fruit more liked by how much it is incorporate in the vertues and name of an excellent patron In which respect knowing that there shines in your Ladiship a vertue of learning and iudgement as doth the pearle in the gold that your mind is diuinely enclined to the coÌ„templation of vertuous studies I beseech you let this be admitted amongest the publike monumeÌ„ts of your vertue though farre vnworthy of your noble desire yet beeing couered with the winges of your authoritie and name it may bee holden so much the more perfect and plawsible by how much it is an imp grafted in the soyle of your greatnes and enritched with the golde of your name and vertues Referring the faultes rather to the infirmitie of my skil and knowledge then to my desire and will which is wholly dedicated to the seruice of your right honorable Father and his house At my chamber in the Blacke Friers in London the fourth of February 1575. Your honours humbly to dispose and commaund Geffray Fenton The contents of euery perticuler Chapter TO the gouernour Angulo doclaring many good doctrines with other consolations to such as are widowers fol. 1 To Sir Peter Giron banished into Oran comforting such as liue in exile 4 To Don Frederique of Porting all Archbishop of Saragoce and Viceroy of Catholiogne wherein the author commends to him a letter of the Emperour M. Aurelius 11 To the Duke of Alua contayning an exposition of a text of the Apostle with other antiquities 14 To Don Fardinando do Toledo to whom are expounded two authorities of Scripture and the custome of the Egiptians in the death of their friends 17 A discourse before the Emperour Charles the fifth wherein is handled the pardon that Christ demaunded of his father for his enemies 19 To what purpose or ententions tended all the speeches of Iesus Christ 20 That when Christ gaue pardon he left nothing to forgeue 22 That God was wont to be called the God of vengeance and now is he named the father of mercy 24 A discourse afore the Emperour wherein is touched the conuersion of the good theefe 27 The good theefe hauing no other thing to offer to god offred him his hart and his tongue 32 How wickedly the euill theefe spake hanging on the crosse 35 The good theefe rebuked his fellow hanging on the crosse 37 A discourse expounding this text of the Psalme Irascimini nolite peccare 42 For such as enter into religion 47 An other discourse tending to religion 49 Instructions still tending to men entred religion 52 This discourse was vttered in the presence of a noble Lady at her churching 53 A discourse in the presence of a great assembly of noble Ladies of the good and euill that the tongue doth 55 A letter to a great learned maÌ„ answering to certaine demaunds 62 Demaundes and aunsweres 62 Touching the warre which a man makes against himselfe 65 Plutarch to the Emperour Traian a letter tending to instruct Princes newly raysed to principalities 68 The Emperour Traian writeth to his teacher Plutarch debating that albeit a good man may be banished yet he is not for that dishonored 70 The Emperour Traian writing to the Senate of Rome discloseth the trauels of Princes in their gouernements 71 The Senate of Rome writeth to Traian their Emperour partly to aunswere to some particulers of his former letters and with all expressing documeÌ„ts necessary to the instructioÌ„ of a Prince 75 Of the great reuerence giuen in times past to auncient men with certaine priuileges appertaining to old age 77 To a noble personage touching the difference betwene the friendship of men and loue of God. 79 In this letter is debated the difference betwene a seruaunt and a friend 81 A letter to a noble personage wherein is debated why God afflicts good men 83 The author vnder termes to reproue his friend that had charged him to haue taken out of his chamber a Pomander speaketh iustly against such persons as delite to be perfumed 85 A letter to a perticuler friend rebuking all such as offer outrage or iniurie to any that are new by conuerted to the faith of Christ calling them infidels or miscreants or by any other name of reproch 88 A letter to a nobleman touching familiarly how inconuenient it is for a man maried to haue a womaÌ„ friend besides his wife 90 A treatise of the resurrection of Iesus Christ together with an exposition of the fifth article of the Creede that he discended into hell and rose againe the third day 93 Touching the resurrection of Christ 101 Certaine meditations and considerations vppon the resurrection of Iesus Christ 103 Certaine testimonies of Pagan authors seruing to approue christian religion written in forme of a letter to a noble man. 107 The Originall of tiranny and Idolatrie together with the punishments of tirants and Idolators how Abraham was chosen chief of the Hebrewes 112 The author aunswereth a congratulation sent to him vppon the gift of a Bishopricke 117 There are no greater riches then honour nor pouertie more intollerable then infamie 120 The author modestly reprehendeth his friend for not yeelding to his request 124 A letter aduertising Parents not to be carelesse in the education of their children and that a man of honestie and vertue ought not to suffer ill resort or leude demeanor in his house 126 The author writeth to his sister seruing in the Court partly hee instructeth her how to liue in Court and partly satisfieth her request vnder a short discription of loue 127 To a noble man in consolation for the death of his daughter in law 130 A discourse written to a great Princesse of the vertues and life of the noble Queene of Zenobia 133 Touching diseases and the discommodities which old age bringeth 135 One friend writeth to another of the rage of enuie and the nature thereof 138 One friend rebuketh another for that of a gentlemaÌ„ he is become a marchant this letter tendeth to the rebuke of couetousnes 141 A letter in consolation declaring the discommodities of Anger the benefites of pacience 145 A discourse of the ages of mans life 150 A continuing of the discourse begon wherein is brought in an other opinion 153 VVhich of the opinions is most worthy 154 The conclusion of this discourse wherein the author is resolued that there be but three ages 156 Considerations for Iudges criminall expressed in a familiar letter from one friend to another wherein is vsed a necessarie authoritie of a Philosopher 167 A discourse of the antiquities of Corinth with an exposition of the prouerbe Non cuiuis contigit adire Corinthum 160 That we ought rather to present before God the loue which wee beare him then the seruices we do to him 162 A short letter partly in rebuke and partly in persuasion 165 A letter to a daintie Lady faâ—â—e sicke for the death of hir little Dogge 657 To an old gentleman enamored of a young Lady this letter toucheth the perplexities which
thinking from one day to another to giue reformation to our life so let vs be warned that the winges of old age being plumed with the fethers of death we shall find it too late to learne to liue when we are at poynt to die And therefore all men ought to examine in themselues how many deare seasons they haue past what perils they haue escaped how many friends they haue lost frō what perplexities they haue ben deliuered accōpting it not to their own merit that god hath taken thē out of so many daūgers but to the end they shuld haue further time to amend their life A man to liue soūd without diseases the regimēt of phisicke with our owne good gouernment are much helping but the stroke of death whether it come earely or late that depends more on the power and hand of God then on the will or disposition of men Therfore let all men be moderate in their exercise and vse temperance in their vniuersall actions making more estimation of their wisedome then of their olde age since otherwayes if they forget not to recken their yeres others will not forbeare to kéepe accompt of their vices Many learned men haue proued by many reasons that olde age is profitable and that the life of auncient men is good But God giue them better quiet and tranquilitie then that their opinions haue any societie with either experience or reason For now a dayes where is the retraite of infirmities but in an aged body or in what cōsistes the miserie of mans life but in the passions of age wherunto is appoynted no