires, that they beare and behaue themselues so toward God, that their death may not be a mortall, but a liuing death: And that they so gently and wisely lay downe their load in the world, that they may not be found vnder a heauy and vnsup∣portable burthen, whose weight doth suppresse them, and cause them to tumble into euerlasting per∣dition.

5. Fifthly, let vs now adde some assured consolati∣ons against death; and first we will draw from certaine places of the holy Scripture, the faire termes and names, which it giueth to death, to sweeten vnto vs the appre∣hension of it. By whose testimony, to dye, is to bee ga∣thered to his people, as it is said of Abraham, Gen. 25. 8. It is to goe the way of all the earth. 1. Kings 2. 2. It is to be bound vp in the bundle of life. 1. Sam. 25. 29. It is to be taken away from euill, to enter into peace and rest in our beds. Esaiah 57. 1, 2. It is to be in the shadow, and at rest as the hireling, which hath ended his dayes worke. Iob 7. 1. 2. It is to sleepe. Iohn 11. 11. 1. Thess. 4. 13. To rest from his labours. Apocalips 14. 13. It is to goe out of the world to goe to God our Father. Iohn 13. 1. It is to goe to our Fathers house, where there are many dwelling places. Iohn 14. 1. It is to returne to our home and countrey, after a long, painefull, and peril∣lous voyage. 2. Cor. 5. 6. It is to be vnshackled and de∣liuered out of a galley or prison, to bee with Christ Iesus. Philip. 1. 23. It is to goe hence out of a poore beg∣garly

tabernacle. 2 Peter 1. 14. It is to be clothed in hea∣uen with glory and immortality. 2. Cor. 5. 1. 2. It is to finish our course and our fight, to receiue a crowne. 2. Timoth. 4. 7. 8. It is to goe to the Nuptialls of the Lambe, and his Bride in the Celestiall Ierusalem, in the City of God, all garnished with gold and precious stones, that is, adorned with incomprehensible glory and eternall happinesse. Apocalips 21. 1. &c. It is to liue with Iesus Christ a thousand yeares, to wit, for euer. Apocalips 20. 4. This life and glorious immortality is manifested vnto vs in the Gospel by Christ Iesus, who by his appearing hath abolished death. 2. Timo∣thie 1. 10.

Wherefore then should a wise man feare to goe to his Fathers, and would haue a way by himselfe? Is it well done not to will, and desire to be gathered with the true liuing, from so many euills, without, within, aboue, belowe, behinde, before, and round about vs? After so many battailes, so many conflicts, skirmishes, and wounds, especially in the soule, to refuse peace, to rest out of the short and danger of the weapons, teares, alarmes, vacarmes, gurboyles, and stirres of the world, of our owne heart, of the corruption of the wicked, and of the powers of Sathan our capitall aduersary? O strange case! Wee runne after peace and rest, and flye from it when it offers it selfe. Trauailes and labours weigh vs downe and oppresse vs, and we are agaste and abashed to bee ridde of them! There is no bed in the world so soft, as that where the bodies doe rest, when the soules are separated from them; notwithstanding not to lie in it, we would be contented to bee condem∣ned to goe wooll ward, in sackcloth, and haire cloth in totters and ragges, and to lye on the hard ground, or vpon thornes; Had we rather dwell with Vipers, then with our Father in his heauenly Mansion? Those euer∣lasting Mansions, so much to be desired, are in lesse ac∣count and esteeme with vs, then the vncleane and

nastie stables of Beastes. The earth doth more infinitely please vs then heauen.

