Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	die_v	resurrection_n	4,690	5	8.8195	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

in whom notwithstanding the more plaine certaine auouchment of this doctrine is to be foūd who if he haue affirmed any thing agréeablye concerning this matter he fet it no doubt from a better and more happy doctryne the which neither he himself sufficiently vnderstood neither could he sufficiently declare it vnto others Therefore the certain and sure knowledge of this doctrine is to bee fet from the word of God the true and auntient recorde of the truth Albeit that there be many things cōmon vnto man and beasts yet is there a great difference between the mind of the one and the life of the other 3. Albeit that all the vitall powers yea and also the vitall spirite it selfe be common vnto man and also vnto brute beastes yet is there a most great difference betwéen the soule of a man and the life of brute beasts for besides those powers of the bodye and of life béeing mortall with the mortall bodye of liuing creatures that is to saye the sences and the powers effects of the sences he hath a certayne and peculiar gifte the whiche is not common with other liuing creatures that is to say Reason the whiche so far off is it that it is borne with the body and dieth with the bodye that it hath nothing cōmon with it but commeth as a straunger into the bodye hee vseth in déede the seruice of the body and of those powers of the body but in such order that the mind it selfe the pallace of Reason is the Mayster and selfe moouer of them and the true beginning of moouing and therefore those powers of the bodye are so long effectuall as the minde remayneth in the body oute of the whiche when as hée goeth both the bodye dieth and also all those powers of the body do dye with the body There are therefore in man two thinges Two things in man the one mortall and the other immortall The body is mortall and whatsoeuer is bodily that is to say al the powers of the body the mind is immortal that is to say reason the perfectiō of the mind But when as things are to be cōsidered according vnto their own nature there is a difference to bee made betwéene those powers of the bodie of man and betwéene the minde it selfe As therefore thinges compounde returne vnto their principles and matter wherof they were made and then the thinges compounde are no longer so that whiche is voyde of Composition as it canne neuer bee dissolued so neyther canne it dye by anye meanes The compounde bodye therefore and the powers of the bodye growing of the sences and instrumentes of the bodye doe die when death cōmeth But the minde of man being voyde of al composition as namely being diuine or comming frō God neyther feareth dissolution nor death by any meanes and therefore when as the body dieth and returneth into his principles that is into the dust the mind remaineth immortal goeth again into his countrie that is to say into heauē being deliuered from the fetters of this prison This is to bee vnderstood of the soules of the faythfull as appeareth plainly in the doctrine next following Flesh séeth not this But shall it not bee therefore true And shal there be no wind because it is not séene The reason therefore of man doteth disputing of diuine inuisible thinges according vnto the outward shew appearance the which cannot be made but of diuine euerlasting principles Death the reward of sinne 4. Death is in déede the wages of sinne common vnto all men like as all men sinned in Adam And for as muche as euen the faithfull are borne in that same staine of sinne which is by inheritaunce He meaneth original sinne and so long as they doe liue in this life doe carrie about with them the most lamentable remnantes of this sinne it is therefore to be no maruaile if they die as wel as other men Their death notwithstanding differeth far and wide from the death of wicked men for vnto them death is an entrance into extreame vnhappinesse and vnto the godly on the other side it is the entrance into chéefest happinesse The practise of such as repose their felicity in this life 5. The blinde and frantike sighte of man his wit because it séeth nothing to be left after death and doeth inclose his felicitie or happinesse within the narrow boundes and lists of this life and imagineth that this life is his chiefest portion neglecteth the care of liuing well and honestlye and is wholy occupied in looking vnto and trimming vp of the body Against this prophane cogitation or thought the earnest thinking vpon the immortalitie of the mind must be set that wée may know that the mindes or soules of all men shall in such sort abide immortal in the other life that for the godlye there remayneth euerlasting happinesse and for the vngodlye euerlasting vnhappinesse The way vnto them both is this life Let those willinglye run headlong vnto euerlasting misery which doe dreame that nothing remayneth after death and in the ende vnto their owne destruction doe learne that their mindes doe remayne vnto extreme punishment Let vs whilest wee liue thinke vppon the garnishing of the better part of vs that is to say of our mindes and let vs betimes tread the path vnto euerlasting happinesse and blisse 6. Against that same pensiue and cumbersome carefulnesse of thinges Quietnesse of mind must be set agaynst worldly carefulnesse that maketh the life miserable and in déede no life let vs set sound contentednesse of minde let vs ioyfully vse thinges present let vs thinke that the care of things to come doth nothing at all appertaine vnto vs Let vs with quiet mindes looke vnto that whiche is at hande So we shall be voyde of a double discommodity wherewith they are troubled which wil be too wise according vnto the wisedome of the flesh For they enioy not thinges present nor attaine vnto things to come and it falleth out with them as it did with Esop his dogge that in vain snatched after the shadow when hee had lost the fleshe The fourth chapiter 1. And I turned He sheweth the third doubt The thirde doubt why happinesse doth not consist euen in vertue it selfe by reason of the horrible disorder of worldly affaires in that the good and guiltles are euery where afflicted and troubled and oppressed and that in suche sort that the disordered lust and boldnesse of lewd persons with all maner of iniuries doth desperatelye rage and scotfree raile agaynste the good being destitute and voyde of all comfort and helpe Then the which tentation what canne bee deuised more sharpe and bitter Now in so greate confusion and disorder truely the life cannot any way bee a lyfe for when as the affayres of the World are tossed vp and down with the storme and tempeste of so greate troubles that they whose lyfe oughte to be defended of al men are

