may excell in feats of activity but the Ancient do exceed in the skill of managery And upon this account that famous Fabius was called Maximus and was esteemed more useful to his Countrey by being the Buckler than Marcellus who was the Sword of the Common-wealth Young people indeed may sooner apprehend a business and may more strenuously execute it but the Old man by comparing and weighing all circumstances can make a better judgment of it and so give better directions for the execution of it As it is said of young Musicians that they may Sing tunes better but the Old Musician can set lessons better The Aged have not only read and heard but also seen such variety of Actions and Events that it renders them much more circumspect and wary in their courses This made that Roman soon answer the Consul that boasted he had many Arms by him Yes said he and I have many Years And the wisest of men concludes Eccl. 9. 18. that wisdom is better than weapons of war. And this is rarely found in Novices they are too young to look backward and too rash to look forward But the Aged person being taught by things past hath a clearer sight of things present and consequently doth more cautiously provide for things future Words and Shews and Appearances do more easily deceive the Young but the Old see through all such varnish and penetrate into the inside of men and things and so are strangely stupid if they be not much accomplished with this vertue Miserable is that Old-age saith Cicero that hath nothing grave besides gray hairs and wrinkles But any man that hath made but common Observations of what hath fallen out with their Causes and Effects during the space of forty or fifty years must needs understand better VVhat and How and VVhen a thing is to be done than those that have neither read seen or observed half so much Hence that Expression Psal. 119. 100. I understand more than the ancients which implies that the Ancients have ordinarily the greatest stock of understanding Hereupon Themistocles is said to be sorry to dye when he began to be wise being then an hundred and seven years of age which is the common fate of mankind to dye even just then when they begin to know how to live and therefore no man should deferr his careful endeavours to get wisdom since there is a price put into our hands for that end if we have but an heart to it Prov. 17. 16. Let it therefore be your study to get and increase in all wisdom chiefly for the attaining everlasting happiness For unto man God hath said Behold the fear of the Lord that is wisdom and to depart from evil that is understanding Job 28. 28. For as it would be curious folly to contrive a neat House and then set it upon a quick-sand so doubtless all the policy of worldly men to get riches and a name if they do not truly fear God is but like an house upon the sand or a spiders web in the cieling which will quickly vanish It 's true Wisdom for every man to chuse the Chiefest Good for his ultimate End and then to take Gods Counsel how to obtain it I have seen five Princes said Sir Io. Mason on his death-bed and bin Privy Counsellour to four I have seen the most remarkable Observables in forreign parts and bin present at most State-transactions for Thirty years together and I have learned this after so many years experience that Seriousness is the greatest VVisdom Temperance the best Physick and that a good Conscience is the best Estate yea I would change the whole life I have lived in the Palace for one hours enjoyment of God in the Chappel O that all young persons would believe and consider this sage Observation of a dying man For judge your own selves Is it wisdom to do that daily and wittingly which must be undone To pretend the End happiness and neglect the Means holiness To maintain strong hope and yet to have no ground for it To chuse the worst of Evils before the chief Good To live in Sin and yet expect to dy in Christ To defer the greatest business till we have the least fit time and strength to do it and yet this is the wisdom that passes currant in this world Endeavour also to store your minds with Prudence to order your affairs aright There is no time or place or business but there is use for this not such constant use for Iustice Fortitude or many other vertues This will render your gray hairs really comely I had rather saith Nazianzen have one drop of Prudence than a Sea of worldly riches Integrity and Wisdom are good Companions A Serpents Eye is a singular ornament in a doves head Hereby you will be useful to your selves helpful to others beneficial to all Happy is that City said Plutarch where the counsels of Old men and the arms of Young men concurr for the Common good Your time will be rightly divided your household affairs calmly and constantly managed and your mind freed from the hurry and perturbation which fills the lives of other men Then I saw that wisdom excelleth folly as far as light excelleth darkness Eccl. 2. 13. The first Direction which the Apostle gives to Old men is Tit. 2. 2. That the aged men be sober grave The infirmity of your bodies should promote the sobriety of your minds and folly is no where less excusable than in an aged person You should therefore pray incessantly unto God for this Blessing Jam. 1. 