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

THE WISE VIEILLARD OR OLD MAN.

CHAP. 1. Of long life, and the desire men haue to liue long in the world.

WE labour and essay in this Discourse, that the aged person may haue his thoughts and affections somewhat more stayed and setled, then those of younger yeares, to the end to make him truely wise, by expecting and longing vntill hee may bee perfectly & euerlastingly wise in heauen. By the wisdome which we wish vnto him, no other thing is meant, then that he should meditate and exercise himselfe in pietie, iustice or vpright dealing, charity or brotherly loue, duties be∣seeming and requirable in the ancienter sort of persons in euery thing they doe, so long as they soiourne and make their abode here on earth. It is a thing very vsuall and common vnto vs all our life long, which is but short, to cast & imagine continually with our selues, the many difficulties and dangers are in it, and it is a won∣der to see, how ingenious and witty we are to vexe and afflict our selues for triffles and things of no value.

There is nothing somuch doth trouble vs, and makes old age terrible vnto vs, as the feare to depart hence, and to leaue this withering and transitory life, whereof old age is the Catastrophe and last concluding act, ma∣king an end of vs speedily, and may be called the sunne set of our dayes. Consider the ancienter sort of per∣sons, and you shall obserue almost no one humour so much predominant and raigning in them, as a feruent desire to auoide all surfeitings and excesse, and to keepe a good diet, to the end to maintaine a little strength, and to hold our life, be it but for an houre, and to per∣swade themselues they may liue one yeare longer at the lest. Would you gladly please or flatter them; doe but make them younger in yeares then they are, by telling them they are not so old as they reckon and take them∣selues to be, and that there is no cause or likelihood but they may liue many a yeare longer then others, and forget not in words to extoll their experience, sufficien∣cy, prudence, and wisedome to contriue and wade thorough great matters; you are by and by their onely man, who but you, none more made on.

It is a point of vndoubted truth that God created A∣dam and Eue, not onely to enioy a life for some hun∣dred of yeares, but to liue for euer; whereupon there was fixed and imprinted in their heartt a feruent desire to liue; and not to see death. For although that masse and lumpe of dust, whereof the first mans body was for∣med and made, did inuest him with mortalitie, yet in re∣gard of the likenesse and similitude which hee had with God, death had neuer seized on him, but Adam & all his posteritie had subsisted and continued long vpon earth, in a large and pleasant plot of ground, purposely ordai∣ned for them to dwell in (the whole world, before sin entred, being wonderfully beautifull) vntill such time as he and all his posteritie, without feeling griefe of minde or paine of body, had beene by God translated into hea∣uen, if they had remained in the first estate wherein they

were created. But Adam and Eue hauing wilfully suf∣fered Sathan to efface and deface the image of God in them, they both, and all their naturall off-spring long of them, were made subiect vnto death, became strangers to the life of God, and were called Flesh; an appellation and name very fit for them. Howsoeuer this bee so, yet by the speciall blessing of the Father of heauen, through the meanes and fauour of his beloued Sonne, who was ordained to be the Sauiour of all man∣kinde, this present life (how miserable soeuer it be by reason of sinne) is no small Donation or pettie Legacy, but a most excellent gift of God vnto his children. I speake of long life promised to them which shall beare and behaue themselues, as they ought to doe, toward God and toward their neighbours, as is recorded in the second and fifth commandement of the morall law, where the promises are set downe, whereunto that which is further added in the end of the 91. Psalme, is referred and hath relation; That hee which vnfainedly loueth the Lord shall be satisfied with long life. But this longitude and length of life must not cause vs to forget, especiall in all our troubles and trialls,* 1.1 that by death wee haue rest and case from our toylings and la∣bours, and that this life of ours is a paineful pilgrimage, a Sea-voyage full of danger and perill,* 1.2 a mercilesse war, sparing none, making hauocke of all, deseruing (by rea∣son of the euills that wee suffer and indure in it) to bee tearmed rather a death then a life. Vpon the considera∣tion whereof, a certaine graue ancient Father cried out; O death, how welcome and pleasing is thy doome and sentence to him that is in want, to the man whose strength faileth him, to him that is waxen very old, and is afflicted on all sides, hauing no part of him free from paine, to the man that is at defiance and out of loue with himselfe, and to him that hath cast off patience and is growne desperate! What thing is there that may bee more desired, then speedily to shake off, and rid vs of

these chaines, to get out of the prison, and darke and fearefull dungeons and deserts, wherein wee are confi∣ned, fast tied and bound; that so wee may recouer the precious libertie to goe to our home, to dwell in the house of the Lord, and in his Palace of glory to triumph and reioyce? What doth long life bring with it, but a Chaos and infinite number of euills? It hath beene said many yeares agoe,

This grieuous penalty vpon old men is set, All the day long at home to grieue and to fret. With sorrowes and woes they are compast about, Still one paine or other they are neuer without. They consume and weare old, as they goe mourning in blacke, And so at last with griefes heauy load, away hence doe packe.

But he that hath liued well, although he die when he is but twentie yeares old, ought to haue his tombe erec∣ted and placed with the oldest and wisest, and with great ioy and applause to haue this for his Epitaph.

I haue liued long enough, and am content here to lye, Because nature is pleas'd I should so soone dye.

But that man knowes well what it is to liue, whose care is not altogether for himselfe, but how hee may liue to please God, and to benefit and do good to his neigh∣bours, in whom Iesus Christ liueth, who hath not so great a care of any one part of his life, as he hath for his whole man, and for euery part thereof. Verity it is a strange thing, and not much to be approoued or com∣mended, that we are so many wayes carefull for this pre∣sent life, and to pranke vp and mainetaine our selues in this world, and make so small account of our better part, which so much concernes vs, to wit, our soule, the welfare and good health thereof. Whereof Dauid seemeth to make high account, as is euident in the 34.

Psalme, when he asketh this question, Who is he that de∣sireth long life, and loueth long dayes to see good? Keepe (saith hee) thy tongue from euill, and thy lippes from lying talke and equiuocation; turne aside from that which is euill, and doe the thing that is good, seeke peace and pursue it. And when he speaketh of life, hee vseth a word, which according to the Idiom and pro∣priety of the language wherein he spake, may be transla∣ted liues; to put vs in mind, that we should not rest vp∣on, and content our selues, with that life, which is com∣mon with vs and the Plants and beasts of the fielde, but that our thoughts should bee eleuated higher to that o∣ther life, which is guided by reason, and is indeed wor∣thy to be called life, without which we should bee more wretched & miserable then the beasts. Verily the sensual seruile and brutish life is nothing worth, and not greatly to be regarded. What glory can it bee to vs, or how should wee place our felicity in such a life, wherein the beasts & euery Idiot and Lourdaut may braue it aswel as wee, and haue as great priuiledge and commoditie and much more. Let vs carefully looke to, and set our af∣fections vpon that life, by which our better part, the soule, hauing as it were sequestred and estranged her∣selfe from all transsitory things is lifted vp vnto God, cleaueth fast vnto him, and by his Spirit is nourished, comforted, and fed vnto the hope of eternall life. This is the life that the Prophet willeth vs to be in loue with∣all, and enamoured of, to the possession and fruition whereof, wee are regenerated by the incorruptible seed of his word, who hath abolished death, and by the Gos∣pell brought into the world life and immortalitie. For the case being thus decreed, that all men must once die, and euery one of vs hauing daily before our eyes foure assured witnesses, that beare record of our mortality, and that die we must; our owne naturall frailty, diuers accidents and mischances that may happen to vs, many surfeitings and distemperatures, and olde age at last;

how can we sufficiently aggrauate and display the mi∣sery and vanity of man, who doth not raise himselfe higher then these earthly things, and mindeth, and thinketh vpon nothing so much as vpon this dying life, or rather a liuing death. That which me heathen Philo∣sophers and Naturalists write of long life, and the meanes to prolong it, will helpe vs little or nothing at all, and at no time can assure & comfort the conscience.

Some of them thinke that men may liue longer in hote countries then in cold; others are of opinion, that the Northerne and colder climates are best to maine∣taine health and long life, and Galen is perswaded that the ayre of Asia Minor in the East parts is a more tem∣perate countrey to liue in then any other. But these wise men doe further obserue, that besides a good ayre, many other things are requisite, as to keepe a good diet, to vse rest and exercise at due houres, to purge some∣times and to cuacuate the excrements and grosse hu∣mours of the body, and sometimes to forbeare it, to haue the mind merrily disposed and free from pertu∣bations and passions. But admit all these helpes should concurre, which seldome happens, what man is so simple and vnaduised, be he neuer so young, to assure himselfe in the morning when hee riseth, to liue to goe to his bed at night? What man is there by keeping a good diet, and liuing temperately, and by following the rules and prescriptions of Physicians, is able to make himselfe continue and last so long as a Date or Cypresse tree, or to liue so long as a Rauen, a Stagg, or a base creeping worme?

Many haue composed and set forth bookes, wherein they treate how a man may preserue health, and Galen reporteth of one Antiochus a Physician, who conten∣ting himselfe to eate sparingly three times a day, a piece of bread spread with hony, liued in wonderfull health and strength of body many yeares. Plinie in his 22. Booke. Chap. 24. maketh mention of one Pollio,

who liued more then a hundred yeares, and being de∣manded by the Emperour Augustus, how and by what meanes he preserued so long the good health of his bo∣dy and vigour of minde, made him this answere, That hee vsed to supple his ioynts with oyle, and to drinke the best wine hee could get. In his 7. Booke and 50. Chap. hee propoundeth for an example (thinking the like not to be found) of one Xenophilus a Musician, who liued a hundred and fiue yeares, and was neuer in all that time sicke, nor felt any ach or paine in his body. Cicero also in his Dialogue of old age, maketh mention of Arganthonius King of Gades, who raigned foure∣score yeares, and liued a hundred and twenty. But see∣ing all the time of our life, which is not imployed in well doing and vertuous actions, is to be accounted lost, and that the greatest part of this present life, vanisheth away in miseries, which we are forced to see and suffer. Good God, how are they to be lamented, and pittied, that haue nothing where of they can boast, nor whereon to rest and place their assurance, but vpon a number of yeares, and who commonly die, when as yet they haue not be∣to take order to liue, or when they haue no sooner be∣gun to be wise, but they are assoone dead?

I pray you doe we call that long, which hath an end, yea such an end as euery minute wee expect and looke for? Euery man is desirous and willing to liue long, and striueth with might and maine, vsing his vttermost power studie and care to liue long, although the time he runnes and moylingly trots vp and downe, be it ne¦uer so long, compared to eternitie, is but as a drop of water to the maine sea. To bee briefe, long life in this world is nothing else, but a painefull progresse, which makes it shorter and shorter, and at last makes an end of it. Let euery man then (as Cicero counselleth) hold him∣selfe contented with the time is appointed vnto him, by him, who hath the houre glasse of our life in his hand, who hath stinted our dayes how long they shall runne,

and hath set downe this for his will, that they should be short and miseerable, which hee hath done to this end, that we should with good Abraham hauing our fill, full loade and backe burthen of dayes, packe away and re∣moue from this life, not as from a house of ease and de∣light, but as from a base beggarly Inne, making all the speed wee can to goe hence, to enjoy that life which is free from all feare of death, from sorrow, errour, and false dealing, and is euerlasting. O how blessed are they to whom God hath vouchsafed to reueale the way of life, who by and through Iesus Christ haue obtained the fulnesse of ioy, and those euerlasting pleasures which are in Gods right hand. For although it be elsewhere promised, that such persons being planted in the hous∣hold and family of the Lord, shall bring forth fruit a∣boundantly in their white old age, shall bee in good case, alwayes flourishing, that their youth shall bee re∣newed as the Eagles, yet is to be vnderstood rather of their spiritual vigour & strength, then of the strength of the body, in which respect Lions, Elephants, & Eagles doe farre surpasse vs. Whereupon the saying of the Prophet doth consent and agree, that those which are the Lords followers, and doe attend and wait vpon him, doe renew their strength, their wings doe spread and inlarge as the wings of an Eagle, they runne and shal not be wearied, they trauell and walke vp and downe, and shall not bee tyred nor faint, Isaiah 40. 31. The might and power of God doth so support and vphold them, that they ouercome difficulties and hard vsage, they can passe ouer and vndergoe all troubles whatso∣euer by the meanes of Iesus Christ, who doth assist and strengthen them, and doe at last happily end their dayes. Neuerthelesse, we grant and acknowledge, that God doth sometimes set foorth vnto vs notable exam∣ples of hardy old men; who for their strength of body, and courage of minde may be wondred at. Such a one was Moses, of whom it is said, Deut. 34. 7. that dying

when hee was a hundred and twentie yeares old, his sight was not dimme, neither was his strength of body decayed. Caleb also, that valient chanpion and faithfull seruant of God, who being fourescore and fiue yeares old, said to Ioshua Chap. 14. I am as strong of body as I was, when Moses sent mee for a Commander (being more then fortie yeares since) and I am as able to doe seruice in the warres, and to march and trauerse my ground as I was then. Saint Ierome writeth thus to Paul of Concorda; Behold this is the hundred yeare com∣pleate of thy life, and yet thy sight is good thou mar∣chest stoutly, thou art quicke of hearing, thy teeth are sound, thou hast a shrill and eloquent voyce, thy body is strong and lustly, thy face ruddy and well coloured, wherat thy white haires seeme to enuy, and thy strength is such that thou art taken to bee younger then thou art, thy blood which freezeth and is cooled, doth not he be∣tate and dull thy ready and quicke wit, nor the wrinkles of thy forehead make thee looke strene and gastly. We haue seen in our time many venerable old men, & there are to bee found many worthy Diuines, that are three∣score and tenne, and fourescore yeares old, whose age hath no whit diminished their strength of minde or sharpenesse of wit, but that they are still to this day, by their graue counsells, godly communications, and lear∣ned writings, very helpefull to their Friends, and doe good seruice to the Church, to their Prince and Com∣mon weale, and like Appius surnamed the blinde, see more apparantly what is good and behoouefull for their countrey, then those that sit neere the helme and go∣uernment of the State. I affirme confidently of them, that they are trees surely rooted and well grounded: And that those verses of Virgill the Poet are wisely in∣uented, where he saith;

The life of man at the best, is as a vanishing dreame, Old age doth furrow his forehead with sorrowes extreame;

And after many diseases, and sore trauell without rest, Death comes at last, and lockes him vp in a chest.

Those that curiously search into the nature of things, haue from time to time obserued, that wee are no soo∣ner borne but a certaine heat doth preserue our naturall and radicall moysture, which at last, especially in old age, by extreame cold his contrary is cooled and quen∣ched, so as man hath not a iot of time left him to che∣rish his vitall powers, or to maintaine the good tempe∣rature of his body, wherein those of Pythagoras sect did hold life to consist. But to conclude with experience, and the saying of a wise man; Although the Physi∣tian vse as much art as he can to keepe vs aliue, by pur∣ging our bodies of peccant humours and diseases, yet at last he that is to day a King shall die to morrow. Plato doth iudge,

That Common-weale miserable and not the best, Where Physitians are sought to, and are in request.

By whose account there is little regard to bee made of the chiefest townes and cities in Europe.* 1.3 But let it be our dutie in all good manner to honour and adore the soueraigne Physitian, who pardoneth all our iniqui∣ties, the fountaines and causes of all our miseries and e∣uills, who healeth all our diseases, who by the hope of a blessed resurrection doth secure our life from death, who doth compasse vs with louing mercies and com∣passions. Let vs pray vnto him to giue vs the true Aqua coelectis. All those that haue their hope in him, need not to complaine of the shortnesse or miseries of this pre∣sent life, seeing that such is the will of our Father in hea∣uen, that whosoeuer beleeueth in this soueraigne Phy∣sitian hath euerlasting life, doth rise againe at the last day, and aswell in body as in soule liueth and enioyeth eternall happinesse in the paradise of God.

CHAP. II. Of such persons as haue liued long, namely the Patriarches before the flood.

IT is the saying of an ancient man, that it is a thing indifferent and not against reason, for a right good man to wish death, or to desire to enjoy the life present in this world, which to some is prolonged for their condemnation, and to others as a speciall fauour of God: so as wee bee alwayes ready according as it shall please God to yeeld vp our life, or to keepe it still. Life is to bee desired not so much for it selfe, as for that we doe thereby attaine to the wisedome and knowledge of many and sundry things, especially of things Diuine, for the attainement whereof, God, who is Almightie and good, bestowed vpon the first Patriarches the gift of long life. The times before the vniuersall flood had herein a great pri∣uiledge in regard of the off-springs and progeny of Seth. For though they were intangled and cumbred with many miseries (as from the name Henoch is collec∣ted, which signifies a man of misery, and from the name of Noah, whose father Lamech gaue him that name, vp∣on the hope he had of some comfort, after many sor∣rowes and afflictions) yet may it be said, that the world was then in his prime and best dayes: At which time these good Patriarches were not booke learned, but all the knowledge they had in naturall Philosophy, or in the course of the Starres they got it by long obseruation and experience, which from the grandfathers and fa∣thers were deliuered ouer and taught to their children, and to their childrens children, as Iosephus witnesseth in his first booke of Antiquities, and third Chapter. Many wondering heereat, haue mooued this question, whe∣ther it be likely or probable, that the Patriarched liued so long as nine hundred yeares and vpwards, as our first

father Adam, Methusula, and Noah did? Some curi∣ous wits, whose maner is to measure euery thing by the meat-wand, and rule of their owne ouerweening pride, who because they could not perswade themselues that the years of the Patriarches were composed of twelue moneths, or of three hundred threescore & fiue dayes, euery day hauing foure and twenty houres, and euery houre his ordinary minutes, haue imagined (as Saint Augustine reports in his 15. Booke De ciuitate Dei, chap 10. & 12.) that the yeares of the first world were not reckoned according to our present computation and style, but that one of our yeares now, is as much in the ballance of account, as tenne yeare then, and they held their opinion for currant and to bee approoued, for that the people of the old world doe still to this day dif∣fer about the calculation of the yeare. For the AEgypti∣ans, had their yeare of foure moneths, the Acarnans of sixe, and the Lauinians of thirteene moneths. Plinie the second, hauing written that the Histories make menti¦on of two, whereof one liued one hundred fiftie and two yeares, and the other liued two hundred yeares, and of many that liued till they were eight hundred yeeres old, addeth, that the ignorance of the times gaue credit to such tales and reports, because there were of the antienter men of those times, that did shut vp and in∣close the yeare within the seaesons thereof, some of them reckoning the yeare by the summer season, others did put the summer and winter season together, and made two yeares of them both, and some of them did reckon the interuall and space from the change of the Moone, to the last day of the wayne for a whole yeere. But besides that the history of the Deluge, being heed∣fully looked into and examined, according to his mo∣neths and dayes, doth confute this errour: Saint Augu∣stine declareth, that such coniectures can haue no force or authoritie in this dispute, and driueth these curious disputers into a manifest absurditie. For if seuenty yeare's

then, were but seuen of our yeares now, Kenan when he was seuen yeares old begot his sonne Mahalaleel, and Mahalaleel, being onely fiue yeares old and a halfe, should haue had Iered, as Henoch also at the same age, should haue begot his sonne Methusula. But not to stand and relye vpon the vaine disputes of prophane people, who being ignorant in the Art of Astronomy, and Celestiall motions, haue inuented yeares after their owne fancy, and haue intricated themselues in infinite errours, which time by the helpe and skill of learned Astronomers hath reformed and corrected. Most sure and certaine it is, that after the Deluge, the whole earth, by that fearefull punishment of the inundation of waters, failed to yeeld his foison and strength as before, and men being more luxurious and dissolute of life, liued not so long as they did before, as appeareth by the Ge∣nealogy of the sonnes of Sem, in the 11. Chapter of Ge∣nesis. Presently the yeares of the holy Patriarches did ebb and abate of their number, and in processe of time, men in their manners grew worse and worse, so that at last in the time of Iacob, the age of man did shrinke a∣way and decay very much, and afterward much more in the time of Moyses, whereof wee may haue an instance and proofe in the nintie Psalme, although the yeares there mentioned seeme to be abriged, and cut off for an extraordinary rod of correction to them in the Desert. Caius the lawyer giueth his iudgement, that the houre∣glasse of mans life (euen of those that are of the ablest bodies and mindes) cannot runne much longer then a hundred yeares. In the bookes of Heathen Authors, there are found notable and rare examples, and perhaps fabulous, of men that haue liued very old. The yeares of Nestor are become a proueeb, by reason that Homer gaue it out that he liued thee hundred yeares. The Tra∣gedian Poets broach it for a truth that one Tiresias liued sixe hundred yeares, and Plinie in his 7. Booke Chap. 48. hath set downe a Catalogue of old men that liued to

a very great age. Sabellicus in his AEneades reporteth that in Arabia, men liue till they bee foure hundred yeares full out. Our French Historiographers doe ce∣lebrate the memory of one Iohn des temps, who had an Esquires place vnder Charlemagne, about the year 800. and liued vntill the yeare 1124. vnder the Emperour Conrad the third. In our dayes there haue beene found in the East and West Indies old men, that haue out liued two hundred yeares, and in diuers parts of Europe chief∣ly in the temperate Clymates, but especially in the mountaine countries, there be found men aboue a hun∣dred yeares old, that are very voluble and fluent in talke and discourse. But whether this bee so or no, all wise men agree in this, that although God, by his speciall blessing, for certaine great reasons, hath drawne out the dayes of some of his children to a very great length, and that oftentimes it falleth out that the wicked sud∣dainly perish, and haue their life taken away for their rebellion against him, as the whole race of Cain was swallowed vp of the flood, and not a man of them left aliue: Yet this earth that beares vs vp, and whereupon we tread, is not the Land of the liuing, as Basil decla∣reth in his exposition vpon the 44. Psal. For here before the soule goes out of the body, we are often and long a dying, feele many assaults of death, who giues vs many a sore blowe, & deadly wound before he kil vs out-right: first our infancy dies in vs, next our childhood, afterwards our youth or age of twentie or one and twentie yeares growth, consequently our manly and middle age which is followed with old age, which changeth both vs, and our affections, making vs to liue after another manner. We shall then be in the land of the liuing, when wee shall be the same men we seeme to bee, vnchangeable, without griefe of minde, or sicknesse of body, not sub∣iect to any corruptions, or defilements, nor frowardly liuing in strife and debate. While we liue in this taber∣nacle of the body (as Saint Paul saith, 2. Cor. 5. 4.) Wee

sigh and mourne, being heauily burthened, not that wee desire to be stripped or vnclothed, but to be clothed a∣gaine, that that which is mortall in vs may bee swal∣lowed vp of life. In heauen, which indeed is the land of the liuing, we shall be stripped of all that is vile, con∣temptible, mortall, fraile, and corruptible in vs and shall bee clothed with a robe of glory and blessed immortali∣ty. In which countrey, as Saint Augustine in some place saith, we shall finde true and faithfull dealing, and from whence all impostures, errour, and falshood is ba∣nished; as there our ioy shalbe a true ioy, so there our life also shall bee a true life. Now although the damned doerise againe, yet to speake properly they shall not liue, for their life shall bee in perpetuall torments, and there∣fore are they stil kept aliue, that their tortures should ne∣uer haue end, that their gnawing worme die not, and that their fire of torment goe not out. That life onely is to bee accounted a life, which is both euerlasting and happy. God hauing no purpose therefore, that his elect children should mewe vp, or confine their felicitie within the little narrow compasse of a brittle and pe∣rishing life, but should seeke out and looke for another countrey, where they may liue at more libertie and for euer, hath beene contented to giue them a most assured testimony thereof, before the law, and before the flood, in the person of the Patriarch Henoch, then vn∣der the law in the middle age of the world, in the person of his Prophet Eliah, and in the last age of the world in the person of Iesus Christ. Which three persons are now gone into heauen: The first two as young schollers and disciples, purposely trained vp and chosen to bee heires of eternall life, that they might bee to all others worthy witnesses of euerlasting happinesse, and that the men of their times might euidently see and bee assured, by that which fell out in the liues of these two great per∣sons, (whom Tertullian in his Booke of the resurrection of the flesh surnameth, The white robed Saints of eter∣nitie)

that there is another land of the liuing, where wee shall one day meete together as well in body as in soule. And as for Christ Iesus our Sauiour, he as head of the Church, and as a tryumphing conque∣rour of death and hell, is ascended into heauen to pre∣pare a place in his kingdome, for those that be his & to draw vnto him at the appointed time, all the mem∣bers of his mysticall body. Then shall be fulfilled all the words of the Prophet, mentioned in the end of the hun∣dred and second Psalme. Thou hast afore all times laid the foundation of the earth, and the heauens are the worke of thy hands, they shall perish, but thou shalt en∣dure; they shall waxe old as a garment: thou shalt alter and change them as a garment, and they shall be altered and changed. But thou art alwayes the same, thy yeares shall bee at a stay and neuer faile: the children of thy seruants shal dwell in thy presence, and their seed shall remaine, and be established in thy sight.

CHAP. III. Of the tree of Life, and of the tree of Knowledge of good and euill.

MOst happy was the state and conditi∣on of our father Adam before his fall in that excellent Garden, where his Creator had placed him. Where so long as he would doe that which God commanded him, hee liued at pleasure and hearts ease, was in fauour with God, who created him good, he wanted neither meat nor drinke conuenient, nor any good thing. The tree of Life was a strong guard to his person, to defend him against the assaults of old age, that it durst not come neere to ap∣proch or seize on him, he needed not to feare sicknesse, or any outward thing to hurt or annoy him, hee had

there perfect health of body and tranquilitie of minde. This Saint Augustine affirmes of him in his 14. Booke, De Ciuitate Des, chap. 16. Let vs adde that which Da∣mascene writes of him in the eleuenth Chapter of Ortho∣doxall faith, in these words; That Gods will and pur∣pose, being to create man after his owne image, and to make him the prime Monarch ouer all the world, hee prepared and built him a most stately and sumptuous Palace, where hee might lead his life in all happinesse. And this was the Garden of Eden, a store house of all sorts of spices, and of all things else which might giue him content and delight, a place very temperate, radi∣ant and shining, with a most cleere, wholesome, pure and fresh ayre, strewed all ouer with greene hearbes, and with most fragrant and sweet smelling flowers; In the middest was planted the tree of Life, and the tree of knowledge of good and euill, to no other end but to prooue and exercise his obedience, and that hee might see that Gods will was not, that hee should be distracted with diuers and wandring imaginations, and that his chiefest businesse should bee to prayse and blesse his Creator, and to make it his solace and delight, to sixe his thoughts and affections on him. These testimonies of Saint Augustine, and Damascene, doe explaine the wordes of Moyses, who saide that the earthly Paradise (for so is the Garden of Eden commonly called) was not an allegoricall and imaginary Garden, or some Or∣chard hanging in the ayre, and not really in nature, but it was the sight of a goodly countrey, surueyed by mea∣sure, had his bounds and abuttments vpon a certaine angle of the world towards the East, where Eue was framed and carued out of the side of Adam, and where trees and fruits did naturally growe, and was the foode by which they did liue: And this Garden of Eden was not the whole continent of the earth, for Adam and Eue after their fall were banished and driuen out of it, to goe to seeke there dwelling elsewhere. All Diuines

doe affirme, that in the History of Adams creation, as things are penned and set downe by Moyses, in the three first Chapters of Genesis, there were many myste∣ries contained. But it followes not, as Saint Augustine in his eight Booke vpon Genesis, according to the litte∣rall text, learnedly cleares the point, that in the said Hi∣story of Adams first estate, there was nothing conteined but Allegories, Idenes, and things mysticall: As it must not bee inferred vnder the collour and pretext, that the pillar which followed the people in the Desert, was Christ; that there was not a materiall and naturall rocke, out of which gushed out waters, which did natu∣rally quench the peoples thirst in the Desert. If then a mysticall and typicall sense bee the matter in question, Saint Ambrose in his fourth Volume and Tractat, Saint Augustine in his second Booke vpon Genesis, vrging the words of the text litterally against the Manichees, and Damascene in the place before alledged, doe also say that the Garden of Eden was a figure of the Paradise and felicity of the Church, in the middest whereof was plan∣ted Christ, the true tree and bread of life, out of which followeth riuers of heauenly and euerlasting life: As also that it signified and made a representation of the King∣dome of heauen, and to this latter signification our Lord seemes to referre, when to the Theefe vpon the Crosse, who repented, acknowledged his Sauiour, and made so excellent a confession of his faith, as no Chri∣stian can make a better, he said, This day shalt thou bee with me in Paradise, Luke 23. 43.

Concerning the tree of Life, Saint Augustine in his 26. Chapter of the fourth Booke, De ciuitate Dei, and o∣ther antient an moderne Diuines, doe thinke that the tree of Life, was so called, not because the fruite of it sustained man in life, as other fruits doe, but that (by a speciall blessing) the fruit of it did maintaine Adam and Eue in life and strength of body, that they were not troubled with any disease. They gather their expositi∣on

on from this, that Adam after his fall was by the com∣mandement of God banished with his wife out of the garden of Eden, & to this end that he should not stretch forth his hand to gather and eat of the fruit of this tree, whereby hee might liue for euer. And from the Cheru∣bins, which with a wauing and flourishing sharpe edged sword, were placed towards the East part of the garden, to keepe him from comming that way to the tree of life, Gen. 3. 22. 24. Some Diuines said that after Adams reuolt, the passage way to the tree of life was barrocadoed and shut vp, not that God feared that Adam after he had re∣ceiued his doome and iudgement to returne to the dust of the earth, from whence hee was taken, could by eat∣ing of the fruit of the tree of life recouer immortalitie, but that he hauing made himselfe a mortall creature, and lost his dignity, should haue his scutchion of honour taken from him and trampled vnder feet, and all the or∣naments, badges, and markes of the fauour of God and immortality. For otherwise, to speake properly, God a∣lone is the head spring of life, Psal. 36. 10. Nay he is our life and the length of dayes, Deut. 30. 20. And not any tree, nor the fruit of a tree. And wittily doth Aristotle scoffe at Hesiodus, and his other fellow Poets, who tooke vpon them to make a materiall bread and drinke for the liuing gods, which they called Nectar and Ambrosia. S. Augustine in his eight booke vpon Genesis, seemeth out of the wordes of the text very fitly to resolue this point of doctrine, when hee saith, that all the fruits of other trees were giuen to man for the nourishment and food of his body, but the tree of life, and the tree of know∣ledge of good and euill, were giuen him in the nature and quality of a Sacrament. Other Diuines, whose opi∣on I reiect not, doe hold that the tree of life was a figure of the Gospel, and the tree of knowledge of good and euill, was a figure of the Law; that Adam and Eue by eating of the fruit of this latter tree might now come to know good and bad, vertue and vice, right and wrong,

iustice or iniustice, or by their disobedience to God in doing that which he had forbidden them, might learne to their owne confusion, from what an excellent state they were fallen, and into what an abisse and bottom∣lesse gulfe of confusion they had plunged themselues. Many ancient learned men doe write, that the tree of life did signifie wisedome planted in the middest of the garden, that is ingraffed or infused into the heart of man, which is in the middest of his body; And for proofe hereof, they alledge the place in the third chapter of the Prouerbes, where it is said, That wisedome is a tree of life to those that lay hold of it. We thinke no lesse, but that Salomon in that sentence doth allude to the tree of life in the garden of Eden, which was to our first Parents a Sacrament of the life which they had receiued of God, and which had beene perpetuated to them, if they had not rebelled against him; And that he doth also admo∣nish vs, that the meanes to recouer that happy life, & to enioy Gods fauour againe, is to apply our selues to that study of wisdome, which is taught vs chiefly in the Gos∣pel, of which S. Paul saith, We speake not the wisdome of the world, but the wisedome of God in a mystery, which is a hid wisedome. 1. Cor. 2. 6, 7. And the same Iesus Christ, which by God was made wisedome for vs, is our resurrection and life.

Concerning the tree of knowledge of good & euill, many doe wonder that it was planted in the terrestriall and earthly Paradise, seeing it was the occasion and ma∣teriall cause of the death of Adam and Eue. But Diuines, and namely S. Basil and S. Augustine, doe wisely make answere; That God planted no tree that was euill, nei∣ther made he death, neither did he set or plant any such tree in the garden, to be the occasion of mans ruine and destruction; but to prooue his obedience, and to beget in him an habite of abstinence, and to weane him to so∣brietie; so that although this tree was pleasant to be∣holde, yet was it not meete that Adam and Eue should

climbe it to satisfie their greedy appetites, but should abstaine and forbeare so to doe, because God had for bidden them to gather and eate of the fruit thereof. To conclude with S. Augustine, The Lords will was that the reasonable creature should see, that he was not to be at his owne caruing and appointment, but as a creature to yeeld all obedience to his Creatour; and in yeelding obedience, should finde it to be best for his health and welfare. Thus, then Adams estate was excellent, and aboue all things to be desired, wherein hee abounded in all ioy, integrity, iustice, and holinesse, if hee had conti∣nued in this happy estate wherein God created him. But after hee had eaten of the forbidden fruit, of a man iust, happy, and immortall, he became a sinner, miserable and mortall. These things being so, wee the miserable posterity of Adam, who haue tasted of the forbidden fruit, transgressed in the thing forbidden, and by our disobedience brought vpon vs the first and second death, seperated and estranged our selues from God the author of our life, and of our good being and welfare, are exhorted and put in minde to haue our recourse in true faith vnto that Mediatour, who by his death and resurrection hath opened vnto vs the celestiall Para∣dise, who giueth vs to eate of the tree of life planted in the Paradise of God, Apocal. 2. 7. not of a figuratiue and typicall tree, but that we might haue a right and interest in Iesus Christ the true tree of life, and in the heauenly Ierusalem, which is euerlasting life, Apocal. 22. 14. For in our Sauiour is the truth, and the accomplishment of all types and figures, and whosoeuer beleeueth in him, shall not come to condemnation, but shall goe from death to life. Vpon this sentence S. Paul in the first Chapter of his Epistle to the Romanes 17. Verse, doth ground this principle: The iust shall liue by faith.

CHAP. IIII. What old age is, and how many species and kindes of old age there be.

THE disloyaltie and fearefulnesse of Adam and Eue, was the violent downefall of themselues and their posteritie vnto death, and vnto all the forerunners of death, as con∣sumption, diseases, and wanne, and pale old age, which is the respecta∣cle, center, and sinke of all mans miseries. To speake properly, God onely is incorruptible, immortall, im∣mutable, alwayes the same, and whose yeares alter not. And although it be said that the soule of man is immor∣tall (as Saint Augustine affirmeth in his first booke, De Trinitate) yet the true immortality is a perfect immuta∣bility and vnchangeablenes which no creature hath. In God onely there is no variablenesse nor shadow of change, as saith Saint Iames, Chap. 1. 17. Verse. Con∣trariwise, our liues are variable and subiect to suddaine reuolutions, changes, and chances, and our faire outside and feature of body turnes to bee as a moth eaten gar∣ment: Our dayes (as the Patriarch Iacob said to the king of AEgypt) are few and euill or wearisome vpon earth. Galen knowing well that old age a naturall infirmity, which could not be auoyded, did iustly reproue a cer∣taine Philosopher who braggingly gaue it out, that hee had a receipt would preserue a man from growing old; Although, saith hee old age be naturall and ineuitable, and withall further addeth, that this Philosopher being growen to the age of fourescore yeares dyed of a hectique feauer. At that time when Saint Cyprian liued, the whole world was iudged to be very much weather∣beaten, to be growen old, and that all her former good

dayes were gone and past. Behold, what this couragi∣ous Martyr of Iesus Christ saith of the world in his tractate of death. If the old walles of your house should stand totteringly, if the battlement and roofe should shake, if the maine building should leane awry, and the rafters, postes, groundsells, and principall timbers should bee weake and rotten, all of them giuing you warning of the perill yee are in, if yee tarry in it, would yee stand to delay and pawse on the matter, and not get yee gone in all hast? The whole frame of the world doth totter and reele, and being old and neere her end, shee cryes out that shee stands vpon her last legges, and is quite downe, and you deferre to serue God, to seeke your owne safety and good, by preuenting those euils which with her crimes are ready to fall vpon you, and may bee escaped if you timely giue ouer the world.

Many learned Astronomers haue prooued by firme and sure demonstrations, that the celestiall Planets haue altered their course and motions, and that the Sun is come neerer to the earth, that by his warme neigh∣bour-hood (such is the speciall prouidence and will of God) the Elements, which are become weake in their influences might be the better relieued. Most certaine it is that the world is growen old, that Kingdomes, Common-weales, and Cities, haue their flourishing times, and times of decaie; kindreds also and whole families are rooted out, and not a man of them to bee seene aboue ground, and all the creatures which serue to our vse, and are subiect to vanitie, doe after their man∣ner groaningly desire and looke for an end, as the A∣postle saith, Rom. 8. 20.

But to returne to our Vieillard or old man, who is the subiect of this discourse, what other thing is old age then the road way to death? For seeing that death is a suffocating and quenching of the naturall heate of the body, old age makes way to him to enter and seize vp∣on the body the sooner. The older men are, the more

weake and feeble they are in euery thing they doe and take in hand, and this weakenesse of old age can in no sort be holpen and redressed, though wee striue to doe it, by keeping the heare from faintings and failings, and in continuall motion. For life and action end both at once; it being impossible that the liuing creature should die, so long as the heart receiues motion by the bodies action. Moreouer, old men, who are of a dry and cold constitution, are lesse fit to vndertake many actions, exploites, or imploiments. They are not quicke enough of apprehension, their senses fayling them by little and little, the synewes, lineaments, and all the members of their body doe shrinke, languish and de∣cay, their sight and hearing failes them, they are chap-fallen, and their teeth deny to champ and grinde the bread they must eat. And as God hath appointed eue∣ry mans race of life how long it shall be, and the stages hee must passe before he come to the end of it, whereof old age is the last stage of all; it is not euery mans de∣steny to goe so farre; some waxe old sooner then o∣thers, some beare their age very well, some looke old and are not: So that old age must not be iudged by the wrinkles in the fore-head, by the white haires, by the vnweldinesse or witherednesse of the body; there be∣ing on the contrary some very old, that haue a ruddy face and well coloured, a sleeked and smooth skin, and their haire of a cole-blacke or nutt-browne colour: But it is fit rather to referre our selues to the wordes of the Psalmist in the nineteenth Psalme, where mention is made of the yeares of mans life, and of those things which often happen therein, and of the many and ma∣nifold troubles and discommodities, wherewith old men are besieged and compassed about.