other cure but sufferance in paine and griefe without hope old age being none other thing then a disease without remedie and a sicknesse incurable But comming now to exhibit some priuileges and liberties which old men enioy I meane not to medle with the complexions and qualities of those whose wisedome agreeth with their age and their yeres conformable to their graue discretion and much lesse to giue libertie to my pen to contest against any of those graue honorable and vertuous auncients by whose direction common weales haue bene gouerned and in their wisedome young men haue found suretie of counsell But to set downe some customes of old men that be wanderers waspish bablers scoffers players dissemblers and such as are lead by amarous humors together with what familiar manners their sorowfull old age is accompanied I hold it neither against reason nor honestie It is a custome to old men to haue a short sight their eyes yéelding double iudgement comprehending two thinges for one and oftentimes to haue cloudes in their eyes when there is none in the skie by meanes whereof for the most part they misknow their friend and take him for an other It is a custome to old men to be thick of hearing by meanes whereof such thinges as they heare and do not well vnderstand they thinke is either spoken to the preiudice of their honour or detriment of their goods It is familiar with old men to haue their haires fall without combing wrinckles growing and no séede sowen and their head fuming without any fire made for remedie whereof when they would take the bathe it is forbidden them by reason of their weaknes Old men haue this priuilege to eat bread without crust for the ease of their téeth to haue their meat minsed for the helpe of disgestion to haue their drinke warmed for the cōfort of their stomacke and in case of infirmities in their legges they haue their oyles to supple them their rollers to wrap them their hoaze at libertie their buskins buckled and if any grudge at this brauerie they haue to aunswere that it is done more for the ease of the disease that troubleth them then for any glory they reappose in such attire It is a custome with old men to enquire after the disposition of the wether wherein they haue great sence and iudgement by the motion of their infirmities whose humors following the reuolution of the Moone and change distemper of the ayre bring the poore old man to be halfe a phisition and to haue a painefull science in Astronomie It is a custome with old men to cōplaine much of the trauels of the day and to kéepe reckoning of the houres of the night that their dinner is not resolued into disgestion and their supper would not suffer them to sléepe and yet it is no sooner day then they begin to murmure that their breakfast is not readie It is a priuilege to old men to search companie and either in temple tauerne or shoppes they enterteyne al that come enquiring of the newes of the world and whatsoeuer they heare be it true or false they will not onely beleue it for true but ad to it somewhat of their owne it is familiar to old men to be suspicious distrustfull obstinate intractable and subiect to selfe opinion by meanes wherof they lacke reason and liue in error and though they are not abused yet they wil be ielouse of their owne shadowe yea such men haue rather want of any other thing then of suspicion It is a custome with old men once a moneth to be lockt vp in their closet and compt their treasure deuiding their coynes and searching the lockes of their chestes such men will not deminish one denir of that that is heaped vp but loue to liue poorely to the end they may die rich To some old men it is a custome to haue familiaritie with phisitions and friendship with Potticaries but some delite more to haunt tauernes where is vent of good wine then in the conference of learned men by whom is ministred whole some regiments of health it belongs much to olde men to be fickle in all things but specially to be inconstant against the time commending much the ages past and complayning more of the season present which for the most part they do more of custome then by any reason and rather by authoritie then for necessitie It is due to old men to wrap and cherish themselues to haue their chamber hanged their fire ordinarie their bed warmed and yet for the most part they spend the nights in coughing and the dayes in complaints making their bed a place to debate the actiōs of their youth past and to féele the infirmities and weaknes of their present age the memorie of which thinges makes them oftentimes so ill contented that they are carelesse to prouide for death which they sée euen afore their eyes And it is one common propertie with old men to be angrie with such as enquire of their age and most familiar with those that will tell of the pleasures they haue past So that they would be honored by reason of their age and yet they are grieued when they heare a reckoning of their yeres and so old men delite in authorttie yet wish their age might be cōcealed To a noble personage touching the difference betwene the friendship
discretion of the doers for that according to Aristotle all the operations and mocions of man procéede of the vnderstanding and will. And therefore it is hard to iudge of the workes and dispositions of litle children till by encrease of yeares they enter into the vse of reason a time when they haue habilitie to do well or ill The same béeing the cause why the Cannon speakes not indistinctly of all children but onely of such as are somewhat raysed into yeares and age For it impugnes nothing the opinion of such as saye that litle children are without sinne but meanes expressely of such as are ten or twelue yeares of age who in déede are not exempted from sinne Mans estate which is the third age begins at fiftene yeares and continueth till eight and twentie according to Isidores opinion This age the Latines call Adolescentia for two reasons the one for their possibilitie and nearenesse to engender the other for that they encrease and rise into strength Touching the first it is referred to the beginning of this age wherein young men approch the power of procreation which was further from them in their childhode as hath bene sayed The second consideration beholdes chiefely the end of that age according to the opinion of many who holde that man encreaseth till twentie or two and twentie yeares which is the end of Mans estate But Jsidorus sayth that Adolescentia lasteth till eight and twentie yeres notwithstanding man doth not alwayes rise in increasing till then and yet it séemes that that age tooke his name directly of encrease for that then man comes to his perfect growth In the ages afore rehearsed Jnfancie and Puerilitie man groweth still yea and in one part of the third age which is Adoloscentia But in the ages following he groweth nothing for that he hath taken his perfection afore And therefore seeing all growing endes in Adoloscentia for after that age man encreaseth nothing the name of encrease or growing doth most properly appertaine to him Youth which is the fourth age entreth at nine and twentie and endeth at fiftie as Isidore affirmeth The Latines call it Inuentus by reason of the helpes and aides that the world hath of men of that age as in deede that title is most proper to him by reason of the force and vertue which men of that age haue In the former ages men are not knit nor haue their forces accomplished But in this age they haue their full strength and are well hable to endure all impositions of paine burdens or trauell In this is discerned the difference of the two opinions the one establishing seuen ages and Isidore reckoning but sixe Such as make a nomber of seuen deuide youth adioyning vnto him an other part which they call Virilitie But according to Isidore there is but one age and that is called Youth which me thinkes is not to begin at the end of Mans estate at eight and twentie yeres as Isidore holdeth But it were better to determine Mans estate at one and twentie yeres a time wherein he hath taken his groath and thereto establish the beginning of youth which is to last vntill thirtie yeres or there about and after it may succéede Virilitie which may endure vntill L where Jsidore establisheth the end of youth According