5. If any of you lack wisdom let him ask of God and it shall be given him And improve your Thinking time for meditation inriches the mind and helps us to draw such Inferences from what we have read and heard and seen which will serve for Rules of practice in every case And especially Converse with the Scripture which will make you wise to Salvation Surely there is no book under heaven which affords such Rules of ture Prudence for the conduct of our lives as the Book of Proverbs And still remember this that the more wisdom the liker you will be to God and the more useful you will be to men And certainly Usefulness is next to the fruition of God the greatest happiness of man upon earth SECT IV. THE Fourth Grace that Old-age doth or should excell in is Patience Which is a quiet and chearful undergoing whatever Difficulties or Troubles are incident to us in this world It extends indeed in its largest sence to comprehend both VVaiting Gods time for the Blessings we want and Bearing what crosses he inflicts upon us either by his Own hand or by Others When we neither sink by Despondency nor rage by inordinate Passion either at the stone or at the hand that throws it And this not by vertue of a Stoical insensibleness or of some moral Arguments which might quiet
then in years that he was able to repeat Two thousand Names in Order so faithfully did his Memory stick to him in his Old-age And there are many Instances every day of fresh and lively parts in withered Bodies Yea for the most part we may observe that according to the Old saying Omnia quae curant Senes meminerunt What old people most regard they best remember They seldom as Tully observes forget their Bonds their Mortgages what they owe or what is owing unto them or where they have laid up their Treasure So that this charge lies not against all Old people nor in all cases 2. These Decays proceed not from Old-age only but many times from Sloth and Negligence Their Faculties would continue more intire to them if they did exercise them with Study and Industry but the best mettal will rust with disuse and the meanest by constant use will be kept bright and in good order 3. The blastingof Parts is not peculiar to Old-age For many Diseases and other Accidents do often Eclypse our Faculties as well as Old-age Witness Messala Corvinus who was so weakned in his Head that he forgot his own Name Yea many a mans bad Morals have spoiled his good Intellectuals before he hath made one step into Old-age And therefore this misery is not to be confin'd to Old-age which neither attends all old people nor only such nor meerly upon the account of their Age. 4. There is this Comfort that tho all these Decays be the fruit of Sin yet in themselves they are rather Afflictions than Faults and so are more ordinable to our good How much better is the Decay of our faculties than the perverâ—… use of them Nay how many thingâ—… may we afford to forget rather than chuse to remember Again as there may be quick Apprehension clear fancy and firm memory without one grain of Grace so there may be strong Graces where there are but lame Faculties You may have a warm Heart tho you have but a weak Head. The Favour of God is not determin'd by our natural parts but is disposed according to his everlasting Covenant according to which he will require no more than he gives He will welcome him that improveth his Two talents to Four with the same words as he was received that made Ten of his Five And finally It is a Mercy that the use of your Faculties is not wholly lost that you are able in some measure to expound the Book of Ecclesiastes concerning the Vanity of all things below though you cannot so clearly unfold the Book of Canticles that you are able to understand and chuse the best things that you can press others to the things that you cannot now perform your selves An Old man can direct though he cannot work When David was almost spent yet if you read 2 Sam. 22. 〈◊〉 23 Chapters you will find his Last words were not in vain In short in unavoidable Shipwracks as these are we must not vainly murmur at what we have lost but thankfully and diligently improve what we have left for it is certain that in this case habenti dabitur to him that hath and improveth what he hath it shall be given and he shall have abundance SECT IV. A Fourth Inconvenience incident to Old-age is the 〈◊〉 〈◊〉 their Senses and especially in â—…ose which are called Senses of Discipline Seeing and Hearing by which as through windows Light is derived into the Soul. For as in Natural things nothing is found in the Understanding which was not before in the senses so in Spiritual things the Mysteries of Religion are not invented by our Minds but conveyed to us by the sacred Oracles And therefore it is very probable that Satan beareth a particular spite to these as some have observed from the Persons possest by him whom he so frequently struck deaf and dumb and blind But it is evident that as by these Doors sin entred into the Soul so we find our Decayes sooner in them than in our other Senses The Eye it grows dim and the Ear it grows dull and both grow worse and worse and that without hopes of Cure. This was the case of the Patriarch Isaac Gen. 27. 