Moreouer, the Naturalists and Philosophers, haue vsed to diuide old age as it were into certaine spaces, paces, or progresses. The first pace and progresse, is from fifty to threescore yeares, at which age a man is

yet lusty, strong, and youthfull, especially those men who haue beene wise to liue abstinently and continent∣ly, flying gluttony, drunkennesse, whooredome, effemi∣nacies, excessiue paines taking, and labours more hurt∣full then necessary for the welfare and strength of the body, ouermuch carking and caring, and ouer violent passions of the minde, which ouerwhelme the soule, not suffering it to rest in quiet, or making it to goe gad∣ding and madding heere and there to and fro, as it happeneth to the licentious, ambitious, couetous, re∣uengefull, irefull, froward, fearefull, and such like per∣sons, who being tempested with disordered thoughts, and vnruly passions, are carried with the rage and fury of them, so farre out of the way of reason and besides themselues, that they can hardly hit the right way againe to the house and citie of God. And though that after fifty yeares the strength of nature doth wane, and by little and little doth abate and grow weake, yet wee see that men at that age and after, vntilll they bee threescore and fiue yeeres old and vpwardes, are fit persons to bee imployed in publike places of charge and command, as well for their counsell and wisedome to direct, as for their ability and valour to execute and performe, wherof we haue infinit examples in our owne Chronicles and moderne Histories. At threescore and fiue yeares, vn∣till fourescore, or much about that age old men may be fit to be counsellours of estate, and directours and go∣uernours of families. After this age vntill their dying day old men are fit for nothing but to sit in a chaire in their chamber, to haue their friends, seruants, and those of their house to visite them with reuerent and courte∣ous salutations, to haue their children and grand-chil∣dren leaping about them, making them pastime and sport, to be entertained with talke and discourse fitting to their weake capacities; And their part and duty is to returne them their blessing and well wishing, and to of∣fer vp daily prayers for them and all others, wherein

they must bee briefe and short, expecting and looking euery minute, when death will bee so kinde as to take them out of the world.

There is a kinde of old age ouerhastened, ouermuch worne and broken with sore labour, ouermuch paines taking, watchings and surfettings in times past. Those that by this meanes are become old, shall yet at times for the most part, haue perfect senses and vnderstanding, and shall haue their blood moderately hote, the luke∣warme heate whereof they shall know by skill and cun∣ning to cherish and maintaine: But yet their surfeited bodies shalbe tormented with sharpe diseases, and aches in their bones, which by fits at times, shall put them to such griping paines and panges in their body, that they shall be able no whit at all to helpe themselues, and their neighbours, for whose good and comfort they ought the more carefully to preserue, and the better to see to, and to order their life, that so they may in peace of conscience yeeld the better account to God. Briefly, our life may be compared to the light of a Lampe, which by little and little goes out, as the oyle that maintaines it doth waste and consume; or to the Moone, which as it oftentimes shines forth and shewes it selfe, so is it as often ecclipsed and vnder a cloud. But we commonly see the most part of men sweated to death with hote burning feauers: pestilences, famines, warres, common diseases, and diuers mischances sweepe them out of the world, before they come neere by many a dayes iour∣ney to the doore of old age. What man would desire to see the fortith part of his age, if when hee is come to be able to speake, and to bee of some capacity and vn∣derstanding, he should be shewed in a booke all the ac∣cidents and mischances, which from and after his in∣fancy is, or may happen vnto him, whereof (as Cicero re∣counteth in his second booke De diuinatione) Dicaear∣chus in times past wrote a large Volume; But I suppose hee had great leasure, and that all the world could not

containe all that might be imagined to fall out in some mens liues in fiftie yeares space. If a man fearing God will seriously examine, what things haue passed in his owne life, and make a Iournall or day booke of them, whereby hee may bee brought to repent him of his fol∣lies and faults, to amend his life, to lay hold on the be∣nefits of Iesus Christ, to renounce the world, and vn∣fainedly to meditate and thinke vpon a better life, hee shall doe a worthy worke; And I would gladly coun∣sell all wise old men to stay themselues vpon such medi∣tations, while some young foppish, and old doting per∣sons spend their time in ridiculous and shamefull sports and delights, or which doe by fowle crimes and mis∣deedes deadly wound their woefull consciences. It is recorded by Lactantius in his second booke of Christi∣an Institutions, that the old Poets did circle and inclose the life of man within three terminations or periodes, ouer which they appointed three fatall Ladies, Atropos, Lachesis, Clocho, the daughter of Iupiter and Themis, to spin at the thread of mans life; vnder which faigned names, was couertly vayled and shadowed diuers consi∣derations of our condition in this world, in the first, middle, and last age of our life, whereof we purpose not here to moralize or declare the meaning. Aristotle in his booke of the world maketh mention, that by these three daughters of Iupiter, the ancient people of those times would represent time past, time present, and to come; All things by them being tyed to a fatall neces∣sitie, which God hath decreed to bee; against which the oldest, strongest, and youngest cannot resist or gainsay.

The name of Senators is deriued from the Latine word senes, which signifies old men, who are so styled in honour of their experience, prudence, and wisedome, inseperable companions of such old men, who are ap∣pointed to haue the superintendency and gouernment ouer others. In the gouernment of all Churches, there is an Ecclesiasticall Senate, or conuocation of Elders,

who being assisted with the ministers of the word, haue their eyes still prying into the manners of men, to re∣forme and reclaime them from euill to good, and if they be good, to make them better. These old men aboue all others, ought to take heed that they doe not incurre the ancient reproach and scandall of, bis pueri senes, which is verified in those who are old in yeares, and in their manners and actions shew themselues children. But as it is a rare thing to see a yong man so well stayed, as an old, or to doe things so well and wisely as an anti∣enter body, so is it a lamentable thing to see old men to mocke & make moes one at an other, and to make a laughing stocke of those who are as old as themselues, or to doe the vttermost they can to disgrace them, onely to please and curry-fauour with young men: Common faults in these dayes, which the Ancient of dayes, will redresse when it pleaseth him. Let vs close vp this Section with a sentence of a Romane Stoicke, who sayth, That as he maketh not a long voyage, who is tossed to and fro at sea, with stormy and tempestuous windes, and doth not proceed; so ought we not to ac∣count that man to haue liued long, who hath not orde∣red his life to make a happy end.

CHAP. V. The spring-head of old age, and the cause or occa∣sions of it.

MAny of the Heathen people haue shewed themselues rash, vnaduised, and arrogantly minded, who haue taken vpon them boldly to accuse nature, calling her an enuious and spitefull step-mother, which hath been willing and giuen her consent, that man who is worthy of very long life, should re∣maine

so short a time in the world, and which is more, that he should be compassed about and pressed to death with millions of euills. Others haue imagined that man was purposely placed in the world to bee punished for his sinnes. There were many of them that maintained that life was a scourge and plague to man, and made great complaints against nature, that shee had cast him into the middest of a raging and stormy sea, ouerslow∣ing with miseries. These, and the like discoursers haue resembled those, who thinke the worse of good wines, because of the lees in the bottome of the caske, or those who beholding the ecclipse would mainetaine the Sun to be alwayes darke. But the holy Scripture speaketh otherwise of these things, as also the wiser heathen peo∣ple to wit, that instead of taxing and finding fault with our life, because of some discommodities and troubles are in it; wee are on the contrary to acknowledge the excellent benefits, which by it are bountifully commu∣nicated and bestowed vpon vs, by our Creatour and heauenly Father; who thereby putteth vs in minde that the glory of man doth not consist so much in the strength, faire outside, and feature of the body; as in the endowments and gifts of the minde; As also that na∣ture is not to be blamed, nor found fault with, nor vn∣der her name the true God, who created her, and is the author of her essence and being: seeing that (as Chry∣sostome declareth in an excellent Homilie of his) No man takes harme, but by and long of himselfe; And it is a∣greeable to nature, that as the Ivie by winding it selfe about trees doth drinke vp their sap, and makes them to die so old age killes all those whom shee doth louingly embrace in her armes. So Ouid saith;

Old age eates the iron, and makes it decay, And Marble pillars to moulder away.

And Horace vpon the same theame addeth;

Of the dismall day, that doth threaten with death, Things vitall feele the smart, and things without breath.

It is a wonder, saith Cicero also, if old men bee trou∣bled with infirmities, seeing young men cannot priui∣ledge themselues from them, but are often enough feeble and weake. The Sunne that riseth in the morning doth set at night; there is not any thing that doth increase and flourish, but it doth decrease, wither, and waxe old. But to come neerer to our purpose, let vs first discouer and lay open the remote causes of old age, then those that are neerer and more inherent and naturall, and let vs shew that they are not all of a peece, and of one sort.

Those wee call the remote causes of old age, which are supernaturall, and which proceed from the disobe∣dience of Adam and Eue, and from the sentence pro∣nounced against them by the Lord God. For, so long as God was mans friend, the skie, ayre, and earth, were so beautifull to behold, that a fairer prospect could not be desired, and man himselfe knew and perceiued how proportionably his bones and ioynts were set toge∣ther, and how exquisitely and perfectly hee was fashio∣ned, framed, and made as well in body, as in soule. But man taking vpon him boldly to transgresse Gods com∣mandement, and to reuolt from his obedience, had this punishment for his boldnesse and rebellion inflicted vp∣on him, that within doores, or touching his inward man, he was not so well fortified with the spirit of God, as he was before, and abroad without doores, or tou∣ching his outward man, all his former blessings became curses, as appeares by that which is contained, in the sentence pronounced against him presently after his fall. For where before he had liberty, hee was made a bondslaue, all the paines hee was put to in that pleasant garden of Eden, whereof he was owner, was onely to

trim it and keepe it handsome, which was an easie worke to the hard labour hee was put to afterward; his sleepe and rest was disquieted with wearisomnesse, and discontentments, the Elements, and all other creatures, and things ordained for the necessity of this life, and which before willingly offered and did their seruice vnto him, were after his fall subiect to vanity and cor∣ruption, and began to bee enemies, and to proclaime open warres against this wretched Apostata man; For the skie was troubled with tempests and stormes, the ayre was infected with noysome vapours, the earth brought forth thornes, thistles, hurtfull and venemous hearbes, and the tame and wilde beasts stood with their seuerall weapons ready drawne, to encounter and make head against him. Man being then inuironed with the dreadfull wrath of God, combred with so many euills and miseries, and hauing so many ambushes and traines laid for him, which hee was to passe and make a lane thorough, it was impossible, but that hee should by little and little waste his vitall spirits, and consume his strength, grow old, and speedily come to his death, if God, of his meere good will to him, had not eased his sorrowes and troubles, and mitigated his afflictions, prolonging the date of his yeares, and letting some liue so long as it seemeth good vnto him. Dauid lamenting this miserable condition of his, saith in the extreame an∣guish of all his heauinesse and troubles; There is no health in my flesh, because of thine indignation; My bones neuer leaue asking, because I haue offended thee, O Lord, Psal. 38. 4. And in another place he saith, My dayes are as a shadow which vanisheth away, and I am as a withered leafe, ashes haue beene my bread, and I haue mingled my drinke with teares, because of thine anger and heauy displeasure, and because hauing aduan∣ced mee to great honour, thou hast cast mee downe as low as the dust: Psal. 102. 10. 11. 12. Many yeares be∣fore Dauid, Iob complaines, That his dayes were like

the dayes of a hireling, moneths of vanity were giuen him for his portion, painefull nights were appointed vnto him, his flesh was clothed with wormes, his skin was chapt, and shrunke away, and his daies passed away as swiftly as a We••vers shittle, Iob 7. 1. &c. Briefly, as Saint Cyprian saith, in his Treatise of the vertue of pa∣tience, this obligatory decree, Thou art dust, and to dust thou shalt returne, doth binde vs vnder hatches, and keepes vs chained in hold vntill death be abolished, and we made partakers of a better life. Thus much touching the remote causes of old age.

Now followes the naturall and inherent causes of old age. As young men die vnwillingly, so on the con∣trary, old men fall of themselues into their graues, like fruits that are ripe, and according to the course of na∣ture, all things that are old, doe by little and little de∣cline and giue way to death. Which caused some Di∣uines to be of opinion, that our Lord and Sauiour Iesus Christ, among other reasons, would not die of any dis∣ease, or of old age, that hee might not seeme to bee dri∣uen, and turned out of the world perforce, by this natu∣rall infirmity, which doth threaten all the children of Adam. As for that which is extraordinary, peculiar, and not so much according to nature, wee may read ex∣amples thereof in Isaiah 40. Chap. 30. 31. The young men are weary and faint, yea the lustiest young men doe stumble, and fall flat to the ground; but those that waite and depend vpon the Lord, doe renew their strength, their wings doe spread, as the wings of an Eagle; they shall runne, and not be weary, they shall walke, and not be feeble and faint. And the same Pro∣phet foretelleth in the 65. Chapter, concerning the re∣stauration of the Church, which is spiritually to bee vn∣derstood; That hereafter there shall be in Ierusalem no more a childe of yeares, nor an old man, which shall not accomplish and fill vp his yeares, for hee that shall bee a hundred yeares old, shall bee a young man. By which

manner of speech, the Prophet would giue vs to vnder∣stand, that all the children of God, shall come to that age and stature, where of Saint Paul maketh mention, in the fourth Chapter of his Epistle to the Ephesians, in such sort, that they shall be exempt from all infirmities, wherewith children and old men are cumbred, that is, they shall not be children in vnderstanding, nor poore silly dotardes and sots, as those are that know not Iesus Christ, but liue in perpetuall ignorance, Idolatry, and beastly impiety. On the contrary, life prolonged vnto the prophane, shall bee but a presage and forerunner of their euerlasting accursed condition.

But to proceed, the inherent and naturall causes of old age, are not all of one sort and kinde. For some of them are meerely naturall, and sleepe in our bosomes, and some of them be accidentall and forraine, and fur∣ther of from vs. Those we call meerely naturall, and which sleep with vs, which the Naturalists & Physicians speake of, to wit, our coldnesse and drynesse of body; because the more our radicall moysture dryes vp, and our blood cooles, the neerer is our sensitiue and natu∣rall life to an end; which hath beene the cause to moue some men to thinke, that old men were called Senes, which is as much to say as Semineces, men halfe dead, be∣cause old men, especially those that are decrepit, & very much worne with age, haue cold and dry bodies. For although, they abound with excrements, and by this accident seeme to haue moist bodies, for that their na∣turall heat, being too much cooled, and not able to cherish and warme them within, the humour purgeth it selfe at the nose or mouth: Yet this age is found indeed and in truth, to be cold and dry. And as death is a totall suffocation of the naturall heate, so old age doth by lit∣tle and little coole and abate it; whereupon it also fol∣lowes, that all cold and dry bodies are quickly worne out and grow old. On the contrary, young men are of hoate and moyst constitutions. But euen as it is to bee

found in wines, that some keepe collour long, and drink briske and neate, and some by and by loose collour, and drinke eagre and flat: So wee see some men waxe old, and were out sooner then others. And notwithstan∣ding, that man wheele about from this place to that, shifting ayres, and vsing all the wayes and means he can, to cherish nature for a while, yet his naturall heate and strength doth by little and little leaue him; whereupon doth ensue to aged persons white haires, loosenesse of teeth, deafenesse of hearing, weaknesse and decay of sight, the shaking palsie in their hands and legges, and the chilling and shrinking vp of all the whole body.

This naturall weaknenesse and drynesse, which by succession of time doth inuade all bodies made of earth, or other matter; besides, is seconded in many men with diuers diseases, and with old age comming on, which with greater paine doth hasten it forward, and further it the more. All these euils may be reduced to two heads, which wee call the labours and toyles of the body di∣stinctly, or both together; and intemperance. Concer∣ning labour, it is expresly set downe in that sentence, immediately after the sinne of Adam and Eue, which Moyses doth propound in these words: The earth shall bee accursed because of thee, in sorrow shalt thou eate of the fruites thereof all the dayes of thy life, in the sweat of thy face shalt thou eate bread, &c. Gen. 2. 17, 19. And in the ninetith Psalme it is said, That we flourish and wither away all at once; Because, as the Prophet saith, there is no part of our life, how strong and lusty so∣euer it bee, which is priuiledged and free from sorrow and labour. These two are the parents of old age, as euery man knowes, and there hath beene in our time young men, which being oppressed with extreame griefe, haue become old in a night; the toyles of the warres haue made some gray headed, in the prime and flower of their yeares, and it comes by kind to the men and women of some kindreds and families, to be soone

gray and old. Plime in his seuenth booke, and seuenth chapter writeth, That in Albania, some haue all the haire of their heads white from their infancy. I my selfe haue seene in diuers places where I haue trauelled, fiue or sixe yong men, whereof the last I saw was in Dauphiné, who had all the haire of their heads, as white as a man of threescore and tenne yeares old.

Touching intemperance, whereof there bee diuers kindes, a vice to common in young men destitute of the feare of God, and very vnseemely in old men, being the harbinger of death, and the Phisicians best friend. It hath beene an old complaint, seeing this present life is so short, fraile, and transitory, that men doe so natu∣rally desire to liue, and to bee so carefull to recouer and preserue their health, and to that end spare for no cost, nor make any bones or difficulties, to turne their ten∣der stomackes into an Apothecaries shop of bitter and vnsauory druges: how almost all men by their outragi∣ous riots, and surfettings, doe bring vpon themselues an irkesome old age, doe before hand as much as in them lies, with sharpe and violent diseases hasten their death, are not wise till it bee too late, and neuer con∣demne, or finde fault with their shamefull luxuries and riots, till the gout is in their knees, or the dropsie doth painefully shingle them round, or the stone doth tor∣ment them, and till the excesses and disorders by them committed, to the fearefull abuse of Gods patience, haue deliuered vp their rotten and crazed bodies, into the hands of a miserable old age. They should before hand remember, and bethinke themselues, of the old excellent Prouerb, If thou wilt bee a very old man, bee old betime. Which doth warne vs to bee carefull of our health in our youth, flying all shamefull and vnruly passions, and seeking by the wise gouernment of our selues, to obtaine such an old age, as may bee long, strong, and healthfull. Verily, it is a licentiousnesse not to be borne withall, or tollerated, that a man should

giue his youth, as a present to the vncleane spirit, by abandoning it to impudent dissolutenesse, pollutions, and ribauld impurities, promising to himselfe, that all shall goe well with him at last, and conceiting to him∣selfe rude and wilde peccauies, which deceiue and mis∣leade him. It is a further euill, and vtterly abominable in old men, to see them so farre to haue abandoned God, their honour, their respect of others, all remem∣brance of their wretched condition, and of death which hangs ouer their heads; that they would still weaue a webb of new yeares for Couerlets, to hide the foule deedes they commit in horrible hypocrisie, which at last doth transforme them into prophane persons, and desperate Atheistes. If the exhortation was neces∣sary, which the wise man hath giuen to euery young man, in the twelfth Chapter and third Verse of Ecclesi∣astes, To remember his Creatour in the dayes of his youth, before the euill dayes doe approach; what is to be said to old men, vpon whom those dayes and paine∣full to passe and vndergoe, because of the miseries that doe accompany them, are already come, more then halfe gone and past, and almost at an end? What a shame were it to old men to be reproached, and iustly, that they play at leap frog, vse fond courtings, and make foolish toyes and brauadoes, and gadde vp and downe, whethersoeuer their affections lead them, and the lusts of their eyes? It were well done to proclaime, and cry out with a loud voyce, Know that for all thy euill wayes God will bring thee to iudgement. O hy∣pocrite, where art thou? canst thou hide thee from o∣thers, from thy selfe, from God thy Soueraigne? thou hast one foot in the graue, and thou wilt fetch gambols and friskes, and caper aloft, that the world may see thou art still one of her minions, and a fauourite of her vanities.

But, let vs consider the disorder and licentiousnesse of youth, which soone enough procure a miserable old

age, which besmeare and rudely handle the sinner and lewd liuer. The first disorder and licentiousnesse, as Philosophers, Physicians, and Diuines say, is found in whooredome, adultery, and such like abominable sins of the flesh. Aristotle, in his Tractate of the length and shortnesse of life, saith, That the males of all creatures, which bill often with the females, are quickely old, and doe waste and consume their bodily strength. Ga∣len said, that Venus which doth coole the blood too much, and weaken the body, is the capitall enemy of old men, and of hote complections. Long before him the holy Ghost hath giuen a good and wholesome ca∣ueate, and precept thereof, by the instruction of Beth∣saba to King Salomon her sonne, for whom shee made so many vowes, Giue not thy strength to women, following the way which is the destruction of Kings. If such infamous disorders and licentiousnesse bee insupportable and pe∣rilous in young men, how much more in old men, who are obliged and bound to remember the holy statutes, and ordinances of their Soueraigne? who in his inuio∣lable law ratified, vnder great paines and penalties, cryes out; Thou shalt not be a fornicatour; Thou shalt not commit adultery; God will iudge whooremongers and adulterers, and such persons shall not inherite the kingdome of heauen. Wise old men tremble at the words of their great Prince, who telles them in plaine tearmes, That whosoeuer lookes vpon a woman to lust after her, hath already committed adultery with her in his heart. Matth. 5. 28. They mourne and lament, when this interrogatory is ministred vnto them by the Apo∣stle; Know yee not that our bodies are the members of Christ? Shall I then take the members of Christ, to make them the members of an harlot? God forbid. Also he sayth, Fly fornication, for euery sinne which a man committeth is without the body; but he that com∣mitteth fornication sinneth against his owne body: Know yee not, that your body is the temple of the

holy Ghost, which yee haue of God, and yee are not your owne men? 1. Cor. 6. 15. &c. The reason which he giues doth ouerthrow and cut off all pretexts, that young and old men which despise the truth, can al∣ledge or take hold of, to excuse themselues, in accu∣sing themselues. You haue, sayth hee, beene bought with a price, glorifie then God in your body and in your soule. Let vs without producing further allegations and proofes in this case, end it with the words of the same Aduocate of holinesse and truth. This is, sayth he, the will of God, and your sanctification, that yee should abstaine from fornication, and that euery one of you should know, how to possesse his vessell in holi∣nesse and honour, and not in the lust of concupiscence, as the Gentiles doe which know not God. 1. Thessal. 4. 3. &c.

The Prouerb is, That when the belly is full, the bones desire rest, or we are apt for wanton delights. Delicious fare, gluttony, drunkennesse, cause young men and old to liue so dissolutely and licenciously, as before is mentioned. And, whereas the heathen peo∣ple sought to finde veritie in wine, the Apostle saith to the Ephesians. That in wine there is found vanitie, disso∣lutenesse, disorder, and all misgouernment and mis∣rule. Bacchus, and Ceres, as a heathen man said, are the fewellers and fier-makers to Venus. Wine and belly cheare dull the vnderstanding, and bereaue a man of his senses; And it is the onely time for old men, to re∣member the notable sayings of Salomon to this purpose, when they are at their great feasts and iunketting ban∣kets. I will content my selfe with repetition of those sentences, which are contained in the end of the three and twentith Chapter of the Prouerbes; where both the vices are set downe together close one by another. My sonne (sayth the wise man) giue me thine heart, and let thine eyes be watchfull, and looke to my wayes. For a whoore is a deepe ditch, and the strange woman

is a narrow pit; Also, shee lieth in waite as for a prey, and will make the trecherous, rebellious, and transgres∣sours among men to bee many in number. To whom is woe is mee? to whom is sorrow and alas? to whom are vproares? to whom are murmurings? to whom are strifes and quarrels without cause? to whom are redde eyes? To those that sit long at the wine, and which goe to seeke mixt wine: Looke not vpon the wine when it is redde, when it showes his collour in the cup, and goes downe plesantly; It biteth in the end like a serpent, and stingeth like a cockatrice. Then thine eyes will looke vpon strange women, and thine heart will speake lewd things: Thou shalt bee as one that sleepeth in the mid∣dest of the sea, and as hee that sleepeth in the top mast of a ship. They haue buffetted me, thou wilt say, and haue giuen me many cruell blowes, but I was so past sense, I felt not when I did awake: I will yet goe seeke after new wine.

To these elegant sayings heere described, I will adde the precept of our Sauiour, who saith, Take heed to your selues, least your hearts be oppressed with glutto∣ny, drunkennesse, and the cares of this life, and the last day come vpon you vnawares, Luke 21. 34. Saint Peter saith, Be sober and watch, because your aduersary the diuell goes about you like a roaring Lion, seeking whom hee may deuoure. 1. Peter 5. 8. And lastly Saint Paul hath this sentence, That fornicators, adulterers, effeminate wantons, drunkardes, and other wicked persons, who are dead asleepe, and hardened in their sinnes, shall not inherite the kingdome of God, 1. Cor. 6. 10. I forbeare to speake of the diseases, which pro∣ceed of the disorders, and licenciousnesse formerly specified, or of the extraordinary plagues, wherewith the iudge of the world can danton, and keepe vnder the mighty and meane persons, who neuer haue care of their consciences: It sufficeth mee that they themselues are sensible witnesse of them, or if they remaine for a

time stupide and sencelesse, that the Almighty hath sharpe roddes of fearefull vengeance in store, where∣with he doth whip them at last, though he spareth them a while.

Let vs speake a word of choller, or anger, which like a thunderbolt killes millions of young and old men with the sword, or with suddained seases. Histories declare, that in former times Valentiaian the Emperour, and of late in our time, Mathias King of Hungarie, gi∣uing way, and suffering themselues to bee ouercome with choler and anger, dyed both of an Apoplexie. It hath beene seen that many old men, furiously transpor∣ted with choler and anger, haue fallen into soundings, convulsions of the synewes, and other incurable dis∣eases. Women of ripe age, who are too much giuen to anger and fretting, are commonly seene (as a reward of their indiscretion) punished with the suffocation of the mother, the falling sicknesse, and other such feare∣full scourges. Couetousnesse, ambition, and the loue of the world, make many men so hide bound with an∣guish and griefe, that it is impossible to cure or com∣fort them, when they haue most need of helpe. Soft handed sloth, and idlenesse, contrariwise, excessiue la∣bours, and violent exercises, and countries that are too cold, marish and moyst, doe all giue an helping hand to make vp an vnseasonable old age. But I haue not ta∣ken vpon mee to score vp all the accidents and occasi∣ons to further old age. Happy is hee, that in his youth giueth not the bridle, to the furious bounding, and rising of his vnlawfull desires, and in his generall and particular calling amuseth and applieth himselfe to all laudable exercises, and sincere holy duties, doing all good offices and seruice with a franke and free heart to God, and to his neighbours, and hauing a care to keepe himselfe temperate and vnspotted, from the impure and rude manners of the world.

CHAP. VI. Of the Climactericall yeares.

SOmetimes, as men meete together, they fall in talke of the Climactericall years, especially when occasion is offered to speake of mens ages, and the dayes of their death. Plinie, in the seuenth booke of his Historie of Nature, 49. Chap. And Censorinus, in his booke of Natiuities, doe treate of them at large. These two (namely Censori∣nus) doe obserue, that euery seuenth yeare, notable changes haue fallen out in some mens liues; and Physi∣cians doe hold the seuenth yeare to bee Climactericall and fatall. Those that doe calculate mens Natiuities, doe hold that yeare fortie nine, which is compounded of seuen times seuen; and the yeare sixtie three, com∣pounded of nine times seuen, is more perillous then any other, and they haue shewed, that at the periodes and ends of these yeares, many worthy and great persons haue dyed. Plato, iudged the yeare eightie one, which is compounded of nine times nine, to be the Climacte∣ricall yeare, which was most to bee feared, which hee calleth the square number. Censorinus, doth not thinke the yeare sixtie three so dangerous, and maketh menti∣on of some men, who haue dyed at the yeare of their age eightie one, as also of others who haue liued longer, whereof wee haue many examples in our dayes. The iudiciarie Astrologers, are full of vncertaintie and va∣nitie in their Art and profession; besides, considering the great and infinite deuersity of humane chances and casualties, of mens constitutions, of the iudgements of God, they are to presumptuous to limit the life of man, to certaine periodes and numbers of dayes, which they call Climactericall. The members of the body, haue

not efficacy or ability of themselues: there is necessa∣rily required a symmetry and proportion betweene the agent and the patient, as betweene the body and the disease, betweene the disease and the cure. The num∣ber of seuen, is otherwise iudged of in the holy Scrip∣tures; then in the Colledge of the Physicians, who haue their criticall or iudiciary dayes: And yet there are learned Physicians who differ in opinion about them, by reason of the diuers costitutions of mens bodies, of diseases, whereof some are more, some lesse violent; of the different ayres of countries, according to which men that liue in them are to gouerne themselues; of the skill of Physicians, wherein some haue better iudge∣ment, and better successe then others, and other rea∣sons whereby, at this day is discouered, that there are other dayes beside the seuenth day, which appeare to be criticall. The obseruations of Diuines vpon the se∣uenth day, being grounded vpon the textes of Moyses, are mysticall, and not naturall, nor Astrologicall. For according to the obseruation of Basil, and S. Augustine, the number of seuen, which is very often found in the bookes of the holy Prophets and Apostles, sometimes indefinitely, sometimes definitely, doth in his definite sence, whether wee take the number of seuen dayes, or seuen yeares simply, or multiplied, signifie compleatnes or perfection, liberty or rest. The Lord rested the se∣uenth day. The Iewes had their feasts which lasted se∣uen dayes. In the seuenth yeare the ground was lay and vnploughed, and bond slaues were set at libertie. The Climactericall yeares of Iubile, compounded of seuen times seuen, were a figure of the perfect rest, which the Church shall enjoy in heauen, after her so many reuolutions and alterations vpon earth. But that which we haue hitherto treated of old age, doth teach wise old men to call to minde their dayes past, and to thinke vpon the louing mercy of their Creator, who hath so many wayes vpholden them; to pray vnto him

that the shortnesse of their dayes, may cause them to conceiue and consider so much the more his louing pa∣tience toward them, and to take occasion thereby to walke with greater reuerence, and feare before his face, and leaning vpon the staffe of repentance, done in true faith, to say vnto him in all humilitie: O Lord my God, let my mouth be filled euery day with thy prayse and glory; cast me not off in the time of mine old age, forsake mee not when my strength falleth mee, for mine enemies haue spoken of me, and those that lay waite for my soule, take counsell together against me, saying, God hath forsaken him, pursue and take him, for their is none to deliuer him: O God, goe not farre from mee, O my God, hast thee to helpe mee: Let them bee confounded and consumed, that are against my soule, let them be co∣uered with reproach and shame that seeke my hurt. But I will waite continually, and will prayse thee more and more: My mouth doth rehearse daily thy righteousnes, and the deliuerance thou giuest to those that are thine, although I know not the number of them: I will march forward in the strength of the Lord, who is euerlasting; I will make mention of thy righteousnesse onely. O God, thou hast taught me from my youth, and hitherto I haue declared thy wondrous workes, and yet, O God, euen to mine old age, and gray head forsake mee not, vntill I haue declared thine arme vnto this generation, and thy power to all those which shall come heereafter. These are the words of Dauid, contained in the seuen∣tie one Psalme. Moreouer, when the wise old man ca∣steth the eye of his thought, vpon the long life of the Patriarches, hee thinketh not his condition the worse, though he liue not threescore yeares, or threescore and tenne yeares; but thanketh the Ancient of dayes, who in good time will crowne him with the gifts of a better life in his celestiall Palace. He beholdeth, standing in the middle Court of the heauenly Citie; and on both sides of the pleasant riuer which there runneth, the tree

of life, bearing and yeelding his fruit euery moneth in the yeare, whereof he gathereth with the hands of a con∣stant and charitable faith for his soules health, and marcheth in the strength of the nourishment thereof, vntill hee haue obtained to the full and perfect fruition of it. As for old age, and the causes and degrees there∣of, he knowes well that God holds the Sun-dyall of his life in his hand, that he is his strength and the length of his dayes, that all the yeares, weeks, & houres of his life are Climacterical: he cōtenteth himselfe & reioyceth, to march forward vnder the safe conduct, fauour, and bles∣sing of his Sauiour: And being neere to death, he lifteth vp his voyce, saying aloud, I know in whom I haue be∣leeued, & put my trust, and I am perswaded, that he is a∣ble to keep euen to the last day, whatsoeuer I haue giuen him to lay vp for me, and committed to his trust; That he will deliuer mee from euery euill worke, and will be my saluation in his heauenly Kingdome. To him be glory for euer and euer, Amen.

CHAP. VII. The complaintes of the miseries of old age aduisedly discussed.

WEE are now to speake of the incon∣ueniences and miseries, wherewith old age is reproched, and of the pri∣uiledges and aduantages old men haue and enioy. Cicero sayth. That many men wondred to see Cato so strong and lusty in his old age, and that hee could so easily beare the burthen of it, which is esteemed more heauy then huge high mountaines. Not to meddle with the complaints made by prophane Authors, a¦gainst the miseries of our life, all men agree in this point,

that old age is miserable, being as it were the very sinke of all extreame miseries, where they settle. Ho∣race writeth, That old men are vnwilling to touch or handle things, for feare to breake them or let them fall. Aristotle noteth in his second booke of Politques, Chap. 2. That the people of Sparta, with whom old age was honourably esteemed, and in great account; held opinion, that old men were not to continue long in any publique office & charge, because their strength of minde and iudgement did decay; Besides, their sight did faile, which sense of all other is requisite in men that haue the administration of estates, which requires a nimble quicke eye, to see into all occurrences and per∣sons. There is alledged to this purpose, the example of T. Manlius Torquatus, out of Titus Likins, in the second booke of the warres of Africke. This man being cho∣sen Consul, refused the charge because of his weakenes of sight, saying, It was a shame and dishonour to the Generall, or Captain of an Army, to desire to haue in∣finite mens liues and estates committed to his trust, and not bee able to see how to manage them, but by the spectacles of other mens directions: And although the first Band of Souldiers, which had giuen their voyces, would not alter what they had done, yet Manlius pro∣curing another cohort of ancienter Souldiers to sit in counsell about it, was discharged of his Consulship. The saying of that wise Cynicke Diogenes is notable, who being demanded what was most miserable in the world, stood still, and before hee stirred his foot, made this answer: And old man that is in great need and pe∣nury. The ancient Romanes had a very rude Prouerb, to this effect, That men of threescore yeares old, were to be cast downe headlong, from the top of a bridge to the bottome, because they were dotardes, and men past labour and vse, and fit for nothing; or because in times past, the young men of Rome (as Ouid thinketh, in scorne) would iustle old men as they mett them vpon

narrow bridges, that so by drowning them, they might not stand in their way, to crosse and oppose them, or giue their aduice in their doings and counsells. Some men thinke, that if old age be to be borne withall, and had in regard, it is of such persons as are rich, in great place of honour, and haue plenty of all things in the world, and in great aboundance. But if wee reckon right, as we ought, we shall finde old age to be charged with many inconueniences and faults, which are rather to bee imputed to our corrupt manners and nature. Foolish persons, accuse old age of crimes they are guil∣tie of themselues, and where they should condemne and represse their owne peeuishnesse, distrust, impati∣ence, folly, and auarice, vices wherewith young men, and men of middle age are tainted and besmeared; they blame old men, saying, Old men looke scowling, and are sullen, suspicious, froward, childish, couetous, and haue forgotten that there is no part of our life, but is blemished with some bad humour, and with one ill qua∣litie or other; as we see roses are not without thornes, that there is nothing good, but hath euill for a checke∣mate; and the rich mans reuenewes are serued in with bitter sops and sobs to. But a man that knowes in great patience, to vse the traffiques and commodities of this life, sees great gaines to grow by it, and excellent ornaments of vertue; when he considers that the mise∣ries of this present life, vnto the children of God, are but exercises of patience, humility, charity, temperance, faith, hope.

Commonly diseases in young men, are more paine∣full and dangerous then in old, and we see by daily ex∣perience, that for an old man, there dies ten children and young men. All the histories of former times doe point out vnto vs, that ambition, enuy, despaire, doe disquiet and spurgall young men as well as old. Young men (for the most part) spend their time badly, and it is a rare sight to see wisedome and youth married toge∣ther.

Young counsells haue battered downe the walles of great Monarchies and estates, and laid them leuell with the ground, witnesse that of Rehoboam, and very many great kingdomes and estates since. It is euident in the history of the Gospel, that Iesus Christ healed more young then old persons, whereof many instances might be alledged; but the Centurions seruant, the wid∣dowes sonne of Naim, the childe possessed with the di∣uell, the daughter of Iairus, and the Canaanitish wo∣man are sufficient testimonies. Who will dare to deny, but that more young and lusty men doe die, and are slaine in the warres then old. The plague interres and layes in the graue more children, and men of fiue and twentie, and thirtie yeares old, then those that bee older, and young men are commonly sooner infected then old. Let vs then giue ouer vnwisely to obiect vn∣to old men, and to vpbraide them with their calami∣ties and miseries, seeing that the youngest men feele more, which doe put them to more paine and torment. Whereas, old men are reproched, that they haue giuen ouer Tennys-play, reuellings, dancing, dallying, cour∣ting, leaping, vaulting, and hoyting and gallopping vp and downe, as the wise Barzillay saith, when hee re∣quested King Dauid to giue him leaue to leaue the court, and to liue quietly at home by himselfe. 2. Sam. 19. So it is, that old men are distasted and weary of such sports and delights; and on the contrary are glad, and great∣ly reioyce, that they are free from the desires and lusts of young men, which doe tyrannize ouer them, and it is a great ioy of heart vnto them, that being altogether vnapt to exercise the vanities, and sensuall delights and pleasures of the world, they haue the more leasure and vacant time to imploy themselues, to mortifie their car∣nall lusts and affections, and to meditate vpon the life to come. Good God, what a wrong doe wee doe to our selues, to insert and put into the catalogue and bed∣roll of our euills and afflictions, things which doe bring

health vnto vs, and are very necessary documents and instructions vnto vs? There are no people more mise∣rable, then those, who foolishly boast, They know not what sorrow and misery meanes, nor neuer had any. The euills of the world are euills, because men thinke them so, but indeed and in truth they are not euills. As for example, our bodily infirmitie; men that are truely wise and religious, make a good and profitable vse of it. Wee will take for our second example, the approch and comming of death, which the neerer it comes to vs, the neerer we shall be to our Port, and the sooner wee shall be within the kennyng and discouery of our true countrey. Thirdly, death it selfe is the end of our life, and the beginning of our happinesse, which all good men wish for. Let vs then abandon the company of those idiots, who when old age is farre off from them, wish and desire it, and when it is come neere, and al∣most at them, reuile and condemne it.