This galley of our life, where we tugg both day and night, at the oare of ambition, auarice, cruell lustes, de∣bauched pleasures; These darke dennes of innumerable sinnes are the resting places, that we make much on, and wherein we bristle vp our selues, and outragiously curse whatsoeuer sacred Philosophie doth propose and set forth vnto vs, of the blessed estate of the triumphant Church, with her head in heauen. What old men are we, who grow young in our vices, who had rather re∣nounce our sweete Countrie, and trott vp and downe in the hideous desertes of the world, full of scorpions and Basilisques, of horrid ghostes, and hob goblins, and so many kindes of Deuills, then to set one steppe in the right way of repentant faith, of charitable hope and pa∣tient humilitie! Men of wit, where is our wit, when our bodies are of more price vnto vs then our soules, and we are willing to forgoe and loose our armes to saue our sleeues? Who preferre a garment before eter∣nall glory, a handfull of crownes before most durable treasures, a fond, idle, wicked damnable pleasure be∣fore euerlasting ioyes! Who still desire to runne on in the way of perdition, who fight and striue against no∣thing but pietie, righteousnesse, holinesse; to conclude, who purchase a buryall place for vertue, to cause vice to raigne and triumph. When will it be, that the invitati∣on to the solemne feast of the Sonne of God with his Church, will please and be well-come vnto vs? When will we prouide our costly rich robes to appeare in this holy assembly? Will we still deferre to cleanse our selues from the filth of sinne, which makes vs holds downe the head, to blush, to looke pale, and wan, to be halfe dead, or in a traunce, not to dare once to lift vp the eyes of our minde (but in hypocrisie, and a very strange stupi∣ditie) to him, which calleth vs to him, to the gates of the Pallace, whereunto we are so neere? Wise old men a∣waken

and rouze vp your selues, and more deepely yet consider and meditate vpon the consolations insinua∣ted, and inserted in the termes and names, which diuine wisedome giueth and ascribeth to death.

It is demanded, seeing Christ Iesus hath abolished death, and that by him we are reconciled to God to ob∣taine eternall life, how comes it to passe that we are still subiect to death? S. Augustine answereth, that hereto∣fore death came, and was by sin haled into the world, but now death takes away our temporall life, to the end we should cease from sinne, and that the remembrance of death doe keepe and conteme vs in our dutie. So by the vnspeakeable mercie of God, the punishment of our sinnes, was changed into an armour, or shield against sinnes. And although that the death of the flesh pro∣ceedeth originally from sinne, so is it that the good a∣spect and face of death hath made many excellent Mar∣tyrs. And although death and all the euils, trauailes, and turmoyles, vexations, and sorrowes of this present life proceed from the desert of our sinnes, and that after hauing obtained pardon, these euills remaine still, it is to the end we should haue aduersaries to wrastle against and to exercise vs, to make knowne and sensible to vs how strong the power of the Lord is in our weakenes: And that so the new man may grow vp, and bee fitted and prepared in this world for the world to come, look∣ing for the perfect and compleat happinesse of all Gods children. Therefore repentant Christians, whose sins are pardoned, and who accept this pardon by the gift and hand of a liuely faith, doe wrastle against the image of death, against a bruised Serpent, a wourried torne Lyon, against a stinglesse Waspe, against a vanquished enemie. Chrysostome censureth in good manner those wretches, who feare death, and feare not sinne, where∣in they are insnared and wrapped, nor the vnquencha∣ble fire of hell which gapes for them. Thus, sayth he, as children are wayward and wrangle, if their mothers

come neere them with maskes on their faces, but when a lighted Candle is brought neere vnto them, they rea∣dily thrust their handes in it, and are burned: So those men feare death, who know not what it is to liue. Death snatcheth away a miserable and short life to make vs to enter into an eternall and perpetuall blessed life. Death doth seperate vs from the heapes of Iewells, the robes, moueables, coffers crammed with gold and siluer, the sundrie immoueables which we must leaue. But in hea∣ven we haue vnseperable riches with the Angels: death extrudes and thrustes vs out of the earth, but to bring vs into paradize: death kills the bodie, but it shall rise againe to die no more, but be conformable to the glo∣rified bodie of Christ Iesus. If any man fight with his owne shadow, he hurtes no bodie: so death doth but beate the ayre, in bickering and jousting against the just. It hath beene Gods will and pleasure (so sayth Chryso∣stome) that this present life should be painefull and mi∣serable, to the end that being buffetted on all sides with so many and manifold miseries, we should eagerly aspire to the happinesses to come. But seeing we are thus farre ill aduised to wallow and idle it so willingly in this pre∣sent life, where so many disasters and miseries doe sur∣round and encompasse vs, how would it be with vs, if there were nothing but ioy, peace, and rest here? Our most mercifull heauenly Father doth so mitigate and temper the afflictions of this life, that as a Lute-player doth not winde vp too high his Lute strings, for feare to breake them, nor slacken them too much, that so their sweete harmonie & tunablenesse may be more distinct∣ly perceiued: So doth the wise maister of our life, not leauing vs in continuall prosperitie, nor too much op∣pressed. He is faithfull who will not suffer vs to be temp∣ted beyond and aboue our strength, but will giue a good issue to our temptations and tryalls, to the end we should be able to beare them.