1. And it came to pass that when Isaac was old and his Eyes were dim so that he could not see c. whereupon using his Hands for Eyes he was mistaken in his own Sons Indeed the Degrees of these Decayes are different in some less in some greater but as in Houses the Windows suffer first and most so in our houses of Clay the Organs of sight and hearing do more or less wax out of tune before the Fabrick fall Now the Decayes of the Eye and Ear are grievous Afflictions when one can scarce discern one thing or person or one letter from another to continue in a perpetual night or twilight how uncomfortable must it be Or to see people speak and yet scarce to hear what they say it is next to being buried alive For man is a sociable creature and the All-wise God saw that it was not good for Adam himself to be alone but the Privation of these senses leaves a man to himself alone He sitteth alone and keepeth silence because he hath born it upon him He is liable to be abused and injured both in word and deed and is uncapable to help himself He is also rendred useless hereupon T. Manlius Torquatus excused himself from the Consulship saying it was not fit he should be intrusted with the Lives and Fortunes of others that could not see or hear but with others eyes and ears yea which is worst of all such persons are precluded from the Means of Grace and Salvation There is no better company sometimes than a good Book but they cannot see a letter And then Faith comes by Hearing and it is preserved and increased by the same means but let them press never so near they can scarce hear a distinct word much less a whole sentence and what a dry and dead Soul must that be that lives out of the road of these ordinary helps It is some Question whether of these losses is the greater of the Eye-sight or of the Hearing And upon some accounts the latter seems to be the sadder loss of the two partly because God hath ordained Hearing to be the ordinary Means of Grace and Comfort partly because there are no such at least no such ready and commodious Helps yet found out for the Dulness of the Ear as there are for the Dimness of the Eye However the Decayes of either of them especially of Both these senses are a great Disadvantage and a heavy burden upon Old-age Notwithstanding all this allegation Old-age is not altogether so miserable as it is painted For there are many Aged People of whom it may be said as it was of Moses Deut. 34. 7. his Eye was not dim nor his natural force abated So it pleaseth the Lord to continue to many Aged persons very great
which shews that all our words should be govern'd by Reason And yet how unruly is this little member insomuch as the Apostle Iames c. 3. 6. calls the Tongue a World of iniquity the hand is not call'd a world of iniquity for that cannot reach very far but with the tongue we can walk over the whole world and by the venome of it hurt even all mankind And Old people whose eyes and ears whose hands and feet are much decay'd and disabled are apt to make the greater use of their tongues And whereas the noblest and best subject of Discourse is the ever blessed God his Properties Word and Works too few of them deal in this argument but the ordinary Theme of their speech is concerning Other folks and concerning Themselves and here you may find in their tongues the Perpetual Motion About Others their tongue travelleth round about and few of their neighbours escape the scourge of it It is their delight to be judging censuring and condemning all mankind How much good might the same breath produce if it were imployed in good instruction in faithful counsel or in wise reproof But their talent lies not that way but rather like Zoilus of old who being asked why he carped so much at others answer'd that he spoke ill of them because he could do no other ill to them so the impotence of old people must be a plea for their ill language but God will reprove thee and set this and all thine other sins before thee because thou sittest and speakest against thy brother and standerest thine own mothers son Psal. 50. 20 21. But their most pleasing Harangues are concerning Themselves What they have bin what they have done what they have had what Strength what Beauty what Estates what Affairs they have managed what adventures they have made what victories they have gotten in summe wherever the Story begins it shall be sure to end at their dear selves the feats they have done or the respect they have received Now all this must be nauseous to every ingenuous hearer and is most loathsome in the sight of God. For He and his Glory is the only center towards which all our words and actions should tend All other discourse is no other or better than wherein Turks and Pagans may vye with you and our Blessed Book assures us Mat. 12. 36. That every idle word that men shall speak they shall give account thereof in the day of judgement If all your extravagant words in one day should be written down and presented at night to you it would amaze you how then will ye answer whole volumes of them at the day of Judgment say not that words are but wind since they are such a wind as if irregular will blow the soul into Hell for by thy words thou shalt be justified and by thy words thou shalt be condemned Bridle therefore this unruly member Nature hath placed two barrs unto it the teeth and the lips but except watchfulness and prayer be added to them they 'l be too weak If any man offend not in word the same is a perfect man Jam. 3. 2. and you will confess that every man should labour to be perfect in his Profession especially you that are Old disciples and should exceed others in strict holiness as much as you do in years Consider that he who often said let him that hath ears to hear hear said not let him that hath a tongue to speak be ready to speak No he hath given to men two ears and but one tongue to shew that we should be swift to hear but slow to speak It is true as Elihu grants Iob 32. 