CHAP. VIII. Foure causes propounded by Cicero of the miseries of old age, reduced to two; to wit, the miseries of the body, and of the minde.

THere is no day, houre, minute, or moment of our life, which doth not put vs in minde that we are mortall, and it is a brutish stupiditie and sencelessenes, both in yong and old men, to promise to themselues to morrow. But why doe wee refuse to liue according to the conditions agreed vpon, when wee came into the world, to wit, to leaue life in youth, or in age, when death cals vs, and bids vs to take our leaue of it? And whence is it, that wee beare so impatiently,

that which cannot be shunned, or avoyded? What moues vs to look for knotts in Bull-rushes, and to make doubts and difficulties in so plaine a case? We doe but peruersly blame and accuse the iudge of the world, when we speake of old age, saying, it is miserable, in re∣gard it makes vs vnseruiceable men, and vnfit to man∣nage and meddle with worldly affaires, enfeebles our bodies, putts vs beside, and barres vs almost of all plea∣sures, being moreouer the next neighbour to death. Cicero in his Dialogue of Old-age putteth such like ca∣ses, and answering them, denyes that wise old men are idle bodies, and as for those which make it their recrea∣tion and take pleasure to be ignorant, and to sit still, and doe nothing, they are vnworthie the worthie name of Old men, and deserue rather to be called Idolles, and Statues, which artificially are moued by vises & gynnes. Great and important affaires are not effected by the strength, nimblenesse, and agilitie of the bodie, but by counsell, authoritie, iudgement, and example: And as Salust sayth in Iugurth, the minde is the guide, chiefe Captaine, and conductor of mens actions and liues. But seeing that Old men haue alwayes beene esteemed to be endued with sound counsell & wisedome, groun∣ded vpon long experience, by reason whereof all those that haue eminent places of charge in the Church, and Common-weale are wont to bee called Senators and Elders. Why shall we thinke them lither idle persons, who direct and prescribe vnto others, what is to be done, and how, and in what order and manner things are to be done, and though they sit still themselues, yet the whole burthen of the businesse lyes vpon them? Euen as wee see Pilots of Ships, who without much troubling themselues, or stirring from their places, sit quietly at the sterne, and holding the Rudder, in de∣spite of boystrous windes and waues, doe cond and car∣ry their Ships laden with men and merchandize safely to their vnlading port.

And this is the cause why in euery well gouerned Common weale, old men are had in great reuerence and honour, which they iustly deserue, and young men frequent their company, and are conuersant with them, to benefit themselues by their counsels and instructions. On the contrarie, wise old men are no gybing and ie∣sting Buffones, who with their armes a crosse take plea∣sure to trifle out the time, and to idle it at home in their houses; but they meditate, imagine, and contriue, and are alwayes doing one good deed or other, teaching good lessons as they grow old, and growing old as fast as they teach them, not that they would seeme men of knowledge themselues, but that others by reaping the fruits of their labours, might feelingly perceiue that true pietie and vertue are the guides of their actions. Con∣cerning the weaknesse of their bodies; as young men content themselues, with a proportiall and competent strength, and affect not to be so strong as Bulls, Cam∣mells, or Elephants; so old men for their part are con∣tent with that condition, which it pleaseth God to lay vpon them, and fancie not to be so strong as they were in their youth. It is very decent and fit, that a man ob∣serue and giue way to his owne nature, attempting no∣thing aboue his owne strength, but to doe as much as he can and no more. Therefore Milo of Cretona made himselfe a ridiculous spectacle, who being growne old, and beholding his withered armes, wept dolefully, com∣plaining that they were starke dead. Whereupon Cicero vseth these words; Doth the vertue and honour of a man lie in his armes? It is not rather a mature wisedome which makes him renowned to his dying day? Old age doth not by and by so weaken a man, but that by diuers exercises, wherewith he may invre his bodie and minde, and by ordering himselfe well in his drink∣ing, eating, sleeping, by giuing himselfe ease, vacancie and rest, and not tyring himselfe, and spending his spi∣rits with much labour and studie, he may keepe himselfe

from bending in the hammes, and stooping in the showlders, and be still an able and practised man. And that this is true, Cicero giues vs some examples: Neither the Kings counsell Table (sayth he) nor his Court of Common-pleas, nor my Clients for whom I pleade at the barre, nor my friends nor strangers can complaine that they lacke me or my helpe. Zenophon reportes, that Cyrus in a Discourse which he made a little before his death, maintained, that he neuer felt himselfe to haue a lesse able bodie in his age, then he had when hee was young. Cicero sayth further, that when he was a childe he saw L. Metellus a very aged man so strong of body, that he cared not to be young. Masinissa king of Numi∣dia could not be perswaded to goe couered with a Hatt on his head, when he was fourescore and ten yeares old, but in raine, hayle, frost, and snow, went bare headed. Appius when he was very old & blind gouerned a great familie; had a spirit, like a bow, alwayes bent, prepared, and resolued to dare, defye, and wrastle with old age, in such sort, that he bore all the sway of Command in his house, and kept all his family in so good awe and or∣der, that he was reuerenced of his children, and belo∣ued of his neighbors. Some doe accuse old age in men that it makes them heauie headed and dull, to haue no mirth nor musicke in them, and to abandon and cast of all pleasures. But if they account the follies, fond iolli∣ties and gambolles of youth for true pleasures, their ac∣cusation is false, and they speake iniuriously of Old age, which procures great good vnto vs, blotting out quite, whatsoeuer is most vicious and bad in young men, to wit, carnall pleasure, a capitall enemies to vs all, which headlong plungeth all those that are vassalls and slaues vnto her, into gulfes of eternall perdition, is the mo∣ther of gluttony, drunkennesse, whoredome, adulterie, of all dissolutenesse, and debauched villanies, and in fine is the cause of the ruines of Common weales and fami∣lies. Old men which are free from the coulp and guilt

of these and the like vices and abominations, haue lesse torture and torment of mind, and haue the more reue∣rence and authoritie giuen them, which is the Crowne of their age. The approches of death seeme to strike a terror and astonishment into many old men. But wret∣ched is the man, who all the time of his life hath not learned to make light account of death, which he ought before hand to envre and frame himselfe to wish for and expect, seeing death is his guide and conuoy to heauen, and bringeth with him a dedimus potestatem to put him in possession of his euerlasting inheritance, which the Sonne of God hath adiudged vnto him, which iudge∣ment is entred in despite of Sathan, who continually in this world brings cauelling suites and actions against vs to molest and interrupt vs in our iust clayme thereunto. More occasions and causes therebe of diseases in yong men, by reason they are put to all hard labours, and iour∣neyes, whereby for the most part they do vntimely end their liues, so that death doth as ordinarily seize vpon them, as vpon old men. Some doe reply that such yong men haue a hope to liue long, but it is a foolish perswa∣sion, by reason that they take that which is doubtfull for sure and certaine, and that which is false for true. As the time of Autumne succeedes the spring time and Summer, so there is nothing more naturall to old men then to die. The death of young men resembles a great flaming fire, which is not quenched but with much water; but old men are like a dry chipp of wood, or a small gloing fire, which dyes and goes out of it selfe. Why should wee mourne and lament for him, who when he dies findes immortalitie, and whose prac∣tise and studie hath beene from his tender youth to contemne death, that his soule might be at rest in a place conuenient. This is briefely the substance of that which Cicero in his Dialogue of old age doth handle more at large. Christians haue more excellent reme∣dies, helpes, and refuges against the miseries of old age,

and the assaults of death, which hereafter in their order we will declare. That old age hath his particular mise∣ries in regard of the bodie and minde we are not now to dispute: It is that which we are next to speake of.

CHAP. IX. A more speciall Catalogue, or numbring vp of some miseries in old men, in regard of their bodies.

VErily, that man which should take vpon him to maintaine, that old age is exempt and priuiledged from all discommodities and mi∣series, should reason against sence, experience, and nature it selfe, which beares witnes against him. For although the life of man, from the beginning to the end, hath no part of it free from diuers calamities, which it is to resist and conflict, and that man from his birth seemes to bee made to liue in paine and sorrow: Yet wee must know and acknowledge, that feeble and decrepit old age is incident to many particular mise∣ries, which are the causes that weake old men are com∣monly testie, froward, sad, melancholy; especially those, who are cholerique, fretfull, and impatient by nature, or are not armed and prepared before hand to vndergoe such assaults, and to stoope to the miseries, which the last age of their life shall lay vpon them. It is a well worne saying, That as lees and dregs doe sinke downe, and lie at the bottome of vessels: so the excre∣ments, noysome humours, and all the miseries of our life, doe settle in old age their last lodging place. One compares very fitly, the condition of old men to a little City, halfe ruinous and decayed, whose walles moulder away, are almost all broken downe, and is

altogether vnprouided of munition, and victualls, to fortifie and succour it selfe if need require. For wee see in all old men, their eye sight by little and little to faile them; that they are duller and deaffer of hearing, their teeth to fall out, their hands and feet to haue the palsie; briefly, this building of clay and spittle, to haue many defects and decayes, and daily to waste and impaire more and more, expecting a totall ruine. But the more these euills doe presse and molest vs, the more we thinke vpon, desire, and expect to make an end of our painefull pilgrimage, to hit the marke we ayme at, & to be quietly seated in our true dwelling place, & eternall habitation. Those persons, who from their youth haue learned to submit themselues to the diuine prouidence, and to me∣ditate and reuolue with themselues a better life, doe with greater case sustaine and beare all the miseries of their long age; And the weakenesse of body in old men, doth not hinder them from doing that which is meete and behoouefull for them to doe. But it is a great reproach and obliquie to old men, if in the eye of good men, without shame or feare of their great and soue∣raigne Iudge, who is to bee feared, they imitate and act the foule enormities and scandalous manners of some wilfull impudent young men. But if, according to the opinion of Seneca, there is nothing more wret∣ched in the world, then the man who hath neuer had any misfortune, crosse, or affliction: Let vs deeme him happy, which beareth his afflictions in such sort, that hee is confident and assured quickely to haue a release and end of them, to his credite and true contentment. But to proceed, old men are not without laudable ex∣ercises, imployments, and delightfull studies and me∣ditations. If their feet bee slow of pace; their mindes are quicke enough and ready to conceiue, and appre∣hend, as Euripides saith. If young men doe know how to vse the Stoccado, the Punto reuerso, and are expert and cunning in their weapon; it is old men doe direct

them how to mannage a quarrell, and when to fight for their aduantage and honour; if heerein wee will giue credit to Plutarch, wh writes, that it belongs to young men to beare Armes, and for old men to consult and determine, what is best and profitable for the good and welfare of the State. Old men then, are the heads of the politicke body, and young men are the armes. As for holy meditations, wherewith the soule is rauished, and transported aboue the clouds, they require not great strength of body; but on the contrary, when the wise Vicillard, or Old man, cannot without great paine stirre hand and foote, and lies bedred, hee comforteth and cheeres vp himselfe, with diuine meditations sit∣ting to his age; and while fooles and dissolute persons, confound themselues in base shamefull pleasures, hee is priuately conuersant and talking with God, hearkens vnto him inwardly speaking to him, not daring once to looke vp with his eyes, doth question and expostu∣late with him; humbly prayes and sues to him, pre∣uailes, and obtaines fauour of him, to grant him his humble request and desires. Young men, that are so forward and bold to prouoke old men to anger and dis∣pleasure, feele now and then that old men haue strong and forcible resistances, sharp swords and words to, to daune and dismay the stoutest of them: As in our time it hath chanced to many great and meane persons; who in regard of their age, weakenesse of body, being estee∣med as dead men, haue made young men to tremble and quake, who earst purposed to plucke their skin ouer their eares, before they had beene laide in their beds asleepe. S. Ierome glanceth at these things, and tou∣cheth them by the way, in his letters to S. Augustine. I pray you (saith hee) doe not challenge and dare one that hath been an old beaten Souldier both by sea and land, to single combate and to hand blowes with you, who are but a young nouice, and fresh-water Souldier: remember Dares, and Entellus in Virgil, &c. Cicero wri∣teth

that Agamemnon, the chiefe Generall of the Gre∣cian Army, was wont to wish for tenne Nestors, that is, eloquent and wise counsellours, and not for ten Aiaxes, or stout Captaines, and bold daring warriours. Vale∣rius Maximus, in his eight booke, chap. 1. maketh men∣tion of certaine old men, who being deepely strooken in yeares, would not giue ouer to doe seruice for their Countrie, and to the State, and had good successe in their enterprises: Among others, hee nameth Marcus Valerius Coruinus, who liued a hundred yeares, and was sixe times Consul: Also Metellus, who being a very aged man, was notwithstanding chosen chiefe Pontifex, and worthily discharged the place: Lastly, Appius, sur∣named the blinde; who in his decrepit old age, caused his Litter to be made ready, wherein he was carried to the Senate house, where hee gaue his negatiue voyce, and crossed the treatie of a dishonourable peace with Pyrrhus, that it went not forward.

Some doe obiect, that old age is to be feared, because it bleares mens eyes, or puts them out quite. But will you reproach Appius, that he was blinde, who gaue eyes to his weake sighted countrey, to see what was honou∣rable and behoouefull for it? I solemnely affirme, that losse of sight is a discommodity, which doth diuersly sometimes blast and smite young men from their cradle, either thorough some defect in nature, or by accident. Some see best a farre off, others neerer hand: some can∣not indure to looke vpon the Sunne, others are so weake sighted, that the light of the day doth offend their eyes, some are borne starke blinde, and some purblinde. Howsoeuer this may bee, yet old men are not without the comfort, which blinde Asclepiades had; who plea∣santly said, That hee had this benefit by his blindnesse, that before he went all alone by himselfe; but since hee was blinde, hee went not abroad any whether, but hee had the company of him that did lead him. The solace and comfort of a wise old man, who is become starke

blinde or sees but very little, is that hee hath no more the ill hap to see so many dissolute, lasciuious, arrogant, impudent, mad-braine-sicke, and lewd persons, with whom the earth is ouerspread. Hee can make the same answere, which a good Father made to Iulian the Apo∣stata, who to mocke and scoffe so much the more at Christians, reproched and hit him in the teeth with his imperfection of sight; I prayse God, said the good Fa∣ther, that he hath giuen mee the grace not to see so wic∣ked a man as thou art. Let vs adde that which the good Anthony, heretofore liuing a Hermites life, not farre from AEgypt, said to Didymus the blinde man of Alexandria, a very pious and religious person, and of singular lear∣ning, as Sozomene reports in his third booke, chap. 14. Thou oughtest not, friend Didymus, to hold it grieuous or molestfull to haue lost thy sight, which myce, lynxes, and other brute beasts haue very piercing and quicke, but rather to be glad, and to iudge thy condition hap∣pie, that thou hast eyes like the eyes of the holy Angells, by whose helpe thou beholdest the Lord, and doest perfectly see and discerne the causes of his workes. But what auayles it to haue eyes in our head, if our vn∣derstanding bee sensuall and brutish, if it bee clouded with the darkenesse of ignorance: Briefly, if in questi∣on and discourse of good things, wee be beetle-blinde, and see no more then a mole? How great cause haue we then to begge of the Lord with Dauid, 119. Psalme, To open our eyes that wee may be able to behold, the won∣derfull mysteries of heauenly knowledge? The soule (as Basil said in his first booke against Eunomius) is glad, and reioyceth, which inquiring into things that bee diuine, hath so good eye sight, that shee can pene∣trate and pry into things that are not to bee perceiued by sense, and can contemplatiuely behold the Lord, with whom she shall dwell for euer.

Some find fault with and complaine of their memory, the infirmitie whereof Seneca the Oratour, in the first

booke of his controuersies, doth number among the principall hazards of old age, and sayth, it doth first faile and decay: that in times past hee had a very pregnant, ready, and great memory, but long age had brought him to this passe, that he durst not relye or presume vp∣on his memory, in any thing he should engage himselfe to doe, or to promise. Plinie in his seuenth booke, 14. chapter, sayth, That the memory is one of the principall house imployments, and vtensiles of our life; and that Simonides did professe to know the art thereof, but with∣all, that nothing is more fraile and brittle in man, then memory; which by sundry diseases and mischeeuous accidents, is impaired and made weake, so that by a small accident, some haue forgotten the names of their neerest allyes, some the names of their seruants, and some their owne names, as Messala Coruinus did.

But Cicero maintaineth, that forgetfulnes is not a vice of old age; but rather of a dull, sluggish, heauy age, which had need to be stirred & spurred to imitate the schollers of Pythagoras, whose manner was euery night to repeat all they had learned, said, and done the whole day. Wee doe not readily forget that which runneth most in our mind, and which wee doe most effect: As old men doe precisely remember all their seuerall debtors, and their manner of dealing, and all the coffers, cabinets, odd holes and corners, where they haue laid vp and hid their iewels and gold: They carry an exact inuentory of them in their heads.

It is good oftentimes to put many things out of our minde, and to forget them, that so wee may remember our Creatour and Redeemer, and whosoeuer remem∣breth him, may say; He hath forgotten nothing: Who, because wee are of our owne nature subiect to tread vn∣der our feet the memory of good things, hath instituted that in memory of him, wee should often communicate in the holy Sacrament of the Eucharist.

Me thinketh, that it were expedient here, by all waies

and means, to remember the prouidence of our all good and merciful Father in heauen; who foreseeing, that the last age of our life should bee obnoxious, and subiect to many euils and infirmities, hath giuen vs many remedies for our ease and comfort, which are to bee found in the bookes of learned Physicians; whereof it is not conue∣nient for vs to make a scrowle or catalogue in this Sec∣tion; because wee present not a booke of receites for the body, but of instructions necessary and fit for euery wise old man. Onely we will say, that the Creatour hath beene bountifull in giuing infinite meanes to those, who delight not in shamefull and exorbitant luxuries and riots, to maintaine themselues in a competent strength of body, vntill they be threescore and ten yeares old:

Yea their old age, euen as a tree, With goodly fruits shall loaded be: Whose branches steept in summers dewe, Shall goelie be, and greene of hewe. Which being seene to euery eye, Aloud to all doth testifie, Gods goodnesse and integritie. Who is my strength and my defence, And keepes me by his prouidence: That I doe liue without offence.

It is impossible in mine owne opinion, that so great ingratitude should enter into the minde, or soule of a wise old man, to forget the innumerable blessings, which God in fauour hath enlarged vnto him, and to complaine more of the euills which he doth iustly suffer. Iustly then did Cicero taxe and blame Cecilius, who maintained that among other the miseries of old age, this was one, that liuing long, we see many things which doe discontent and displease vs. For wee see also other things, which doe giue vs all contentation, pleasure, and delight, where∣of we are altogether vnworthy, if God would strictly examine our life. But Cecilius addeth further, that it is

a misery and a death to bee contemned, and to bee a burthen to others, as it happeneth to those old men, who for many yeares lie bedred of the gout, and are a trouble to themselues, and to all their seruants and family, by reason their weake decrepit old age hath made them vn∣able to helpe themselues, or to doe any thing, but lie stil expecting to be laid in their graue. I say, that these are offences and discommodities, which proceed from the frowardnesse or ingratitude of our seruants, and those of our house, or we our selues are the cause of them, hauing liued so wretchedly and vntowardly that wee haue not gained the loue of any: or our owne follies haue made vs to be had in contempt of euery one, or we doe receiue the reward of our owne arrogant and insolent behaui∣our, towardes our ancestors, fathers, mothers, masters, schoole-masters, & tutors, whereby it commeth to passe, thorough the iust iudgement of the Almighty, that our children, seruants, or those of our family doe render the like vnto vs. Not to harpe vpon this string: if old men bee odious, despised, and scorned, it is of gracelesse vil∣laines, for whom the gallowes groans, who neuer think∣ing on the frailty of man, and that they themselues are as subiect to the vncough and strange accidents, which in this life doe blast great and meane persons, doe as proudly disdaine and vilifie the honour of old age, as they doe the maistie of God, which they blaspheme, reuile, and rend and teare it asunder. How should such desperate wretched persons regard old men, when they shew themselues so refractary and vntractable, at the good admonitions and reproofes of euery man that grauely telles them of their follies and faults to haue them abhorre and detest them? Reuerend old men are worthy of commiseration, and to bee suppor∣ted in their infirmities, to bee honoured in their age, and the wiser sort of persons doe so esteeme and regard them; yea, euen those old men, against whom information is giuen, and complaint is made that

they are Dotardes, whose number for the most part is but small. Howsoeuer their case be, these Dotardes, these twice children, these that are become childish a∣gaine, doe leaue among good men an honourable me∣morie of themselues, and haue no lesse at their seruice their holy Angells, beholding the face of their Father, and watching ouer them, then heretofore those little children had of whom Iesus Christ speaketh in the 18. Chapter of S. Mathew. This is spoken of wise old men; as for those men who hauing not enough glutted them∣selues with the slipps and peccadills of their youth, with the sinnes of their middle and manly age, doe fill vp the measure of their iniquities with the vices of a shamelesse old age, killing their bodies by foule excesses and sur∣feits of gluttony, drunkennesse, whoredomes, adult∣ries, by madd bickerings and suddaine quarrells, rising of choller and anger, by vnlawfull practiques, and vn∣iust dealings, proceeding of couetousnesse, and by nig∣gard-shipp, and extreame parsimony on the one side; by prodigalities, profuse and inordinate expences, to satiate their accursed lustes and appetites on the other side: These men build themselues most noysome and nastie prisons, where they are to be seene now and then to languish long, and pyne vnder the vneasie yoake, and in the stockes of sharpe diseases, which doe torment and torture them in the sight of all the world, without any pittie or ease, vntill the first death deliuer them ouer to the second death, to be for euer tormented in hell fire, if in time they doe not reforme & reclaime themselues, and forsake their wicked wayes, to dedicate their soules, their bodies, and goods to glorifie God according to his holy will. The best and choycest antidote, which we can prescribe to old men against the miseries which sud∣dainly seize on them in their old age, is that before hand they subdue themselues, get the vpper-hand and master those passions, which doe tyrannize and cruelly Lord it ouer Atheists and prophane persons, that they chearful∣ly

vnder-goe and endure the miseries which doe assayle their bodies, that they liue with an vpright and pure conscience before God and men; that they alwayes haue their soule lifted vp, and rauished at the saying of the Apostle, that their habitation, or right and priuiledge of Cittizens is not in this world (for here we are stran∣gers, and way-faring men) but it is in heauen; that they may be strong in the Lord, in whom wee are able to ouer come all things, according as it pleaseth him to fortifie and strengthen vs, euen to ouercome Sathan, the world, our owne concupiscence, and sensualitie; finally, as the Prophet speaketh in an excellent Allego∣rie, in the nintie-one Psalme;

On Lyons fell, and Lyons whelpes, and Vipers full of gall, And on fierce Dragons they doe tread, and haue no harme at all.

They alwayes remember that worthie saying of Salo∣mon (which he himselfe forgot in his distresse, and when it behooued him more carefully to thinke on it) to wit, that he that is slow to anger, is better then a mightie man, and he which maistereth his owne affections is to be preferred before him that winneth a Cittie. Pro. 16. 32. But it behooueth vs, to treat a little more at large of the chiefest passions of the minde in old men, to the end that the wiser sort may bend all their forces so much the more against them, and may earnestly endeuour to consecrate the rest of their dayes to the glory of their soue∣raigne, who is called the auncient of dayes. (∵)

CHAP. X. The miseries of old men in regard of their mindes.

A Poet in times past, called Old age the seasoning, and as it were, the sauce of wisedome. And some haue thought that the word Seigneur is deriued from Senior, which signifies, an Elder, or Auncient: As if authoritie, honour, respect, or reuerence did ap∣pertaine to none but those that were auncient, being indeed vnfit attributes for young men, whom if we re∣uerence, or regard, it is for their ripenesse of wit, and capacities, and in regard they doe wisely discharge and performe the seruice, businesse, and matters committed vnto them. In the lawes of Pepin, in the fift Booke of the Lawes made concerning free men, and the ninth title, there is read to this purpose of our Senior, which signifies Seigneur, this constitution vnder these termes: Nullus comparet caballum, bouem, iumentum, vel aliam rem, nisi illum hominem cognoscat qui eum vendiderit, aut de quo pago est, vel vbi manet, et quis est eius senior, that is, that no man buy a horse, oxe, nor labouring, or sacrifi∣cing beast, nor any other thing, vnlesse he know the sel∣ler, or of what village he is, or in what place he dwells, and who is his Lord and maister. But this is spoken by the way. To proceed, It is very apparent that the heate of passions in youth beginning to coole and smoother out in old men, many vices are extinguished and mor∣tified in them, by the helpe and assistance of long expe∣rience, which makes them wise and aduised. Not∣withstanding which, wee yet doe confesse, that they haue great imperfections, and that their owne folly doth often enough beate them, and make them to smart; the corrupt nature of Adam in his posteritie being not to be quite abolished but by death, is abolished in some

lesse, and in others more during this pilgrimage, accor∣ding as it hath pleased God to permit some sooner then others to be better taught, trayned vp and invred to bow, and more willingly to stoope vnder the yoke of the Lord, as Ieremy speaketh in his third Chapter, and 27. Verse. There are found very worthie old men, who in their very old age, by the direction of the holy spirit, and a right trayning vp, doe muster in troopes, and shewe like victorious Captaines and Leaders of ar∣mies: For hauing discomfitted and broken the rankes, and squadrons of diuers corrupt affections, which were their pernicious enemies, they aduance and carry them as excellent Trophies of victorie, and with hearts lifted vp behold the heauens, and the reward of their calling aboue, being able truly to say with the Apostle 2. Cor. 12. 10. when I am weake then am I strong.

To come againe to our poynt in hand, old age hath his imperfections, and there be old men, who are cum∣bred and tortured with particular passions, and diuerse diseases, and pestes of the minde, commonly called the euils of guilt of sinne, and the euils of punishment of sin. The punishments of sinne are torments and vexations of minde, griefes, passions, feares, and other miseries, which at first, being inflicted for the punishment of sin, doe also sometimes afflict the children of God, accor∣ding as it hath pleased the Lord to exercise them, and of∣ten according as the humour of choller or melancholy doth abound, and is predominant in some more then in others. Physitians long since confirmed by long ex∣perience grounded vpon the rules of science, and a right knowledge of causes, haue discouered these euils, and diuers remedies for them, in such sort, that it can∣not be denyed, but that the studie of true Philosophie, the continuall combat and conflict of a good minde a∣gainst the defects and frailties of his owne inordinate, and ouer-boyling passions, a setled forme and order of life, feruent prayers to God to represse these euils, and

to weed out this euill nature, are of great vse vnto those men, who doe make vse of such helpes and remedies.

We call the euils of guilt of sinne, the vices of the minde, which solicite vs to lust after, and to doe things repugnant to the law and will of God, and to the office and dutie of a good man. It must be confessed that old men, who haue not beene well instructed and trayned vp from their infancie, or be of a harsh, stubborne, craf∣tie, slie-subtile nature, and disposition, are not without diuers grosse and enormous sinnes: Yea, so it is (but to the vtter confusion and ouer-throw of themselues, and their families) that they growing still older and older, such sinnes are not mortified in them, but on the contrary, the older they grow, the more doe malice, brasen-faced impudencie, wickednes and villanie take deepe roote in them. Whence doe proceede these nip∣ping Prouerbes, and by-words, old fornicator, old gy∣ber, old babler, thankelesse old man, old drunkard, and more old drunkards then old Phisitians: Formes and partes of speech, by which the imperfections of mad, doting old men are bewrayed and discouered, and wise old men are so much the more put in minde, how they ought to beare, and behaue themselues in the sight of God, of his Church, of their owne seruants and fami∣lies, of their friends which wish them well, and of their enemies which wish them ill, seeking to discredit, dis∣grace, and defame them. It is lamentable to see some old men to idle out the time in potting, tipling, and swilling in drinke; others to seeke after meats and pro∣vocatiue drugs, to enflame and stirre vp their beastly lustes, not regarding the commandement of the Apo∣stle, in the second Chapter of his Epistle to Titus, second verse, where he willeth auncient men to bee sober, graue, discreete, and aduised. Such persons doe yet lesse remember that which the Author of Ecclesiasticus sayth Chapter 25. verse. 3. 4. There are three sorts of men whom my heart hateth, and whose life I abhorre: A

poore man that is proud a rich man that is a lyer, and an old adulterer, which doteth, or is without vnderstan∣ding. A wise man sayd, that is an imputation to an old man to speake of vnchast courting, and dalliance, much more to be deuoted to it: yea, when it were fit to make him a comely withdrawing roome farre from the cano∣pies of the world, and the vncleane spirit, then to wal∣low and bemyre himselfe in the perillous pleasures of the world, is to neglect and dispise the wise admoniti∣ons of Salomons mother, and little to consider the euils which happened to that wise Prince, for not hauing considered it well, when she left him this worthie in∣struction, Giue not thy strength to women. Pro. 31. 3. Our wise Vieillard will remember, that if true wisedome lodge in his heart, and the knowledge of truth deligh∣teth his soule, she will deliuer him from the strange wo∣man, which smootheth her words, which forsaketh the guide of her youth, and forgetteth the couenant of her God. For her house leaneth vnto death, and her pathes lead vnto the dead. Not one of them which goe vnto her doe returne againe, neither take they hold of the wayes of life, Pro. 2. v. 10. 16. 17. &c. Keepe thy way farre from her, and come not neere the dore of her house, least thou giue thine honour vnto others, and thy yeares to the cruell: least the stranger be filled with thy strength, and thy labours be in the house of a stran∣ger, Pro. 5. v. 8. &c. Salomon hauing in the same place propounded notable things to this purpose, euen as a wise Father, who with teares trickling a pace downe his cheekes, would admonish his lewd stubborne sonne, addeth, why shouldest thou my sonne bee transported with the loue of a strange woman, or embrace the bo∣some of a stranger? seeing the wayes of man are before the eyes of the Lord, and he pondereth all his pathes. The same wise Salomon further sayth, in the sixt Chap∣ter; The woman which lusteth, hunteth after the preci∣ous life of a man. Can a man put fire into his bosome,

and his cloathes not be burnt? shall a man goe vpon hote coales, and his feete not be burnt? so he that go∣eth into his neighbours wife, shall not bee innocent whosoeuer toucheth her: Also he that committeth adul∣terie with a woman is destitute of vnderstanding, hee that doth it destroyeth his owne soule. In the chapter following, hee describeth a shamelesse and impudent woman, who by her crafts, and subtile deuices brings those to destruction, who for want of vnderstanding suffer themselues to be seduced by her enticing wordes, comparing such idiots to Beastes that are led to the slaughter house, to fooles that are layed and chayned vp in Prison to be corrected; to Birds which willingly fall into pit-falles, and snares. Let our wise Vieillard remem∣ber that the author of all holinesse hath expressely con∣demned whoredome and adulterie, not onely in the act, but also in the affection. In stead of beholding with an euill eye those women, whose company he ought to shunne and avoyd, let him read, or cause to be read vn∣to him the places of holy Scripture, which we goe about to quoate vnto him, and which are the parts and points of the inditement according to which God will judge whore-mongers, and adulterers, Heb. 13. 4. The places are these, Gen. 26. 3. Behold thou art dead because of the Woman which thou hast taken; shee was onely ta∣ken, and not defiled. Gen. 26. 10. Abimelech sayd to Isaac, who somewhat vnaduisedly behaued himselfe in the behalfe of his wife Rebecca; it was a narrow hazzard that none of the people lay not with thy wife, and that thou hast not beene the cause to haue the sin layd vnto vs. Exod. 20. 14. Thou shalt not commit adulterie. Leuit. 18. 20. Thou shalt not lye with thy neighbours wife, defiling thy selfe with her. Leuit. 20. 10. Adulte∣rers are condemned to death. Deut. 22. 24. He that pol¦luteth, and defyleth a betrothed virgin is condemned to death with her if she hath consented to it. Deut. 23. 17. There shall not be a whore among the daughters of Is∣raell,

not a whore-keeper among the sonnes of Israel. Our Lord Iesus condemneth him of adulterie in the heart, which looketh vpon a woman to lust after her. Saint Paul propoundeth diuers arguments against whore-mongers and adulterers, Rom. 13. 13. and 1 Cor. 6. 15. 16. 18. and the 10. 8. and the 2 Cor. 12. 22. Galat. 5. 19. Ephes. 5. 3. Coloss. 3. 5. and the 2 Thes. 4. 3. &c. Heb. 13. 4. Which our wise Vieillard will examine, then hee will ioyne thereunto the considerations of the terrible punishments of families defyled with such sinnes, the fearefull judgements pronounced against sencelesse and obdurate consciences, the lamentable changes and alte∣rations in the familie of Dauid and Salomon, and of ma∣ny others since, the strong and inuincible arguments of the Apostle, 1 Cor. 6. Chapter, to this effect briefely, that whore-mongers and adulterers are shutt out of the kingdome of God. Therefore that we may haue a part in the inheritance of the Saints, who are sanctified and iustified in the name of the Lord Iesus, and by the spirit of God, we must remember first, that our bodies are not for whoredome, but for the Lord, and the Lord for the bodie. Secondly, that seeing our bodies shall rise againe, not to ignominie and pollution, but to glo∣ry and holines, it is reason we should keepe them pure and vnpolluted, for so are they members of Christ, and consequently, it should be horrible sacriledge to make them members of a Harlot. Thirdly, that being mem∣bers vnited vnto the Lord, and made one spirit with him, it is not meete in no sort, to ioyne them to a Har∣lot, with whom we are made one bodie. Fourthly, that whoredome ought to be detested aboue all other sinnes: for whatsoeuer sinne a man committeth, it is without the bodie, but he which committeth adulterie sinneth against his owne bodie. Fiftly, that our bodies are tem∣ples of the holy Ghost, which is in vs, which wee haue of God. Sixtly, that we are not our owne men to liue as we list, for we haue bin bought & redeemed by a price,

to wit, by the precious blood of Christ, as a Lambe without spot, and without blemish, as S. Peter speaketh of him. Of these strong and forcible reasons, S. Paul frameth a holy exhortation to all men, especially to old wise men, whom it most concernes, who before all o∣thers are bound to thinke and be mindfull of it: Glori∣fie then God in your body, and in your soule, which be∣long vnto God. Let vs conclude this short discourse, with the definitue sentence of Christ, propounded by S. Iohn, in the last Chapter to the Reuelation, in these wordes; Blessed are those which doe his commande∣ments, that they may haue their right in the true tree of life, and may enter in thorough the gates into the citie: But dogs, enchanters, whoormongers, &c. shalbe with∣out. Heere wee doe put wise old men in minde of the holy exercise of prayer, and particularly we recommend vnto them the serious and continuall meditation of the one and fiftieth Psalme.