to this order the names of the ages may go properly with them For Junentus takes his name of this Latine Verbe iunare signifying to aide or helpe and in that age men are most conuenient to be employed and of most habilitie to giue aide And Virilitie deriueth from this Latine Noune Vires signifying strength as an age wherein men being compleate are in there greatest force And so as the youngman is good to minister aide and helpe so in the man accomplished is good habilitie to do things of himselfe For to haue necessitie of aide is referred to the forces yet weake and not accomplished but to do any thing of our selues is a true signe of strength fully furnished Besides it is of common proofe that a man comes not to his full strength till he be thirtie yeres olde and therefore by good reason that estate of age may be called Virilitie But Jsidorus thinking not to seperate virilitie from youth sets downe other termes and limits to ages establishing the end of Mans state at eight and twentie yeres and not at one and twentie and appoynting the begining of youth at nine and twentie a season that best makes perfect the strength of men he puts no difference betwene virilitie and youth The fifth age is called Grauetie or Vnweldinesse Touching this age the two opinions aforesayd do differ in name only Jsidore calling it vnweldinesse and the other giuing it no title at all They both séene to take the commoditie of the Latine word the one calling it senectus and the other seniam notwithstanding it concerne diuerse ages This age of vnweldinesse begins at fiftie yeres and ends at thréescore and ten as Jsidore holdeth who calleth it vnweldinesse because the qualitie of heauines or waight makes fall all things lower And as in the other foure ages afore men grow either in stature or in force so in this age their strength séemes to determine and their bodies and partes begin to decaye decline to debilitie For vntil fiftie yeres man mayntaines alwayes his strength and stature but after he begins to feint as one that had runne his course and doth nothing but heape infirmities and weaknesse euen vntill death According to the opinion of such as establish seuen ages this estate of yeres is called old age wherunto Isidore consents not but calles that old age which begins at thréescore and ten and continueth til death though man liue neuer so long So that all the other ages are restrained to certaine limits of yeares but this last age is subiect to no terme for that the day and houre of mans death are not knowne Jsidore speaking of this age sayth that old age béeing the sixth age can not bée limitted nor made subiect to terme for that there is attributed vnto it the residue of the life of man which passeth the first fiue ages But touching all that hath bene sayd heretofore that euery age of the life of man hath his certaine termes and limits except the last It is to be vnderstand that al is spoken of the ages of men of our time and not of such as were afore the floud since in those seasons the age of men were a thousand yeres Neither do we meane the men of the second age which begonne from the floud vntill Abraham for that in that age there were men that liued sixe hundreth yeares and some foure hundreth as appeareth by the Doctrine of Genesis And yet those men sayth Jsidore had no more age then we and all their yeares limitted to a certaine time and terme except the last age whereunto could bée ascribed no certaintie of terme for that as it is found in Genesis
some liued longer then others and therefore their ages were not compted in that fourme of yeares that wée recken oures For we take the beginning of our fifth age which is called Vnweldinesse at fiftie yeares Which could not bée in the men of the first times séeing the fifth age presupposeth in vs a debilitie of strength and naturall operations a thing which could not happen to the first men for that if they had begonne to decline at fiftie yeres they could not by any possibilitie haue endured so long séeing there were of them that liued more then fiftie yeres So that wée may establish the fifth age of those people to begin at thrée hundreth yeares or there about aspiring very neare the third part of their life In which respect this fifth age hauing an other beginning in them then in vs I thought it not out of purpose to touch somewhat those ages which had not the same termes whereunto wée are subiect at this present Here must bée considered the accompt that wée applie to the third age and other ages since vntill Dauid in whose time men liued no more then they doe now according to his owne testimonie the dayes of man are threescore yeares and if any liue till fourescore the residue of their life is but griefe and trauell Touching the ages of the men of the first and second worlde wée can not speake resolutely nor of the termes or limittes whereunto they were referred One reason is for that those thinges were not continued vntill these later times where were authors writers to record them And withall for that those thinges which were once past no more in nature the writers had no great care to dispose them to monument To this may bée also added an other reason more peremptorie that notwithstanding the authors had will to describe particularly those thinges as they had done the ages Yet they had no meane therevnto seeing experience sheweth vs the ages which are proper for procreation in what season man forbeares to grow in what time hée is in his flower and when hée begins to decline By which the wisemen tooke meane not only to Baptise and distinguish the ages of man but also to limitte such as were subiect to terme From the first and second age of the worlde wée are assured that the age of men was deuided into sixe as it is nowe For the men of that season felt the same mutations that wée féele and did not engender in all ages and yet in certaine ages they were hable to procreation They grew into stature and strength vntill certaine times and afterwardes their growing ceased In a certain age they were in their flower and in an other they began to wither and decline But wée knowe not in what terme nor in what tyme they suffred these mutations as now experience in our selues makes them easely knowne to vs That was the cause why the wise men of those times could not limit to certaine termes of yeres the ages of men of the first and second world as oures are Moreouer if any will dispute that there is more reason to establish seuen ages in the life of man then sixe for that the Scripture makes mention of senectus and senium that is old age and state decrepit it may be aunswered that the Scripture appoynts no more ages to the life of man then doth Jsidore For these two wordes senectus and senium as the two later ages of man which Jsidore calles by other names naming vnweldinesse that which the Scripture calles olde age and old age that which in the Scripture is called state decrepit There is also an other reason agréeing with the opinion of Isidore that senectus and senium be not taken in the Scripture for two ages but for one that to be the pouder or oust of the life of man Old age saith Isidore which is the sixth age is not limitted for that al that remaines of the life of man after the fiue first ages be past is layd and referred to olde age Touching the state decrepit it is the end of old age called senium as holding vpon the traine of the sixth age This last opinion semes not the least likely and most conformable to the saying of Isidore by whom is not ment that the decrepit state is the vttermost end of old age For so should it be one selfe thing with death and hold no part of life but it is ment that the state decrepit makes one part of the life of man and of the sixt age according to the testimonie of Jsidore So that we may conclude that it is not an age distinct and absolute but part of an age being as it were the dregges and pouder of old age and generally of all the life of man And for death much lesse that it is part of the life of man séeing we hold it a iust meane of priuation of life But if any disposed to cift straitly our opinion will aske this question that séeing the state decrepit is one part of our life why we make not an age of it as we do of the other partes of the life of man It may be aunswered that by