7. Dayes should speak and multitude of years should teach wisdom Their knowledge and experience qualifies them for it and if young people would but see their own weakness and were modest and humble they might with much ease learn those things of the Elder which they have dearly bought So that the Talkativeness which is culpable in Old persons is utterly intolerable in Young ones But yet even by those that are Old both the Matter and the Measure of their talk is to be observed and you should consider What good shall I now procure by speaking Whither is my Tongue walking What hurt by holding my peace What words are these that are bursting out It is Plutarchs Counsel And the same Author a Heathen resolves that we should never speak but when it is some way necessary or useful to our selves or others And that was a nipping answer which Zeno the Philosopher gave to some Embassadors that were come to Athens and had feasted some Learned men there who had talked liberally to them And what said they to him have you to tell us Why saith he tell those that sent you that you met with one Old man who knew how to hold his peace And a wise man resolves that he that hath knowledge who of all men may best speak spareth his words Prov. 17. 27. And you whose humour prompts you to be sparing should not be so prodigal herein He was a wise man that said he had often repented that he spake but never that he held his peace Let the Glory of God and the Profit of the hearer be still the measure of your talk Hunt not after the applause of men which is but empty Air and remember that you may never justly commend your self but when you are unjustly accused by another And then consider withal that the more a Man speaks commonly the less he is heeded and therefore if you would have people to mind what you say check your loquacity and take notice how the Wise man placeth Silence before Speech saying Eccles. 3. 7. A time to keep silence and a time to speak SECT III. THE Third Sin more peculiar to Old-age is Envy which is an inward Grudging at those who do in any thing excell us Now because they which are Old do see many that surpass them in strength beauty riches or esteem they are too apt to look at them with an envious Eye and to grudge them those blessings which God hath vouchsafed them Hence it is but too usual with them to lessen their deserts to carp at their enjoyments to abound in all such reports and stories as may degrade or blacken them thinking by a great mistake that what is detracted from others is added to themselves Thus when an House is decaying all the props men can get they will buttress it up withall but these are but rotten Pillars and will but expose you to more contempt For this is an odious sin in it self from hence proceeded the Fall of the first Adam and the Death of the Second for which mischiefs we should hate it the more And indeed it is a very unreasonable thing to envy those mercies to others whereof we have had our share as well as they Are they strong comely or respected You have in your time partaken of them and
days of her Youth wherein she had plaid the Harlot in the Land of Egypt Yea perhaps this guilt will be found in some respects greater than the first because it 's likely that then there was less knowledge and more temptation than now there is This contemplative wickedness nails on the former guilt and contracts more this demonstrates that the man would be always sinning if he could and that he is a meer stranger to true Repentance I deny not but that the first sudden glance of the memory upon former Vanities may be pleased but 't is only a surprize every pious Soul hath them still in remembrance and is humbled in it Thus Holy Augustine in his Confessions reflects upon his Robbing an Orchard in his younger days with all the heart-breaking Aggravations imaginable Thus Holy David cryes out Psal. 25. 7. Remember not the Sins of my Youth nor my Transgressions Labour you to write after their Copies let the remembrance of your former follies be always bitter never dwell upon the thoughts of them but with a Sigh O what a Fool what a Beast have I been O what have I done I am asham'd yea even confounded because I bear the reproach of my Youth Jerem. 31. 19. Make not the Wound to bleed again by rubbing it afresh lest it fester and grow incurable at length Let it appear some way that it is not want of power but want of will that makes you Sober A diligent care to avoid the Sins of your present Age and State will be a good proof that you would not commit the faults that are past if you were to live over your life again A better Life is the best Repentance And so much shall suffice upon this unpleasant but necessary Subject concerning the Sins of Old-age which as they should be matter of our hearty Grief so they should be the subject of our holy Iealousy and continual Caution For tho perhaps we may not be guilty in them all yet it is as unlikely that we are clear in all So that whereinsoever the Spirit of God hath in these Papers or otherwise found us out it is our indispensable duty to watch and pray with all seriousness and constancy against the same and tho they be rooted never so deep we must mortify and pluck them up tho we should they are grave Seneca's words pluck our very Hearts up with them For as one Disease is sufficient to kill the Body so any one Sin unmortified is able to send Body and Soul into Hell. On the other hand it will be one special token that we are upright before God when we keep our selves from our own Iniquity Psal. 18. 