All that hath beene spoken against the aboue mentio∣ned sinnes, is extraordinary and vnusuall, and it is a thing monstrous to see old men addicted vnto them, or if such old men are to be found, at last diseases, and old decrepit age, or some particular vengeances of God doe come to quench and put out such fiers of hell. But there are sinnes, which doe not grow old, nor dye in old age, but commonly grow young, and reuiue againe. These sinnes among others, are couetousnesse, anger, or choler, distrust, or impatience. Cicero thinketh, that such sinnes proceed rather from mens manners, then of old age; because other ages of mans life haue their part in them, as Ieremy said of the people of his times; That from the inferiour to the superiour, from the lowest to the highest, euery man was giuen to fordid and disho∣nest lucre and gaine. That old men appeare to bee more subiect to such euills, then young men, it seemes to proceed of their weaknesse, and of diseases which doe incessantly harrie and molest them, so that feeling

their strength to faile, feare inuades them, and pynions thē vp in such sort that (as one saith) they are more afraid then euer they were before, that the earth slides from vnder their feet, are suspicious, distrustfull, and doe mut∣ter at, and finde fault with euery thing that is spoken or done. Cicero excuseth these frailties and imperfections, with this; That they imagine they are despised, not re∣garded, mockt and scoft at; And that they doe fitly re∣semble sicke persons, who are quite out of taste with e∣uery thing, and nothing can be made or done to please or like them: But all these froward humors, are calmed and tempered by the knowledge of learning and exer∣cises of vertue. Moreouer, Cicero wondereth very much to see an old man couetous, for that it is a strange folly to load himselfe with much luggage, and to massa∣cre and torture his minde with making prouision of victualls, when hee is neere his iourneyes end, and al∣most at home. Doe you not see (said Saint Augustine, in his 246. Sermon, De Tempore) that couetousnesse is so much the more furiously kindled, and flames out in frozen old men, when it is time for them to leaue and resigne vp all, and when they cannot keepe any longer that which they haue gotten and scraped together? O strange folly! the neerer shee is to her home, the more hasty and instant she is to lay on heauier loades then she is able to beare. All this is well spoken by these worthy persons. In all other things, except in couetousnesse, time doth discouer vnto vs more plainely what is to be done, and how we may handle and feele the pulse beate. But if wee question old men of the cause of this boyling desire, and Cupid of theirs, they answere in ex∣cuse, That it proceeds not of couetousnesse, but of par∣simony and thrift, and alledge foure speciall reasons or motiues. First, that their strength failing them, thay are past getting and gathering, and it behooues to seeke and forecast for helpe and stayes, and to prouide pillowes and propps, whereupon to lay their old bones, and to

rest their weake crazie age. Secondly, that their ayme, scope, and drift is, by the lustre of their wealthy posses∣sions and riches, to keepe themselues in honour, estima∣tion, and credit with those, who disdaine old age that is spurr-gald with pouerty. Thirdly, that being not able to recreate themselues, and to walke and ride a∣broad from this place to that, their pleasure and delight is to bee cashiers at home, to looke vpon their money bagges, and to reckon what store of crownes they haue in Banke. Fourthly, that so they may in better sort pro∣uide for their children, and be bountifull and doe good to the poore. These excuses are but pretences, and the Apostle doth in few words answere them, in the thir∣teenth Chapter of his Epistle to the Hebrewes, saying; Let your conuersation be farre from couetousnesse, and be content with that which you haue, for God hath said; I will not faile thee, nor forsake thee: so that wee may boldly say, The Lord is my helper, wherefore I will not feare what man can doe vnto me. Saint Basil in his Homilies, or Sermons against couetous persons, doth confute their seuerall allegations, whereof we will here draw out a few lines vnto you. If, saith he, old age doth put you to paine, why doe you make it more paine∣full and tedious to you, by treading morter, and tempe∣ring clay to make brickes, as heeretofore the children of Israel did in the time of their bondage in AEgypt? If your strength faile you, ought your charity therefore to faile? If you so much loue and affect life, will you there∣fore preferre the goods of the world before the Author of life? will you therefore despise and not regard the true life? Doe you desire to be had in honour and esti∣mation? Doe you feare to be contemned and despised? practise that which the Prophet speaketh in the 112. Psalme; and that which the Apostle rehearseth in the second Epistle to the Corinthians, Chap. 9. A good man is charitable and lendeth: The iust shall bee had in euer∣lasting remembrance: Hee distributeth and giueth to the

poore and needie: His righteousnesse remaineth for euer: His might, or horne shall bee exalted in glory. Doe you desire gaine or profit: Hearke what the Apo∣stle saith to the Galathians, Chap. 6. 9. 10. Let vs not be weary of well doing, for in due season wee shall reape if wee faint not:* 1.4 Wherefore, while wee haue time let vs doe good to all men, but especially to the houshold of faith. What myching couetousnesse is it, not to bee willing to part with somewhat of that which we haue, and to let others haue a feeling thereof, vntill wee bee dead, to wit, when we haue nothing to doe with it our selues? Will you then haue men to wish your death, or as they kill fat hogges to practise and procure it, that euery one afterward may haue a peece and a part? Though you haue the gout in your feet, it may not be in your hands, as it is, when after the example of the accur∣sed rich man, you will giue nothing to poore begging Lazarus. What a shame is it to young men, and much more to old men, to waste, and so badly spend and lay out so much money in banquets, reuellings, maskes; yea, in many lusts and shamefull pleasures, and to shew themselues so pinching and niggardly in necessary be∣neuolences, tending so many wayes to their honour, credit, and profit? What wrong doth a rich old man to himselfe, to loue rather to haue his table charged withsu∣perflous dishes of meate, to haue a great retinue and number of leud seruants, to take pleasure to bee cloyed with buffones, impostors, scorners of all religion, then to shew himselfe religious indeed? What a wofull case is it, to giue lesse in a whole yeare to a great number of poore Christians, then to some one detestable rake-hell, who hath tenne times deserued to haue iustice executed vpon him, to be nayled to the pillory, or to be put in a sacke and castinto the sea? Vndoubtedly couetousnes, especially in old men, knowes no meane in sparing or spending. Sometimes shee is all for belly cheare and banquettings, and as wee say, throwes the house out at

the windowes, then shee is niggardly and pinching a∣gaine, and like vnto Rhodomache, a wilde beast in Po∣lonia, which forrages vp and downe seeking pasture to fill her selfe, and afterward seekes to disgorge and emp∣tie her panch, to cramme it quickly againe fuller then before. It is a pleasing and fauoured excuse among men (saith Basil) to alledge that they spare for their children. But haue you begged children of God, that hauing them, you might forget God himselfe, and your neighbours. How many persons by their riches haue wasted themselues in pleasures, to the wracke and ruine of their bodies and soules, to whom it had beene much better to haue still beene poore? What auayles it a man to gaine the whole world, and to lose his soule? to a∣bound in perishing riches, and not to haue one myte of faith, charity, repentance, humility, truth, and stedfast hope? And what of all this? you deserue then a double punishment; both because you haue doated, and beene enamoured of this yellow and white oare and earth; as also because your rauennous niggardship, and base pin∣ching on the one side, and your monstrous and beastly prodigality and lauishing out on the other side haue bin the instrumentall cause of the dissolution, perdition, and ruine of your successors, and children. You thinke sometimes, if you giue order that they bee well instruc∣ted in the feare of the Lord, your Soueraigne, and theirs, that they shall lacke nothing: If they be wicked, the more you shall leaue them, the worse they will doe. O sot! thou flyest pouerty, which indeed hath want of some things, and forgettest that the couetous person wants all things: O mad foole (sayd Iesus Christ, spea∣king of the rich worldling, Luke 12. 20.) this night they will take thy soule from thee, and whose shall these things be, which thou hast prouided, &c. And I aske of you rich old men, and not very wise, who haue deuou∣red so many families to increase wicked riches for your children, whose shall you bee, and what will become of

you, when you must be dislodged and turned out of the world? redeeme your sinnes by iust dealing, and your iniquities by your beneficence and good deedes to the poore: this shall prolong the prosperity and welfare of your successors and posterity, which you so much desire. And this counsell heeretofore wise Daniel gaue to the King of Babylon, Dan. 4. 27. Let vs say further with a worldly wise man, That he is rich, who is content with his pouerty; on the contrary, hee is poore, which coue∣teth more to that which he hath, not he which hath lit∣tle. For what auailes it, how much money a rich man hath in his Coffer, or mowes of corne in his barne, or heardes and flockes of cattle in his pastures, or crownes at interest, if he cast an enuious eye vpon that which an∣other man possesseth, if he reckon not vpon the goods he hath, but vpon those he would haue? Will you know what is the measure of riches? The first is, to haue that which is needfull; the second is, to haue as much as is enough or to suffice. There is nothing then better or sa∣fer, nor whereof our wise Vieillard ought more to take heed, then not to suffer himselfe to bee bewitched and intoxicated with the poyson of couetousnesse, which it behooueth betimes to root out of our hearts, for if it take roote there, euery eye shall see it bring forth leaues and fruites of all sorts of sinne; according as the Apo∣stle teacheth in the last Chapter, of his first Epistle to Ti∣mothy. For conclusion of this point, we exhort the wise Vieillard to remember to imitate the prayers of Dauid, in the 119 Psalme, and to say with that great Prophet; Encline mine heart to thy testimonies, not to couetous∣nesse. O Lord, I haue thirsted after thy saluation, and thy word is my delight, I loue the doctrine of thy mouth, better then thousands of gold and siluer. Wee further present vnto him the prayer which followeth, to the end hee may want nothing which appertaines to his duty, or which he might require of vs. O Lord God Almightie, which hast giuen me the vse, and lent

mee the commodities of this present life; I am greatly displeased with the too greedy affection which I beare to transitory riches. Behold, this is the worst euill of my ouer thirsty and ouer greedy mind, which no rea∣son can allay, no measure limit; for the more I possesse, the lesse I cease to couet, the more I lose the possession of my selfe. The greater my heapes be, the lesser I find them. My carking and caring is beyond measure, to in∣crease my reuenewes, and to heape vp goods and pos∣sessions, and still my couetousnesse makes the heape small. Gaping after that which I hope, I let that which I hold in my hand fall to the ground. All that I doe, is a very dropsie of the minde. In hunting after plenty, I haue found scarcity and want, and imagining transitory things to be very profitable, I finde my selfe intangled in the toyle of miseries, out of which I cannot get. They are precious chaines and manacles I confesse, but they binde me as fast, as if they were of iron. They are chaines which make me forget thy holy maiesty, to neg∣lect my saluation, for which I ought diligently to watch and labour: O my God, tame and suppresse this vnruly, wilde, and ouer greedy affection, making abstinence and continence to spring vp in stead thereof. Ease the heart in my breast, which panteth and gapeth for breath. Change this denne of rapine and robbery, into a quiet lodge and harbour of holinesse. Wash, and wash againe these grosse corruptions, and giue me the bright shining beames of charity. Fill and damme vp the bottomlesse pit of my heart, with the loue of thy grace, that the tran∣sitory goods of this world may not bee able to fill it vp againe. Inflame my thought with the sole desire to be∣hold the beautie of thy face, and turne it away farre from the greedy desire of hauing and possessing much earth. Grant vnto me, I beseech thee, that I may frame my selfe to a voluntary pouerty; which being accompa∣nied, with a milde, right, lowly, and true contentation, may continually rule and beare sway in mee in such

sort, that resting my selfe content with a little, I may im∣ploy all the houres of my life in thy seruice: that with∣out ceasing I may meditate and thinke vpon thy bles∣sings, and the benefits, whereof thou hast giuen mee so large a portion. Be it farre from mee to wish to lay vp heapes of siluer and gold and transitory goods, and if I bee frugall and sparing to lay vp any, that I may doe it with this minde, not to lay them out wickedly in vani∣ties and dissolute riotings, but to releeue the neede of my brethren thy children. Can I finde any of my goods, wherewith I may doe good vnto all men, espe∣cially to the houshold of faith, let these be my vacancies and exercises. From thence let flowe the contempt and refusall of all things which doe not guide mee to thee, and to hate those things which lead mee out of the way from thee. Grant vnto my soule, so much tossed vp and downe in the hauen of thy mercy, to land at her Port, that floting no longer vpon the perillous waues of so many foolish and noysome lustes, shee may rest in the loue which thou hast testified vnto mee in my Sa∣uiour, Amen.

I come now to speake of anger and choller, which commonly keepe possession in old men, by reason that they still feele sharpe goades in their mindes, and grie∣uous woundes in their bodies, either for that their chil∣dren misgouerne themselues, or their wiues behaue themselues vsurpingly, or considering the common state of things, the ordinarie burthen of their song is, that all the world is naught, because their manner is al∣wayes highly to commend the times past, and euer to bode and presage that the times to come will bee worse and worse. Besides, old men are suspitious, distrustfull, and hard of beliefe, because (as Aristotle sayth) hauing liued long, many men haue deceiued or dealt craftily with them, or they haue deceiued and dealt craftily with others. They are not easily reconciled, for they cannot endure to be aduised or directed, although (as S^t Am∣brose

sayth) there is no age too old to learne, and that those old men, which are incorrigible, and will not be reformed, haue more cause to be ashamed, and to la∣ment, then to smooth vp themselues that they do well, and laugh in their sleeues at those which would grauely put them in mind of their dutie. But the principall en∣deuour of our wise Vieillard shall be to ouercome him∣selfe, especially in respect of anger, or choller, a cruell and outragious passion, which Horace the Poet fitly sur∣nameth a short madnesse. He shall easily get the victo∣rie of it, if presently vpon the first motions and assaults he represse and repulse it, before he be invaded, tran∣sported, wounded, poysoned with it. To alter na∣ture is a very hard thing: notwithstanding many things in nature may be corrected and tempered by taking a little heed thereunto; Especially choller may be repres∣sed by abstaining to drinke too much strong wine, and to feed vpon meates and sauces too much spiced, by re∣fraining the company of scoffers, quarrell-some, muti∣nous, and mad-braine-sicke persons, by frequenting the company of good men, by framing the minde to medi∣tate vpon the suffrings, patience, humilitie, soueraigne charitie of Iesus Christ, by the reading also in good bookes, the many worthie examples of the meekenesse and patience of infinite persons set forth vnto vs. Now as greene things doe helpe the sight, and as there bee some coullors which doe lesse offend the eyes then o∣thers: so there be pleasant studies and delightfull exer∣cises and imployments, which driue away dullnesse of spirit, and melancholie of minde. And because choller is stirred vp in vs vpon an opinion of wrong done vn∣to vs, let vs weed out of our hearts all suspitions, let vs stop our eares against rumors and tales, and let vs con∣sider in our selues, that often-times it hath beene better to winke at, and passe by an iniurie then to reuenge it, seeing that it is a woefull and impious act to be cruell to our selues, which falls out, when choller doth disturbe,

and put the mind and bodie out of all good tune, frame, and temper: so that (to speake truely) there is none to whom we doe so great iniurie as wee doe to our selues. Vndoubtedly, the wrath or anger of man doth not ac∣complish the righteousnesse of God, that is, can doe nothing that is pleasing and acceptable to God, as sayth S. Iames in his first Chapter.

The proper effect of magnanimitie and greatnesse of courage, is to bridle and suppresse choller and anger, and there is nothing so commendable in an honoura∣ble Peere and great person, nor worthie his fame and reputation, as clemencie and mercie. For although se∣ueritie must be vsed in punishing offences, yet is it meet to curbe and suppresse anger, which alwayes leapes be∣yond the boundes of mediocritie, and driues vs into the toyle of odious and idle fuminges and chaffings. If wee be prouoked to anger, let vs according to the precept of the Apostle, be angry and sinne not, which we shall doe, if we be angry with our selues, and detest our owne frailties and vices. But so long as we are con∣uersant with men, let vs carrie our selues friendly and louingly, & couragiously ouercome the miseries, which are of a short continuance, by reason that while we are taking a suruay of our selues, stirring to and fro, here and there, turning vs about, and looking how feate and handsome we be, death following with euerlasting life will seize and lay hold on vs. But if malice and priuie hatred doe creepe into our hearts, it is expedient to seeke a speedie reconciliation, for when wee see the minde of man (if in this point wee beleeue Valerius Maximus) to abandon hatred, and to be of a peaceable and reconcilable inclination, it is a signe that it is in an excellent state of rest and tranquilitie. And as calme weather at Sea after a raging gust of winde, and as a faire Sun-shine day after a cloudie storme, is wonderfully pleasing, so warre turned to peace causeth vnspekeable contentments. Moreouer, touching the things which

seeme to excite and prouoke vs to anger, as the diso∣bedience of our children, the ingratitude of our ser∣uants, or friends, the perfidious and false dealing of some others, sicknesse, and diseases: they are the visita∣tions of the Lord God, to proue our patience, and also to represse the pride of our flesh. Let it be our part not to thrust our nayles into our owne wounds, nor to add (as we say) fewell to the fire, but rather let vs daily pray to our heaunly Father, who being our sole Creator, is likewise soly he, who can reforme and regenerate vs, that by the vertue and efficacie of his spirit, hee may re∣presse all our corrupt and inordinate affections in such sort, that as children of God, nor of Sathan, or of Cain, we may be cloathed with the new man created accor∣ding to God, may be couteous one towardes another, mercifull, mutually forgiuing one another all offences, as our Lord hath graciously pardoned all our sinnes in Iesus Christ. But it is not requisite to proceede further in the discourse of anger or choller, the turpitude and deformitie whereof is sufficiently knowne to wise old men, who haue read the excellent Treatises, which haue beene aunciently written of it, especially, in the Bookes of Seneca and Plutarch: Afterward in our tyme by Iohn de L'Espine in his graue Discourses of the con∣tentment of the minde. Whosoeuer will adde to these that which Turtullian and Cyprian, Doctors of the Church haue written of patience, can require to know nothing further of this subiect, vnlesse he may bee plea∣sed to adde that which S. Basile and S. Chrysostome haue written in diuers Homilies against anger, and the great desire of reuenge, which is to be lamented in all men, and beyond all measure to bee abhorred of a wise old man. As for many late writers, which in Latine, Ita∣lian, Almaigne, or any other Language besides the French, haue written of choller, or anger, and of the helpes and remedies against it, which they haue called out of Bookes of Diuinitie, naturall Philosophie, and

Phisicke; We need not now to make a Catalogue of them, they making nothing to our principall intention in this Discourse.

There remaineth to speake something of diffidence and distrust, the mother of impatience and almost of all other vices. Our Lord correcteth this euill in those that are his, whom he calleth sometimes men of little faith, shewing the remedies for it, to bee contained in the consideration of the gracious power of our God. If any men be bound to such contemplation, wise old men are, who seeing themselues at their iourneies end, and feeling their strength to faile, ought to profit in faith, and in the meditation of the prouidence and mer∣cie of God. It is that whereunto S. Paul seemes to haue regard, when he willeth old men, to sober, discreete, aduised, sound in the faith, in charitie, and patience, Tit. 2. 2. What is the cause of the frowardnesse and im∣patience in old men? Euen this, that they forget so many great fauours and benefits, which God hath be∣stowed vpon them, hauing mercifully drawne them from their mothers belly, tenderly brought them vp, protected them from infinite dangers, so that they haue great cause to prayse God at all times, as Dauid exhor∣teth them by his example in diuers Psalmes, especially in the 34. 71. and 118. Psalmes, which all young and old men ought to know by rote, and by heart; As also we recommend vnto them the seuen and thirtith Psalme, which may be called the shield against impati∣ence, because we may finde therein, that which is able to settle, and assure a conscience wauering and perplex∣ed with the scandalls and offence, to see the eminent prosperitie of Atheists, and prophane persons. Put the case that the skie fall, that the earth melt into the deepes, and that the elements of fire and water be mingled to∣gether; shall we suffer therefore melancholie, fretting, and impatience to deuoure vs, when on the contrarie our Sauiour exhorts vs at that very time to lift vp our

heads to heauen, because our deliuerance drawes neere, and is at hand? Luke 21. 28. Is there any heauinesse or anguish which the promised comforter, who is more mightie then all the world may not abolish and take a∣way? Prouided we leaue the matter to him, and banish and cast of all distrust and impatience. Then to what vse should so many promises of the sonne of God serue? and what should that charitable and ardent prayer a∣vaile, which he made a little before his death, described in the 17. Chapter of S. Iohn? But if wee will conserue and keepe our soules in peace, and in true ioy, let vs care∣fully keepe faith, and a good conscience, and let vs en∣deuour with S. Paul, and after his example, to hope that the resurrection of the dead, as well of the iust as of the vniust shall come, and to haue our conscience vnblame∣able towardes men, Act. 26. 15. 16. Thus doing wee shall alwayes haue ioy in God, Phillip. 4. 4. The heart which is glad and reioyceth in the Lord, is a perpetuall banquet, Pro. 15. 15. So the vncleane and froward spi∣rit, the horror of sinne, the sense and feeling of the wrath of God shall vanish and depart from vs, and wee shall sing in triumph with the Apostle, these excellent sayings, If God be on our side, who shall be against vs? He which hath not spared his sonne, but gaue him for vs all to death, shall not he bountifully giue vnto vs al∣so all things with him? I am perswaded that neither death, nor life, nor Angells, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature is able to sepe∣rate vs from the loue, which he hath manifested vnto vs in Iesus Christ our Lord, Rom. 8. 30, &c: If sometimes we feele our faith to languish and droope, and our soules to be heauy and pensiue, let vs spurre and rouze vp our selues with the goad that Dauid vseth in the two and for∣tith Psalme. 12. v. My soule why art thou cast downe, and why art thou disquieted within me? waite on God, for I will yet giue him thankes, hee is my present helpe,

and my God. Let vs then discard and cast from vs, the execrable suggestions of the flesh & of Sathan, and hear∣ken to the counsell of the Sonne of God, who doth de∣hort and diswade vs from the perplexed, vnprofitable, vaine, and prophane cares of the world in the sixt chap∣ter of Saint Matthew, and doth encourage vs to all confidence and affiance, and to an inuincible hope in him, when hee saith, You shall haue affliction in the world and peace with me; but bee of good courage I haue ouer come the world. Iohn 16.

CHAP. XI. Of the causes that old age is burthensome, and tedious to many old man.

A Well framed minde reioyceth in prospe∣ritie, and is sensible of afflictions. But the euill and mischiefe is, that many men ca∣sting their eye awry vpon euils, giue good things a shrewed vnhappie, and wrong name, speake sinisterly and ill of them, or doe not iudge of them as they ought: Whereupon it followes that old age is tedious, and vnpleasing vnto them, because they haue not learned wherof to reioyce, and to complaine, nor know not the felicities of old age, what they are, nor haue not saluted or congratulated them a farre off, nor neere hand.* 1.5 I doe not reckon nor rest vpon those common felicities, to haue the Hatt put off to them, to be men of countenance and respect, to haue seruants to attend them, to be sought vnto for their counsell and aduise, felicities which doe not happen to all old men: But I haue a regard to the true felicities, whereof our next Chapter shall treate: In so much, that it was wise∣ly spoken, that old age doth resemble the Images called Silenes, which a farre off, and without appeared to bee

grossely carued, and very ill fauouredly made, but neere hand were of excellent workemanship, and seemed to haue in them, I know not what, that was more then humaine. Such is properly old age, if the life past hath beene wisely ordered, and if old men doe truely know their state and condition. But in mine opinion there are foure Reasons wherefore many old men doe impa∣tiently beare the burthen of old age. The first is, that by their fretfull impatience, they doe aggrauate their ine∣vitable miseries a great deale more then is fitting, or there is cause, & giue out in speech, that they are worse then they be, and being too sensible of them, regarding altogether the present paines and euils, which they feele and suffer, doe not comfort themselues with the re∣membrance of their felicities past, nor with the hope of the felicities of come. The second, is an euill education, which is so preuailing, potent, and powerfull, that cu∣stome is almost a nature, and habit doth vtterly depraue mens manners, and wholly corrupt them. Therefore the saying of a wise auncient man is of a authoritie; that it is fit betimes to trayne vp young men to take de∣light or paines in such things wherein it is meete for them to recreate themselues,* 1.6 or to bee busied, or take paines: Euen as it is good to make them fit for honest trades, or occupations, and to envre them to good im∣ployments, seruices, and to well-doing, which no age ought to refuse. For if wee should draw the shoulder from vnder the yoke, and shunne all studie and indu∣strie, we should make no reckoning of vertue, where∣unto we doe not attaine, but by the way that is narrow, vneasie, and painefull to clyme; whereunto hauing at∣tained, our care is, that we be not carryed beyond our bounds, and misled by the vices which we hate and a∣voyde. It is sayd that good house-keepers make vse of any thing, be it neuer so small a rag; and why shall not wise old men haue the wisedome and skill to drawe and distill good out of the euils which they suffer. Phisitians

finde infinite remedies, and wonderfull medicinall pro∣perties in plants, herbes, and fruits, which wee would neuer thinke to haue such excellent vertues, if daily ex∣perience did not make it manifest and probat vnto vs. Shall it then be forbidden to those whom so many years haue enabled to be wise, to extract from the time, and from the sundry accidents and occurrences of their life past, some remedie and refuge against the miseries which doe assaile and besiege them? All things are mutually helpfull and ayding to the good of those that loue God; And what ought then wise old men to hope for and ex∣pect, if betimes they haue learned some documents and lessons touching their true office and dutie? The third cause of impatience is, that we who make profession of Iesus Christ, and speake highly of the Church, of Reli∣gion, of the seruice of God, of faith, of good workes, and say there is nothing so true as the Gospel, haue but a weake faith and beliefe in the Gospell, or in the assured promises of him, who cannot deceiue nor be deceiued. From this source and fountaine doe issue and flow all those euils which our fore-fathers, and we haue seene. What euils doth incredulitie and hardnesse of beliefe in gender and beget? How often doth our Lord finde fault with his Disciples for it, whom hee sawe so dull and slow to comprehend and vnderstand what hee taught them? Old men doe torment and vexe them∣selues when they feele their sensitiue and carnall life to shorten and melt away, but as for the life eternall, Angelicall, blessed, the neerer it approacheth to them, the lesse they apprehend and perceiue it. If a man of honour or credite, did promise you this or that, this promise should passe for ready pay, and for money told on the nayle; and a hard matter it should be to make you in the least manner to thinke, that his pur∣pose should bee to falsifie or breake his word with you. Beholde, God doth tell you, and when you are ready to depart out of the world, promiseth that you shall liue

for euer; and your minde wauers and floates vpon the waues of doubt and hardnesse of beleefe. This is, not to know that there is a God, nor who hee is; this is, by the sin of incredulity grieuously to offend Iesus Christ, the Lord and master of all them which beleeue; this is, to imagine a Christian dwelling in the house of faith, a man without faith, & without hope. The fourth cause of our impatience is, that old men know not what the oyle of saluation is, the oyle of ioy, the oyle, whose flaming light neuer goes out; or if they doe in some small mea∣sure know it, they care not for it, nor haue any minde or fancy to seeke it and begge it of the Lord. This oyle, is the vnction of the holy Ghost, wherewith Christians being inwardly annoynted are made strong, not onely to resist death, but the gates of hell also. The ancient manner was to annoynt wrastlers with oyle, and old men which are to combate and fight against the terrours of death, haue very great need of this oyle and spirituall vnction. Let them take heed then that they quench not the spirit. 1. Thess. 5. 19. But (to vse another compari∣son) let them bee carefull to kindle the gift of God in them, by a daily supply of this oyle, crauing with a zealous affection the increase thereof, as King Dauid did with a loud voyce in the one and fiftith Psalme; O God, cast me not off from thy presence, and take not thy holy Spirit from me; Restore to me the ioy of thy salua∣tion, and let thy free Spirit sustaine and establish mee. This Spirit doth renew vs, to the end wee like Eagles, which soare directly aloft in the ayre to the Sunne, might flye vp to heauen, there to see our selues pluckt, and stripped of the vaine light feathers of cor∣ruption, couetousnesse, anger, impatience, distrust, and of many wordly lusts and desires, which like lyme∣twigges doe stay and detaine foolish old men, euen, as it were, pyles of wood rammed into the earth, where their hearts are buryed, hauing their soules more vn∣towardly crooked, then their heads and shoulders; so

that they consume their dayes in sighes, waylings, and torments; being wholly vnprouided of fit remedies to temper and sweeten the woes and sorrowes of this life, nor hauing the power of themselues to leaue and forsake this world; but as they must perforce bee driuen out of it, although misery doth assayle and afflict them on euery side.

CHAP. XII. Of the benefit or good of old age.

WE doe now speake of some commodi∣ties of old age, and doe parcell out the benefits and good thereof. Wee speake heere of a well framed and well ordered old age, and of that age, which is from fiftie fiue yeeres, or there abouts, vntill threescores and tenne, or fourescore yeares. Touching those casuall miseries, as childish hu∣mours and doting manners, paulsies, faintnesse, feeble∣nesse, and the like infirmities either of minde or body, these art not heere to be considered, for all old men doe not bring forth commendable fruits and effects of their liues; being become sots, leud, and men altogether rude and ill nurtured. And who would thinke to goe to gather grapes of thornes, figges of thistles, and to finde hony in a gall? Ancient men had a Prouerb (as Dauid re∣ports, 1. Sam. 24. 14.) That wickednesse doth proceed from the wicked. But we doe maintaine, that there are vertues not common, which are to bee found in old men, who are vertuous, wise, and fearing God, who on∣ly are worthy and none else, (as Basil saith) of the wor∣thy name of old men, although they haue faint and languishing bodies and lye bedred. Speaking then of good, we doe consider diuers sorts of good. There is

a naturall good, a politique, a supernaturall, and a good which is opposed to that which is vitious and bad, vn∣pleasing, painefull, vnprofitable, hurtfull.

Wee doe take vpon vs to make it appeare, that these diuers species and sorts of good, doe all meete in old men. And first, to speake of the naturall good; What thing is there so agreeable to nature, as ripenesse of iudgement? Now this is found properly and altogether in old men. For pregnant and forward wittes, are of an extraordinary last, and doe seldome last long. Men of ripe age, doe vndoubtedly perceiue the ouerboyling blood and passions of youth, to waxe luke-warme and to freeze in them, they feele ordinarily many salt rheumes, and Catarrhes to consume and dry vp in them, they are macerated and leane, and they know their iudgement decayes. It is a naturall good to dye old, for a man to bee carefull of himselfe and his health, which is sounder in old men, then in young; who, for the most part, regard not the good gouernment of their bodies and liues.

Concerning the ciuill or politique good, it chiefely consisteth in honour, which being the Magnificent and Maiesticall reward of vertue, hath beene the cause that wise old men haue alwayes iudged, that there was no good so commodious as this. The Spartanes, and many other people, did honour very much the ancients and elders; who in the common-weale of Israel were super∣intendents, and had the charge of publique and State affaires committed to them. And Saint Paul, 1. Timoth. 5. 17. willeth, That the elders that rule well bee esteemed worthy of double honour. All constitutions and or∣dinances doe decree, that old men command, and yong men obey. The Athenians obseruing an ancient decree of Solon, did honour old age in such sort, that the anci∣entest men of the citie had the prime voyce, and spake first in all their common counsells and assemblies, and they esteemed it very expedient for the good of their

state, to respect the counsell of old men. Young Plinie in the eight booke of his Epistles writeth, that there was an ancient constitution to this effect; That young men should learn of old men, not only how to behaue them∣selues in their speeches and words, but also in their car∣riage and gesture of body: The father was tutor to the sonne, and if the father dyed, the ancientest man of the place where he dyed, or of some other place, was to haue the tuition and wardship of his sonne. The Apo∣stle sath to Timothy his scholler; Rebuke not an elder, but exhort him as a father, and the elder women as mothers.

Concerning the goods of the minde, which are mo∣rall; as prudence, temperance, continency, and those which are supernaturall and infused; as the true wise∣dome, the sincere knowledge of God, the zealous in∣uocation of his name, the discussion of Theologi∣call controuersies, the dexterity, and skill of mana∣ging, and ordering Church discipline; there was neuer no doubt made, but it is agreed vpon of all men, that old men haue a larger measure of knowledge heerein, and without comparison more vnderstanding to di∣rect, then young men. Certainely young men, who are of sober and discreet conuersation and manners, and plentiously furnished & qualified with graue coun∣sells, as Timothy the Euangelist was, doe deserue very great commendation and applause. 1. Timoth. 4. 12. But Saint Paul doth not mynce and dissemble the matter, but that such greene heads are often time in trauell, and whurried about with intemperate lusts and desires; and further, will not admit that the Pastour and Minister of the Church, should be a young scholler, or fresh-man; least being puffed vp with pride, hee fall into the con∣demnation of the Arch Calumniator the Diuell. 1. Tim. 3. 6. Hee forbiddeth the young widdowes to meddle in things set a part for the seruice of the Church. 1. Timoth. 5. 12. It is euident what opinion old men in times past

had of young men. Homer in his Vlisses declares, that young men vsually are inconsiderate and heedlesse. Ari∣stotle writeth, That they are not very capable of morall knowledge, for lacke of iudgement and experience, which they could not attaine vnto, but by succession of time. Cicero propoundeth this sentence; That young men are rash and heady, and old men are aduised and stayed. Besides, many others haue shot forth the like bolts and censures, whereof this is the totall summe and substance.

I neuer saw wisedoms and youth, both together dwell, Nor him a good commander, that did neuer obey well.

I will heereunto adde further this Stanza of verses of the same quill.

Suddenly to resolue, and rashly to beleeue all, Not to discerne and friends voyce, from a flatterers call: Young headed counsell, and new seruants put in trust, Haue oftentimes laid high estates in the dust.

It is recorded in Histories, that many Common∣weales hauing beene disturbed turned topsie turuie, and brought to ruine, by the bold forwardnesse and rash∣nesse of young Counsellours, haue beene reestablished, and at length reduced to a good forme of gouernment by the counsell of old men. The kingdome in the house of Dauid, in the time of Rehoboam, the Common-weale of Athens many times, and of Rome in the conspiracie of Catiline, are a proofe heereof. So then the fruits, which old age doth yeeld and bring forth, are mani∣fold, whereof some redound to the glory of God, as old men haue more deuotion and religion then other men, their prayers are more powerfull and frequent, they doe more vsually, and daily extoll and magnifie the grace, fauour, & prouidence of God, whereof they haue

many testimonies and experiences in their owne per∣sons. There are other fruits, which old age doth yeeld, which doe serue to the benefit and good of their neigh∣bour; for that wise old men by their good counsells, doe maintaine and support publique estates, and their owne priuate estates, be they great or small. For he that is a prudent gouernour of a small family, deserues great commendation; As on the contrary, if the followers and seruants of the mightiest, and most eminent per∣sons that may be imagined, doe liue dissolutely, it is a woefull shame: And heereof wee must appeale to the iudgement of Salomon, in the fourth Chapter of his Ec∣clesiastes, 13. v. where hee sayth, Better is a poore and wise childe, then an old and foolish King, that will no more be admonished. And what is a wise old man in a counsell of State? It is an incomparable treasure. And what is a King, Prince, Lord, that is old and wise? It is a true and liuely image of God among men. There are other fruits, which old men themselues enioy, who li∣uing discreetly, rest in peace, health, and welfare, redu∣cing their course of life within the lists of pietie, tempe∣rance, where they spend their dayes in holy meditati∣ons, and with ioy of heart passe their time, in seeing

Their vertuous children in comely showe, About their table all on a rowe, Like Oliue plants to stand and growe.

Then they reape the sweet and precious fruite of their labours past. But to proceed, who would dare to tearme wise old men idle persons, who doe imploy themselues to the true and proper exercises of a man, to wit, to the actions of the minde. Magnanimitie, true fortitude, is not inclosed in the muscles, nor in the sy∣newes, but in the bearing and sustaining of grieuances; in leuying all our powers and forces to fight against im∣patience, carnall lusts, against Sathan and the world. The

famous deedes of old men are wise counsells, instructi∣ons, good examples,* 1.7 zealous prayers, seruices to the Common-weale and State, succours and helpes to friendes, protection and maintenance to orphanes and children. Plato, Sophocles, Isocrates, and a number of Heathens more, who in their old age began and per∣fected workes, which are yet extant and vsefull, were they doting old persons? Basil, Nazienzen, Saint Au∣gustine, so many ancient and moderne Diuines, who during the profound darkenesse of Atheistes and pro∣phane persons, wallowing like swine in all confusions, dyed very old men, and their tongues and pennes ne∣uer lay still, but were busie and mouing to edifie and in∣struct the Christian Churches: are these old men which haue spent their time badly? So many white beardes, which yet to this day serue their soueraigne Lord, of whom they expect a glorious reward, are they to bee cast behinde the doore as vnprofitable vessels? Is it wisely done of young men to reuile them in wordes, and shamefully to spurne and tread on them? But as Ze∣nophon said, Those men liue wisely, who are carefull more and more to reforme themselues; and they liue cheerefully, who euery day feele themselues to profit in vertue, which may be truely said of wise old men, whose hearts are lifted vp to the Lord, and who already haue a foot in Paradise. Wherefore then, doe we accuse na∣ture and her impediments, as we call them, I meane old age, and the infirmities thereof? Seeing that the milde, and meeke conuersation of old men is of better esteem, and more gracious in them; a pregnancie and dexteritie to counsell well, is more eminent in them; their con∣stancie to suffer death, more assured and stedfast; and the temperance to bridle and restraine fond foolish lusts and desires, is more potent and forcible in them. Though their body be weake, their minde is strong. A wise old man is no more daunted at the approach of death, then a labouring man, who hauing vndergone

the raine, heat, and cold of the day, is not grieued to see the sunne set, because it is a signe of his surcease and rest from his labour, and of receiuing his promised wa∣ges. And old man fearing God, doth already feele the pleasures of Paradise, and being ascended to the top and pynacle of true knowledge, dispiseth the base, decei∣uing, perishing, to wit, the woefull and corrupt riches of the world. According as old men haue beene better or worser trained vp, and instructed; according also to the diuersitie of gifts, which they haue receiued of God, we see they yeeld diuers fruits and effects. It is the in∣credulitie, impatience, vitiousnesse, and leudnesse of life, not old age, which is the cause that many, in stead of referring themselues, and their actions and affaires to the prouidence of God, of learning that whatsoeuer distasters and discommodities doe happen vnto vs a∣broad and at home, in our bodies, in our goods, from our seruants and those of our family, from our friendes, from our enemies, is a gracious chastisement vnto vs of our heauenly Father, and an exercise and triall of our faith, we still perceiuering in the sincere knowledge of him in our calling, ioyned with a good conscience; Doe woefully torment themselues, childishly bewaile their condition, if their proiectes and plors, deuices and wi∣shes, haue not that speedy successe which they desire: As that great Orator Cicero, who forgetting what hee had written in his booke of Offices, That no man can be iust which feareth exile, paine, or death, being for∣lorne and in a desperate taking a few dayes before hee was slaine, cowardly exclaimes in a letter of his to Octa∣uius; Beast that I am! In vaine haue I beene taken and held for the man I am not! My old age is most vnfor∣tunate and disastrous! My white haires after a miserable life stand vp fearefully staring, and out of order!

There remaineth for conclusion of this Chapter, to adde vnto the felicities of old age, certaine excellent priuiledges, which those that are learned in the ciuill law

doe attribute vnto it. I will giue you the cullings and choyce of fiftie, or threescore and more, quoated by sundry collectors. Men that were auncient themselues, did beare no lesse honour to very aged persons, then they did to Magistrates. The older a man is the more is his iudgement esteemed. In consultations, and in mat∣ters ambiguous and doubtfull to be decided, the aduise of old men is preferred before the aduise of yong men. Old men enioyed the priuiledges of noble men. Old men are not sued, nor scited to appeare in any Courts of iustice, without the Pretors expresse permission, and licence, and particular information of the cause. The auncientest men haue their names alwayes enrolled and set downe first. Old men ought to haue the first places and seates, and to sit at the vpper end of the Table. The auncientest Counsellors in the absence of the President may appoynt and call a counsell. If there be question touching the obseruing and keeping of com∣mon contractes and rates, the auncientest men of a fra∣ternitie, or company, haue the first voyce. It is graunted and permitted to old men to censure and reforme their neighbours. Many willing to accuse and beare witnesse against any one, the testimonie of the oldest man is of most credit. Old men are Magnificoes and noble men. The counsells of old men are more regarded, then the strength of young men. In the common weale of Israel there was an expresse ordinance of God, touching the honour due to old men, which Moyses recites in these words; Rise vp before the hoare-head, honour the per∣son of the aged man, and feare thy God, Leuit. 19. 32. Elihu in the two and thirtieth Chapter of Iob. 6. verse, doth declare what reuerence was giuen in those dayes to aged persons. And Salomon in his 16. Chapter of the Prouerbes, ver. 31. sayth, Old age is a crowne of glorie when it is found in the way of righteousnesse. The common-weale of Israel had a long time the auncientest of the people to the number of threescore and ten to go∣uerne

it, men of great age and experience, who were ve∣ry much respected, men of great authoritie, and repre∣sented the whole bodie of the people, as all the holy historie doth verefie. It is apparant, that Rehoboam the sonne of Salomon, for not giuing credit to the counsell of old men, lost almost his whole kingdome, 1 King. 12. Young counsellors were authors of this confusion, by which it appeareth how wise Dauid and Salomon had beene, in their iust gouernment, to haue still gray hea∣ded men about them, and attending on their persons, and what miserie doth ensue to Princes, to despise and not regard wise old men. The auncient Iewes had this saying, that it is bonum omen, a good signe to see an old man in a house. This saying seemes to bee taken from the first of Samuel and second Chapter, where the Lord threatning the high Priest Eli, saith, There shall ne∣uer bee an old man of thine house, all that descend of thine house, shal dye in the flower of their age, and when they be men growen. The same Iewes had a saying al∣so, That those countries wherein there are no old men to be seene, doe deserue to bee ouerrunne, wasted, and spoyled by enemies. They haue an eye of regard, to the sentence pronounced in the third Chapter of Isaiah, where the Lord threatneth Ierusalem and Iuda, to giue them young men for their gouernours, and children should rule ouer them, and further sayth, That women are Lords ouer them. In the booke of Ecclesiasticus there are many worthy wise sentences and sayings, in the honour of old age. It shall suffice to note two or three of them. Dishonour not a man in his old age, for they were as wee which are not old; they haue beene taught of their fathers, and of them thou shalt learne wisedome, and to make an answere in time of need. Chap. 8. And in the 25. Chapter he sayth, That it is a pleasant thing to beholde gray headed men minister iudgement, and for a man to haue his cause referred to the elders, who can giue good counsell; Also that ex∣perience

is the crowne of old men, and the feare of the Lord is their glory.