We see men of warre, desirous of honour, and to at∣taine

to some rancke and degree, manfully to expose themselues to a thousand dangers: The couetous Mar∣chant to runne vpon all hazards and risques for a hand∣full of yellow earth: The voluptuous person to disdaine and set light by infinite, reprochfull and woefull dan∣gers, to satisfie his passions and humours: And you wise old men, will you slumber and sleepe in a corner, will you still sit with your armes and legges a crosse, not rouzing & lifting vp your selues to the contemplation, and diligent seeking after so many happinesses, prepa∣red for them which loue God? Doe you feare death, you which in the middest of the shadowe of death, haue standing at your ell-bow the Prince and Author of life? If you beare in your hearts that quickning spirit, which raised vp Iesus Christ from the dead, whence is it that you feare death? Haue you blotted out of your remem∣brance him, who hath the wordes of eternall life, who is the way, the truth, the resurrection, the life, who dyed for our sinne, and is risen againe for our iustification? But soyle not this gracious remembrance with the myre and mudd of sordid and obscene pleasures: Let not the perswasions of the vncleane and filthie flesh stoppe and hinder the motions of the spirit, illuminated by sacred Philosophie. Let the repetitions of his most sweete, most certaine, and most holy promises bee potent and powerfull in your hearts, who was willing to partici∣pate of our flesh and bloud, that in the same nature foy∣led by Sathan, our Sauiour hath abolished it by his death, as by a most sufficient ransome, he which conquered death, to wit, the Deuill. Giue me leaue to reforme and rectifie you by recitall of the excellent promises follow∣ing of the Lord. Verely, I say vnto you, that whosoeuer heareth my word, and beleeueth in him which sent mee, hath eternall life, and shall not come to condem∣nation, but is passed from death to life, Iohn 5. 24. This is the will of him which sent me, that whosoeuer behol∣deth the sonne, and beleeueth in him, hath eternall life,

and for this cause I will raise him vp againe at the last day. Such perspection and contemplation of faith is not (as prophane persons chatter and mutter) a vaine ima∣gination; but is coupled and covnited with his effect, and with the true apprehension and laying hold of Ie∣sus Christ, and his benefites. This great Sauiour hath so often times, and againe and againe recommended it, and for confirmation of it, hath prepared his holy Ta∣ble, to which we draw neere, there to receiue the bread of life, ordayned to the nourishment of our soules to e∣ternall life, not for our bellies, to receiue which bread we hold vp the hands of faith to heauen, and beleeuing in him doe eate it. That bread I say which is giuen to the children of the house, not to reprobates, who some∣times eate the bread of the Lord, but not the bread of life which is the Lord. He which is not reconciled to Christ Iesus, eateth not his flesh, and drinketh not his bloud, although euery day hee receiue (but to his con∣demnation) the Sacrament, or the holy signes of so ex∣cellent a thing. But he which confirmes and establisheth vs in Christ, and who hath annoynted vs, is God, who also hath sealed and giuen vnto vs the earnest of his spi∣rit in our hearts. It is this holy spirit of promise, where∣with we haue beene sealed, yea, for the day of redemp∣tion, without which spirit the visible signes in the Sa∣cramentes are receiued to condemnation, by which spi∣rit, faith taught by the word & confirmed by the signes, or seales of the righteousnesse of the same faith, takes daily new growthes and growinges, and is manifested by holy workes; of which the summe and totall is, that we liue and die to the Lord, who is dead and risen a∣gaine to haue dominion, as well over the liuing as the dead, to gouerne and guide vs as the sheepe of his pa∣sture; and finally, to draw vs out of the hideous deserts of this worldly life, no life in deed, to gather vs to him∣selfe his heauenly sheep folde. If God be on our side, who shall be against vs? Who shall bee able to make vs

afraide and dismay vs? Iesus Christ who is dead, is risen againe, it is he who now being set at the right hand of God maketh request for vs.