so much is the question vaine by how much the matter is impossible For al the other ages are subiect to beginning and end and are determinable to a certain content proportion and nomber of yeres And touching old age albeit his end can not assuredly be determined yet it is knowne in what time he begins which is about threescore and ten yeres But the state decrepit drawes an other course as hauing neither beginning nor end certaine and terminable and therefore can not be called an age distinct and of it selfe The same being easely séene in this that it containes that residue of the life of man wherein the body is made vnweldie with many infirmities the which appeares after a man be entred into olde age and not afore notwithstanding we séeme to féele and suffer vnweldinesse So that that part of the life which is so grieuous hath no certaine beginning séeing those infirmities come sooner to one then to an other and endure either more or lesse according to the complexions of persons and therefore that can not well bée called an age compleate but rather part of an age This estate decrepit hath bene referred with great reason to the yeares of olde age béeing the last and extremest of all the other ages For that there remaynes no other thing to such as are come to it but death And for that such as liue so long are naturally subiect to many grieues and sorowes some men haue called the end of this last age senium An opinion fully conformable with the Scriptures For as it is here alleadged that the state decrepit is the last part of the life of man and followeth olde age So the Scripture accomptes the continuance and proporcion of our life to thréescore and ten yeeres referring the residue but to trauayle
and dollor So that this part of the life so ouerladen with infirmities is that which we call state decrepit and the Latines senium béeing in déede the last age called olde age The best dayes of the life of men saith Virgill are those which passe first after the which succéede infirmities and diseases yea and olde age which leades with him fearefull death Thus doth Virgill cal old age a state troublesome and afflicted with infirmities wherein if he had knowne the state decrepit to be seperate from old age and that he had taken it for an age of it selfe he had geuen it communitie with those ils and infirmities whereof he speaketh and not to old age for that it is in the last and most extreme age that those miseries happen to man Yea he makes no reckoning of any age after old age for that next after it he makes accompt of death The same prouing sufficiently that the state decrepit is not an age seperate and distinct from old age but containes a part of the same which agréeth with the opinion of Isidore and holdeth consent with the scriptures and with the Poets In all which is no difference nor distinction betwene senectus and olde age A continuing of the discourse begon wherein is brought in an other opinion WE haue alreadie shewed two opinions touching the ages of the life of man whereof the one appoints seuen and the other establisheth but sixe But nowe will we adioyne an other which sets down in the life of man but fiue ages that is to say Jnfancie Paerilitie Mans estate Youth and old age Of this opinion is M. Terentius Varro in his Booke of the originall of the Latine tongue is also alledged by Seruius in his comment of Virgill vppon the fifth Booke of Aeneidos This opinion agréeth with the former and foure first ages which foure there is no meane to impugne séeing they haue taken their names of the foure diuerse estates which we féele in our life The first age is when by reason of our very few yeres and indisposition of our body we haue no vse of reason nor full knowledge of thinges this age we call Jnfancie or innocencie as an estate wherein man knoweth not yet what sinne is There is an other age wherein albeit man hath a certayne vse of reason yet by reason of the inhabilitie of his person hée is not yet hable to procreation this age is called Puerilitie or Childhode continuing from eight yeares to fourtene and it is the second age There is an other age which giues to man the vse of reason and power of procreation his body béeing not yet risen to his greatnes and perfect force but groweth still in strength bignesse This third age is called Mans ectate for that in it we take our greatnes and stature although we grow still in force There is an other age wherein man hath his strength accomplished and is apt to all actions possible to bée done in any age whatsoeuer this age is named Youth And for that these foure mutations are so manifest they are all resolued and concluded in these foure ages notwithstanding they haue not said so of the ages following and from thence is deriued the diuersitie of opinions M. Varro reckoneth but old age after these foure ages afore recited taking youth as I thinke for the age wherein man is perfect in his forces in his stature in his vertues naturall referring to olde age all the time of declination or decaying of the naturall forces of man So that according to Varro olde age should begin at fiftie yeares and endure vntil death This opinion diffreth from the former in that the first putteth virilitie amongest the nomber of ages seperating it from youth where this encloseth it vnder the name title of youth according to the iudgmēt of Jsidore And yet this opinion is contrary to the former which makes olde age and state decrepit two ages agréeing with the resolution of Jsidore who accomptes olde age for the last age and takes the state decrepit but for one part of it Notwithstanding Varro diffreth from Isidore who after youth establisheth the age of grauetie or vnweldinesse of the which Varro makes no mention following therin the first opinion which toucheth nothing that graue and heauie age VVhich of these opinions is most worthie ALbeit there is neuer one of these thrée opinions which bringes not with it his meane of defence and iustification as béeing al grounded vppon causes which haue their proper apparance and similitude with reason Yet there is differēce of authoritie betwene them one being more antentike then an other the same being the consideration why I hold the second best approued and most reasonable Touching the first opinion establishing two ages of old age and state decrepit it is contrary to all good authors who haue alwayes taken olde age for the last age of man not meaning that the state decrepit was an age distinct but a part of old age Wherein if it be alledged that the decrepit state is not taken for the last part of the sixth age for that it hath no beginning limitted nor any end determiminable but that it is taken for the last age which is limitted in his beginning notwithstanding it hath no end determinable as beginning at thréescore and ten yeares and lasting vntill death and that this age also is that which some call olde age It may bée aunswered that taking the termes and limittes in that sort thée agrée with the first and second opinion touching the two last ages and that there is no difference but in the names So that wée may conclude that the second opinion is more auayleable then the first for that it consents in names of the ages with the good authours and Poets Wherein truly for thinges that lie in act and haue bene inuented those opinions that holde most conformetie with the iudgements of good authors ought to bée reputed as most true The third opinion aduouched by M. Varo albeit it be in some sort supportable yet Jsidore satisfieth more at full for that he puts vnweldinesse for an age betwéene youth and old age For first in that age men feele a manifest mutation which deserueth well to deare the name of age Seeing that properly olde age may be called that time wherein the iudgement of man beginneth to fayle diminish both by the greatnes of age and indisposition of the body and person Touching youth it is the flower of the age of man since in that age hée is man compleat and perfect in his forces actions and naturall operations but that age being past al thinges that are in man begin to decline Then it is that the force of the body and vertues naturall begin to weare and wax weake Of which decay procéedes also a diminution of iudgement and vnderstanding All which are discerned dayly by ordinarie experience besides the reasons and arguments conducible to