Cyrus in Zenophon reports, that the Persians had a law enioyning all men to be silent, when an Elder should speake, to giue him the wall when they mett him in th•• streetes, and to set open and cleare the passage wayes when he should goe any iourney, or voyage. Yea, the auncient Grecians, as Hesichius obserueth, gaue titles of Maiestie to old men, naming them Excellencies, Kings, Princes. In the auncient Romaine Common weale great reuerence was done to old men, as Callistratus the Lawyer witnesseth. And the Poet Ovid in his third Booke, treating of pride and haughtinesse of minde, re∣members that the auncient Romaines did greatly reue∣rence old age. It is wonderfull what Plutarch in diuers places doth relate of the priuiledges of old age in the Common weale of Sparta, which flourished many hun∣dred yeares, so long as the young men gaue care and credit to the counsell of old men. And Zenophon in a Discourse of the Grecian state worthily sayth, that Phar∣nabazus stood vp to speake, because hee was the aunci∣entest common counsell man. Moreouer, in the aun∣cient Romaine or Latine tongue, that is called Antiqué, which is honest, of credit, and authoritie; And Cicero sayth in one place, Ne dubites quin quod honestius, id mihi futurum sit antiquius. And in another place, At salus an∣tiquior, id est potior, militum, quam impedimentorum: A manner of speech and phrase vsuall also among the Grecians, as Plato mentioneth in his Sympose, and Pollux in his second Booke of Synonimaes. Let vs conclude this whole Discourse of the priuiledges of old age, with that which the Apostle propoundeth in the 1 Timoth. 5. Where he forbiddeth Timothie his scholler, & all others rudely to rebuke Elders: Vnlesse (as S. Gregory sayth) they be scandalous, and an euill example to others. For Chrysostome sayth, that an old man of a youthfull and light behauiour, is more ridiculous, then lasciuious, fond toying young men.

CHAP. XIII. Of the profit, which wise old men may reape from the Doc∣trine conteined in the writings of Philosophers, and Hea∣then Authors.

SAint Augustine teacheth in the fourth Chapter of his second Booke of Christian doctrine, that if heathen Philosophers haue had the happ to pen Documents and Instructions a∣greeable to the truth, which we pro∣fesse; so farre beside the marke, and vncouth is it, that we should estrange and withdraw our selues from the vse of them, that on the contrary, wee must take out of their hands, as from vniust possessors, and conuert to our vse, whatsoeuer they haue wisely written. For if in the composition of Antidotes, and counterpoysons, Vipers flesh be mixed and incorpora∣ted in treacle; Who shall let vs not to draw and extract from the doctrine of Gentiles and heathens many wor∣thie remedies against vices: we learning in other books the right knowledge of the true God? Vndoubtedly, we doe finde in Plato, Aristotle, Zenophon, Isocrates, Ci∣cero, Seneca, Plutarch, yea, in the Greeke, and auncient Latine Poets infinite lessons and instructions touching vices and vertues. We doe read in the Histories penned by many learned heathens, of wonderfull things, which may be called the racke, and billes of fearefull indite∣ments against Christians, before the iudgement seate of God. We see in the Gospel, that Iesus Christ doth pro∣pound the examples of the Queene of Saba, of the Nini∣uites, of the men of Tyre and Sidon, to the end to strike a terrour in the Iewes. Wherefore then should we make any scruple to alledge some testimonies of Heathens touching the happie estate and condition of old age? It

shall suffice to giue the wise Vieillard some taste of them, leauing him to remember the rest, or to learne them in the fore-named Authors, and in others which hee shall remember. I commend vnto him the lawes of Plutarch, especially of the auncient Greeke and Romaine Cap∣taines; Also the Apophthegmes and wise sentences, and particularly the whole Treatise of the same Author in his opuscula, intituled, Whether an old man ought to meddle with publique affaires and negotiations. The Dialogue of old age in Cicero is excellent. And in the Discourses of Socrates, in Plato, and Zenophon there are found to this purpose in question many worthy sayings. Valerius Maximus in the eight booke of his Collection of auncient memorable acts and sayings, doth set forth many notable examples of famous old men, whereof some haue hitherto beene propounded by vs. It shall then be enough to adde yet some testimonies drawne and culled out of the hoard and treasurie of Stobeus in his hundred and sixteenth Discourse in fauour of old age. The experience of old men can reueale and disco∣uer more wisedome, then the trauailes, sweating ende∣uours, tugging and striuing of young men. It is true that the hands of young men are strong to execute, but the braines of old men doe better seruice, and preuaile, and performe more: For time is the father that begets varietie of wisedome and prudence. Loue to commune and aduise with old men, and abandon the foolish deui∣ces, and fond imaginations of young men, wherein there is nothing appeares but vainenesse and fopperie. So it is that the pleasure of a vitious and sinfull content∣ment doth not laste long.

Old age is not so neere the end of life, as it is neere the threshold of the dore which opens to an assured happie life. Hee that will take vpon him the wardship and tuition of some young man, and to haue him well brought vp, doth commit him to a wise old man; euen as to qualifie strong fuming wines, we doe brewe them

with water. Old men who are free and ridd of the so many euill lustes, wherein young men doe furiously plunge themselues, become like vnto God. Also old men liue and die as if they were rather asleepe: whereas the life and death of young men resembles boystrous tempestes and violent ship-wrackes.

It will be obiected against whatsoeuer I can all edge in fauour of old age, that the heathens also haue spoken ve∣rie disgracefully and reprochfully of it; witnes the hun∣dred and seauenteenth discourse of Stobeus, the scoffing taunts and quipps both of the Greeke and Latine comi∣call, and Satyricall Poets in their Tractates. And hee he may goe for a witnesse to, who compares old age to Wine that is lowe and almost nothing but lees; to a ware-house full of refuse and brayded wares, whereof there is no reckoning to bee made; to a sanctuarie or place of refuge, whereunto all sortes of euilles seeme to retyre as to their garrison and hold; to an eccho, to a shadow, to a vanishing dreame, and to the dead time of Winter. Horace in his art of Poetrie doth pensill and picture out an old man in this manner.

Many are the miseries of wretched man that is old, Either because he hazards himselfe to get money and gold; And when he hath got it, his wretchednesse is such, He dares not lay out a penny, he loues it so much: Or because in all things he takes in hand, and goes about, He is fearefull, vnweldie, full of suspition and doubt; He puts off the day of death, still his minde doth him giue, And he verely hopes many a day longer to liue. He lies lusking at home, and loues to heare men relate, All newes whatsoeuer, yea, the secrets of State. He complaines of the times present, is pensiue and sad, And sayes his fore-fathers dayes, were nothing so bad.

Iuuenal in his tenth Satyre, describeth the infirmi∣ties of such old age. But if wee heedfully consider the

scoffing speeches of these Authors, it will soone appeare, that they speake either of the diseases of the body, or of old age that is decrepit, worne out, quite spent and done, not regarding the commodious helpes and vses of wise old men. For otherwise, to what dangers and disasters are young men exposed vnto? And when should wee make an end, if wee should take vpon vs to make a Catalogue of them? The Heathens haue confes∣sed, that a young man was happy, not in regard of his age, but his vertue: They haue affirmed as much of an old man, adding further, That an old man is already possessed of that which a young man expects and hopes for. And what doe young men ayme at, and hope af∣ter, but to liue to a great age and to be old men? They haue compared young men, vnto men tossed vp and downe to and fro with the windes and waues in the middest of the Sea, and old men to passengers which are neere their port and readie to caste Anchor. Ought we to maruaile (sayth Cicero) if old men be sometimes feeble and decayed in strength, seeing that young men cannot be exempt and priuilledged from consumptions, or pynings away of the bodie? There is no infirmitie whatsoeuer in old age, which the wiser old men are not prepared and armed for, and with greatnesse of courage and patience doe easily sustayne and endure. Where∣unto the verses of Horace doe fitly sort and agree, who sayth;

If God to thee a time doe giue, Wherein thou mayest full happie liue, Most ioyfully this time embrace; Doe not neglect too long a space, The happie houre of thy Fate, To enioy a life more fortunate: But to the world proclaime throughout, Thou art a voluntarie Souldier and stout; And wilt not from thy coullors flie, But stand thy ground couragiously.

And in another place he sayth;

Irkesome it is to be annoyde, With euill a man cannot auoide; But that which is past remedie, Man beares at last contentedly. When patience hath him vnder awe, Yeelding obedience to her law.

Put case then that old age hath his opponents, as∣saults, and be exposed to diuers disasters, and miseries, so hath it also strong and fit weapons, stratagemes, di∣rectories, and practised vertues to helpe at need. Old mens mindes are still entire and sound, so long as they are invred to studie, and exercised. Though their legges faile them, their wittes doe not, as Homer sayth, bring∣ing in Nestor speaking in this manner; I will with my Counsell and Orations excite and pricke forward the youthes and young men: This is the trade and practise of old men, who haue more wisedome and iudgement then others, and as Ovid affirmeth, It is time that ripens experience: The counsell and sawe of old men hath in it somewhat, I know not what, that is pleasing to heare, gracefull, and of venerable regard and well liking.

Euen as we see the Sunne at his decline, With golden rayes more pleasingly to shine.

If Seneca the Tragedian bee heerein to be beleeued. And it there be to bee found, foolish, impertinent, and vnprofitable old men, they are no other then fountaines without water, forrests grubd vp and gladed, trees with∣out fruit, starres without light, and all their imperfecti∣ons and defects proceed from ill education. Remember (saith Cicero) that I commend that old age, which hath had early good beginnings, and beene well taught and

trayned vp from childhood and youth. For that old age is miserable, that can plead nothing else for Atiqui∣tie, but the wrinckles of the face and the white haires. Moreouer, the more old age sees the time to approach of appearing before the tribunall of the Soueraigne Iudge, the lesse it apprehends and reckons of death, the threatnings and rage of Tyrants: As Solon, who being demanded, By what vertue, hee did so braue the Ty∣rant Pisistratus, answered, His old age. Touching the contempt of death, and a resolution couragiously to ap∣prehend and embrace it; who will not maruell to heare the wordes, which the great Cyrus King of Persia vttered to his sonnes a little before his death? My dearely beloued sonnes, said he, when you shall see mee no more; thinke not therefore I am quite annihilated and no where: for when I was in your company you could not perceiue my soule, but onely discusled it in your minde to be in my body, by the deedes and acti∣ons you saw me to doe. Beleeue then, that the soule is still aliue, and in being, although you see my body no more. Neuer could any man perswade mee, that the soules of mortall men perish with their bodies, nor that being departed out of our bodies past feeling and sense, that they are without feeling and sense: on the contrary, seeing that the soul being at liberty, and hauing no∣thing to doe with the body, begins to become pure and wholy to see and behold it selfe, I hold and maintaine, that then it is in full perfection of knowledge and vn∣derstanding. Furthermore, the case standing thus, that death is the dissolution of nature, wee see whither all things tend, to wit, to their first matter whereof they were made, the soule excepted, which we see not how it comes into the body, remaines there, nor goes out. You see that there is nothing so much resembles death, as sleepe. But the soules of those which sleepe, shew their diuine nature in this point, that being free from distur∣bance and at rest, see and behold things a farre off, and

to come, which plainely declares what they must bee, after they are deliuered from the prison of the body. This being so, reuerence mee, my sonnes, as a thing di∣uine; but if the soule be to perish with the body, yet giue not you ouer to feare the gods, which maintaine, vp∣hold, & gouerne this Principall, & master peece, called Man: And in this doing, as good children, you shall inuiolably preserue my name. To this Oration, which is bettered by Cicero in his Dialogue of old age, reciting Socrates, who in prison wisely and stoutly discourseth of the immortality of the soule: Old Cato also addeth, that seeing the soules of men are so prompt and appre∣hensiue to remember things past, and of so wise fore∣sight in things future and to come, haue inuented so ma∣ny trades, arts, sciences, so many rare and notable things; It is impossible that such natures, capable of so great excellencies should bee mortall. And seeing the soule is in continuall agitation and motion, which shee originally hath not (to wit, from any extrinsecall cause, and from other then her Creatour, which Cicero forgetteth) seeing shee mooues and stirres of her selfe; it followes that shee shall euer haue such agitation and motion, for shee will neuer leaue or abandon to bee her selfe. Further, that the soule in it owne nature, being a substance simple, pure, vnmixt, hauing no disagreeing qualities, cannot be diuided, and being indiuiduall, it followes it is immortall; which serues to prooue that men are capable and of vnderstanding before they bee borne; seeing that children in learning the baser, and more seruile and meaner trades, arts, and sciences, doe on a suddaine comprehend and conceiue infinit things, ere on would say, they begin to apprehend and vnder∣stand what this or that is, but onely their memories serue them to retaine and beare them away. Cato after∣ward affirmeth further, That if the soules of men were not immortall, good men would not desire or aspire to a glory, which is durable and ay-lasting. What meanes

this saying, That euery wise man dieth most willingly, and the wicked depart hence full fore against their will, and with much griefe and vexation of minde? Seemes it not, vnto you, that the soule which sees more cleerely and father off knowes she goes to a better place? On the contrary, hebere, dull, and sencelesse man is vncapable and ignorant heereof. Verily, I desire nothing more then to see your forefathers, whom I haue made much on, respected and honoured; and besides, I desire to be with those of whom I haue heard men to speake and discourse, whose bookes I haue seene and perused, and whose names I haue quoated and mentioned in mine owne writings. Now that I am onward in my way, and making hast to goe to them, It would be a troublesome and hard matter to hale mee or make mee roule, or goe backe, as men would a ball or a bowle. And if God had made me a grant to become a childe againe, and to cry in a cradle, I should stifly and with might and maine refuse such an offer; for seeing, I haue almost finished my course, I will not bee recalled from my last end, to my first state and condition. Is there any commoditie in this life? Is not this life painefull in all her reuoluti∣ons, terminations, periods and endes? But put the case this life hath many commodities: so it is that wee may be full gorged satiated, and glutted with them, and see and end of them too. I will not for all that way wardly and testily fret, fume, storme, and chaffe at this life, as many learned men haue oftentimes done, and I repent me not that I haue liued, for I haue so spent my dayes, that I account of my selfe, as one that hath serued for some vse, and for something in the world. I goe out of this life, as out of an Inne, and not as one out of a house; seeing that nature leaues vs here in this world, a time to passe and walke vp and downe, but not heere to settle, abide, and continue. O happy the day, when I shall goe to the holy company of blessed soules, and shall leaue the base rabble, and rascally route of the world.

See heere for certaine the worthy Treatises, of men ignorant of the immortality of mans soule, but as they did gropingly and blindely imagine. Notwithstanding, they were grounded vpon this imagination, that no∣thing being so common, nor of more price and ac∣count with man, then the loue and preseruation of himselfe, a care and regard ought especially to bee had of that part, which properly may be called Man, to wit, the soule, and that the way and meanes to liue well and happily, consisteth in the knowledge and comtemplati∣on of things diuine, inciting and prouoking vs to good workes: so as the tranquility of our mindes consisteth, not properly in being freed from paine and griefe, but rather in being deliuered from those raging and vn∣ruly passions, which hurry the wicked vp and downe. For as Seneca sayth in his booke, De Prouidentia, those casuall miseries, which our owne hands bring not vpon vs, are sent for our good, that our many vertues may the more gloriously shew and appeare, and that as wee cut Vines to make them yeeld the more fruit; so by the smart and wound of afflictions, wee are made the more fit for laudable actions. And as Cicero sayth in his booke of Tusculane questions, If at the exercise of wrastling, the champions contemne bruises and hurts, and their paines and tuggings in the presence of noble personages are easily borne, set light by, and not a whit blencht at, why should we make any difficulty, stoutly to thwarte and resist the dangers which in the wayes of vertue offer themselues? What magnanimitie can be of more fame and note, then that which is seene in the hazard of dan∣gers, and in bearing those euills, which must be vnder∣gone, and cannot be auoided; for so long as the heart keepes his hold, vnmoued, vndaunted, not fainting, not quayling, all is well. And this resolution is much more excellent then the possession of the treasures and goods of the world, which a great minde commonly con∣temnes, as things flitting, transitory, and vaine. Againe,

by the testimony of Seneca, vnintermitted and daily aduersitie and euill (at least as we call it) hath this good and commodity, that those that are tempested, vexed, and exercised therewith, are the more hardy to beare and endure. But why should hee which knowes, and takes himselfe to be a man, and triumphes and glories to be called a man, refuse to put vnder his shoulder and stoope to those ieopardies, burthens, and crosses, which are incident and casuall to a man.

Moreouer, the Heathens doe tell vs of other stayes and helpes to old age, whereby to prolong it, and make it more easefull as well in regard of the body, as of the minde. Cicero sayth, We must make head, and striue against old age, carefully correct, helpe, and re∣dresse her defaults and defects, and neither more nor lesse resist it, then wee would doe some disease. Let vs haue then a care of our health, let our bodily exercises be moderate, let vs eat and drinke to restore, and not to oppresse and ouerthrow that bodily strength which remaines. Hee that is old cannot be young againe, and death is ineuitable: but it is possible to corroborate and strengthen old age by good gouernment and order of diet, and to keepe the heart from fainting and dying on a suddaine. Wise old men are taught and prescribed of learned, and Christian Physicians, reamedies out∣ward and inward of good and sound health, which they are carefull to obserue, that so they might hold out and continue the longer, to doe good in the sight of God, to themselues, and their neighbours: For which cause, as Cicero said, besides the tendring and cherishing of their weake bodies, which daily doe languish and pine away, they are much more thoughtfull of their minde, and intellectuall and memoratiue parts, which by little and little decay, if we doe not, euen as a Lampe is with oyle, maintaine and keepe them exercised. Long trauell, tyrings, and toylefull labours make our bodies vnweldy, sluggish, and lither: on the contrary, conti∣nuall

exercise and study doe recreate, reuiue, and cherish our mindes. If old men be scoffed and mockt at in the Theaters and common assemblies, as dolts mad fooles, and dotardes, it is onely meant of such as be credulous, obliuious, voluptuous, and dissolute persons. These are vices of young and old, but not of all persons alike. For the wise Vieillard hath alwayes his minde bent, and in∣tent vnto vertue: All his desire is to keepe himselfe im∣maculate and pure before God, well affectioned to his countrey, carefull for the building of that spirituall tem∣ple which is called the Church, gouerning and bring∣ing vp his family in the loue of pietie, righteousnesse, holinesse, verity: shining by his graue counsells and sayings, and by his worthy actions and deedes, as a sun among men, to the ioy of his friendes and well willers, and to the astonishment at home and abroad, of the e∣nemies and enuiers of the splendour, and eminency of those excellent gifts, which the holy Ghost hath liberal∣ly communicated and conferred vnto him. The wise Vieillard desirous to liue long in this estate, for the good of many, hath most noble and worthy thoughts, and a∣greeing to his age: though hee bee farre spent with yeares, his heart is strong to doe wonderfull matters ere hee depart hence, and yet the best of his life is in his in∣wardest part, the soule. But I know not what false opi∣nion, or wretched ignorance of the truth doth possesse vs, that in stead of taking pleasure in our owne happi∣nesses, we cease not to torment & vex our selues about euills, which wee make much greater then they are, so that almost ordinarily, and without much thinking thereon, wee voluntarily runne our selues headlong in∣to voluntary carkings and fits, and into continuall anxieties, disquiets, and troubles of minde, making that part of our life extreamely miserable, which should with glory crowne all that is past: No whit remembring, what wise Plato said, That what things soeuer the outward senses desire or feare, they are almost no other but sta∣dowes and dreames.

CHAP. XIIII. Assured consolations against all the infirmities of bodie and minde.

ALthough the Heathen, Greeke, and Latine Philosophers (among others, Plutarch and Seneca) seeme to haue gloriously discoursed, of all whatsoeuer concernes the tranquilitie and contentment of the minde, thereby to make the troubles and discommodi∣ties of this present life more easily borne: Yet must it be confessed, as wee haue else where obserued, vpon the foresaid Philosophers, that their discourses are weake and insufficient, yea altogether impertinent, being com∣pared to the doctrines of heauenly wisedome. Not∣withstanding, let vs speake this word by the way tou∣ching the reading of such Authors, who endeauour, ac∣cording to their poore skill, to reclaime vs from vice (wherein worldlings wallow, and dabble ehemselues to their confusion) to the end to settle and habituate vs in laudable thoughts, and in noble exercises of vertue: They are men guided by a darke light, by which some glympses and glymmerings of truth are seene and appeare, which doe not sufficiently direct and point out the way, yet setue they to make knowne well enough to them that are wide, and strangers to the true light, that they are euery way miserable: And such by schooles doe teach, sober, young, and old men, to redeeme the time, and to make all hast to bee admitted betimes into the holy Academie, there to bee fully resolued of the doubts and hard questions, which humane wisedome cannot assoyle and discusse. Ploto in his Philche is of the minde, that the ancient Authors are to bee read, which, in his opinion are the neerer streames to the fountaine of truth, and consequently the purer. If this be so, what

shall we say of Moses, Dauid, Salomon, the Prophets, whose writing were before those of the Heathen? with what eye of regard, and how heedfully, and accurately ought wee to read the holy Euangelistes and Apostles, replenished, and full of so many necessary and impor∣tant doctrines for all sorts of persons? Who dares con∣tradict them but an Atheist, and horrible monster con∣demned by the testimony of his conscience, wherein hee beares the written doome, and sentence of his owne damnation? Such holy bookes are the true springs and fountaines of liuing water, which the Au∣thor of life and euerlasting consolation, causeth to flow into our soules, by the efficacy and vertue of his Spirit, which for the saluation of those that in humilitie come and draw neere vnto them, purgeth and clenseth those filthy frothie waters and puddles, making them quicke running streames to eternall life. Wee read in the second Booke of the Tusculane questions, a franke and open confession of Cicero the Author, tou∣ching the imbicilitie and weakenesse of humane rea∣son. There are, sayth hee, certaine seedes of vertue springing in our hearts, which if wee would suffer them to grow and sprout out, nature by their meanes would guide vs to a happy life.

But wee are no sooner borne, but behold, wee are plunged into all corruption, and into a gulfe of errors, and aberrations, which wee seeme to sucke with the milke of our Nurses. Then are we afterward put forth to maisters and tutors, which staine and corrupt vs with so many false and monstrous opinions, that veritie giues way and place to vanitie, and nature being preoccupied and forestalled with strange imaginations, suffers it selfe by them to be out of measure transported and lead a∣wry. As then we draw out of the fountaines of Israel, that is, out of the word of God, conteined in the holy Books of the Prophets and Apostles, most certaine and assured documents and doctrines of the nature and es∣sence

of God, of his prouidence, of his loue towards vs, of the soueraigne good, and of a happie and euerlasting life: So wise old men, and all good Christians, nurtu∣red and instructed in the wordes of truth, of faith, cha∣ritie, hope, temperance, pietie, are not daunted and ter∣rified with humaine brittlenesse and frailtie, neyther thinke their maladies incurable, nor their paines, and sorrowes vnsupportable, but by the helpe of the Doc∣trine recorded in this holy Schoole doe enioy a stedfast and assured consolation, and doe say with Dauid in the Psalme 94. O how happie is the man O Lord, whom thou reprouest, and instructest by thy law, to set him in a sure habitation and refuge in the dayes of aduersi∣ties, that while and as often as sharpe, heauie, and grie∣uous thoughts and perplexities of mind doe wound and peirce their soules, they may euer be cured, holped and cheared with heauenly consolations.

But when we see many old men which call themselues Christians, more faint-hearted, more effeminate, more impatient and froward, then many poore silly, miscre∣ants, and infidells haue beene: And Christians likewise which make so great a sound of their name, and haue high swelling words in their mouthes, and base and e∣uill manners, who thinke one thing, and say and doe another, are farre indeed from the stayednesse and con∣stancie of the auncient Stoickes: We can doe no other then blame these vau••neantes, vaine & vitious persons, who like bad stubborne souldiers, when tryall and need is, throw downe their weapons, scoffe and mocke at the exhortations and incouragements giuen them to learne to handle and weild their spirituall weapons in the hall of Fence, which standes open for them in the Mansion house of truth: briefely, please themselues in abiuring and renouncing all parts and poynts of any good and laudable dutie and seruice in the army of the liuing God. Verily, the life of a Christian, so long as he soiourneth here in earth, is affronted with carkings and

carings, annoyances, and tedious disquiets: It is a con∣tinuall warre, wherein we are daily to cope, grapse, and striue against the enemie, as well within as without, to wit, Sathan, the world, and our owne corrupt nature: There, is much worke markt and cut out. But as the suf∣frings of Christ abound in vs, so our consolation a∣boundeth thorough Christ. Vndoubtedly, a Christian hath an Arsenall or Armory repleate with whatsoeuer is necessary for him, wherein he findeth all manner of weapons, wherewith God himselfe from heauen doth array and furnish him, so long as he will lift vp his eyes toward the promise and assistance of his Lord, & turne away his sight from whatsoeuer may hinder, lett, in∣wrapp, and intangle him.

That these weapons are strong, sure, and of proofe, not fained, and vaine, wee learne of two most braue Warriours, who long agoe, and a long tyme to, en∣countred perils and dangers, were in many skirmishes, and battailes, wherein they fought valiantly: Men who for their magnanimitie, valour, & long experience, hold the prime and chiefe places of honour and rancke in the Armie of the supreame and soueraigne chiefetaine, com∣mander, and head of the militant Church, which is Ie∣sus Christ. One of them is called Dauid the Bethlemite, the other Paul of Tarsus. Dauid singes in the Psalme 39. Euery man at his best is vanitie; doubtlesse man walketh in a shadowe: and now Lord what haue I waited for? my hope is euen in thee: harken vnto my request bow downe thine eare vnto my cry, bee not deafe at my teares; for I am a stranger with thee, and a soiourner as all my Fathers were. In the Psalme 40. Blessed is the man that maketh the Lord his trust, and regardeth not the proud, nor such as turne a side to lies. O Lord my God, thou hast made thy wonderfull workes, and none can count in order to thee thy thoughts toward vs they are so many; will I take vpon me to declare and speake of them? they are moe, then I can recount and expresse.

Then at the end he addeth, Let all them which seeke thee reioyce and be glad in thee, and let all them that loue the saluation thou giuest to those that are thine, say alwayes, the Lord be praysed and magnified. Verely I am poore and needie, but the Lord thinkes and hath care on me: my God thou art my helpe and deliuerer. The same great warriour singes in the Psalme 46. in the name of all the Church; God is my fortresse, strength, and succour in troubles and distresse, very readie to bee found, therefore wee will not feare, though the Earth tremble, and be moued, and the Mountaines fall, and be ouer whelmed in the middest of the Sea. Let vs heare the Apostle of the Gentiles. Although, saith he, we be dai∣ly deliuered ouer to death for Iesus sake, yet wee haue the spirit of faith, which preserues vs that wee perish not. But although our outward man perish, yet the inward man is daily quickened and renewed. For our light af∣fliction, which is but for a moment, causeth vnto vs a farre more excellent and eternall weight of glory, while we looke not on the things which are seene, for the things which are seene are temporall, but the things which are not seene are eternall. In another place, to wit, in the sixt Chapter of the Epistle to the Ephesians, he leadeth his souldiers into the spirituall Arsenall and Armourie, and sayth vnto them; Finally, my bretheren be valiant, and strong in the Lord, and in the power of his might: Put on the whole Armour of God, that yee may be able to ouercome, and stand against the slights, and assaults of the Deuill, and hauing ouercome all things stand fast. Stand fast then hauing your loynes girded about with veritie, hauing on the brest-plate of righteousnesse, and your feete shod with the preparati∣on of peace: Aboue all laying hold on the shield of faith, wherewith you may quench all the fierie darts of the wicked one: Take also the helmet of saluation, and the sword of the spirit, which is the Word of God: Praying alwayes with all manner of prayer and suppli∣cation

in the spirit, and watching thereunto with all perseuerance. These are the words of the Apostle.

But because it is not enough to name and shew wea∣pons to a man, if he know not how rightly to vse and to handle them: We are more particularly to enquire after, and to discourse and set forth the practise of this military Art, as much as the consolation which we pur∣pose to propose to wise old men doth require. Saint Ambrose in his commentary vpon the sixt Chapter to the Ephesians speakes well to the purpose; that although the Apostle names many specialties and partes of Ar∣mour, yet faith it is that makes vs keepe to our tackling and to stand fast, and whereof principally we haue need in this spirituall combat. In deed what auailes it to read much, to heare many Sermons of the prouidence, grace and mercy of God, if faith be not added to his Word? And what auailes it to beleeue this word to be true, if you tremble not when it soundes lowder in your eares then vsually it hath done, if you stedfastly settle not your ioy and assurance in the promises of saluation which it propoundeth vnto you, if you doe not in hu∣militie revere and honour your heauenly Father, if you dread not his wrath & indignation more then ten thou∣sand deathes, if you bee not wholly resolued that God speakes to condemne you, if you perseuere and goe on to prouoke him, and to offer you grace if you amend your liues and beleeue in the Gospell. To what purpose serue so many Sermons touching Iesus Christ, his obe∣dience, his merit, his miracles, his loue to saue his elect? And what are so many exhortations good for, if this Sauiour dwell not in your hearts by faith, if he doe not rule, amend, and reforme them, if by his spirit of sanc∣tification and adoption, he seale them not vp in them, if he doe not stampe and engraue his loue and truth in them? The Apostle S. Iohn speaking of the speciall gra∣ces of God, who is Almighty, and good to his children, wisely and necessarily ioynes these two together: To

wit, that he hath giuen vs eternall life, that this life is in his Sonne, so that whosoeuer hath the Sonne conse∣quently hath an assured guard of defence against death, and all the temptations, which goe before and precede it. Afterward that God hath giuen vs knowledge and vnderstanding, to the end we may know him, and be certainely assured, that hee herein is true, in this Au∣thor of all good, which is Christ. The same Apostle doth vpon good right call this assurance our victorie, that is our warlike furniture and armour, wherewith we ouercome the world, and throw downe to the ground all her strong holdes.

For this cause, according to the example of the A∣postles, wee ought deuoutly to pray to God to giue vs faith, and daily to increase it in our hearts. What dastardes and cowardes were the Disciples of our Lord? What a hard, harsh, diffused noyse was it, and not to be endured, to heare of their Maisters death, before the vertue and efficacie of a liuely faith did actu∣ate and enlarge it selfe in them? Wee may see what the Euangelistes sayde of them. Saint Matthewe Chapter 16. verse 23. Saint Luke 18. 34. Saint Iohn 16. 6.

The eleauenth Chapter of the Epistle to the He∣brewes contaynes a great number of worthie examples, by which we may learne how great the efficacie and power of a true and liuely faith is in all manner of afflictions. Wee reade the same in the auncient and moderne Historie of the Church, where wee see a great number of men, and women of diuerse and differing Ages, of young boyes and girles, that made proofe of an inuincible Faith, as well in the fierie Furnace of persecutions, as in the deepe dun∣geon and prison of all sortes of troubles and cala∣mities, and had the victorie, and now are crowned with prayse and immortall glorie in the Pallace of GOD in his triumphant Church. So wee must

conclude with the Prophet in the Psalme 73. that God is good to Israell, yea, to all those, which serue him in holinesse and righteousnesse all the dayes of their life, al∣though on the contrary, the flesh, the world, and Sa∣than, doe grumble, gnash their teeth, and snarle at it. And in another place (Psalme 66.) the Prophet sayth, O inhabitants of the earth, blesse our God, and sound aloud his prayse: It is he that hath reestablished our soule in life, and hath not suffered our feete to slip. For thou O God hast prooued vs, thou hast tryed and purified vs, as siluer is tryed and purified. As if he did say, iustly thou mightest consume vs, and thou art content to try vs, cleansing vs from the filth of so many scand••lls and imputations wherewith we haue beene disgraced and diffamed. Wee are fallen into the fire of afflictions, which should burne and waste vs to nothing, and are vp to the eares in the water of extreame anguish, and ago∣nie of bodie and minde, where if we had our deserts we should be stifled, and strangled, but thou hast enlarged and set vs at ease: The peace and holy libertie which we enioy by thy free gift, is as a Mansion or dwelling in a large pleasant country to all those that desire to liue and without ceasing to prayse thee. Behold how faith doth accommodate it selfe, is willing and readie, swee∣ning and mitigating all the paines. griefes, and discom∣modities of this present life, quenching also all the fierie dartes of Sathan, especially, despaire and distrust. It is shee which hath the custodie and charge of all the Ar∣mour of God, which shrowdes vs vnder the helmet of saluation, with the strong shield of affiance, hath the sword of the word of truth in her hand, is well shod with the preparation of the Gospell of peace, doth crosse and resist all impediments and letts, and bestirres her selfe on euery side in the enemies campe. If then (as S. Cyprian sayth, writing to those of Thibara) men practise and learne to fence, and to fight pell mell, not sparing life nor lymme, making great reckoning of a corrupti∣ble

Crowne, which is set vpon their heads in the pre∣sence of the Emperour, how much more excellent and glorious is the combat, whereof God is the Emperour and soueraigne, and his Angels are not onely spectators, but moderators and Iudges, and propound to vs a Crowne of glorie? Let vs then arme our selues, sayth he, with a simple and pure vnderstanding, a sound and sincere faith, and with a deuout zeale and courage.

But let vs yet come neerer, and according to our pro∣iect and purpose, let vs see what helpe and comfort Philosophie, and faith doe yeeld and afford vs against our naturall frailtie. While we are in this world wee cannot haue freedome and ease from all our affections, perturbations, and passions, nor from all sense of our miserie. Then seeing it is so, let vs at least take a course to moderate them, and with patience to beare our con∣dition: which we shall easily doe, if we call to minde, what our sinnes doe deserue; and how great the wise∣dome and goodnesse of God is, in turning our aduersi∣ties and troubles to be profitable and wholesome medi∣cines and helpes vnto vs. Let vs then first acknowledge in our originall and naturall frailtie, that which is re∣markable, and to be obserued in all the children of A∣dam. S. Bernard sayth in one of his Sermons vpon the Canticles; Man being aduanced and raised to honour, is become as a brute Beast: he dwelt in a garden, and had a pleasant dwelling, and very delightfull, was not pressed with any care or annoyances, wanted nothing, was surrounded with sweet smelling flowers, with fruits pleasing to the taste, was crowned with glory and ho∣nour, was supervisor and Lord ouer all the workes, which his Creator had made. But his chiefest excellency consisted in this, that he was created after the Image of God, was a companion with the Angelles, and with all the companies of the hoste of Heauen; But hee hath changed this glorie, and is become like to the Beastes. O lamentable and woefull change! That man a trim∣mer

of a garden of pleasure, Lord of the earth, a cittizen of Heauen, a domestique of the Lord God of hostes, an heire of heauenly happinesse, by a suddaine change is become naked, miserable, poore, like to the beastes, which with a bridle we awe and keepe vnder! Now, as man is come naked out of his mothers belly, so shall hee returne to the earth, carrying nothing with him of all his labour and trauayle. For to draw some comfort from that which hath beene spoken, let vs now and then ponder and weigh with our selues, that it is our fault and misdoinges hath brought these euils and mise∣ries, and others much more grieuous and heauie vpon vs, that we must not blame God, but our owne disobe∣dience. Then let vs consider in God such a mercie, as doth easily swallow vp all the miseries of this present life, in as much as he turneth and changeth them to me∣dicines profitable to vs. To which purpose S. Augustine said vpon the exposition of the Psalme 22. Man knows that God is a Phisitian, that affliction is a remedie pro∣curing his saluation, and not a punishment effectuating his damnation. When a remedie is sought for, the Phi∣sitian brings a searing iron and fire; thou cryest, thy Phisitian heares well enough thy roarings and clamours, but he heares not to doe as thou wouldest haue him to doe, but to heale thee. Behold, according to S. Paul in the fift Chapter of the Epistle to the Romaines, how the Phisicke workes; Tribulation brings forth patience, and patience experience, and experience hope. Let vs then haue before our eyes this molehill of earth, where∣of the bodie is kneaded and made, and the grace of the holy Ghost proceeding out of the most hidden trea∣sures of Gods loue, whose will it hath bin that this vile masse of earth should bee a vessell of his glory: Let vs make reckoning of it, in as much as our bodies (so sayth the Apostle 1 Cor.) haue beene made members of Iesus Christ, & temples of the holy Ghost. Let vs not be lesse considerate and ingrate then the incredulous and pro∣phane

Gentiles, who haue so deepely considered the frailtie, viletie, miserie of our originall, as Lactantius in the second booke of his Institutions, Chap. 12. collects out of the first booke of Ciceroes lawes, that they haue acknowledged that this wretched poore liuing crea∣ture, in whom is seene such wisedome, prudence, wit, memory, a large and deepe vnderstanding and reason, was created of the high God, to be eleuated and aduan∣ced to an excellent state and condition.