Let vs adde some worthie sayinges of S. Cyprian in his excellent Treatise of death. Simeon the iust, reioy∣cing to hold in his armes the little babe Iesus, whom he had so much desired, declareth by his wordes (which breathed nothing but faith, charitie, consolation, a stedfast hope) that the seruants of God are in peace, en∣ioy a free rest, being drawne out of the foaming and tempestuous waues of this world, and landing at the port of safetie, and eternall happinesse, when after the abolishment of death we come to a glorious immortali∣tie. For this is our peace, our assured rest, our assured and perpetuall safetie. In this world we are continually grapling, tugging, and wrastling with Sathan, and all our exercise is, to repulse and repell his dartes. We haue on our armes, on our foreheads, sides, and backes, ava∣rice, incontinencie, anger, ambition: of necessitie wee must wrastle without ceasing against the lustes of the flesh, and the baites and allurements of the world. To∣ward the end of the same Treatise, hee sayth further, that we must not weepe for our brethren, when it plea∣seth God to call and deliuer them out of this world; for well I know that they are not lost, but gone before, and haue the start of those who tarrie behinde. Wee may desire and looke after them, as men do for their friends, who are going some voyage, or who take shipping to sayle, and goe to land in a good port. But we must not bewayle them, nor here weare black mourning habitts, seeing they haue alreadie receiued white robes in hea∣uen. It becomes vs not to giue occasion to Heathens justly to tax and reproue vs, if they see by an inordinate loue our countenance appalled and agast thinking them vtterly lost, and annihilated, whom we hold and main∣taine to be aliue with God, and if they perceiue it wit∣nessed euidently enough by our minde, that wee con∣demne

the faith we professe with our mouthes. In this case we ouer throw our faith, and our hope, which we could not say but to proceed of hypocrisie. It is nothing to shew our selues hardie in wordes, if we evert and de∣stroy the truth with our doings and deedes.

It is tyme to conclude this Chapter. We say then that the anxieties of minde, maladies, perplexities, and ap∣prehensions of so many deathes which doe spurne and kicke against vs, doe silently and tacitely cry vnto vs, and exhort vs with speed to lift vp our eyes to Christ Iesus the fountaine of life, to the communion we haue with him, also to the blessinges alreadie receiued of him, and to those, which the hope which makes vs not afraide, doth assuredly expect. And following the counsell of S. Basile in his Treatise, that thankes must alwayes bee giuen to God; Let vs not put our affiance and trust in man, nor let vs say with the ignorant vulgar, death hath taken from me all my succour and helpe, my father, my husband, my sonne, the comfort of my old age, the prop and piller of my house: Who hath commaunded you to moore your ancher of hope in such a little lump of dust as man is? What age is priuiledged from the handes of death? What a one is he who by couenant made with vs protesteth that he will be the God of their fathers, and of their children to a thousand generations, who loue & feare him! Shall we forget him, who makes so kinde a proffer of himselfe to vs, to imagine & forge to our selues succours and helpes of straw and of wind? Let the ancher of our sure and stedfast hope sincke into the vaile of heauen, and let it bee sticking faste in the throne of God. It shall there be a brasen bullwarke for vs, a wall of fire. Let Christ be our life in death, in him let death be our gaine. Let vs say with Ieremiah in the 17. Chapter, Blessed be the man, which trusteth in the Lord, whose confidence the Lord is. For he shall be as a tree planted by the water, which spreadeth out her roots by a flowing riuer, which shall not feele when the

heate shall approach, her leafe shall be greene, and shall not wither in the yeare of drought, and shall not cease to yeeld her fruit. Let vs further amasse and gather some words from the same Prophet; O Lord thou art the hope of thy Church; those that forsake thee shall bee confounded, for they haue forsaken the fountaine of li∣uing waters. Heale those that are thine, O Lord, then shall they be in rest: saue them, and none shall bee able to hurt them. Leaue them not forlorne, and in a de∣sperate plight, thou which art their hope in the day of affliction. Let their despayring and hopelesse enemies be confounded; and let them rest in safetie vnder the shadow of thy wings.