dignitie of his person to declare him such one as he is By which he hath shewed that he came to vanquishe and surmount sinne and death and to pronounce that as who so euer would followe him should liue eternally so to such was reserued euerlastinge death as would not obey his woorde and doctrine For in him saith he is conteined resurrection and lyfe yea and the Saluation of those that beléeue in him To that to proue those thinges and to assure consolation to all such as should giue faith to his woordes it was requisite that he should not only manifest himselfe the author of lyfe in raising others but that also he should expresse it in his proper person giuing this testimony of himselfe that albeit he was dead yet he had more power then death for that he was able to returne to lyfe By this it appeares that the resurrection of Christe is a trew proofe of his greatnesse and a declaration that he is the Sonne of GOD hath surmounted all trauels and perplexities hath domination ouer death and ouercome hell sinne and the deuill séeinge hée hath disfurnished them of their principall weapons wherewith they did tirrannise ouer the Linage of man which is death that followeisd It also a proofe that as wée honour serue and beléeue in a man dead and crucified so also we must obey followe and serue in faith a man that hathe foretolde his Resurrection and which is risen againe from the dead séeing that one of the reasons why he dyed was the more to declare his power and manifest further his force and excellencie of life together with his power against the kingdome of sathan In the Seconde consideration is inclosed a wonderfull secret greatly auailing the estate of mankinde it is deuyded into two partes according to the testimony of the Scripture whereof the one consistes in his death and the other in his resurrection Touching his death wee haue alreadie debated that in it was comprehended the death of our trauelles the death of our death the mortification of our olde Adam and the spoile of the forces of the wicked roote of sinne which raigned ouer vs And in his resurrection we say now is comprehended the reestablishment of our lyfe the newnes of our iustice the vertue and spirituall generation of the new Adam in vs the woorkes of this newe lyfe the hope that this newe people of GOD hath to returne to Heauen and finally the thoughtes and operations agreable to the maiestie of god Christe was not sacrificed only for himselfe but for vs he is not risen againe onely to declare what hee was but wyth all to make himselfe suche a one to vs as his Father mighte receiue vs He is dead for our sinnes risen againe for our iustificaiton His death made to dye all wicked thinges but in his resurrection were reuiued al good thinges In effect we haue to consider touching the vertue of the misterie of the resurrection that he is also so risen againe in vs Spirituallie that if it be not long of our obstinacie and Rebellion we shall féele the force of his Resurrection in vs that is he will engender in vs a power and will to doe the workes worthie of a newe lyfe and will make vs to rise agayne to a newnesse of lyfe by the which we shal be founde agréeable before the face of God And béeing risen wyth him we shall vanquishe death and sinne and be made frée from the seruitude of Sathan being affected to the commaundementes of God louers of his iustice and zealous of his glory to perticipate in the ende wyth the heauenly lyfe by the communion which we haue wyth the lyfe of Iesus Christ in thoughts and workes So that let all Christians vnderstande that if in humilitie they search a remedie for their sinnes opening wyth all the gate of their harte they shall finde wyth in Iesus Christ raysed agayne And that being in the companie of so great a Lorde liuing who hath vanquished death they can not haue in them any deade thing For they shall also rise againe spiritually wyth the Lorde into that newnes of lyfe whereof we haue spoken Let vs therefore take héede to refuse the mortification of our wicked workes of our disordered appetites and our wicked affections For if we bowe or bende our selues we shall wythout doubt apperteyne to the other parte of this misterie and rise againe wyth Iesus Christ In this sort is to be vnderstanded the saying of the Apostle That we are buried wyth Christ by Baptisme and dead to our sinnes and to our olde Adam For that as Iesus Christ is risen agayne from the deade for the glory of the Father So we must enter into a newnes of lyfe béeing assured to keepe him companie in the Resurrection if we accompanie him in his death he dyed to make dye our sinnes and liued agaiâ—e to giue life to our iustice and therefore if behooues vs to dye as touching our sinnes and to be diligent to do good workes whervnto let euerye good Christian referre all his care and study and raise al his thoughts demaunding al those things in his prayers and searching them neither more nor lesse then he would do a precious treasure wherin lyeth hidde al his felicitie The victory is already gained and the faithfull are assured of their forces for that the sonne of God soliciteth for them and holdes al these benefites in his disposing In him we may be bolde to repose our sewertye séeing he hath so much suffred for vs and to make vs communicate with these graces his mercy will neuer faile vs séeing he hath not denied it vs to get them Sure in respect they haue cost him so deare and that the paiment is already made it will not be hard to giue them vnto vs. In the third consideratcon of this article the good christian hath to vnderstand that in the resurrection of the lord we get not only spiritual resurrection as hath ben saied but also we haue assurance of the resurrection of our bodies So that considering that Iesus Christ is risen from the dead for our welth and profit we may be assured that he is risen both in body and soul that our resurrection is no lesse certain then his rising againe being the assurance and gage of our resurrection and he being in all things our first borne captain he marched before vs and we must follow him All the wretchednes that the deuill had caused were repaired by the son of God for as the deuill threw spirituall death vppon mankind so in the vertue of our sauiour that death is destroyed vanquished and a life spiritual giuen vnto men The deuil procured corporal death to mans race for death was brought into the world by sinne but the sonne of God hath ioyned to vs a corporall resurection For as death was introduced by a man so by a man came restitution resurrection we were all dead in Adam euen so
to an old man to haue desire to that which the force and strength of nature denie him to execute What reckoning of temperance is there to be made in old men since their stomackes being weake they are the more subiect to surfet their mindes fierie and their bodies drie their substance is nothing but fume their yeres make them credulous suspicious ambicious malicious couetous and forgetfull carying them withall into euery passion of nature and that more by the furie of their age being a burden intollerable then that they waigh things according to iustice order and reason Men in many respects and at many times more light in sence and iudgement then setled in grauetie and counsell borowing credit by their yeres and wanting that experience which many young men haue of lesse continuance It is an ordinary speach with many of these old men that if they were to begin againe and that in their youth they had known that which the successe of yeres hath brought to them they would liue after an other gouernement and do otherwayes then they haue done So that for one young man that hath not done that which hee ought there be many old men that would do more if they could to whom it is proper to shew a will aboue the power and possibilitie of their bodies euen like to a Drayne Bée whose sting being shot yet he flies vp and downe homming as though he were hable to do more harme Cicero in vaine prayseth old age for his nearenesse to the other perpetuall and happie life as for the hope they haue to visite the spirites of good men alreadie layed vp in rest Seeing we sée all men eschew that iorney being more naturall to the creatures of