Although then other liuing creatures, devoid of rea∣son, seeme better prouided and armed touching the bo∣die, then man: Some being very swift of foote, as Hares, Does, and Stagges: others armed with sharpe clawes and hornes, as Lyons and Bulles: others dight, trimmed and sheltered with feathers and wings, as Birds and Fowles: yet notwithstanding, this is done by the exquisite prouidence of God, as Chrysostome notes well, That all the power and strength of man, should be in the soule, and that man should be so much the more strong in God, as he is more weake and naked without. This mystery and secret long agoe was ac∣knowledged by Dauid, and all wise old men to teach the younger, ought to remember it. Thou hast, sayth he (speaking to God) put thy strength in the mouth of little children, and sucking babes. Surely in this first age, sustained, gouerned, guarded, and protected by a speciall wisedome, and admirable power of the Creator, he seemes to lay, as the first foundations of his power and might, to make them manifest to them that haue any vnderstanding, thereby to quell and confound with shame the enemies of his name, Atheists, and prophane persons, which dare contest and contend against him. In the Psalme 22. the Prophet strengthened by his owne experience, sayth assuredly, O God, thou art hee which drewest me out of my mothers belly, thou gauest me assurance and safetie at my nurses brest; I haue been in thy custodie, tuition, and charge from the wombe,

thou art my strong God from my conception. And in the Psalme 139. Thou hast possessed my reines from the time that I was lapped vp, and couered in my mothers wombe, I will celebrate and prayse thee, for that I was made in so strange and wonderfull a manner: Thy workes are wonderfull, and my soule knowes it right well: The good proportion and setting in order of my bones, was not hid from thee, when I was made in a secret place, and curiously fashioned beneath in the earth. Thine eyes did see me when I was as a formelesse embryon, & all these things were written in thy booke before they were. O mighty God, how precious then vnto me are the considerations of thy workes, and how great is the number of them: will I take vpon mee to count them? they are more in number then the smallest sands. These are the holy meditations of Dauid. So then, casting our eyes to the ground, vpon this little heape of earth, whereof our bodies are formed, wee learne to hang downe the head, and bowe downe the crest, and to abate more then three parts of our pride and selfe conceit: On the contrary, lifting vp our eyes to heauen, from whence our soules tooke their begin∣ning, and where the great Father of spirits dwelles, we haue cause giuen vs to reioyce, and occasion, with all alacritie and readinesse, to trample vnder our feete all those earthly and transitory things, which nature it selfe teacheth vs to dispise: And an instruction also to lodge and harbour our meditations and thoughts in that Pa∣lace of infinite glory, wherein wee are assured, that all those that are righteous and sanctified to God, by Iesus Christ, shall bee assembled to blesse and prayse him for euer. If on our birth day, wee are extruded and come forth into the world crying and weeping; Let vs also remember, that presently we receiue the visible signe in Baptisme of our admittance into the Church, and habi∣tation of the liuing God, that wee put on Iesus Christ, that wee are consecrated to God, that wee receiue the

Hostage, and pledge of that happy life, to which the Sonne of God hath regenerated and begotten vs by his precious blood: That it is hee that wipes away our teares, which giues vs good hope and eternall consola∣tion, which he sufficiently ratified then, when he so lo∣uingly caused the little children to bee brought vnto him, layd his hands on them, saying to his Disciples, Suffer little children to come vnto me, and forbid them not, for to such is the kingdome of heauen. So much touching the first beginnings of our life.

I come now to other afflictions and crosses, which seeme to assayle, and to lay neere siege to aged persons. These opponents are so mighty and many in number, which Salomon considering, hath oftentimes sayd in his Ecclesiastes, That all that is wrought vnder the sunne is very vanity; That man reapes no profit of his labour and trauell, and that all his dayes he feeles affliction and vexation of spirit. Hauing shewed that all the soue∣raigne good, dreamed on in outward and transitorie things, is a meere imagination, hee wisely concludes, That this good consisteth in the feare of God, and keep∣ing his Commandements, declaring that all mans good consisteth heerein: Wee cannot more briefly and cer∣tainly cleere this point. For whosoeuer knowes not God, to reuerence and stand in awe of him with a pure heart, and to subscribe and submit himselfe to all his Statutes and Lawes, walketh, not in veritie, but vanity: Wherefore, it behooues vs euer to come to this point; That there is nothing more miserable, then the man which vnderstands not, loues not, nor seekes after, nor knowes any thing, but the things vnder the sunne, and which happen many times without trauell or paines ta∣king, to the wicked, and succeed quite crosse and con∣trary to the godly and good. But happy is the man, which earnestly lookes vp to God, walking in his pre∣sence, and beleeues that all things shall further the helpe together for his good. Light shineth to him in darke∣nesse,

hee stands fast and is neuer mooued, he feares no euill tidings, trusting assuredly in the Lord. If he want the necessary things of this life; his riches are in Gods hand and keeping, who giueth him contentation and contentment. Hath he a costly leud wife, and bad dis∣solute children? It is the proofe of his patience, and the exercise of his faith, as it was in Iob, and Dauid, of whom, one had a very spitefull shrewd wife, and the other chil∣dren, wholly giuen to lewdnesse and mischiefe; wit. Ammon and Absolon. Is hee seized with maladies, hee calleth to minde what Basil writes vpon the Psalme 45. Oftentimes, sayth he, sickenesse and maladies serue to tame and reclaime vs: On the contrary, sanitie and health often hurteth enough, in that it helpes and furni∣sheth many with occasions and instruments to doe euill and mischiefe. Againe in the 124. Epistle, hee sayth, Make account that a maladie or sickenesse serues for a schoolemaster, wherewith to attaine to this good, that making no reckoning of the body, you also dispise whatsoeuer is fraile or transitory, troublesome, and past hope or recouery, to be placed in the heauenly compa∣ny, and to liue in this world, as if already you were in Paradise. Pondering these things in your minde, all your life will bee a day of feasting and ioy, and it will bee ioyfull vnto you to impart your ioy to many others.

But why should we finde it euill or strange, to see our body hardly handled and kept vnder, which feeling it selfe fat, and well fed, pampred, and at too much ease, will worke the wracke and ruine of the soule; and as a hote furious horse, boundeth, and reares vp aloft, and seekes how to cast his rider, and to lay him on the ground? Vndoubtedly, mans proper strength, is an in∣ward vigour of minde, held vp by and depending vp∣on God, whose power and strength is principally seen and discouered in our weakenesse. For which cause S. Paul writeth; Being weake, I am strong, 2. Cor. 12. 10.

Dauid was of the same minde in his greatest agonies and sorrowes. I am (sayth he, in the Psalme 38.) weak∣ned, and sore broken; I roared for the great griefe and terrour of my heart. O Lord, my desire is before thee, & my sighing is not hid from thee; my heart is tossed to and fro; my strength fayleth mee, and the light of mine eyes; yea they are no more vnto mee. But, seeing I waite on thee, O Lord, thou wilt answere, O my God. Forsake mee not, be not thou farre from mee, my God. Hast thee to helpe mee, O Lord, which art my saluati∣on. So many excellent promises dispersed throughout the whole Bible, shall they not haue the efficacy to re∣clayme and encourage vs? Let vs haue a heed full eye (I pray you) to the reiterated protestations of Gods loue towardes his, of that fier of loue, which all the waters of the world cannot quench. To which purpose Salo∣mon spake in his last Chapter of the Canticles. Set mee as a seale on thy heart, and as a signet vpon thine arme, for loue is strong as death, and iealousie is cruell as the graue; the coales thereof are fiery coales, and a very vehement flame: Many waters cannot quench this loue, and the floodes cannot drowne it: If a man would giue for it all the substance of his house, it would be contemned. The Prophet Isaiah also sayth, in the Chapter 44. Thus hath the Lord sayd, that made thee, and formed thee from the wombe, and which hel∣peth thee. Feare not, O Iacob, my seruant, the righ∣teous whom I haue chosen, for I will powre water vpon him which is thirstly, and floodes vpon the dry land, I will powre my Spirit vpon thy seed, and my blessing vpon those which proceed out of thy loynes. And in the Chapter 46. O house of Iacob, and all that remaine of the house of Israel, whom I haue borne from the wombe, and brought vp from the birth. I will doe the the same to your old age, yea I will beare you vntill your hoare white age: I haue made you, I will beare you, and I will carry you, I will rescue and deliuer you.

As touching old men (I speake to those that are wise) they shall finde in the Scriptures, forcible and fitting arguments of comfort. For first, although the life of God be blissefull and vnchangeable, yet for the honour and maiesty of his eternity, Daniel calles him, The Ancient of dayes: not that therefore it is lawfull to represent God in the shape of an old man, with a great long white beard, as many ignorant folke doe, which neuer read Moses nor the Prophets, and which are ig∣norant of the nature and essence of the true God: But that wee should conceiue this incomprehensible Maie∣stie, to bee nothing else, but wisedome, a venerable su∣premacy and greatnesse of estate, and a perfect sanctitie. Secondly, wee are taught to reuerence old men, to ho∣nour their persons, to rise vp with great respect to these white heads and beards, and to shew thereby, that we acknowledge in this their old age, the stampes and prints of God, as Moses exhorts vs in the 19. Chap. Leuit. v. 32. which we recite to the same end and purpose, as wee haue done other sayings and sentences before, whereunto wee adde this of a wise Elder, who writ Ecclesiasticus, in the third Chapter of which booke, hee sayth; My sonne helpe thy father in his age, and grieue him not so long as hee liueth; when his vnder∣standing faileth him, haue patience and beare with him, and dispise him not, but honour him as much as thou canst. For the good intreaty of thy father shall not bee forgotten, but shall bee a fortresse for thee against thy sinnes. The women of Bethlehem are friendly and kind to the good old Naomi, for that her daughter in law Ruth, had borne a sonne to Boaz. This (say they) may bring life againe to thee, and lenghthen thy dayes, and cherish and comfort thine old age. Ruth. 4. 15. God by his Prophet Isaiah reprochet the Babilonians, that they were cruell and vnmerciful to the Iewes, and laid a very heauy yoke vpon them, Chap. 47. 6. Also these wicked people were as hammers, which the iust Iudge of the

world vsed to breake in peeces the old and the young, as Ieremie speakes in the 52. Chapter, Vers. 22. whence proceeded those woes, and alasses of the Prophet in his Lamentations 4. Chap Vers. 16. They reuerenced not the face of the Priests, nor had compassion of the Elders. And in the fift Chapter following, Vers. 12. The Princes are hanged vp by the hands, and they re∣uerence not the face of the Elders. That which Eze∣chiel proposeth in the 9. chap. v. 6. is most feareful, and it sufficeth vs to marke and obserue it, that our wise Vicil∣lard doe thereby take heed. On the contrary, in Zacha∣riahs dayes, there being a question and demurre con∣cerning the reestablishment of the people, and of the fauours that God was minded to bestow vpon them, Zachariah declares in the 8. Chapter Vers. 4. That the God of hostes, sayd thus, There shall old men and wo∣men dwell in the streetes of Ierufalem, and euery man haue his staffe in his hand for very age. But Isaiah in the third Chapter, Vers. 2. and 5. putteth for signes of the terrible iudgement of God to Ierusalem, That the old men shall be taken away and destroyed, that the childe shall exalt himselfe and presume against the auncient, and the abiect and vile, against the honourable. If in these times there bee any presage of the decay and ruine of Churches and Common-weales, it is that the number of wise old men is very smal, that the age of the worthies and renowned men is vanished and past: That those that are children in yeares and vnderstanding, are percht vp and set vp in the places of the experienced va∣liant, and learned. An extreame misery which we can∣not sufficiently describe and lament.

But as good fruit when it is ripest and mellow, is most delicate and pleasant to the taste, and as the last draught contenteth the thirstie person: In like sort, pleasure seemes to reserue her dainties to the last, and for the last seruice and messe. So likewise wee say, that old age hath in it, I know not what, that is notable and more

excellent then other ages, and the sayings of the aunci∣ents, as the singing of swannes, are daily excellent mo∣nitors and admonitions to vs. If wee listen to the last wordes of the Patriarches, Moses, Ioshua, Dauid, and giue them the hearing, wee shall in them finde an ample proofe heereof. Such Histories are familiar to wise old men, and it is much better to read them in themselues, then heere to recite them. What illumination of Gods spirit is reuealed and manifest in the sayings of infinite Martyrs, especially of such as were old, euen from the Apostles time till now? It is matter for a greater booke then this small Tractat, or Manuel. In the second booke of the Maccabees, Chap. 6. It is spoken of Eleazar, one of the chiefe Scribes, an aged man, who being pres∣sed, and instantly solicited, to feigne and make sem∣blance, to adhere and obey to the superstitions of the Heathens, vpon an honest and vpright minde worthy his age, the excellency of his yeares, the honour of his gray hayres, his good conuersation from his childhood, and chiefly Gods holy law, suddenly required that hee might bee led to the place of execution, adding these words worthy of memory. It becommeth not our age to dissemble, least many yong persons diffident and wa∣uering, that Eleazar being fourscore and tenne yeares old, was gone and yeelded to prophane ceremonies, thorough mine hypocrisie and dissimulation (for a smal moment of a caduque and transitory life) might bee se∣duced, and I bring a malediction and curse and a staine and reproach to mine old age: for though I should bee deliuered from the torments of men, yet could I not escape the hand of the Almightie, neither aliue nor dead. Wherefore, manfully changing and giuing vp this life, I shall shew my selfe such as mine age requireth and meriteth: And I shall leaue a notable example for such as be young, to die willingly and couragiously for the venerable and holy lawes. To this worthy old man, let vs ioyne the constant Martyr Polycarpus, a

Disciple of S. Iohn the Apostle, and of the Church of Smyrna in Asia. As he was brought to the torturing fire, the Proconsul hauing most earnestly solicited him to re∣cant and renounce his faith, with promise of libertie: I haue, said this wise old man and constant Martyr, these fourescore and sixe yeares serued Iesus Christ, and all this time he did me no outrage nor hurt; how should it then be possible to bring me to bee of the minde to blaspheme my Sauiour and King? I will neuer doe it. If you feigne and pretend you know not my qualitie, I would haue you to know that I am a Christian. Ma∣ny other words of admirable constancie were then vt∣tered by this reuerend old man, who being armed with inuincible courage, presently suffred death for the name of the Lord.

These two examples shall suffice to shew, that the neerer wise old men are vnto death, be it easie or vio∣lent, the greater is their courage, the neerer are they to the kingdome of Heauen: And still as their bo∣dies growe weake, the holy Ghost doth fortifie and strengthen them in such sorte, that no tormentes nor tortures canne quell, or dismay their stoute minde; nor no Bug-beare, or terror is gastly or hor∣rid enough to fray and affright them.

The Lord hauing made a couenant with his Church, which here on earth is compounded of all sorts of peo∣ple, hath giuen vnto it two strong propps of hope, to wit, his spirit, and his true word. This spirit is called the spirit of wisedome, vnderstanding, counsell, pow∣er, knowledge, of sanctification, veritie, consolation, life, faith, grace.

The word is called, the word of life, of saluation, of the grace of God, of our reconciliation with the fa∣ther of Heauen: A word testifying that all thinges were giuen vs necessary to life, and pietie, by the know∣ledge of him, who hath called vs by his owne power and glorie, by which are giuen vnto vs great and preti∣ous

promises, that by them wee (which are regenerated by the holy Ghost, and the word) should be made par∣takers of the diuine nature, being deliuered and freed from the concupiscences and corruptions of the world. Whosoeuer hath not this spirit of Iesus Christ, and tru∣steth not in the promises of God, a midd all his babble and prattle of the contempt of death, and the benefit of old age, is still in doubt, hath feeble hands, trembling and staggering knees, haltes, feedes himselfe with the winde, and not with any assured consolation. But the iust doe liue by faith, are strengthened and vpheld by it, which makes them reioyce all wayes in the Lord, who sanctifies them, preserues whole and entire their mind, soule, and bodie vnblameable, vntill the comming of our Lord Iesus Christ.

CHAP. XV. An aduise to wise old men, conteining the summarie and substance of their dutie vntill their last gaspe.

IT should remaine now to treat of death, and the cer∣taine remedies against it. But before we enter there∣in, we will propound to our wise Vieillard an ad∣uise drawne and taken out of the volumes of sacred Philosophie, to leade him more easily on to that whereunto he aspires. But it behooueth those who are almost at their wayes end, more heedfully to consider both the way they haue gone, and are to goe, for their further encouragement to their dutie. Behold then what I pretend to remember to whomsoeuer being in old

age will vouchsafe to hearken to him who is drawing neere vnto it. It is reason that the grace of God, wit∣nessed in so many sortes so many yeares, and sealed in our Baptisme at our first entrance into the world, and into the Church, when we haue rightly apprehended in whom we are dead and in whom quickned; doe cause vs to wish a continuall sense and feeling of our adopti∣on by his spirit, speaking to vs by his word, and wit∣nessing with our spirit that we are the sonnes of God. This sense and feeling doth engender or beget an ex∣cellent desire, an earnest devotion, a firme resolution, to yeeld him obedience all our life long, but more at the dissolution, and end of our life, then at the beginning, which is devoide of knowledge, conscience, experience, wisedome, plunged and drowned the greater part of tyme in ignorance, selfe opinion, insolencie, and ri∣bauld and lasciuious impudencie. Now then it behooues so soone as we feele the motions of this grace, that our hearts be replenished with a sincere and liuely affection to obey God, not according to our worldly sense, but following the rule which he himselfe doth propose and set downe vnto vs. Touching this affection it is com∣mended vnto vs by generall and speciall reasons. The generall reasons are; that our God is holy, and that we his people cannot cleaue vnto him, except we bee holy likewise: then as members belonging to Iesus Christ our head and redeemer, we ought to be made confor∣mable to him, imitating his life, which is called the o∣bedience to God his Father, euen to the death of the crosse. The speciall reasons are; First, that God is our Father. Secondly, that Christ hath washed vs by his pre∣cious bloud, and incorporated vs into him. Thirdly, that this our head is ascended vp into heauen. Fourthly, that we are the temples of the holy Ghost. Fiftly, that our bodies be predestinated to the last resurrection, and our soules to immortalitie, both of them to euerlasting glorie. Whereupon it followes, that it is horrible in∣gratitude

not to be willing to obey the will of our hea∣uenly Father; that it is madnesse to returne to the filthi∣nesse from which we haue beene so dearely and preci∣ously cleansed and purged; that it is detestable iniquitie to wish and to will the members of Iesus Christ to bee ioyned to Sathan, and to the world; that is but reason for euer to burie all earthly affection; to aspire to a bet∣ter life; to be by a liuely faith set in the heauenly places, and to feele and taste of life and euerlasting glory; that we must not grieue him which dwelleth in vs, our coun∣sellor, guide, and comforter: That it is good reason, to preserue our selues immaculate, and pure, euen vntill the day of our Lord.

Hauing treated of our affection, let vs speake of the rule thereof declared in such wise, and so expressely in the law of God, to make vs yet to see, as the soule and mayne of all, that his good pleasure hath beene, to forme and fashion our manners, by a most exact man∣ner and order, and which serues as a commentarie of all that is contayned in the sayd Law: That is, that wee should renounce our selues, to the end to be fit to apply and frame our selues sincerely and wholly to serue God, because we are not our owne but Gods. Where∣upon it followes, that a Christian (be he young or old, and the old is more bound to this dutie, then the yong, because God hath vpheld and supported him long, hath bestowed many blessings and benefites on him, and a blessed life, whereinto hee is nowe entring) ought to search and learne out, what God willeth and approueth, briefely, whatsoeuer serueth to the advancement of his glorie. Those which are of an other minde, are styled and tearmed by the voyce of truth, vngracious, hypo∣crites, vngratefull, reprobates. All these licentious and inordinate humours S. Paul in his Epistle to Titus com∣prehendeth vnder the word, Impietie: To which, hee opposeth the duties of Christians, marshalled and ran∣ged vnder the three excellent giftes of the holy Ghost

in the regenerate, to wit, sobrietie, iustice, and pietie. And in this sacred triangle is included the renouncing of our selues. And the Apostle not without cause hath begun with temperance, which especially concernes vs, which moderates our lustes, and desires, banishing and driuing away sensuall, carnall, worldly, and vncleane, and filthie affections, much more their detestable ef∣fortes and effectes. It is shee which doth fashion and frame vs to a true square, rulle, and order, as well in the moderation of our wishes, and dreames of worldly ho∣uour and greatnesse, as of our inordinate beastly con∣cupiscences, suggested by the vncleane spirit; In the violent pursuite, seeking, and hunting after, proud v∣surping, sacrilegious detayning, and miserable posses∣sing of goods, not goods, but perishing and transitorie, and which doe not enlarge the straight boundes of this present life, where wee are confined (and this is our happinesse, comfort, tranquilitie) to deliuer vp and re∣signe our persons, goods, our affaires, briefely, all that we loue, into the handes of our heauenly Father, hum∣bly beseeching him euery houre to subdue, guide, and gouerne our heartes by his grace and power. Where∣upon it followes, that it ill becomes all Christians, much more wise old men, to be voluptuous, ambitious, or co∣uetous: Also that in all the accidents and chances of our life, we ought quietly to submit and yeeld to the will of God.

Touching the word Iustice, which respecteth our du∣tie toward our neighbours, it requireth two thinges: The one is, that wee rightly examining and conside∣ring, what we our selues are, wee should preferre others before vs; the other, that our studie and endeuour tend to this end, faithfully to procure their benefit and good. In this behalfe, it is wholly requisite that we be furnished with humilitie, patience, a frank and liberall mind, least we fall into the neglect and contempt as well of those that are of the houshold of faith, as of those which seeme

not to be, not shrowding our selues vnder this vaine subterfuge, shift, and coullor, that our neighbour is a stranger, one we know not, contemptuous, base, vile, vngrateful, an enemie vnto vs. For to all this the law of humanitie, charitie, the image of God, his honour, mercie, and goodnesse makes a suyply.

Moreouer, euery good doing and deede ought to proceed from a well informed conscience, & a sincere affection of heart, without which our workes are soy∣led, and tainted with damnable hypocrisie, with per∣uerse confidence, vaine arrogancie, infamous reproch, fond opinions; As that God is our debtor to repay and requite vs, that our neighbours are exceedingly boun∣den and obliged vnto vs; yea, that hauing performed some small dutie in this, or in that, wee are freed and discharged (euen in the sight of him of whom we hold all that we haue, to whom we owe all that we haue, with∣out whom we are nothing of our selues, without whom we can doe nothing of our selues, of whom onely wee ought to glorie, in whom alone it behooues vs to put our affiance and trust) from all other duties of charity, whereof we willingly make our selues ignorant, or base∣ly refuse, neither louing God, nor our neighbours, nor ourselues, and liuing one with another as brute beastes before the eyes of our iust Iudge.

But it is requisite that our wise Vieillard mount vp yet higher, though the way bee narrow, rugged, vneuen, steepe, and headlong, to wit, that he bee continually readie and prepared to beare the crosse, which God layes vpon him, that is, to be exercised within and with∣out by diuerse temptations, and afflictions all the re∣mainder and rest of his dayes. If from his youth he hath borne the yoke, hath not bin brought vp in the shade, but hath endured stormes, cold, and extreame parching heate, his travaile toward the euening of his life will be lesse tedious, seeing the houre of his rest is neere and at hand. Hereupon he will call to minde that his hea∣uenly

Father, who from the cratch did handle in like manner his owne, and onely beloued sonne, will also that his members be made conformable to their head, and hath predestinated them thereunto: whereof this most excellent comfort doth follow, that being vnder the crosse, we partake of the afflictions and suffrings of our Lord. Furthermore, for diuers reasons, afflictions are necessary for Christians, more particularly to old men. First, the vaine assurance of their flesh, the opini∣on of their sufficiencie, their obstinate selfe-willd con∣ceipt, their arrogancie, require such a correctiue. Secondly, they haue need to be kept in humilitie, and in a reuerend awe of God, to the end so much the more heartily to seeke and sue for his grace, without which it would be impossible for them to stand vnder the bur∣then, much lesse to sauour and relish well how sweete, and wonderfull the Lord is in their bodily and spiritu∣all deliuerances. Thirdly, It is necessary also that their patience and obedience, may more euidently appeare, it being vnpossible for them to stoppe vnto God, if hee doe not awe and reclaime them by afflictions. Fourthly, Their life past is had in remembrance, to the end, that being chastised in this world by the rod of a Father, they may bee kept in order in their maisters seruice, who scourging their bodies, comforteth and saueth their soules in the hope of the last resurrection; briefely, hee chastiseth those that are his in this world, that they may not perish with the world.

Now among the sundry sortes of crosses and afflicti∣ons, one among others carries with it singular content∣ment, as when wee shall suffer for righteousnesse, for Christs name sake, for the maintenance and defence of Gods word and truth. Christians willingly lay downe their neckes vnder the light yoke of the Lord, and re∣ioyce at it, not with a stupid, or hastie mad braine-sicke, or fond toying ioy; their reioycing is spirituall, accom∣panied with that magnanimous resolution, which appea∣red

in the Apostles, after they had receiued the holy Ghost, and in all their true Disciples. This doth not vanquish nor abolish true patience, cōsisting in this, that Christians doe not faint altogether vnder the burthen that presseth them: But in the anguish and bitternesse of their heartes feele the sweetnesse of the consolations of the holy Ghost, which comforteth and strengtheneth them vnto the end, so as the loue of God vanquisheth the vanitie which cumbers them in the world. In this appeareth wherein the Philosophers patience differs from the Christians. One sayth, that it is an vnresisti∣ble necessitie, or doing of that which must bee done, and counselleth to beare what is vnavoidable: But the other telles vs, that wee ought so to depend vpon the consideration of the iust, wise, and good will of God, that wee acknowledge that our sufferings in the world are equall, agreeable, honourable, profitable: that therefore wee ought to bee couragious and reso∣lute in them, glorying in the constancie that our God giueth vs, and will alwayes giue vs at need.

The principall fruit, which the wise Vieillard may ga∣ther from the tree of affliction, is, that by the taste thereof he should be enured to contemne this present life, which would beguile and bewitch him, if all things succeeded according to his sensuall appetite and lust. Af∣terward, this fruit makes him by faith, to relish and taste the sweetnesse and pleasure of the happy life, which is reserued for vs in heauen. For if in youth and old age, We see nothing but troubles, and dangers in our course heere on earth, if our delights bee mingled with griefes, our hony with gall, our pleasures bee steeped and dren∣ched in distastes and discontentments, our mirth end in teares, to what purpose should wee start backe and re∣tire? And why should wee bee sorrie to goe out of pri∣son, to goe into the Palace of libertie; out of the com∣pany of sinners, to be with the iust, and in the heauenly Ierusalem to rest from our labours? But as it is com∣mended

to old and young to haue their hearts, where there treasure is, which ought to be in heauen, conse∣quently not to be affectionated, and inamoured of this present life, which is indeed no life, and is forbidden them to loue the world and the things in the world: So must they not hate and abhorre this earthly life, nor take occasion by the cumbers thereof, to bee ingrate to∣ward God, much lesse to mutter and murmure against his iustice, or to censure his prouidence: Seeing that our life here, though short, painefull, and miserable, is an excellent gift, yea, an assured testimony of Gods loue and fauour to vs. Let vs then so vse it, that whatsoeuer we shall abate (if wee bee wise) of the disordinate loue thereof, may be added to a feruent and holy desire to be with the soonest receiued into heauen. For wee should doe ill, to wish death, but to be with the Lord, to glori∣fie him in the triumphant Church, more compleately and fully, then in the Church militant. Let vs onely de∣sire for this cause to liue on earth, to prayse our Father which is in heauen, and let vs stand and keepe sentinell, to wit, our vocation, wherein our chiefetaine and so∣ueraigne head hath placed vs, till he call vs away, which is by the call and hand of death. True it is, that old men are no lesse frighted and skared, sometimes more, then young men, when we tell them of death. But the desire to be with our Sauiour in heauen, ought so to ouercome this frailty, that faith may perswade vs deuoutly to wish that which nature is afraide of. By what badges and collours should we be knowne to be Christians, and be∣leeuers, if wee should so much feare the day of death, which brings vs to the true land of the liuing? Should we not be more wretched then the beasts, if wee should not leap and skip for ioy, pronouncing these comforta∣ble wordes, I beleeue the remission of sinnes, the resur∣rection of the flesh, the life euerlasting. Are not these the priuiledges of the holy vniuersall, or Catholique Church, and of the communion of Saints? Then shall

our miseries and infinite temptations bee abolished: Then shall wee enioy vnspeakeable glory in heauen, a∣boue all them, when after this happy resurrection, all our enemies shall be vanquished, and God shall bee all in all to his elect.

But forasmuch, as the way to heauen lies open vnto vs in earth, it is requisite that Christians old and young, know to vse well this present life, and the meanes to support it; because without this knowledge and skill, there is nothing but perills, mischances, and distasters in our terrene and earthly pilgrimage, which it is rea∣son to ayde, comfort, and further (not to hinder and let) by vsing our meanes well, as well by a supply to our necessities, as by honest lawfull recreations, and fit∣ting to our ages and callings. In both these respects, two extreamities are to be shunned; Too great austeri∣tie on the one side; dissolution, and intemperance on the other. Those which boast and glory before God and men, of a certaine hypocriticall, and dissembled ab∣stinence and continence, and moulded in their owne fancies, or others like themselues, are way wardly wise and Timons, enemies of honest societie; persons which haue but a vaine, ridiculous shew and appearance, who for the the most part commit in secret, things reserued to the iust punishment of the Lord: persons vnreaso∣nable, vnindifferent to themselues and others, igno∣rant of the doctrine of holinesse, true Christian liberty, enemies to Iesus Christ, his offices and benefits. All the life of Gods children, who in the Common weale, Church, and their owne families, are profitable seruants and ministers, condemneth these frantike wizards, who haue made their vaunt and boast of a Moonkish lazie life, who vnder player-like habits, haue hatched the greatest pride and counterfeite confidence that may be imagined, who haue insolently defied, and spit at the lawfull recreations of good men, and conuerted the graces of the Lord into vncouth and strange dissoluti∣ons.

But to stirre this filth no longer: As those that are young and old indued with the feare of the Lord, know that it is permitted them to vse the goods and things of thig life, not onely for necessity, but also for honest delight, so it be to the glory of God, the reliefe of their neighbour, and the common edification of all, and to bee for their owne particuler, so much the more adapted and fitted to conuerse and keepe company: So doe they not cease to condemne, as much as their cal∣ling requires all dissolutions, enormous, and licentious liuing, in fine, all abuse of the things of this life. Hereup∣on it is good to remember: First, that all the goods wee possesse, were ordained, that wee should duely acknow∣ledge the Author and giuer of them, magnifying with thanksgiuing his liberality to vs, which intemperate and dissolute persons cannot doe. Secondly, that all these goods ought to bee abandoned, yea accounted as no∣thing, euen dispised as dung, in comparison of the ex∣cellent knowledge of our saluation in Iesus Christ, and of that glory which is reserued for vs in heauen, which is quenched and dyeth, when we are too much addicted and wedded to goods transitory and perishing: For as much as wee excessiuely abuse them in prosperitie, ma∣king them instruments of our ruine and hurt, which are to procure helpe, and further our good: For that also we being depriued of them, cease not to thinke and to say, that all is lost and gone, that we are miserable. Indeed so wee are in carrying our selues thus; but wee haue a good Lord, who doth infinitely helpe and support vs; but it is to binde and oblige vs so much the more to our dutie. Thirdly, that the holy Scripture for the ordering of our goods, doth teach vs, that they are giuen to vs vpon condition to yeeld account of them sooner or la∣ter, yea, by him that hath expresly forbidden the abuse of them, whom also wee cannot deceiue or abuse. Fourthly, that to discerne the right vse from the abuse o•• ••orldly goods, God hath ordained that euery man

in all the actions of this life, cast his eyes, and looke to his vocation and calling, that he rashly vndertake no∣thing, nor with a doubting and vnresolued conscience. Whereupon it followes, that infidels, superstitious, vn∣iust, dissolute, prophane persons and Atheists, are in∣finitly culpable and guilty before God, because they outragiously and aboue measure abuse this present life, and the good they possesse in it; all things being pollu∣ted to them, they themselues being polluted both in body and minde. For conclusion of our counsell and aduice, the wise Vieillard shall remember, that the life of euery Christian young and old, consisteth in these sixe Articles. First, That we haue a sincere affection to obey God. Secondly, That the doctrine of the Prophets and Apostles, contained in the Canonical Bookes of the old and new Testament, is the rule of his obedience. Third∣ly, That he renounce himselfe, to the end to yeeld and submit himselfe vnto God. Fourthly, That he patiently and cheerfully beare the crosse, that is, all kind of afflicti∣on, that it shall please God to inflict vpon him. Fifthly, That in all his course of life, hee meditate vpon that bet∣ter life which is prepared in heauen. Sixthly, That the vse of transitory goods doe prouoke, and incite him to goe forward more couragiously to the end of his high calling.

CHAP. XVI. Worthy Meditations for all persons, especially the wise Vieillard, of what quality and condition soeuer he be.

WE propound further to the wise Vieil∣lard, that which followes, to the end that in his owne particular, for the dignity and honour of his age in the sight of God and good men, he me∣ditate thereon. I say then, tha•• ••••e∣ry

man, especially he that is farre gone in yeares, ought continually to haue Iesus Christ in his meditation and thought, which he shall stay and settle vpon the consi∣derations following. As Iesus Christ after he was bap∣tised, was solemnly, and with a loud voyce from hea∣uen, declared to be the beloued Sonne, in whom the Father delighted: So a Christian inwardly may know, by the efficacy of the holy Spirit, witnessing in and with his, that he is the childe of God. And when after his initiation and entry into the house of God, sealed by the sacred signe of Baptisme, it happeneth vnto him at many yeares end, to bee led into the desart, as his head was, there to bee brought to extreame hunger, to be pressed with sundry necessities and wants, enuironed with the dangers, persecutions, miseries and aduersities of this world, by meanes whereof Sathan assayeth to make him thinke (as he assayled on the same side at first our Lord Iesus) that he is out of the number of Gods children, being destitute of all helpes and comforts, and many wayes perplexed; Thou oughtest not, O wise Vieillard, of what quality or condition soeuer thou be, to resigne and yeeld vp the buckler of faith, but opposing it against the fiery darts of that wicked one, firmely be∣leeue, that God is thy Father, hath care of thee, that all his visitations are full of loue, doe proceed from his wisedome, for his glory, and thy saluation and welfare. I know that this outragious one will perseuer and goe on in his calumny, will say that thou shouldest make re∣quest vnto God, if thou bee one of his children, that these stones be turned into bread, that is, that these hard, sharpe, and violent aduersities, which doe batter and split in peeces thy heart be changed into prosperitie: But doe thou answere as thy Sauiour, that the children of God are not sustayned and maintained by goodes, and things transitorie, and perishing, but by God him∣selfe, and by his rich, and blessed promises. If he charge and set vpon thee another way, exclamining, that if

thou thinke thy selfe so priuiledged, that thou shouldest cast thy selfe downe headlong from the top of the pina∣cle of the temple, that is, from the high degree of the spirituall, politicall, oeconomicall dignitie and iurisdicti∣on, wherin thou art promoted and aduanced far higher and aboue many others, to tumble thy selfe into some stinking sinke of impietie, iniustice, defamatorie lewd∣nesse, and villanie, and he doe add withall that nothing shall follow of it, which thou oughtest to feare, that no body shall know ought of it, that thou shalt haue a foule wide mouth, and a brasen impudent face, to deny all; yea euen that God is much obliged to thee, that his An∣gells haue a care of thee, that thou alwayes haue at a pynch of need ready in thy sleeue a good peccaui, that whatsoeuer happen, if thou goe the way leading to hell, it is notwithstanding the way to Paradise: Make him this answere, It is written, Thou shalt not tempt the Lord thy God; but on the contrary, seeing that of his so great benignity, goodnesse, and grace he hath made mee his, I am so much the more obliged and bound to honour him, thanke him, and to study and indeuour to assure my calling. Againe, if the tempter set before thine eyes all the world, and thereupon demaund of thee to doe him homage and worship, thou feeling thy selfe by faith to bee the sonne of God, and heyre of hea∣uen, disdaine, and dispise these shadowes, dreames, smoakie vapours, falling downe prostrate before the only true God, thy hope, life, and saluation. Who, where-as thou wert by nature a childe of wrath, a member of the first Adam, a brance of a thorny, bitter, venomous, corrupt, and wilde plant, hath cut and taken thee from it, and graffed thee into Iesus Christ, the stocke of life, and the fruitfull, pure oliue branch, so that thou hast beene made a liuing member of him: which requires that thou haue neyther strength or vigour, nor motion or progresse whatsoeuer; but as thou art mooued and directed by the Spirit of Iesus Christ dwelling in thee:

that thou oughtest not to thinke, to will, desire, or doe any thing, but by diuine inspiration, and as much as is behoouefull for a liuing and spirituall member of the Lord. Vpon this thou art bound often to meditate, especially when the case is so, that thou art put to thy tryall, and to stand to thy tackling; And when thou doest any thing vnbeseeming, and not agreeing to the dignity of a Christian, of one adopted of God, and of a brother and member of Christ, be ashamed of thy selfe, and deferre not to repent and amend.