23. And yet this is but the one half of our bounden Duty For if you pluck up all the Weeds out of your Garden it will be but a desart place unless you procure some Herbs and Flowers therein so tho we should clear our Hearts of these Vices we shall have but naked and empty Souls unless we be furnished with such Graces as are proper for us which is the next point now to be treated of CHAP. IV. The Graces of Old-age SECT I. FOrasmuch as Old-age is liable to so many vicious Habits it greatly concerns all that are in Years to excell in some eminent Qualifications which may praeponderate the other or else Old-age would be a Miserable Age indeed Now tho we may well hope that they having been so long in Christs School have throughly learned Christ that they are indued with every Grace and instructed to every good work yet there be some Peculiar Graces wherein the Aged do or should excell Not that any of them is confined to Gray Hairs alone for as all the Sins above-mentioned may be found in those that are young so also the following Graces do apparently shine in many of them whereby they promise a plentiful Harvest in after-time if they hold on or mend For alas to speak the plain truth too few possess them all and too many are strangers to them all And therefore where I describe them with the following Excellencies understand it rather by way of Instruction in what they should be than by way of Assertion of what they are and you must remember also that the Denomination is à parte potiori the better sort have them and all should endeavour after them for since they are actually possessed by some they may be certainly obtained by all The First Grace most proper for Old-age is Knowledge They have or might have a great measure of all kind of Knowledge having read so much in the Book of Nature and in the Book of Providence But there is a nobler Object of their Knowledge which is God himself his Word and his Ways Herein the Aged person hath been versed for a long time 1 Ioh. 2. 13. I write unto you Fathers because you have known him that is from the beginning There is no Truth Duty Case Sin or Temptation but they have either heard or read something concerning it and that often and therefore must be supposed to have a more clear and distinct knowledge in all these things than younger people Young people think that they know much but Old people cannot chuse but sigh and smile at their ignorance They find that the more Knowledge they have the more Ignorance they discover in themselves and wherein they have been confident in their younger years they see cause to alter their sentiments afterwards For Knowledge is either Infused or Acquired by Study Reading and Converse In these the Aged must needs out-strip the Young as having been much longer conversant in the use of them and for the former the Holy Ghost doth commonly impart these Habits in the use of means and so every way the Old man hath the advantage in this accomplishment Now Knowledge is that wherein the Image of God partly consists it is the glory of Angels and it is the honour of Man. Those therefore were a strange sort of Friars in Italy that Luther writes of call'd Fratres Ignorantiae that took a solemn Oath that they would know nothing at all but answer to all questions with Nescio unless men were resolved to renounce both Divinity and Humanity at once No doubtless saving Knowledge is to the Soul as the Eye to the Body of great excellency and of great use 'T is this that Crowns the hoary head and conveys Beauty unto wrinkles Prov. 14. 18. The prudent are crowned with knowledge It s true many there are who have tasted of the Tree of Knowledge that have never tasted of the Tree of Life and knowledge of it self puffeth up so that a man may have all knowledge and yet no Charity 1 Cor. 13. 2. Yet as it is true there may be much knowledge without a grain of Grace so it is certain there cannot be one spark of Grace without Knowledge For how shall a Man know Sin unless he understand the Law of
will the keepers of the house tremble that is the arms and hands which defend the Body will by reason of their cold and dry temper shake and quiver And the strong men will bow themselves that is the thighs and leggs which have strongly born up the structure of the Body will be weak and need the support of a staff to assist them And the grinders will cease because they are few that is the Teeth which chew and grind our meat will break rot and fall out so that being reduced to a few they will be unable to do their office And those that look out of the windows will be darkened that is the Eye-sight will fail the Organs of the Eye through which as through a window the Soul looks out being dried up and weakned And the doors shall be shut in the streets that is the Lips and Mouth will be disabled from speaking or eating When the sound of the grinding is low that is Digestion which is furthered by chewing and perfected in Chylification Sanguification c. will be obstructed And he shall rise up at the voyce of the bird that is our Sleep will be so shallow that the least noise will awake us and so short that it will prevent the Cock-crowing