nature to prolong life then to bee officers in that fatall visitation Yea Cicero himselfe sought to auoyde it when hée was surprised by his enemies who compelled him to goe that iorney which hee had so much commended and so litle desired It is in vaine to desire longer life when we sée nothing but present certeintie of death and yet the greatest care of olde men is to kéepe them from death and their greatest feare to fall into his handes Yea it is this care that depriues them of the residue of the felicities of this life For that the desires of the flesh are so swéeee and importunate that naturally wée desire to establish a perpetuitie of our béeing here though it bée contrary to the eternall ordinance and impossible to the power of kind and nature For by how much we séeke to make our life long by so much do wée shorten it and by how much wée thinke it encreaseth and aduaunceth by so much doth it decline and abate the lyfe of man béeing none other thing then as a bubble of water which swelling with a vaine wynd vanisheth euen when hée is at his greatest If an olde man will vse the authoritie of his age he is intollerable euery one escheweth him and of the contrary if hée play the young man he is an ill example and euery one mockes him The olde man is to do no seruice for that he hath no power neither is he to be serued for that hée is troublesome and passioned He is no companion for young men for that to his yeares belonges too great ceremonie and euen to old men he is troublesome by the very properties and impediments of his age subiect to hemming spitting coughing and many other loathsome dispositions If they bée poore their parents disdayne them and béeing rich they are thought to liue too long for their heires and successors They spend much and get litle they speake often and do seldome Yea their couetousnes encreaseth wyth their yeres which is the greatest corruption that can happen to man. So that I sée not by what reason Cicero could so much commend olde age béeing the very dregges and consumption of the life of man whom hée makes subiect to all diseases which makes mée of opinion that if there bée any age in man worthy of prayse it is more due to youth then to olde age For that the one is fayre and the other deformed the one is sound and the other diseased the one disposed the other froward the one strong the other weake And youth is apt to all exercises but the delites of age are resolued into plaintes passions and dollors So that the one being necessary the other intollerable the one full of griefe and the other frée from passion I sée no particular dignitie due to olde age other then in reuerence and much lesse how the consolations of Cicero can minister remedies since most olde men do féele their infirmities with more griefe and bitternesse then that wordes onely can giue them remedie One friend writeth to an other of the rage of Enuie and the nature thereof SVch is the infirmitie of the present season that men of vertue rising into fauour find enuie to hinder their merit and malice to minister recompence to their painefull desertes enuie being alwayes such an enemie to vertue that where it can not oppresse it yet will it lie in waite to suppresse the glory therof There is no felicitie so well assured nor estate so modest which is not subiect to the inuasion of enuie For that enuie being none other thing then a branch of iniustice it stirres vp the thoughts to wicked purposes and armes the handes to actions of iniquitie The enuious man hath no respect either to the vertue or fortune of any but to the good thinges that are in them not reioycing so much in the goods that are his owne as in the domage hurt hée doth to others his office stretching chiefely to desire that no good thing happen to an other Yea hée will not sticke to suffer hurt himselfe vppon condicion to make his neighbour féele more harme according to the Poeticall example following Jupiter disposed to suruey the estate of the worlde sent downe for that purpose one of his Aungels disguised in the fourme of a man whom he ordained to fall first into felowship with two men trauailers on the way as it séemed and in that respect not the lesse conuenient for his companie They perfourmed together many dayes iourneys wyth those delites and fortunes which happen to such as wander countreys In the end the Angell hauing drawne from them all those thinges hée required to satisfie his desire disclosed vnto them whose messenger he was and hauing power to dispose of the liberalitie of Jupiter hée sayd that for their good companie hée would giue them present recompence Whereuppon he willed them to aske what they would and who made the first demaund should not onely haue fully all that he required but the other should haue forthwith double as much The one of these two trauaylers was a couetous man and the other an enuious man betwene whom this offer of the Angell bred no small contention For the couetous
proue them For first experience sheweth vs that as man falleth in corporall strength so his iudgement begins to growe weake and frayle but the sense and vnderstanding remayne in puretie and vertue The reason is for that the strength of the body and forces naturall are powers materiall and subiect to alteration and change But the sense and vnderstanding béeing not materiall can not therefore fall into mutation but by some accident and by the alteration of the body according to the Doctrine of Aristotle that the vnderstanding waxeth not olde although the body doth And therefore there may be sometimes wherein man may loase all his corporall forces afore the vnderstanding tast of any such infirmitie But to say that that time may bée reduced into an age to call it old age it can not well bée so for that the sense and vnderstanding are weakened in olde age So that that age may bée called vnweldinesse according to the Etymelogie of Isidore saying thus Some thinke the Latines called olde men senes because of the debilitie of sence falling vppon olde men whom the greatnes of age makes raue and subiect to incertaine fancies The naturall Philosophers say also that fond men and idiots haue for the most part their bloud cold as men wise and well compound haue it hot and sturring the same béeing the occasion that olde men hauing their bloud cold and young children in whom it is not yet hot enough are not resolute in their iudgements so that it is no great error to compare together old men and children as equall in temperature For doting olde men are foolish by the greatnes of their age and in young children is no power of iudgment by reason of their minoritie Secondly this second opinion which establisheth onely sixe ages is most commonly approued of wisemen and agréeth with the iudgement of Jsidore that the Philosophers haue distinguished the life of man by those sixe termes Thirdly this second opinion hath a similitude with the names which the Greekes haue attributed to ages calling that which followeth youth Presbiter and in place of olde age they vse geron so that Presbiter is an other age then olde age as also Jsidore calles it Vnweldinesse And sure those that stand in that estate and proportion of age may bée called neither young nor olde but occupie as it were a meane degrée betwene both according to the opinion of Jsidore speaking thus The sixth age saith hée which is called Vnweldinesse is referred to such as enter into olde age and is as the dekaye and declination of youth falling into olde age and yet in true propertie is neither olde age nor youth but it contaynes euen the selfe same which the Greeks call presbiter This age begins at fiftie and endes at thréescore and ten Wherein if any would dispute by the wordes of Isidore that the age of Vnweldinesse followeth olde ages and that it is an estate most neare vnto death by this Latine text of Jsidore qu 〈…〉 〈◊〉 senioris est grauiâ—â—s c. vsing the comparatiue seâ—â—â—ris It may hée aunswered that senioris is taken here for one that approcheth olde age euen as adolescentiâ— in Latine signifieth one that is yet in his childhode and not yet so sufficient as hée whom the Latines call adolescens This phrase and maner of speach is common and vsed for the most part amongest the Latine authors and Poeta as Ouid Terence with many others So that wée may