But forasmuch as our Sauiour was crucified, it fol∣lowes that all his members ought to bee nayled to the crosse with him. Which is first done by a feruent cha∣rity, as it falles out to all those, who being enflamed, and changed by an intire loue to their Redeemer, feele all his sufferings, and are mortified with him in his crosse. Se∣condly, thou must yet in another manner bee crucfied with Iesus Christ; to wit, if thy feete will trample and trot vp and downe, to and fro in the world to doe some euill, nayle them to the crosse of the Lord, with strong nayles of charity. Does as much to thy hands, if they enterprize and take vpon them to doe and com∣mit some mischeeuous act and designe, and with thy wanton lustfull eyes, including and shutting vp in Christ thy intellect and vnderstanding, with his cogi∣tations, the will with her desires and lustes, and the soule with all her faculties and powers, so that all the old Adam being crucified, the saying of the Apostle may be verified in thee, That those that are of Christ, haue crucified their flesh with the lustes thereof; Third∣ly, thou oughtest further to be fastened in another man∣ner to the crosse of Christ, that as when hee hanged on the crosse, he was beheld naked, forlorne, emptied and destitute of all the fauour, friendship, respect, and wise∣dome of men, of all worldly riches, pompes dignities, and pleasures, by reason whereof himselfe said, That the Prince of the world found nothing of his in him:

So likewise is it requisite, that thou being emptied, and stripped of the world, and the concupiscences and lustes thereof, shouldest be wholly changed and deuoted to further and aduance the glory of God. Whereupon the Apostle said; That our old man is crucified, that the body of sinne may be destroyed.

Our Lord hauing beene nayled to his crosse is there-dead, and wee his members ought to die to the world and to our selues, in such sort that as those which are dead, we should make no more reckoning of the things of the world, should be without sense or feeling of them, and should haue neither synewe, nor veyne stretching or tending that way. To this purpose S. Paul said to the Colossians, you are dead, and your life is hidd in Christ. Furthermore, we must also be buried with the same Sa∣uiour. He that is dead hath no more care of the world, yet before he be buryed, the world hath care to winde him vp in a sheete, to Coffyn him, then to carry him to his graue, where being interred, all societie and dealing one with another is at an end. In this sort, many who thinke themselues to be dead to the world, pretending and making semblance to haue renounced it, are not yet buryed, because the world makes great account of them, doth reuerence and worship them. But it behoo∣ueth vs to be dead and buryed to the world, in such sorte as we haue as small accompt and esteeme of it, as of a stinking carrion, and that it esteeme so of vs. For it is an ill signe, when the children of this world speake well of vs. It is then a thing requisite and necessary, that we be buryed with Iesus Christ by Baptisme into his death. And it is fit also that we descend as our head into hell, that is, that we haue a right knowledge, and a liuely feeling of our sinnes, which is done, when wee feele in our hearts the loue of God our Father, in Iesus Christ crucified. For being convicted to haue offended him, we must descend to confesse, and earnestly to de∣cest, and abhorre our pride, ignorance, infidelitie, ma∣lice,

obstinacie, and other vices. Seeing then that these pollutions, and defilements haue so much and so greatly displeased God, that to purge them out of the world, he hath deliuered his owne sonne to death, we are brought to this point, in some sorte to know our misery, and how much we our selues doe displease God. Moreouer, as the Sauiour is risen againe, so his members ought to rise againe in newnesse of life, in such sort that after∣wardes they haue no motion, or inclination whatsoe∣uer, but to glorifie God, walking as persons whose con∣uersation is alreadie in heauen. Christ is risen againe, therefore his members ought to rise againe, not onely at the last day, but hourely and continually in newnesse of life, so that thence forward they haue no motion, or disposition whatsoeuer, but to glorifie God. Christ is risen immortall, for that hauing triumphed ouer death, death hath no more dominion ouer him. Thereupon S. Peter sayth to Christians, seeing our Sauiour hath suf∣fred for vs in the flesh, it is reason that we be armed and resolued in mind, that he which hath suffred in the flesh hath ceased from sinne; willing and ready to say, that Christ the head, pledge, and suretie for all Gods chil∣dren, comming to die, consequently to satisfie fully and wholly the Iustice of God for them, hath clearely dis∣charged the debt for all his members, who are obliged to him, (vnlesse they would crucifie him againe, and hold the precious bloud of the euerlasting couenant for a prophane thing) to cease and giue ouer to sinne. For being dead to sinne, buryed to the world, risen againe to God, they ought to sinne no more, nor to die in sinne, much lesse to remaine dead therein: Sinne ought no more to raigne, nor haue dominion in them, they ought no longer to obey their euill lustes, but to curbe and restraine them by the spirit, which doth quicken, guide, and gouerne them. Our Lord is ascended vp in∣to heauen; In like sort, if we be liuing members of his mysticall body, we ought zealously, and with all our af∣fections

to be elevated and raised vp vnto God, truely to say with S. Paul, that our conuersation is in heauen. The same S. Paul sayd to the Colossians, Chapter 3. 1. If you be risen againe with Christ, seeke the thinges which are aboue, that is, heauenly and diuine not earth∣ly and sensuall.

Now as this good Sauiour soone after his ascension into heauen, for a testimony of his infinite glory, in that he is set at the right hand of God the Father Almightie, sent his holy spirit in a visible forme vpon his twelue disciples; So we likewise after we are raised vp to God, shall feele our selues filled with this spirit, and with fer∣uent charitie, which will then appeare, when wee shall illuminate, kindle, and inflame our neighbours in the loue of God, not onely with our wordes, but especially with our doings and deedes, by the good examples of a blamelesse life. Iesus Christ ought to come to judge the quicke and the dead; And if we be his members, a liue∣ly fayth will make vs to feele the sweetnesse of these wordes of our Sauiour: Come yee blessed of my Father possesse the inheritance prepared for you before the foundation of the world. Let vs adde, that as the judge of all, shall be judged of none, so shall it be with all his true members in the great and last day. And who should judge them? seeing the Father iustifieth them in his son, and by the mouth of his sonne pronounceth them just, blessed, and heires of the kingdome of heauen. Where∣fore Christ Iesus denounceth, that he which heareth his word, and beleeueth in him, hath eternall life, and shall not come to condemnation, that is, shall not be judged but is passed from death to life, Ioh. 5. 24.

This needes no further exposition; And it were to blaspheme, whosoeuer would call into question the certaintie of our saluation by Iesus Christ alone, who is dead for our sinnes, risen againe for our iustification, that we might be the righteousnesse of God in him. Let vs say further with S. Paul, 1 Cor. 6. 2. 3. Know yee not

that the Saints shall judge the world? Know yee not that wee shall judge the Angells? But as after the last judgement, Christ Iesus shall remaine in heauen in in∣comprehensible glorie; so true Christians, already risen againe by faith, and sitting together in the heauenly ha∣bitations with their head, hauing their conuersation in heauen, shall there appeare, and be found all perfect & entire in their bodies and soules with their Sauiour, who in raising them vp againe, shall change their vile and contemptible bodies, so as they shall bee made confor∣mable to his glorious bodie, according to the power, and efficacie, whereby he is able to subdue all things to himselfe.

If wise old men doe in a quiet and sober moode me∣ditate and consider these thinges, euery one of them hanging downe the head, will cry within himselfe, O wretch that I am, God hath made me, by the gift of knowledge, capable of infinite wonderfull secrets and mysteries, and I seeke contentment in vanitie! He hath created me Lord and commander of all things, and I am the slaue of the Creatures! I ought to serue God a∣lone, and I am in subiection to mine owne inordinate passions! He hath created me vpright, the more easily to behold and looke vp to the place of my felicitie; but I am more brutish then a beast, which lookes still downe to the ground! Christ hath made mee a King, and a Priest to God his Father, and sensualitie doth tyrannize and domineer over me, and I sacrifice to mine owne insolencies, and lewdnesse! O what misery! Ought I not to be fruitfull, and abound in all good workes, be¦ing a tree of righteousnesse, and a heauenly plant? What doe I? I draw no breath of life but from the world, I bring forth nothing but iniquitie, nothing but poyson for my selfe and others. Am I created after the Image of God, to be changed into a Beast? What resteth more for me but to be like the image of God! Should I I then be a lyar, a villaine, a slanderer, an enemy of god∣linesse,

righteousnesse, holinesse? I am a little world, a world of wounders! shall I then become a bottomlesse gulfe of wickednesse? I am the end and measure of things, but I am like the mad man which killeth him∣selfe with his owne knife, like the wicked rich man that damneth himselfe, and by the winding stayres of his riches goes downe to hell. I ought to be the benefit, and well-fare of my house and familie, of my neigh∣bour-hood, of a whole country, to procure true peace and quietnesse to rule there, and I trouble mine owne peace and rest, and other mens too. I that am the mea∣sure and rule of all things, am my selfe out of all mea∣sure and order, as much as can bee spoken and more. The vessell appoynted to honour, which will fill it selfe with stinking myre and filth. The temple of the holy Ghost, a most holy place, wherein Christ onely ought to enter and lodge, but so prophaned that I am ashamed to thinke on it. Thou sayest thou art a Christian, and thou makest no conscience to wallow in impurities, and hypocrisies, ioyning thy selfe with Sathan, Antichrist, and the world, so little thou regardest God, Iesus Christ, and his Church. Thou that art light, art nothing but darkenesse. Thou that art a sheepherd, art become a wolfe. Thou that art the salt of the earth, art vnsauo∣ry and tastelesse. Thou that art the glory and peace of the world, thou sowest disgrace, reproch, and trouble therein. Thou that art the brother, friend, and Table∣guest of Christ, doest thou betray him with a kisse? Thou that art a member of Christ, where are the mo∣tions that thou hast of the spirit? Thou that art Christes Lieutenant in earth, or in thy house, or familie, or over many houses, or families, wilt thou daily warre against thy Lord? Christ is thy garment, and thou puttest it off, to cloath thee with shame, ryot, dissolutenesse, disor∣der. Thou art within three stepps, within three fingers breadth of death, and thou thinkest not on the true life, and thinkest onely on the transitorie and perishing life.

But thinke on the blessinges and honours which God hath bestowed on thee, on the dangers, which he hath guarded and protected thee from, of the true pleasures which he offers vnto thee, and thou wilt bee ashamed of the false pleasures which vndoe thee, thou wilt blush & be apalled to liue and die as thou doest by a poore sorry fire: Thou wilt repent and fly to the throne of grace, to the end, that hauing obtained it, thou render him thankes for the same, who in speciall regard of his pa∣tience sheweth himselfe wonderfull towardes vs, and submitting thy selfe to obey his truth, thou wilt goe on in silence to glorifie him to the end. Loe here a little coppie and patterne of some sighinges and groanings for euery wise old man, remembring himselfe, and cal∣ling to minde Iesus Christ.

CHAP. XVII. Consolations against death, and how it ought to be feared, or not feared.

WE present now some consolations to the wise Vieillard, to strengthen him against death, and doe shew him how he ought to feare or contemne it: For in this point it is, that wise men at last shew what they are. He that hath not learned to die betimes, can hardly die well, and for one that doth it, thousands lagg behinde where they perish. Many according to the saying of Cicero, thinke old age is miserable, because it is so neere approching to death, which among the most terrible things, being terrible to the children of this world, for that it destroyes the structure & frame of this mortall bodie, and endeth the life, which wee keepe and maintaine with so much carking and caring:

We are not able to relate how great and many the ter∣rors be, which the apprehension of death causeth in most persons, which liue in the world, yea, euen in those men and women, which vnder the weight and burthen of extreame anguishes and griefes desire nothing more then to be gone hence. This terror floweth from the sense and feeling of the wrath of God, and a bad con∣science, with which when wicked ones come to feele themselues tormented, they haue no rest, nor can con∣ceiue nothing else but euill for them in death. There∣fore we cannot too much allaude and commend the say∣ing of Sineca in the Epistle 62. where he sayth; before I grew old I endeuoured and studied to liue well: In my old age I frame and dispose my selfe to die well. It is well spoken: For according to the counsell of Saint Augustine in his second booke of Christian doctrine; he cannot die ill, who hath liued well, and hardly shall any man whosoeuer make a good end which hath lead a wicked life. But they are grossely deceiued, who thinke that old men and none else, are lodged in deaths quarter, and that they onely are prest and obliged reso∣lutely to awaite and looke for him: Seeing that in all places, and at all tymes he lyeth in waite for persons of all ages and sexes, and sayth vnto them, Stand, I take thee prisoner by the great Kinges commandement: packe hence away, come before thy Iudge. Death re∣spectes neither babe, young nor old, man nor woman, rich nor poore, high nor low, strong nor weake.

The poore mans cottage built very low, Death doth demolish, and quite ouerthrow; The rich mans Pallace high towring and strong, He shiuers in peeces, and layes it along.

Who knoweth not that warre and the pestilence doth sweepe away out of the world, many more little chil∣dren, or strong able men, then aged persons? verely all

the life of man is nothing else but a road way to death Wee came into the world vpon this condition, to goe out of it. In this wee greatly erre and beguile our selues, as many most learned Philosophers and Diuines haue long agoe spoken, that we looke vpon death afarre off, and still thinke him to bee a poore feeble impotent, which marcheth with a slow pace, and is yet fiue or sixe thousand dayes iourney behinde the weakest of our troupe: not considering that death is on the threshold of our dores, yea, is our chamber-fellow, a guest at our tables, and our bed-fellow too. Death hath alreadie trussed vp the fairest and best part of our life, like a Sergeant, which taking vs by the throate carries away vnder his arme our money-bagges, our precious iewels, and vpon his yeomens shoulders our curious houshold moueables. Not to wonder hereat, consider (sayd S. Basile) the changes and revolutions of ages. Doe wee not obserue how in three weeks of yeares three are dead? Childhood is passed away, and all his fond and vaine wishes haue left vs: As much may be said of other parts of our life. The case being so then that the meditation of death belongeth to all persons, and that nothing is so miserable as not to know to die, and that to feare death is an euill more dreadfull then death it selfe, seeing also that the proper force of faith, consisteth in this, not to be afraid of death: It is meete now, somewhat the more at large to treate of this poynt, and to shew what other holy, and prophane Authors doe say therein to our purpose, to wit, to remoue out of the heart, especi∣ally, of euery wise old man, the too violent and raging apprehension of death, and to strengthen and fortifie so well the minde, that it bee neuer dismounted, or throwne out of the seate of assurance, wherein it is setled by the knowledge of the truth.

First, We will shew that euery one, especially, our Vieillard, ought continually to meditate vpon death, and betimes to prouide and furnish himselfe with remedies,

against the affrightments and terros thereof. Secondly, what death is: how many sortes there are: what death it is ought to be feared. Thirdly, for what reasons the Heathens haue so manfully contemned death. Fourth∣ly, of the extreamities which must be avoyded, and of the meane, that it is meete to keepe in all. Fiftly, the defences and comfortes against death, the commodities of it, and the great benefits which they reape by it, who in young and old age make their recourse to Iesus Christ, the food and drinke of eternall life. The two first poynts shall be handled in this seauenteenth Chap∣ter, the other three in the Chapter following.

First, It is reason that we should betimes thinke vpon death, and meditating thereon, we should castour eye vpon the freedome, life, immortalitie, and other bene∣fites which ensue it. For he giueth death a ioyfull well∣come, who before hand is prepared for it, and who seeing him to come as at the beginning, is no more moued and troubled thereat, then the passenger which with a fauourable winde should in shorter time make an end of his sayling. A certaine Auncient compared our life to him which is set in a sayling Ship: be he sitting or standing he forwardes his way. So wee euery moment make towardes death, in our waking, sleeping, standing still, or going. But it is meete to settle and invre our mindes not to be too much affected, and to doate vp∣on this present life, not therein to lazie and house them, as if it were their Countrie, but rather to thinke that we are way faring persons from the Mansion and royall Pallace of our heauenly Father. Let our minds then sigh and groane in this Tabernacle; let them me∣ditate vpon, and wish for that happie life, wherein all corruption shall bee swallowed vp, least it happen to them as to those inconsiderate persons, who being a long tyme growne lazie and idle in some incommo∣dious, rude, and base Inne, cannot bee haled out thence, whatsoeuer remonstrance and counsell is giuen

them. But on the contrary, let vs call to minde our o∣riginall, and that wee are the sonnes of the euerlasting King, that heauen is our countrey, that for a while wee trot vp and downe in the earth, as little children which are carryed out of cities into countrey villages there to bee nurssed vp, till there fathers and mothers send to fetch them home. Let vs remember that wee are poore passengers, and that after much running vp and downe, wee must returne home to our dwel∣ling, and settle our selues in some certaine place: least our hearts make a stay and demurre at the things wee behold with our eyes, and which haue some appearance to deceiue and detaine them.

Let vs take great heed of being desirous to dwell, and to rott and stincke in the close and darke denne of our body, and this present life, which is nothing else but a horrid pryson of infinite temptations, cares, carckings and dangers, where pleasure is vnpleasing, where our ioy is vnsure, where wee are tortured with feare, scroched with lust and concupiscence, wasted with sorrow and griefe. Let our soule be daily couersant in heauen, let our heart be where our treasure is: By this meanes wee shall easily contemne all things that bee earthly, transitory and perishing. Whosoeuer doth daily thinke that hee is mortall, (and the Vieillard ought to thinke on it more then any other) dis∣piseth that which hee sees present, and makes hast to those happinesses, which are future and to come. I know no better meanes for our serious conuersion to God, and to inioy perfect comfort, then the re∣membrance of the end of our race in the world, and the meditation of death. This is a powerfull doctrine to draw vs out of the swallowes and gulfes of intemperance, impatience, and all riots and excesse.

Let vs remember our Creator in the dayes of our youth, before old age and death intrappe and seize on

vs: Let the end of our actions and affayres bee before our eyes, to containe vs in our obedience to God. When death is betweene our teeth, it is too late to pro∣uide remedies against the terrours thereof. He is vnad∣uised who thinkes to cast out his lading, when his ship is all leakie, & takes in water on all sides. It is no time to make prouision for a voyage, when men are put forth and forward at Sea. Hee deceiues himselfe who seekes preseruatiues, when the pestilence is spread all ouer the body, and hath seized the heart; The foolish Virgines bethought themselues vnseasonably to seeke oyle for their Lampes, when the spouse was entred and the gate shut. But our Lord hath willed that the day of our death should be vnknowne vnto vs; so much the more to dispose vs to waite for it, following the example of those faithfull seruants, who not knowing the houre of their masters returne, stand vpon their guard carefully watching. Such seruants are wise. But the slothfull, dis∣solute, riotous, who make spoyle and hauocke of all in the house without care of their master, are mischeeuous and vnluckie. Plato writeth in his first booke of his Common-weale, That when any one is come to this point, to thinke that he ought to die out of hand, and yet is so heedlesse that death doth surprize him, hee sud∣denly falleth into griefes, frightes, dispaires, horrors, for not hauing in his life kept reckoning of those things, which hee ought maturely and betimes to consider of. Wee adde, that this is wholly necessary, by somuch the more as we are to render our account, before the in eui∣table throne of the eternall Father of that great family, which must appeare before him. Verily the meditation of death is not irksome, anxious, perplexing, nor ought we to deferre it from one yeare or age to another, ac∣cording to the sottish opinion of the vulgar: But cleane contrary to thinke, that nothing doth safeguard or as∣sure vs so much in the middest of aduersities and dan∣gers, as such meditation. It is that which makes vs so∣ber

in prosperitie; prest, ready, and prepared in all euents. Also as (Saint Cyprian sayd to the people of Thibara) wee weare not enrolled by Baptisme among Christian Souldiers, to thinke that we ought to doe no∣thing else in the world, then there to seeke and hunt after our pleasures and ease, turning our backes to con∣flictes, woundes, death. Saint Augustine writeth in the fifth Chapter of his thirteenth Booke, De Ciuitate Dei, That faith would vtterly bee weakened; if presently after our Baptisme, we should become immortall, and should be crowned before we had fought.

2. Let vs see in the second place, what death is, how many kindes there are, and how it ought to bee feared and contemned. Life and death (according to Ari∣stotle) are common accidents to all liuing creatures, for that the reason of originall and corruptible matter doth so beare, mainetaine, and require it. Touching the con∣dition of the first man, and how hee had euer liued, con∣tinuing in his obedience to God, wee haue formerly spoken of it in the discourse of the tree of life. Further∣more, as the condition of man, created after Gods image, who kindly receiued him into his alliance, was excellent: By so much the more miserable, dreadfull, and terrible, is the death into which hee fell after his reuolt, then the death of other liuing creatures, whose soule dy∣eth with the body, and who after this annihilation feare no torment whatsoeuer. But wee speake heere of the death of man, which God caused not, for hee also taketh no pleasure in the death of any, but rather in the conuersion, good, and saluation of vs all. This doth not impugne, but that God is a iust Iudge, punishing sinnes, and suffering no misdeedes and transgressions vnpunished, but bringing all things to their endes by miraculous meanes, wherein his wisedome doth mani∣festly appeare, although very often the instruments, which hee vseth to execute his iust iudgements, may haue foule crimes and grosse faults. In this sence it is

sayd; That God woundeth, killeth, whetteth his sword, that he bringeth to ruine, that hee casteth the body and soule into hell, and that hee sendeth the wicked into euerlasting fire. So then, God hath not made death, but death is crept, and entred into the world thorough the diuells enuy, and malice, and mans disobedience. Saint Augustine in a certaine place sayth, That if God had made death, hee would not with teares haue bewayled dead Lazarus, whom therefore hee raysed and restored to life, that the diuell might see, that it is but lost labour with such rage and fury, to pursue the children of God to take them out of the world, forasmuch as those whom we deeme vtterly lost and destroyed, doe liue vnto God.

Touching their errour, who held that Adam should haue dyed, though he had not sinned: Saint Augustine answereth, That all Christians are to hold this point for firme and vndoubted, that Adam and Eue were created such, that if they had reiected the counsell of the seducer, who spake by the Serpent, continuing in the free liberty wherein they were, they had enioyed eter∣nall life and not dyed: But making no reckoning of o∣beying God their Lord, and abusing their free will, prone and ready to yeeld to the suggestions of Sathan, and their owne lustes and concupiscences, so, as they very soone felt the effect of the threatning denounced to them both: In that day that thou shalt cate of the forbid∣den fruit, thou shalt die the death. Before his fall the first man was mortall, as touching the condition of his bo∣dy: immortall by the good pleasure of his Creator: be∣fore sinne hee could not dye. But by the redemption of Christ Iesus, the elect of God shall obtaine in the life eternall, euen the same priuiledge that the holy Angells, not to be able to fall from the state of grace, nor to dye. And as touching this point, that our father Adam dyed not so soone as he had obeyed the voyce of Eue, it doth derogate nothing from the truth of the sentence pro∣nounced

against him, nor from the haynousnesse of his sinne: For the sence and meaning of the threatning, Thou shalt dye the death, is as if God sayd, certainely thou shalt be subiect to the first death, which is a separation of the soule from the body, and to the second death, a feare∣full punishment, forasmuch as it is an euerlasting sepa∣ration from God, from the light of heauen, from ioy vnspeakeable, from the life which is blessed for euer. If then it be demaunded, how can it bee, that Adam liued after his reuolt and falling away; Gregorie the great, doth sufficiently to the purpose make answere, in his 145. Epistle of his fifth Booke: that death in two kindes steps in and seizeth vpon vs; eyther by the priuation and de∣fection of life, or by the quality of life. In regard of the first kinde of death, Adam dyed not so soone, but rather as touching the second: For presently after his disobe∣dience, being depriued of happinesse, of the state of in∣nocency, of contentment of minde, of a strong sound constitution of body, hee felt himselfe couered with shame, horrors, sorrow, with sundry miseries, knew himselfe to be aliue in paine vnder the curse of his Soue∣raigne, who was created by Gods fauour to liue in an excellent estate, and perpetuall quiet, and tranquility of minde.

Some thinke that wee meddle and goe too farre, to say, that man transgressing in time, was pronounced guilty of temporall and eternall death. The Iewes be∣witched with the like errour doe dreame, that they haue no need of a Messias to abolish and take away sinne, and to deliuer from eternall death. This errour did grow from the ignorance of the definition of sinne, as also of the soueraigne and infinite Maiestie of God, whom man had offended by his transgression. For, sin being a reuolt and falling away from God to ioyne and cleaue to the diuell, and a transgression of the holy law in dispite of God, man sinning could not escape eternall perdition and punishment, but by the grace of his Re∣deemer,

as by obedience hee had kept his Creators fa∣uour for euer. Euen so then, as it is not iniustice (as Saint Augustine sayth, in the 11. Booke, De Ciuitate Dei, Chap 11.) If Magistrates capitally punishing many haynous crimes and offences, doe banish for euer the malefactors from humane society: Who shall dare to say, that it is iniquity in God, the Lord of the perma∣nent and durable City, if he eternally banish out of his kingdome of glory, his sworne enemies the wicked, who continually offend him; And the polluted, pro∣phane, vniust, reprobates, who plot and conspire against God, and their neighbours, remaine for euer vnder the wrath and curse of the Lord? For iustification of all, consider onely the corruption of humane nature, and what the sonnes of Adam are in themselues. For how∣soeuer the beleefe, touching the immortality of mans soule, be orthodox and most true, yet may it fitly bee sayd, that the soule is subiect to a certaine kind of death. Wee call it immortall, because it ceaseth not to liue, and in some sort to haue sence and feeling. The body is mortall, because it may bee depriued of life, which con∣sistes in the residence of the soule in it, from whence floweth that which doth maintaine it, not liuing of it selfe, but by the soule which doth gouerne and mooue it. But the death of the soule is, when God doth aban∣don it, and depriue it of his grace: And wee say, that man is vtterly dead, when the soule is quite gone out of the body, and that God doth abandon the soule finally adiudged to euerlasting torments. S. Augustine will, that the name of death bee deriued from the veno∣mous morsure, or sting of the infernall serpent the diuel, then by him brought into the world, when hee first bit and stung out first mother Eue, leauing fast sticking in vs the sting of sinne, which the Apostle calleth the sting of death. This sting being blunted and taken away, death ceaseth mortally to sting vs. When S. Ambrose writeth (in his Treatise of the benefit of death, Chap. 1.

& 2.) that death hurteth not the soule, consequently is not euill; seeing that nothing but sinne hurteth the soule, it is to bee vnderstood of the bodily death in re∣spect of Gods children. Therefore hee maketh a ••hree∣fold distinction of death, the one good, the other euill, the third good or euill. The good is the mysticall death, when a man dyeth to sinne and liueth to God, whereof the Apostle speaketh, That we are buried with Christ Iesus into his death by Baptisme. The euill is the death of sinne, whereof it is written, Then soule that sinneth shall dye. And the third is the end of our race and cal∣ling in this world, that is, the separation of the soule from the body; of good men accounted good, of wic∣ked men euill. Although death doth vnshackle and set all persons at liberty; very few yet are to bee found, which take pleasure therein: But this proceedeth not from any offence that is in death, that is, in the separati∣of the soule from the body, but from the infirmity of mortall men, who suffering themselues to goe on in their carnall pleasures and delights of this life, doe trem∣ble and feare to see themselues at the end of their race in the earth, louing long life, there to liue euilly, that is, there to dye hourely. O how sweet is the good death to wise old men, to men and women who are the ser∣uants of God, who watch, who pray, who cry to their Lord in repentance, in faith, and charity, who manful∣ly fight against all temptations. And how bitter is the euill death to those euill soules, vnbeleeuers, stiffe nec∣ked ones, hypocrites, who wrap themselues in their sinnes, who haue no pleasure, hope, nor comfort, but in this world.

These things being so, it is easie to shew how death is to be feared or not. Certainely, the death of sinners is euill, who not content to be borne in sinne, liue still in all manner of iniquities. But the death of the Saints is precious, being the end of their labours and toyles, the conseruation and custos of their victory; the doore of

life, and the entrance into an assured, perfect, glorious rest. Those are to bee bewayled in their death, who haue hell for their prison: But it beseemes vs to reioyce and bee glad at their departure, whom God doth bid welcome into his heauenly Palace, where they magnifie him for euer. If any one aske vs (sayth Lactantius, in the third Booke of his Christian Institutions) whether death be good or euill? wee will answere, that the qua∣litie thereof doth consist in the consideration of life in it selfe. Death in it selfe cannot bee sayd to bee good, pleasing and to be desired, on the contrary, it is the de∣struction of nature, and the reward of sinne. But wee must esteeme it a thing worthy great prayse, pleasing, and full of grace and delight, when wee dye ioyfully in the true knowledge of Christ Iesus, to goe out of the prison of this mortall body, out of this valley of mise∣ries, out of this desart where we are exiled persons, to returne to our Father, our countrey and heauenly city. He dyeth well, who with the Apostle sayth in sincerity of conscience, all my desire is to depart hence, and to bee with Christ Iesus: Particularly, as touching my selfe, I haue fought the good fight, I haue finished my course, I haue kept the faith, also the crowne of righteousnesse is layd vp and reserued for mee, which the Lord, the iust Iudge shall in that day giue vnto me; not to me onely, but to those who loue his appearing. Againe, death and the remembrance and apprehension of it, is wonderfull irkesome, and bitter to a man which trusteth in his riches, liuing in all ease, in full strength of body and prosperity.

Here we demand, what we are to judge of the death of those, who are cruelly quartered and dismembred by hangmen, or by fierce and wilde beastes, are swallowed vp in the belly of fishes, are stifled with a suddaine apo∣plexie, are bereaued of wit, sense, and reason, by some hot burning feaver, or who die franticke, and madd? As for those who are put to cruell death for the name of

Christ Iesus, the answere is that their death cannot bee tearmed and accompted but deare and precious in the sight of the Lord, and of all his Church. For if the hea∣then Philosophers haue had some reason to say, that a vertuous man, leaues not to be happie, though he bee put to a violent death; why should we not say the same of the true vertuous, to wit, the holy Martyrs, seeing we haue so certaine testimonies, and so many famous exam∣ples of their faith, charitie, patience, and constancie in death? The Epistle to the Hebrewes is herein expresse: for it conteyneth the heroicall trophies of faith, also the opprobries, disgracefull reuilings, and cruell torments of the invincicible Champions of Christ Iesus. But I pray you what torments can dismay, and terrifie him which glorieth in the crosse of Christ Iesus, among all others a shamefull and terrible torment and death. Tur∣tullian obserueth in his Apologetico, that in his tyme Christians were called Sarmentitij & Semissij bavinistes, and poore snakes, because they were bound to a stake, which cost but six Liards, three halfe pence, or therea∣bouts, and there were burned with faggotts of reedes, or brush wood, which were set round about them. Be∣hold sayth he our equipage, our munition, and armour of victorie; this is out triumphall Chariot. Eusebius writeth in the fiftie booke of his Historie, of a holy mar∣tyr burned aliue with certaine plates of iron made red hot, and set to his naked bodie; notwithstanding which tormentes hee made a constant profession of the Chri∣stian faith, even to the last gaspe. Eusebius addeth, that this sheweth that nothing is terrible to him, which feeles that God loueth him, and that whosoeuer seekes the glo∣ry of Christ Iesus is guarded, and saued harmelesse from euery painefull, and terrible accident and casuall event. As for the vncouth and strange diseases, and kindes of hideous death, whereunto to mans life is exposed, as they are to be seene in the horrible convulsions of Epilepsies & falling sicknesses, in the violent fittes of Apoplexies,

in cruell, and hot burning feavers; these are pittifull ca∣ses to behold, and incident to our fraile and sinnefull nature: But they are also certaine monitors of a better life, seeing that our health, and happinesse consisteth not in a sound temperature of humours, but in this that our names are written in heauen, and that wee haue bin dedicated to Iesus Christ. For the Lord God who knoweth our heartes, who in his secret judgement ex∣erciseth some more then others, regardes and considers what he hath done for vs, and what the holy Ghost, who comforteth vs in such accidents and cases, doth for vs by vnspeakeable groanings; not the intempera∣ture of our bodies, nor the effectes of it. For this is an assured thing, that there is no condemnation to those that are in Christ Iesus, and that nothing is able to sepe∣rate vs from the loue, which the father of heauen beares vs for his sonnes sake: yea, that all things doe helpe to∣gether for the good of those, whom according to his determinate counsell he hath called to the participation of his grace. Therefore all Christians ought to remaine vndoubted and resolued in this poynt, that there is no kinde of maladie, torment, or death, which doth hurt Gods elect: that there is no death, happie, ioyful, peace∣able to the wicked, vnbeleeuers, and miscreants, whom God often times for a while doth vphold in this world, to the end, more heauily to punish them, after hee hath dragged and haled them out of the earth.

Hereupon it will be demanded, wherefore then so many great personages, members of the Church of God, and Christ Iesus himselfe the head thereof, did feare death, and prayed to be guarded and secured from it?

I answere, that there was something of singular note in our Lord, and which must be differenced and distin∣guished from others; In that he not onely bore and felt a common death, or seperation of the soule from the bodie, but also vnder-went and sustayned the wrath of

God, and all the torments and agonies, that may be i∣magined, without sinne notwithstanding, because hee was an hostage and pledge for vs: Neuerthelesse, in such sort, that he did not yeeld nor shrinke vnder the bur∣then, nor murmured a whit against God, but volunta∣rily offred himselfe in sacrifice, stood not demurring, and shifting of death with natures delayes, wholly sub∣mitted himselfe to the will of God his Father, as it was foretold and figured by Dauid in the fortieth Psalme, Here am I O God, that I may doe thy will. Behold, as touching the head of the Church, who had had no sub∣iect of combat and victorie, if he had not felt the tor∣mentes, and terrors of death, without sinne, or any of∣fence and fault on his part. In respect then we are his members, let vs keepe and obserue this rule: That wee cannot commend euery refusal, or euery desire of death, nor discommend all contempt of death. Some wish death not so much for any desire they haue of a better life, as for the despite and dislike they conceiue against their abode and stay in the world, where they see mise∣ries, which their weake mindes cannot brooke and en∣dure, and which giue terrible shockes and assaults to the most resolued and stoutest hearts. The Israelites wanting bread in the wildernesse, wished death; as also when newes was brought them, that the Cananites were men of a very tall stature. Iob in the depth of his panges and griefes desired to die; as also the Prophet Eliah did, du∣ring his escape in the Desert. On the contrary Dauid, Ezechias, and other great personages very much feared death, and instantly besought the Lord to guard and saue them from it. But this was for a speciall considera∣tion, to wit, in as much as they being afraide of the threatninges and judgements of God, the approach of death appeared more terrible vnto them; or, because they wished to continue longer to aduance Gods glory, and to yeeld their helpe and seruice to the edification of the Church.

Againe, the same personages banished all feare from them, looking vpon death, according as now it is made vnto vs (by the grace of God) the rest from our labours, & the passage to a better life. In this sense the Patriarch Iob spake in the 19. Chapter, I know that my redeemer liueth, and that I shall rise againe at the last day, that I shall be againe cloathed with my skin, and shall see the Lord in my flesh. So Dauid did sing in the 16. Psalme. For this cause my heart is glad, my tongue reioyceth; Moreouer, my flesh resteth in assurance, for thou wilt not leaue my soule in the graue. And in the 23. Psalme, Though I should walke in the shadow of death, I will feare no euill, because thou art with me.

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.

CHAP. XIX. Of the resurrection of the bodies, and of the immortali∣tie of humane soules.

THE Apostle speake to very good purpose in the 15. chapter of the first Epistle to the Corinthians, that if our hope should be in Christ Iesus in re∣gard of this present life onely, our condition should be more miserable then other mens, seeing that true Christians are continually exposed to diuers afflictions, and from time to time doe suffer great tortures & trou∣bles. But what would it auaile to liue in the world, and there to subsist and be a thousand yeares, if it be in the fire of calamities and sundry oppressions? There can∣not then bee proposed vnto vs, a more certaine refuge and helpe, nor a more sweete comfort and support a∣gainst the miseries and infirmities of this present life, then the assured hope of the resurrection to a better life. When we shall beare about vs no longer the image of

the first earthly man, but of the second, who is the hea∣venly Adam; and that this corruptible and mortall bo∣die shall put on incorruption and immortalitie. The sure confidence of Christians, is the resurrection from the dead, wherein we shall haue a glorious bodie, which shall be so revnited to the blessed soule, and the soule againe to the bodie, that we may be for euer with our head, fully replenished with euerlasting ioy in the pre∣sence of God. The Heathens, enemies of Christian re∣ligion, haue especially impugned this Article of the re∣surrection of the bodie. And which is more, many of their Philosophers haue spoken doubtfully of the im∣mortalitie of the soule. At this tyme, to the end to con∣firme our faith, our hope, and assured consolation, we will consider the groundes of these two Articles, aswell by the nature of things, and by certaine conceptions, as by the sound resolutions rehearsed in the holy Scrip∣tures. Certainly, as Gregory the great said in his Moralls, That those who haue not learned from the Scripture, the doctrine of the Resurrection, ought to learne it of nature. For what doe men daily obserue in the conti∣nuall medley and blending of the Elements, whereof all visible things are composed, but proofes of the resur∣rection of the dead? Wee see by the vicissitude and re∣uolution of time, the Plants and Trees to lose their greene leaues, which wither and fall off when Winter comes, after in the Spring to sprout forth againe, and the earth to become greene & gay as before. If the smal kernells of so many seuerall seedes, somewhat before, or at the Spring doe grow, shoot vp, and become so great, that they are Plants and young Trees in the Sum∣mer, or in the Autumne following; Shall wee say that the same God, who hath giuen this vertue to seedes, is not able to doe as much in the most noble of his crea∣tures, and made expresly for his glory? Christ Iesus propoundeth this argument, when hee sayth in the 12. Chapter of S. Iohn, Verily, verily, I say vnto you, if

the wheat corne falling into the earth doe not dye, it abideth alone, but if it dye, it bringeth forth much fruit, And S. Paul in the fifteenth Chapter of the first to the Corinthians, Vers. 35. &c. But some man will say, How are the dead raised vp, and with what bodies, come they forth? O foole, that which thou sowest is not quicke∣ned except it dye, and as for that which thou sowest, thou sowest not that which shall come vp againe, but bare corne as it falleth, of wheat, or of other graine. But God giueth it a body as hee will, and to euery seede his owne body.