And all the daughters of musick shall be brought low that is our Ears will grow dull so that as we cannot so we care not for the sweetest musick Also they shall be afraid of that which is high that is we shall by reason of weariness dizziness or short-windedness be afraid of mounting up to high places and attempting such high things as in youth we adventured upon And fears shall be in the way that is we shall be afraid of and in our Iourneying lest we dash our weak and weary foot against a stone And the almond-tree shall flourish that is our Head will grow hoary like the almond tree which soon ripens And the grashopper shall be a burden that is the least weight shall load our infirm Body yea we being then like enough to grashoppers will grow burdens to our selves and others And desire shall fail that is our Appetite to meat and our desire to Marriage-imbraces will be cooled and cease by degrees At length the silver cord will be loosed that is the Chine-bone with its marrow and the Nerves and Fibres thereunto belonging will be resolved and weakned And the golden bowl will be broken that is the vessel and membrane that contains the Brain which is aptly called golden both for its colour and value will at last be shattered And the pitcher will be broken at the fountain that is the Veins will cease from doing their office at the right Ventricle of the Heart which is the fountain of life and so our blood stagnating we are soon extinguished And the wheel will be broken at the cistern that is the great Artery which is knit to the left side of the Heart by which the Blood is derived into the parts ceases its action and the Pulse with it which are the immediate forerunners of Death And then the Dust returns to the Earth as it was and the spirit returns unto God who gave it Thus you see Mans Body like some curious Edifice first battered by various Storms at length the Roof and Walls decay and at last falls to the ground but our Blessed Redeemer hath provided for the Inhabitant an house not made with hands eternal in the Heavens SECT I. AND now let us more distinctly survey the Inconveniences of Old-age the chief whereof are these following First The Aged are Deprived of many Pleasures They cannot divert themselves by Hunting Hawking Fishing They can neither well ride abroad nor walk about home They have done with Visits and Feasts and Musick All the recreations of sense are generally tastless to them Yea they have scarce any pleasure in their meat and drink and sleep So that their Condition seems to be sad and lamentable And we have the substance of all this confessed by an Old man himself namely Barzillai 2 Sam. 19. 35. I am this day fourscore years old and can thy servant tast what I eat or what I drink can I hear any more the voyce of singing men and singing women q. d. These things will signifie nothing to me they have forsaken me and I value them as little Here you have the Verdict which Barzillai brings in the Case Yea instead of Pleasure a constant Sadness takes place in their Countenance without and as may be judged in their Hearts within Sobs and sighs are the accent of their language and their complaints are frequently mixt with tears Their Condition then must needs be miserable when they have such constant heaviness within and no recreation without to alleviate it Company burdens them and Solitariness saddens them Yea they are loth that any body should be merry about them So that they seem to lead a dolorous life and to be estranged from all manner of Pleasure Now Pleasure is the life of Life What is Life without Delight why do men toyl to get Estates but for the pleasure they take in them why do others hunt for Applause and climb for Honour but to please their fancy and their humour even the Schollar would take leave of his Books if he had not Delight in them So that Pleasure acts all mankind and rules the world Now those years are lamentable wherein a man shall say I have no pleasure in them And this makes some Old People weary of their lives they reckon that a Life stript of joy and comfort is not worth the keeping Nevertheless Old-age may support it self very well under this Inconvenience Inasmuch as the Pleasures they are deprived of are in themselves and to their experience dangerous Injoyments For nothing is more apt to disorder and fully the Soul than carnal Pleasure Those very Recreations which may be harmless in themselves yet too commonly lead to Intemperance to Lasciviousness to Quarrels and other mischiefs Now if a Dish be never so palatable yet if there be but danger of Poyson in it no wise man will meddle with it Therefore Tully brings in Cato congratulating with himself that he was delivered from the slavery of Pleasure and concludes that it is a singular Priviledge of Old-age that it frees us from that which is most pernicious in youth And whatever regard weak men may have to these Vanities the wisest among the very Heathens have concluded that there is no plague so deadly to man as the pleasures of the body And that comes to pass through the depravation of our Natures whereby we can hardly enjoy them but we run mad upon them we exceed the limits and miss the ends which should be observed in the using of them Wherefore Cicero tells of Sophocles who being askâ—…d whether he did still converse with Womankind answered The Gods have done better for me I have willingly left that furious Master Indeed the greatest