heare applie senior to one that groweth neare olde age according to this iudgement of Jsidore He that the Latines call senior saith he is yet in his gréennes and hath not shaked of the dispositions and disportes of yourth by which occasion Ouid sayth such men are betwene young men and olde men For according to the Latines adolescantiar meaneth not him that is more then a young man but signifieth such one as is not yet entred into Mans estate euen as senior resembleth him that hath not yet challenged old age The conclusion of this discourse wherein the author is resolued that there bée but thrée ages THis hath bene the chiefest industrie of the Philosophers treating of ages to establish how many there were and how long euerie age that was to be limitted might endure But the Poets haiel gone further as deuiding euery age into their partes assigning properly his beginning his middle and his end according to the Doctrine of Aristoris that all thinges are drawne into those thrée These may bee referred to Puerilitas Adolescentia and Iuuentus assigning to euery part of them their names as in the pertition of Adolescentia wee may vse the first estate the perfect estate and the state declining Touching Juuentus which begins at eight and twentie yeres and continueth till fiftie contayning in reminder two and twentie there would fall to euery part seuen yeares and some what more And so the seuen first yeares continuing till two and fortie or thereabout may bée referred to youth perfect or thorowly growen And the seuen last yeares continuing to fiftie are attributed to youth declining or decreasing These ages thus distinguished by partes and manies are deuided euen as is the life of man which is reduced into these thrée yeares beginning middest and end The beginning containes the first part of the life in the which man riseth still growing and encreasing The second part which is the meane that largeth that estate of man that is fully growen which appeareth in his middell age In the last part lieth the state declining as in which man begins to decay and loase his naturall force This distinction is also obserued in all ages For they haue their beginnings which is the first part And the middest béeing an estate best disposed For then is man his his flower and perfection and the body hath then his best perfection when man is established in his middle age This maner of diuision of ages into thrée is very familiar wyth the authors who assigne to euen part his particuler names The thrée names afore recyted haue taken their beginning of M. varo to whom Seruius wroat them vppon the fifth booke of the Eneidos of Virgill But others vsing common phrases call these partes by these names first middle and last amongest whom Salust sayth that Mithrodoces comming to the Crowne in his laste puerilitye killed his Mother that age lasketh seuen yeares beginning at seauen and continuing till fourtéene and so deuiding it into thrée partes euery part conteynes two yeares and somewhat more and therefore we establishe the last Puerilitie betwéene twelue and thirtéene yeares that is to say about foure Monthes wythin the twelfth yeare and it may continue to the ende of the fourtéenth month in which age Mithridates began to raigne Some call verdure or gréenesse the beginning of all ages and that by the resemblance of trées who first appeare gréene afore they heare frente and in experience and operation of nature we sée euery beginning of the age is green
it was by the occasion that God spake to him from heauen Esay had fayth but it was because he had séene God in his maiestie Moyses had faith but it was for that God did communicate with him in a bush that burned and was not consumed Ezechiell had fayth but it was for that he had séene God enuironed with Seraphins Great sure was the faith of these holy personages but much greater no doubt was that of this sinfull théefe For if they beléeued in God it was because they had séene him and spoken face to face to him But so simple and resolute was the fayth of this théefe that he beléeued Iesus Christ to be God and had neither séene his maiestie nor yet to doe the workes of God yea though Christ did them yet he vnderstood them not In like sort touching his comparison with such as were then on liue We doubt not but Saint Peter had faith but it was for that he saw Christ march vppon the waues of the sea Mary Maudlein beléeued but it was for that he raysed againe her brother Lazarus The woman of Chanan had fayth but it was because she had séene him expulse the wicked spirit out the body of her daughter the Centurion beléeued because Iesus Christ had healed his seruant And Saint Iohn had fayth but it was because he had reapposed in the lap and bosome of Christ Right slender was the faith that these men had considering the wonders and miracles which they saw Christ do but oh blessed and happy théefe who notwithstanding he saw no action of these great wonders neither Christ to commaund the waues nor stay the wyndes nor chase out Deuils nor yet raise the dead to life yet with open voyce he durst confesse his creator and take him for a redemer yea in calling him Lord he acknowledged that he had created him and in crying to him to haue remembrance of him hée confessed that he had redéemed him and therefore as a good and faythfull Christian he beléeued with his hart and confessed with his mouth What habit or apparance of a Lord saw he in Christ when he sayd to him domine memento mei Yea what argument of confidence or assurance could he gather in him séeing that to whom so euer is called Lord it appertaines that he be frée which was farre frō Iesus Christ being bound to the crosse to be called Lord it behoueth to be mightie or at least compotently rich which appeared not in Iesus Christ being naked dismembred and crucified to the port and name of a Lord belongs great traine and seruice which was not expressed in the state of Iesus Christ who was forsaken euen of his owne followers And to the dignitie and place of a Lord belonges to be well obeyed and honoured which fell out contrary in the person of Iesus Christ for that euery one conspired against him and opprobriously crucfiied him betwéene two théeues yea by so much more worthy was the faith of this théefe by how much hée saw the Lord suffer imprisonment as a man and whipped and scourged as a man and yet confessed him to be God and called him God saying Lord haue remembrance of me Since this théefe was executed and Iesus Christ crucified great hath ben the number of saintes that beléeued in him greater the companie fellowship of Martirs that haue suffered for his fayth So that the example of the théefe beléeuing vpon so small occasion puts all posterities in remembrance how iustly we are boūd to fixe settle our fayth vpō the same son of God whom the théefe acknowledged to be the sauiour of the world In déede the writers of the gospell make no mencion of the race nation of this théefe neither what proportion of age he boare what offēces he had don nor what law he held for that to Pilate the iudge being a Romane belonged this prerogatiue to crucifie indifferenly the Gentils apprehend the Jews but what mystery so euer may be ascribed to the scripture for vsing scilence in this case let vs gather and beleue that God is no acceptor of persons but receiuing all sorts that beleue in him he makes no difference in his election whether they be noble or of base bloud pore or rich cōquerors or captiues infamous or well renowmed only it suffiseth that we repute Iesus Christ as our onely king obserue faythfully the precepts he hath left amongst vs so that of what sort of sinners so euer we be how late so euer we come to the crosse let vs not dispaire to be hard since we read not that to this thefe was ministred either baptisme or confession nor that he fasted vsed restitution nor had repentance vntill he was committed to execution when one sighe powred out in faith suffised to make him a christian and in one onely worde pronounced in hope was vertue to translate his soule into heauen To robbe in infancie to robbe in youth and to robbe in olde age the experience is dayly afore our eyes but to rob at the very article and instant of death we neuer red of any but of this théefe who then stole the kingdome of heauen Our