The Patriarch Iob, in his fourteenth Chapter, de∣scribing the frailty of our life in earth, prayeth God in these tearmes; Turne from the man that is afflicted, let him be at rest till hee come to the end of his life, as a hireling. Then he addeth: For if a Tree be cut downe, there is hope, and it will yet sprout, and his branches shall not fayle: Although the root thereof waxe old in the earth, and the stocke thereof be dead in the ground, yet feeling water it will bud and bring forth bowes, as a Tree newly planted: But man dyeth, and all his strength is gone, yea man breatheth out his last gaspe, then where is hee? These are the complaints of Iob, ex∣treamely afflicted, beholding in his condition, the con∣dition of such like himselfe, not speaking precisely, nor determinately, much lesse after the manner and mea∣ning of Epicures. On the contrary, both his wordes of the tree cut downe, and growing greene againe, and that which hee addeth presently after, makes it plaine what sense and feeling hee had in his soule, of the doc∣trine concerning the resurrection. The waters (saith he) flow from the Sea, and the Riuer decayes and is dryed; so mans lies in the earth, and riseth not to wake againe, till the heauens be no more, they shall not to wake, and they shall not be awakened from their sleepe. It is well said, for our bodies being cut off, and layd vpon the earth, and in the earth, in the day of death shall take

root againe, haue bud and fruit, that is, shall liue againe. They shall indeed rest in the earth, vntill the end of the world: And as S. Peter declareth in the third Chapter of his second Epistle, Verse 10. The day of the Lord shall come as a theefe in the night: In that day the heauens shall passe away, with a whizzing tempestuous noyse, (It is that which Iob denoteth by these words, There shall be no more heauens) and the Elements shall melt with heate, and the earth and all the workes therein shall be quite burnt vp. But moreouer, the same Patriarch maketh a plaine confession of his faith, vpon this Article in the 19. Chap. Vers. 25. saying; As for me, I know that my Redeemer liueth, and that he shall stand the last day on the earth, and although after my skinne, wormes de∣stroy this body, I shall see God in my flesh, whom I my selfe shall see, and mine eyes shall behold him, and none forme. So then it may bee demonstrated from the first testimony of the tree cut downe, after growing greene againe, that the resurrection of the flesh is not aboue, nor beyond, besides, nor against nature. Notwith∣standing wee acknowledge, that the mighty power of God shall then bee seene, as it was when hee raysed vp Christ Iesus shut vp in the graue, as the Apostle witnes∣seth, Rom. 1. 4. Ephes. 1. 19. 20. And in the third Chapter of the Philippians, at the end; From heauen (sayth hee) wee looke for the Sauiour, and the Lord Iesus Christ, who shall change our vile body, that it may be fashioned and made conformable to his glorious body, according to the working and efficacy, whereby hee is euen able to subdue all things to himselfe.

Among the ancient Theologians S. Basil doth pro∣pose, and set out an image of the resurrection in those Insects, which wee call Silke wormes. Wherefore doe you wonder (sayth he, in his exposition of the six daies) at the change which shall bee of our bodies at the day of the resurrection? Seeing you see so many mutations and changes in the very insectes, especially in the hor∣ned

Indian worme. It is first a Caterpiller, which turnes to a Silke-worme. Moreouer, it keepes not this forme, but is changed into a Butter-flye. You, those women, who artificially winde vp your quilles and bobbins of silke, and so cunningly and wittily twisted on your fine skaines and clues, to make the most costly and curious garments that can be worne; Remember you the diuer∣sitie of this admirable worme, to gather from it a cleere and certaine testimonie of the resurrection, and beleeue that one day our bodies shall be otherwise, then they be in this present life, and in the graue. Tertullian in the booke which he penned of the resurrection of the flesh, confirmeth this Article of our faith, by reasons worthy memory. What difference is there at the first begin∣ning to giue vs our life, and after to restore it againe? We cannot dispise the flesh of man, except wee would also dispise the Lord and Creator of the same flesh. The earth, from whence the body of our flesh was taken, is vile; but that which is abiect and contemptible in his originall, may bee excellent in regard of his very subsi∣stence and matter. Gold is but yellow earth, and yet is much more precious then any other earth. Doe we call the flesh vile, wherein God hath infused the breath of his Spirit? which the Sonne of God hath prised, hath willed to be baptised, and commanded to receiue the holy signes of the Sacrament with thankesgiuing? True it is, that the workes of the flesh, that is, of mans nature corrupted by sinne, are condemned, but not the flesh it selfe, which the Sonne of God hath resumed, and taken into the vnity of his person, being God-man euerla∣stingly. Moreouer, the accomplishment of the last iudgement should bee imperfect, if the whole man should not appeare there, to the end that hee who hath suffered in his body, for the confession of the truth, may receiue remission and repose, and that hee whosoeuer, hath made the members of his body slaues to execute wickednesses, may be punished. Also, it is meete that

we should take vpon vs to spanne with our fingers, and measure with our arme the miracles of God, who alone (as all people who are not altogether brutish doe a∣uouch) doth wonderfull workes, of purpose that there might bee many choyce and rare things in the world, and not to be paralleld, whereof the reason is hid from vs, though we see the things themselues. But there is a great difference betweene the destruction or annihila∣tion, and the change of nature. As we beleeue the resur∣rection of this our flesh, so is it certaine that the nature of the same flesh, shall subsist and remaine in the life e∣ternall: But the condition shall be changed, in as much as this flesh, vile and miserable, shall be made glorious and happy. These are some proofes brought by Ter∣tullian.

Lactantius Firmianus in his Booke of the Heauenly Reward, Chap. 23. obserueth, That the Pagan Philoso∣phers, who desired to discourse of the last resurrection, haue confounded and soyled this Article of our faith, as al the Poets haue done. Pythagoras maintained, that the soule did transmigrate and passe out of one mans body into anothers, and that he himselfe in the Troian warre was Euphorbus. Chrysippus the Stoicke hath made a better answere, who in his Booke, De Prouidentia, dis∣coursing of the restauration of the world, addeth; This being so, wee see that it is not impossible that after our death, at the end of the reuolutions of some ages, wee may bee restored againe into the state and condition wherein we are now. But (as Lactantius addeth) the faith of Christians is much otherwise, and their hope much more certaine. For they vndoubtedly beleeue the re∣surrection of the flesh, confirmed by most sacred and inuincible proofes of the holy Scripture, by the promi∣ses of God, and by the motions of the Spirit, which ray∣sed vp Christ Iesus from the dead; as the Apostle de∣clares it in the eight Chapter to the Romanes, saying, If the Spirit of him that raysed vp Iesus from the dead,

dwell in you, hee that raysed vp Christ from the dead, shall quicken also your mortall bodies, because of the Spirit dwelling in you. True it is, that the wicked shall rise againe in their bodies, but this shall not bee for any communion they haue with the body of Christ Iesus, nor with his Spirit, but simply by the absolute power of God, who shall giue them againe their being, life, and motion to suffer the second death, being for euer dam∣ned in their bodies and soules. So then, such a resur∣rection cannot be counted grace, nor called regenera∣tion, nor a resurrection to life, but a repairing to con∣demnation, whereof S. Iohn writes these wordes in the twentith Chapter of the Apocalips, Verse eleuenth, &c. I saw a great white throne, and one that sate on it, from whose face fled away the earth and the heauen, and their place was no more found. I saw the dead great and small standing before God, and the Bookes were opened, and another Booke was opened, which is the Booke of Life, and the dead were iudged by the things which were written in the bookes, according to their workes, and the Sea gaue vp her dead which were in her, and death and hell deliuered vp the dead which were ion them, and they were iudged euery man according to their workes. And the wicked were cast into the lake of fire: this is the second death. And whosoeuer was not found written in the Booke of Life, was cast into the lake of fire.

Blessed then bee God the Father of our Lord Iesus Christ, who by his great mercy hath regenerated vs in∣to a liuely hope by the resurrection of Christ Iesus from the dead, to obtain an incorruptible inheritance, which cannot bee defiled, nor fade away, reserued in the hea∣uens for vs, who are kept by the power of God thorough faith, to haue the saluation prepared to be re∣uealed at the last day: wherein we reioyce, being now made heauy by diuers temptations, as it is meete, to the end that the triall of our faith, much more precious then

gold, (which perisheth and yet is tried in the fire) may turne to our prayse, honour, and glory, when Iesus Christ shall be reuealed, who speaketh thus vnto vs in the person of his Disciples, in the beginning of the 14. Chapter of S. Iohn. Let not your hearts bee troubled; You beleeue in God, beleeue also in me: There are ma∣ny dwelling places in my Fathers house: I goe to pre∣pare a place for you, and when I shall be gone hence, and shall haue prepared a place for you, I will come a∣gaine, and will receiue you to my selfe, that where I am, there may you be also. Then shall be the true regene∣ration, and restauration of Gods children, when the soule emptied of all errour, ignorance, and malice, shall be filled with new illumination, perfect righteousnesse and holinesse, when the body clothed with glory and immortalitie, shall see death swallowed vp in victory. In him there shall be no fainting, dec••ying drooping, nor old age. The bodies of the Saints sayth S. Augustine, in the 19. chap. of his Manuel) shal rise againe without ble∣mish, without deformity, without corruption, heauines, or impediment; This shall as easily be done, as their fe∣licity shall be consummated: for which cause wee call them spirituall, although their bodies ought still to re∣maine, not to be changed into Ghosts and Spirits. As for the corruption which now presseth downe the soule, and the vices by whose meanes the flesh lusteth against the spirit, such flesh shall cease to be, because it could not be able to possesse the Kingdome of God. In regard of the substance of the same flesh, it shall not be abolished, but still remaine, but euerlastingly glorified. For this cause S. Paul said, That the body being sowen a fleshly body shall rise againe a spirituall body; because there shall be so strong an vnion betweene the soule and the body, that the soule making the body to liue with∣out any supply of nourishment, and hauing no more combate and striuing within vs betweene the spirit and the flesh, all being then spirit, we shall not feele any ene∣mies,

assaults, nor dangers whatsoeuer, without, nor within, but shall be repleat, compassed about, saciated, crowned with permanent glory. Behold, as touching this point of the resurrection of the flesh. The beleefe of this Article encourageth all Christians, but particular∣ly wise old men, patiently to beare their infirmities and maladies; remembring the counsell of the Apostle S. Peter, in the third Chapter of his second Epistle; Seeing that so it is (sayth he) that the heauens and the earth must be dissolued, what manner of persons ought wee to bee in holy couersation, and holy workes? looking for and hasting vnto the comming of the day of the Lord, by whom the heauen being set on fire shall bee dissolued, and the Elements shal melt with heate. But according to his promise wee looke for new heauens, and a new earth, wherein dwelleth righteousnesse. Wherefore beloued, seeing ye looke for such things, be diligent that ye may bee found of him in peace, without spot, and blamelesse. Let vs strengthen this Article of the resur∣rection by the notable sayings of S. Paul to the Corin∣thians, Chap. 5. of the 2. Epistle. We must all appeare be∣fore the iudgement seat of Christ, that euery man may receiue according to what he hath done in his body, be it good or euill. Knowing then the terror of the Lord, we perswade men to the faith, and wee are made mani∣fest to God. And that which he sayth at the end of the fourth Chapter of the first to the Thessalonians. This we say vnto yee by the word of the Lord, that wee which shall liue and remaine to the comming of the Lord, shall not preuent them which sleepe. For the Lord himselfe with a shout, with the voyce of the Archangell, and with the Trumpet of God shall descend from heauen, and those which are dead in Christ shall rise first, after∣ward wee which shall bee aliue and remaine, shall bee caught vp with them also in the cloudes to meete the Lord in the ayre, and so shall we euer be with the Lord. O how great occasion haue young and old, who

read these things, to thinke vpon and consider their consciences!

Let vs adde some lineaments of the immortalitie of mans soule; not that wee thinke that any good man doth call in doubt this truth: but because we cannot too much fortifie young nor old against the bloudie scof∣fings, & execrable blasphemies of Epicures & Atheistes, with whom the earth is couered in these latter tymes. Many auncient Philosophers, as Pythagoras, Pherecydes, the Platonistes, and the Stoickes, haue set forth many say∣inges of the immortalitie of the soule, as much as they could learne out of the Schoole of Nature; And yet (as Lactantius declares it, in his 7. booke of Diuine Institu∣tions) seeing they were ignorant, wherein the soue∣raigne good of man doth consist, vnlearned in the doc∣trine of the Prophets and Apostles, they apprehended not any thing of the truth of this Article, but by vncer∣taine opinion, and coniecture, rather then by assured knowledge. Yea, which is worse, some of them, first Di∣caearchus, then Democritus, and after them Epicurus, haue disputed against the immortalitie of soules. Cicero him∣selfe, who otherwise doth eloquently harang and pleade this cause in the first booke of his Tusculane questions, ha∣uing examined diuers opinions, is at a demurr & doubt euen to say, that it belongs to some god, to scan and to see which of all these diuers opinions are maintained sayth he, because these diuers opinions are maintained by learned men, we cannot well coniecture, which of them all is to be receiued. But as Lactantius sayth, wee to whom God manifesteth his truth, need not to con∣iecture.

But the source and spring of error vpon this poynt is, that those who haue questioned the certaintie of the immortalitie of the soule, haue stood too much vpon their owne conceiptes and vnderstanding, judging false and incomprehensible whatsoeuer was out of the reach of their apprehension. Their reasons are well set forth

and fitly confuted in the second and third Chapter of the Booke of Wisedome, as it followeth. The wicked haue falsely imagined with themselues, our life is short, and full of vexation, and in the death of man there is no recouery, and it was neuer knowne that any returned from the graue. For we are borne at aduenture, and shall be as if we had neuer beene, because the breath of our nostrilles is as smoake, and our wordes as a sparke rising vp out of our heart, which being extinguished, our bo∣dy is turned into ashes, and our spirit vanisheth as soft ayre. Come then and let vs frolicke it with the pleasures that are present, chearefully vsing the creatures, and our youth; let vs fill our selues with the best wine, and with parfumes, &c. It is added also after; The wicked haue thus erred, and gone astray, because their wickednesse hath blinded them, and they haue not vnderstood the mysteries of God, nor hoped for the reward of holines, and haue not discerned what is the reward of the soules that are faultlesse. For God created man to be incorrup∣tible, hauing made him to be an Image of his owne na∣ture and likenesse, but thorough the enuie of the Deuill, death is come into the world, and those which hold on his side proue it. But the soules of the righteous are in the hand of God, and no torment shall touch them. In the sight of the vnwise they seemed to die, & their end was grieuous. At their departure from vs, they seemed vtterly destroyed, but they are in peace. They suffered paines before men: their hope was full of immortalitie: hauing beene lightly, or in few things punished, they shall be plentifully rewarded, because God hath proued them as gold, and hath found them worthie of him. They shall judge the Nations, and shall haue dominion ouer the people, and their Lord shall raigne for euer. Those which trust in him shall vnderstand the truth, and the faithfull shall remaine with him in loue; For grace and mercy is to his Saints, and he hath care of his elect. But the vngodly shall be punished for their very

imaginations, who haue made no reckoning of the righ∣teous, and haue rebelled against the Lord. For wicked is he, who despiseth Wisedome and Discipline; their hope is vaine, their labours helpe them not, and their workes are vnprofitable.

From these words we gather, that the abhominable opinion of the mortalitie of the soule openeth the win∣dowe to error, and letteth goe the raynes to all impie∣tie and dissolution. Whereunto doth sort and agree the scoffing speeches of Epicures and prophane ones, to e∣lude and shift off the judgments of God denounced vn∣to them, of which Esaiah in the 22. Chapter, and Saint Paul in the 15. Chapter of the 1. to the Corinthians make mention: Let vs eate and drinke for to morrow we shall die: Let vs be frolicke and merry, we haue but one day more to liue; This is the reckoning of these clamourers and brawlers, who deafe and trouble our eares with their discourses and reasons.

Moreouer, this Text of the Booke of Wisedome disco∣uereth the prophanenesse of these sensuall, and carnall men, to proceede from this, that they judge of the soule of man according to their grosse imaginations to wit, that it is no other but a respiration, a breath, and vapour of smoake: not considering there is great difference be∣tweene the effect and the cause, that is, betweene respi∣ration which proceedes from the lunges, and is convey∣ed to the nostrills, or to the mouth, and the soule it selfe, which is that essentiall spirit, which formeth man, yea, doth many thinges without the adiument and helpe of the bodie, witnesse her speculations, deepe imaginati∣ons, profound meditations, shee being neuer idle and without motion, when the bodie is faste a sleepe and stirres not. Although then that respiration ceaseth, the naturall faculties of the heart and lunges being suffoca∣ted, and leauing their office, the soule created to the i∣mage of God is not stifled, and abolished; so as there is great difference betweene it and the soules of Beastes,

which being formed with the bodies of the same matter that the bodies are, doe perish also as the bodies, and with them: whereof it is, that the Beastes doe suour the earth, and desire nothing but that which is earthie, and of the earth: Man on the contrary (as the wisest of the Heathens, especially Plato and Cicero in diuers passages of their writings doe obserue) hath a diuine and heauen∣ly soule, which being enfranchised and deliuered out of the prison of the bodie returneth to the place of his originall; And the more generous the mind of man is, the more he lusteth after and desireth heauenly thinges, meditating and looking for a better state and conditi∣on, then he enioyeth in this present life. From thence it commeth to passe, that he despiseth losses and trou∣bles, calamities, wounds, and death it selfe, holding it a great honour to yeeld vp his soule in some valiant and vertuous exployt, and enterprise for the seruice and safetie of his Countrie, to the end to goe to the other life, where good men haue their reward. Salust sayth, that the vertuous effectes and suffringes of the minde, are no lesse immortall then the soule it selfe, which to vs is common with God, but the body assimilateth and a greeth with the beastes.

Another reason hath strongly perswaded the auncient Philosophers to beleeue the immortality of mans soule: That God should seeme otherwise vniust, if he should suffer the vau-neantes, treacherous, dissolute to prosper in the world, after to escape his vengeance: and good men, who are industrious, and imploy themselues to preserue humane societie, should vtterly perish in death, without hope of rest at the end of their trauailes, and of ioy after so many disquiets and griefes of minde, and of a crowne at the end of so many thousand fought bat∣tailes and combatts.

Vndoubtedly, prophane persons, who are bold to thinke and affirme the soule of man to bee mortall, doe abolish as much as in them lyes, all pietie and religion,

they ouerthrow all vertuous and laudable actions and enterprises, and as S. Ambrose very well sayth in his ex∣position of the worke of the six dayes, they are madd∣men.

Furthermore, what is more avers, preposterous, and ill beseeming, then to haue a straight body, and a croo∣ked soule, alwayes groveling and stooping to the earth, never lifting or rouzing vp it selfe toward heauen her true dwelling place? But as God our creator hath plain∣ly instructed vs in his word touching the originall, end and soueraigne good of man: It is also from the same word, that wee must gather the infallible doctrines which we doe handle. Mans soule was not composed of the elements, nor fabricated, or formed of the dust of the earth, but the Lord God inspired it, and endowed it with diuers gifts. Little children doe obtaine even a soule of God their creator, to wit, a reasonable soule, not of the seed of their fathers and mothers, but by the singular fauour and benefit of him, whom the Apostle (Hebr. 12.) calleth the Father of spirits, and not with∣out cause: For although that he be the father of our bo∣dies, yet notwithstanding he created not our soules by corporall helpes; but hath placed them in our bodies as excellent lampes and lights, as Salomon speakes of them. Prov. 20. 7. We call them immortall for two reasons: first, by reason of their essence, which is spirituall and originarie, or primarie from God the giuer of it. Se∣condly, in regard of the grace (peculier to the children of God) for so much as we haue communion with Ie∣sus Christ, the eternall Word of the Father, the Prince and author of life. This immortall and eternall life is the true happie life, and so much to be desired, so much recommended in the Scripture whereof Saint Paul sayth, The just shall liue by faith, Rom. 1. 17. Also, who beleeueth in me hath eternall life. Iohn 6. 47. And the Apostle sayth, Iesus Christ hath abolished death, and brought life and immortalie vnto light thorough the

Gospell, 2 Timoth. 1. 10. For although the soules of the wicked in regard of their essence, sense, and motion, be immortall, neuerthelesse they suffer death in as much as they are depriued of the iustice, light, beatitude, and glorious life of God, vpon which cause the wicked who triumph, and braue it for a while in the world are called dead, and after this present life it is sayd, that they goe into condemnation, and into eternall death because the state wherein they are then to be and remaine in per∣petuall torments, deserueth rather the name of death, then life.

Prophane people talke they know not what, in ob∣iecting vnto vs, that neuer any came from the other world, as they babble and prattle, to tell newes of them. O the greatest fooles and idiots among people! O silly sotts! will they be still madde? miserable, and more brutish them beasts, who beleeue nothing but what they see with their eyes and touch with their hands! Accor∣ding to their babble they ought to giue ouer to beleeue, that they doe participate of reason, seeing they doe not see their soule: Let them giue ouer to beleeue that our friends dwelling remote and farre from vs, doe liue and are at their ease and content, desiring to see vs againe, and that because wee see them no more. But to pro∣ceed, it is not simply true, that neuer any returned from the other life; on the contrary, the Histories of the Old and New Testament doe furnish vs with examples, of men and women, of young striplings and damsells rai∣sed againe from death.

The Prince of our faith, the head of all Christians, our Lord Iesus descending from heauen to assume our humaine nature in earth, hath tould vs ample and glad∣some newes, of the state of heauen and of life eternall. His ascension to heauen in bodie and soule is an assured pledge, that we also shall ascend into heauen in our bo∣dies and soules. S. Paul caught vp into the third hea∣uen, where he was informed of the high and deepe my∣steries

and secrets of God, from thence came to tell vs afterward many particularities of the Church. Christ Iesus is in heauen, and we shall liue there. For although that death dissolue the bodie into dust, from whence it was taken; death cannot let the soule to returne to him, that gaue it. And when we die, young and old, let vs after the example of Christ Iesus, and of Dauid recommend our soules to God, rendring them into his hands, as into the handes of a most faithfull keeper and gardian of them; And let vs say with S. Stephen, Lord Iesus receiue my soule: being well assured that at the same houre, when it shall be fit for vs to goe out of this present life, we haue part in that gracious promise of the sonne of God, made to the sinner conuerted, Verely I say vnto thee, that this day thou shalt be with me in Paradize. This is the sweete voyce, which still ought to be sounding in the heart of the wise Vieillard, to the end that being at the poynt to leaue this world, as his age plainely shewes him, his conscience doe not smite and checke him, to be a prophane person and a contemner of God, to be obdurate and hardened in his sinnes, and that Sathan bawle not in his eares, that see∣ing thou hast delighted in nothing but to satisfie thy lustes, to follow thy affections and desires, that thou art an hypocrite, a lyer, murderer, an vncleane person; in effect that thou hast loued nothing but the world, that thou hast not carried the name of a Christian, but to liue in all carnall licentiousnesse, renouncing the guide-ship of the spirit of truth, and holinesse, thou shalt speedily be with me in hell. Wise old men lift vp your thoughts to the meditation of this doctrine of the Resurrection of our bodies, and of the immortalitie of mens soules, ioyning to it the last Article of our Faith, to say in fer∣uour and ioy of spirit; I beleeue the life euerlasting.

CHAP. XX. The conclusion of the Worke, with a serious Exhortation to Old and Young: Also two prayers for wise old men.

WHat resteth more, but to wish, that that which hath beene spoken vpon so worthie a Subiect in the former chapters, may be carefully pondered and thought vpon by old men, who haue any sence or feeling of their condition before God, who are not vngratefull for his benefites, and who aspire to a perfect renovation. I was willing to abridge my Discourse, knowing that a short speech suteth to old men, who loue to talke, heare, reade, and that practised precepts doe better fit them then much talke and discourse. See∣ing then that they haue but a little way to goe, it is rea∣son that they speake many things in few words, remem∣bring what the wise man hath sayd so long agoe in his first Chapter of his Ecclesiastes. That there is no ende in making many Bookes, and that so much studie is but a wearinesse which we put our selues to. I grant that it is so, especially when we let goe the bridle, and giue way and head to such curious and infinite disquisitions, baw∣lings, and controuersies, vnworthie the age and quali∣tie of old men. For otherwise Salomon himselfe confes∣seth, that the wordes of the wise are as goades, and that the maisters who make huge volumes are as nayles, and stakes faste driuen in vp to the head. For the Church likewise is the parke or folde, wherein the flockes of the chiefe sheepheard of Soules are gathered, to keepes and conteine them in their obedience and dutie by the de∣claration of sound doctrine, vttered with a liuely voice,

and set downe in print and writing. If this compyled Volume and Librarie of many Maisters and Doctors may serue to young and old; to my selfe who am freed from the errors and aberrations of young age, and who am growing old, if the yeare, commonly called Cli∣mactericall, ought to be held for the threshold of old age, I shall haue well spent and imployed some houres of my leasure.

Whatsoeuer successe it hath, I first inuite yong men, who betimes ought to lay foundations of a comely and settled old age, to remember themselue, that men haue occasion to hope well of them, when they see them so∣berly and constantly frequent the company and are conuersant with wise old men, are aduanced to places of charge in the Common-weale, or are imployed in the seruice of the Church, or are well seene or experi∣enced in domesticke affaires. Those which see young men thus carefull cannot but greatly reioyce, and assure themselues that after their times humane socie∣tie will bee mainetained and kept intire, in good case and state, and that her breaches and decayes shall finde men, who indeede will bee able to lay their helping handes to it. A young Orator should haue his witt furnished with argument enough, if hee would amplyfie and discusse the euills and miseries, which doe compasse vs about, and would purpose and set foorth the good thinges and commodities which wee want. Whence doe proceed so many miseries? God hath taken away from vs many wise old men, many true Fathers, and men alwayes affected and forward to procure whatsoeuer was for his glory, and the Com∣mon-weale. Let posteritie iudge more soundly then wee of what wee doe want. Wee doe not launce this impostume. It is but too much sayd, if we say that almost all, young and old, are the slaues of pride, of dissolutnesse, of auarice, of vanitie, in fine borne to the seruitude & slauery of vices, and to the hatred of vertues.

What doth this seruitude beget and bring foorth? Another so lamentable as nothing more. Young men open your eyes, to the end that your fathers, mo∣thers, families, may take true comfort in your ver∣tuous proceedinges, that your countrey may receiue honourable seruice from you: resemble (as the Pro∣phet sayth in the Psalme 127.) Arrowes shot out of a strong bowe: Speake in the assemblies and com∣mon counsells, for pietie, iustice, temperance, and stoutly procure the suppression of vice, and the aduance∣ment of vertue.

Let yong men be such as the Apostle commandeth, Titus 2. 6. to wit, sober minded, to the end (that ac∣cording to their vsuall wishes and desires) they may be strong of body and minde, well respected, well wil∣led, esteemed, and commended, with all the priui∣ledges and immunities, whereof the dissolute and vi∣cious haue no part. And what madnesse is it, not to be willing to be imployed alwayes in doing that which they ought willingly and cheerefully to doe? Let yong men be such able men, that they may ouercome the ma∣lignant one, as the most wise and welbeloued Disciple of the Lord requires them to be, in the second Chapter of his first Epistle. Aboue all, I pray them that (to crowne their age with true prayse) they be sober, that they respect ancient men, bearing with the lumpishnesse and sowernesse of those, who haue done them many good turnes and seruices, and who are still able to helpe and further them much. For hardly can yong age decay and wrong it selfe more, then in appearing, vngratefull, sullen, churlish, and insolent to aged persons.

I come now toyou venerable and reuerend old men, beseeching you in the name of the Lord our com∣mon Father, to thinke that your vndoubted prayse, peace, felicity, assured health consisteth in this; That you bee (according to the Apostles doctrine) sober, graue, meeke, sound in the fayth, abounding in cha∣ritie,

patience, and wisedome. The Emperour Iusti∣nian in a certaine Edict addressed to Christians, sayth, That the first degree of saluation, consisteth in an open confession of the true fayth. The knowledge of true and comfortable Antiquitie consisteth, according to Saint Iohn in the second Chapter of his first Epistle, In this, if the Fathers know him, who is from the beginning. Let wise old men profit in such knowledge, and let them not be weary to goe on, and be forward schollers there∣in, euen vntill with vnspeakeable ioy, they behold the glorious face of the Ancient of dayes, and bee entertai∣ned in his heauenly Pallace. Honour is the nutriment of old men, so also is hope, yea that hope which maketh not ashamed, the assured hope of a better state and con∣dition, and that taste which wee haue, euen of the con∣templation of God in this present life, is the sound food and solid substance of wise old men. But let vs grow old in such sort, that wee may make a good end: that it be not reproached vnto vs in Gods presence, that the last yeares of our life, haue beene the worst of all; But let vs striue to partake of that singular benediction, con∣tained in the end of the Song of the wise Debora, in the fifth Chapter of the Historie of the Iudges; That those who loue God, shall bee as the Sunne going foorth in his strength. It is not to decline, but to rise euen to midday. Our midday is to continue such, ne∣uer to declyne.

Not onely old age, but the world also is in a de∣cline. Let vs then lift vp our eyes to the East aboue, let vs behold the Sonne of righteousnesse, let vs turne our faces that way, least we perish with the world.

When we shall be departed hence (sayth Saint Cy∣prian against Demetrius) there will be no more time to repent, satisfaction shall haue no more effect: In this world wee lose or saue life. Let no man then bee hindred by his sinnes, or by the yeares of his life, to come to the saluation which is offered vnto him. There

is no repentance too late to him that remaines yet in the world. The gate to obtaine pardon of God is open: those which seeke and follow the truth close, shall with∣out difficulty approach to it. Although you bee ready to topple into your graue, and haue not much longer to liue, if you pray the onely true God to pardon your sinnes, confessing them vnto him, and calling vpon him in faith vnfainedly, who hath manifested himselfe vnto you, your request shall bee granted, his mercie shall giue you grace to saluation, and you shall passe from death to eternall life. Christ affoordeth vs part of such grace, hee giueth vs that excellent present of his mercy, hauing slaine and put death to death for vs by the Trophie of his Crosse, redeeming whosoeuer be∣leeueth in him by the price of his blood, reconciling man to God, quickening him that is dead, by a heauen∣ly regeneration. If it bee possible let vs follow after this Sauiour, let vs bee taken and recognized for his Souldiers, let vs fight vnder his banner. It is hee which openeth vnto vs the passage to life, which doth bring and set vs vp againe in the possession of Paradise, which doth guide vs to the Kingdome of heauen: wee shall liue altogether with him, who hath made vs the children of God, and being restored by his precious blood, we shall enioy ioy for euer in his presence. We shall be glorified with our head, blessed in God the Fa∣ther, haue our fill of gladnesse and euerlasting happi∣nesse in his presence, whom wee shall thanke without ceasing. And truely whosoeuer acknowledging his miseries past, hath beene made assured of immortall life, it cannot bee but hee will bee alwayes ioyfull, and render continuall thankes to God. These are the say∣ings of S. Cyprian; the meditation of which we doe re∣commend to the wise Vieillard, and for to excite and stir him vp yet the more thereunto, wee doe present vnto him these two Prayers following.

O Lord my God, who hast giuen to man life, vpon condition to bee a while on the earth, and then to goe thence by death, to the end to admonish mee that there is a better life, heauenly and eternall; Grant mee thy grace, I beseech thee, that as alwayes I ought, to thinke by all meanes to liue holily, so now I may en∣deuour to depart happily out of this world: Let the hope to behold speedily and out of hand thy glory, re∣mooue from mee the feare of death, that I may waite in ioy for that day, wherein that approaching and euer∣lasting libertie shall vnlose mee from the chaynes of my sinnes, which doe so mightily ouerload mee. Let this hope vphold mee so, that I may make no recko∣ning of any transitory thing, and let humane affecti∣ons bee so mortified in my frayle members, that I may not desire to beginne againe, or to continue my course, but to bee soone at an end. Grant that I may not bee carefull for this wretched body, and this de∣cayed building, but so much onely as may bee fit for this short life, which remaines for mee to vse. Especi∣ally, fortifie my minde against the many impostures, and guiles of Sathan, which doe compasse mee about on euery side. I am ashamed that I am become a childe againe, and worse then a young man, who doth forge yeares to himselfe, and doth dreame of immortalities in the shadow of death. Suffer not this fond confi∣dence of lingering still in the earth, insensibly to steale away my life from mee, so as without thinking on it, and too late, I shall finde my selfe at the end of it, sur∣prised, and suddenly taken, desperate and past hope; wherevpon would follow a vaine complaint, to haue wretchedly cast away thy graces, to see my selfe shack∣led with an vnsupportable chaine, and from which I feare to bee loosed. My life is betweene my lips, why then should I pant, and sigh after transitory thinges? What haue I any more to doe with the profits, and

commodities of this life? My weakenesses doe bidd mee enough to turne my backe to all infamous lendnesse and licenciousnesse, and, O my God, though I should be stronger then I am, should it bee to offend thee? My sight is dimme, and decayes, my hearing is dull and deaffed; should I reuiue these dead senses, with the remembrance of old pleasures and new also? O let mee not, with new crimes and sinnes, increase and adde to mine iniquities past! And if thy fauour hath vpheld mee in my young age, oh let mee not a∣buse it in old age, or vilely sinke into the bottomlesse gulfe of death, notwithstanding so many graces of thine, for which I am bounden and indebted to thine infinite goodnesse, and am to make account before thy iudgement seate. Thy holy Angels, shall they mourne euer mee? Thy Spirit, shall it be made heauy in be∣holding mee? My conscience shall it accuse mee, to bee hypocriticall and malicious? Make this old age (O Lord) free from stupiditie, and sottishnesse, from pol∣lution, from weakenesse, talkatiuenesse, from arrogan∣cie, bragging, doating, from too much niggardship, and from vnnecessarie, vaine, odious expences; make me become charitable, honest, sober, temperate, al∣waies mindfull of my neere departure, and desirous of that immortalitie, which I hope for. In fine, let my old age haue nothing that I may feare, nothing that my friends and enemies may lament or condemne. Let it be beloued and welcome vnto mee, in that it will make mee shorly to returne into thy heauenly Pallace, where thou shalt wipe away the teares from mine eyes, where I shall see my selfe deliuered from all sinnes, filled with thy grace, and closed about with blissefull glory, in the holy company, who there continually magnifie thee. O my God, deliuer mee from these so many cares and miseries, which doe presseme downe, to the end that at the houre of my departure I may follow thee with courage. Let this be my meditation continually: Let me

be released from the vaine imployments, and businesses of this world, not setting my selfe to any thing, but that which directly concernes my calling, and behauing my selfe in such sort, that both those which dwell neere me, and those which are farre and remote from mee, may from my behauiours and carriage, take example of pietie, iust dealing, and holy manners. Let mee bee an enemie to Atheisme, and superstition, and sincerely ad∣dicted to thy seruice, according to the rules of thy word. Graunt me I beseech thee this grace, that I may care∣fully meditate on whatsoeuer I haue vnderstood, or perceiued of thy wisedome, power, and mercie in the wayes of my life. That I may euery day learne that, whereof to be ignorant, it would be both shamefull vn∣to me, and dangerous.

Aboue all roote out of my heart all wicked guile and craft, and graunt me the grace to walke before thee in a sincere and honest heart, hating euill in my selfe more then in an other, to bee a louer of plaine dealing, of peace, of equitie, of meekenesse, of puritie, of inno∣cencie of life. Let these be the ornaments of mine age, and let thy spirit so direct, comfort, and strengthen me, that I may not be too much deiected, though I become deafe, blind, weake, & lame. Onely let me haue strength left and remaining, to prayse and call vpon thee to the last gaspe, so as the weakenesses and decayes of my bo∣die may be borne vp by the supply of thy graces in my soule, which desires not to be and remaine in this prison, but to blesse and prayse thee. Suffer me not to conceite still on moneths and yeares, but that at euery steppe and moment of tyme, I may remember my de∣parture out of this present life, that my whole thought may be, that I must once pay this debt, least being sud∣dainely taken, I cast away my soule. When then the appoynted tyme shall come, graunt I beseech thee, that I may ioyfully depart, and with fervent desire lift vp my selfe to thee. Let thy goodnesse, O Lord my God,

cause me to imploy my last dayes to the studie and me∣ditation hereof, not fearing to leaue and resigne this life, whereby I shall no more offend thee, but shall glo∣rifie thee continually. The apprehension of so happie a day, which shall be the birth day of my eternall and vnspeakeable blessed being, let it make mee to reioyce before thee my Lord, my God, my heauenly Father, thorough Iesus Christ thy sonne my redeemer. Amen.

O Eternall God and almightie, heauenly Father and mercifull, which hast beene my hope from the first day of my life, and during all the course of the same, and vntill this great age hast by infinite wayes, caused me to feele thy prouidence, care, and protection, thou art he to whom I haue recourse as to my God, my glo∣rie, my saluation. My legges are feeble, but I lift vp my selfe vpon the winges of my thoughts, even vnto thee, who art my strength in infirmitie, my light in so great darknesse of my vnderstanding, my life in death which compasseth me about, beseeching thee to be pleased to forget the sinnes of my youth, and to haue no more re∣membrance of my transgressions, but remember thy faithfull promises, to looke vpon the woundes and suf∣frings of thy sonne my pledge and Sauiour, for whose loue be pleased to pardon mine iniquities. Suffer mee not, O my God, for euer to cast thee off and forsake thee. Be pleased to annoynt the eyes of my soule with the salue of thy spirit, that I may continually behold thee, and that acknowledging my selfe a poore way-fa∣ring man, and a stranger in this world, as all my fathers were, I may earnestly aspire to thee, and to the coun∣trie where the blessed are, and where thou hast prepared a place for all thine elect. Graunt that I may see my selfe deliuered out of the waues and stormes of the dan∣gerous Sea of this world: O Lord teach mee to know mine end, and the number of my dayes, to the end

that seeing that the flourishing state of this humaine life hath no abiding, but is compassed with sorrowes, and oppressed with labours and paines, and then the more dangerous when we least feele them, I may giue my selfe to the studie and exercise of that wisedome, which doth teach me to renounce the world, and my selfe, and to meditate vpon the heauenly happinesse of thy king∣dome, to the end that my heart may be there where my treasure is, the head and spouse of the Church, and where thou hast prepa∣red for them which loue thee incomprehensible joyes, through IESVS CHRIST, &c.

FINIS.

Notes

• * 1.1

  The benefit of death.
• * 1.2

  The miserable condition of life.
• * 1.3

  Physitians masters of their strength and wealth.
• * 1.4

  The time to doe good is in this world, but men cannot finde it.
• * 1.5

  The common felicities of old age.
• * 1.6

  Delightfull good recrea∣tions are as fit for young per∣sons as labour.
• * 1.7

  Old mens actions.