originall Father Adam was a théefe when he stole the Apple in Paradise Fayre Rachell was a théefe when she Robbed the Idols from her Father Laban Achior was a robber in stealing the rod of Golde in Hierico Dauid was a théefe when he conueied the launce and flasket of water from the beds head of Saule Judas was a théefe in stealing the Almes of Iesus Christ And the seruauntes of Dauid were none other then theues when they stole the water in Bethelē But amongst them all none was more famous more suttle more notorious nor more cunning then this théefe who rob bed yea afore he was layd vpon the crosse and being crucified for Pilate taking from him his lyfe on the crosse he stole from Iesus Christ in the same place an other lyfe where vpon S. John Chrisostom speaking vpon that théefe sayth that for theft Adam was chased out of Paradise and for theft this théefe was bestowed in Paradise He that lost his lyfe by a trée went out of Paradise this entred into Paradise that recouered his lyfe vppon a trée he was chased out that beléeued not in God and this entred in because he confessed God to be God a Théefe was the first that issued out of Paradise and a Théefe was the first that entered into Paradise Yea at the houre of middaye GOD did iustice of the first Théefe and at noone tyde he Pardoned this Théefe wyth whom the Lord graunt vs to be Théeues not to steale the Apple as did Adam nor the Idols with Rachell nor the Flaskette as Dauid dyd nor the Golden Rodde with Achior but to steale for our selues the blessed fruition of the Maiestie of GOD which being the praye of this Théefe he is therby become perpetually happie euen in the bo-some of Abraham the
witnes that though my bodie be led captiue yet my hart shal not be vanquished to send thée my sonne to lead with thée to Rome is so farre frō his profit my reputatiō that I hold it necessary to breake thy request though in thée was no cōscience to make it For that I heare thy court is replemished with many vices where my pallace is furnished with sundrie Philosophers from whom my children draw doctrine one part of that day exercise the knowledge of armes the other part And so I repose more in my vertue then thy fortune is able to doe for thée This answere bred such passion in the mind of the Emperour that within thirtie daies he forced the citie by assalte tooke the Quéene prisoner whom he led to Rome not with intētion to execute her but to adorne his triumph suffring her to follow his Chariot barefoot chained with her children which was a spectacle grieuous to many but of great compassion euen to the Ladies of Rome who after the ceremonies of the triumph were past made great reuerence resort to her honouring her with their seruice presents of no small price thinking them right worthely bestowed for that in the person of that Quéene they iudged were assembled the fidelitie of Policene the beautie of Helene the chastitie of Lucresse the constancie of Penelope and the knowledge Science of Cornelia Thus your Maiestie hath the discourse of this noble Quéene in whom the matter that most I find worthy of cōpassion is that her fortune was not equall to her vertue Touching diseases and the discommodities which old age bringeth IT is a vertuous disposition to yéeld compassion to the afflicted but nature most of all challengeth it of those who hauing proued an estate of necessitie haue found comfort in others And albeit kinde hath brought forth no man without an inclination to infirmities Yet God being priuie to the weaknes of his creatures hath appointed to euery calamitie his proper cure and raised one man to minister comfort to an other which makes me now haue recourse to you not so much to complaine my griefes which you were wont to ease as to lament my old age which is not to be shifted of Cicero in his discourse De senectute ministreth great consolations and speaketh many thinges in the prayse of olde age but he appoyntes no remedie not for that he would not but because he thought it was incurable Wherein speaking for the generalitie of men I thinke ther are none who had not rather haue one remedie then all his consolations séeing those comfortes which take not away the grief are improper and vaine not vnlike to a medicine which is swéete to the tast of the patient but remoues not the paine of his disease In his argument also of Tusculane questions he goeth about to proue that a wiseman hath no féeling of sorow and griefe and if he suffer any he hath meane to shake it of by his vertue But who féeles in déede the calamities of old age is further pinched then that his wisdome only can cure them or his vertue auoyde them since olde age bringes forth nothing but infirmities grief and sorow no more then the blacke thorne who how so euer he is grafted will yéeld nothing but prickes So that let old men haue more recourse to medcines to qualifie their aches then to Philosophers who yéeld nothing but wordes Cicero proues that old age is good by the Scipions and Metelles and in the persons of Fabius and Crassus with many other Romanes at that time in great honour But I thinke he medled only with their felicities and prosperities and touched nothing of the chollors and perplexities which trauell such as fall into the last age Adam was wise and well estéemed and yet he saw his two children one kill an other Noe was iust and yet in his time the world perished and he scorned of his proper children Abraham was a faithfull seruaunt of God and yet he was deuided from his countrey and wandered in paine and pouertie And Iacob was a great personage and rich but his children selling him that was most deare to him made him complaine of the wickednes of his dayes being then a hundreth and thirtie yeares All these were Patriarches and beter fauoured of God then either Metellus or Fabius and yet there is no doubt but with their great age they were passible to tribulations and passions old age béeing no other thing then a vessell whose licour béeing runne out the Caske becomes drie and withereth And albeit those good men haue not bene alone in their paynes and afflictions for that it is common to all such as liue long to suffer the diseases that age bringeth Yet I compare not our trauels in this our life with the temptations of the holy Patriarches and Martirs who illumined by the holy Ghost haue suffred persecutions for the militant Church For that God did so deale with his seruaunts was in an other respect to proue their fayth patience and constancie to the end by their example we might haue meane of conformitie therevnto But if those peculiar and elect personages haue bene trauelled with the dollors of old age much more are the perplexities of others in whom flesh and nature beare more dominion and spirit and grace haue lesse force The sentence of Job condemning himselfe to liue litle and that in great anguish is executed dayly vppon euery one of vs but specially vppon old folkes whom we sée carie an ordinarie subiection to pouertie diseases death of friendes and parents to miseries infelicities with many aduersaties naturally tied to the affliction of age according to the sentence of Job Yea olde age is no other thing then the example of sorow and care the effect of sicknesse and infirmites the retraite of thoughts and dollors the image of calamitie the spoyle of mirth and solace the very figure of hell and for the rest nothing but fleame and choller But where Cicero pretendes a prayse of old age by reason of the temperance that is in it not to bee subiect to pleasures with other vices of youth It may be asked him whether old men vse this temperance for want of will or for lacke of power old age for the most part bearing a vehement inclination to things wherunto the bodie hath least possibilitie of action And albeit temperance shines with a cleare light in many old men of respect yet we sée in most of them such a drie desire and deuocion to the sportes and actions of youth that béeing not hable to execute their wil yet they declare what they would doe if there were not infirmities So that I sée not how that body can be temperate whose mind is not qualified nor that person to be restrayned whose appetites are at libertie séeing it is no other thing to commaund the bodie then first to conquere the affections Therefore let it be a shame