flower of Haruest And the locust shal be a burden vnto him The locust By the worde Locust they vnderstand the priuie members the which in old men are stretched out The which exposition seemeth to be the more simple and playne because it followeth And lust shall bee driuen away the which wordes doe plainelye shewe that in old men the power of desiring not only of meate and drinke but cheefely of lust doeth abate and waxe cold when as the vitall and naturall desires doe faile but the priuation and bereauing of those powers the whiche hee rehearsed before is an assured token of death drawing neare Because man goeth vnto c. that is to saye by this meanes a waye is made vnto death For hee calleth death The house of man his age as the euerlasting seate or dwelling place in the which euerye man must dwell vntill the daye of the resurrection or rising agayne And the mourners M●urners He signifieth the graue And setteth out the maner of burial yea and also death it selfe For the deade were wont to be lamented women being hired for this seruice the which of the Latines were called Praeficae And that this custome was muche vsed among the men of the east The siluer coard it doth appear by many places 6. The siluer coard c. Some doe expounde the siluer coarde to be the ridgebone of the back the which is tied together as it were with certaine linkes He calleth it Siluer because of the white colour as appeareth in a deade bodye And the Coard in my iudgement is sayde to be stretched out because that in death the ioyntes are made more loose and especiallye in olde men whose reines are crooked Others vnderstande the sinowes grislie muscles ioints cordes because that the sinowes are like vnto white stringes and in as much as they are the instrumentes of the sences and of moouing they haue especiall force and power in the body of man The golden ewer or pot The golden ewer or golden pot by whiche kinde of speaking they saye the brayne to be signifyed or else that skin in the braine the whiche is called Pia Mater Plato placeth the tower and fortresse of life in the braine Some take it to be meant of the heart because the heart is the fountaine and spring of the vitall powers and of the cheefe heate and the similitude of gold seemeth rather to agree vnto it together with the spirites The Pitcher be broken By the worde Pitcher they suppose the hollow veine to bee signified The Pitcher namelye the receiuer of the bloud which the vitall powers do drawe from the liuer that from thence as it were by pipes it maye bee conueighed by the vaines into the whole bodye the which distribution and conueighing of the blood into all the parts of the body Plato calleth hydreian and diocheteusin By the word Fountaine they saye the liuer is noted Fountaine the which is the principall and natural vessell to conteine the blood And by this kinde of speaking he meaneth that the blood fayleth and so consequently that death followeth Virgil One and the selfe same way the blood and the life doe follow The wheele The wheele be broken vpon the Cisterne They say that by the wheele the Heade is signified because of the power attractiue and that by the Cisterne is meante the hearte from the whiche the natural powers are drawn after the like maner as a bucket full of water is drawne out of the well by a wheele The Cesterne The originall and first heate being quenched when as the sences and all the instrumentes of the sences weare and consume away death followeth The which in expresse wordes bee by and by sheweth And dust returne c. there bee a separating of the soule and the bodye the which is a true definition of death when as namely the two natures of that essence whereof man consisteth and hath his name A true definition of death shall returne vnto their principles the earthy vnto the earth and the diuine and heauenlye vnto God and therefore the body bee broughte againe vnto the earth and the soule go vnto heauen and be ioyned with GOD after whose Image it was made It is therefore a most notable place Concerning the immortalitie of the soule To wit that there is in man one part earthlye and mortal an other part diuine and immortal the one that is to say the body goeth to the earth the other that is to say the soule vnto GOD. This auntient or simple truth is to be opposed or set against the deuises of prophane men the whiche haue gone aboute to darken this truth with the tedious discourses of subtil and deep disputations the sparkes whereof notwithstanding haue remayned in the mindes of some of the heathen euen in spite of the teeth of the Deuill Arist●tle Aristotle in this matter being wonderfull obscure and darke doth entangle the mindes of the vnwarie and vnskilfull with daungerous suspicions Plato In Plato there are greater remnantes of this truth albeit hee speake not so rightly as hee ought to doe concerning this mysterie or secret Euery where notwithstanding hee holdeth that this doctrine of the immortalitie of the soule is the foundation of true Philosophie and gathering the summe and effecte of this long disputation hee declareth his iudgement concerning this matter in expresse and plaine wordes saying The soule therefore is immortall and free from all destruction And when as death commeth vnto man that indeed whiche is mortall as reason is it should dieth but that which is immortall goeth away sound and voyde of all corruption giuing place vnto death Phocylides truly out of that auncient philosophie Phocylides teacheth the immortality of the soule in euident and cleare wordes The which place also it shall not greeue me to set downe that it may appeare that they which either denie the immortalitie of the soule or else call it into doubt are conuinced and reproued of follye and madnesse euen through the force and power of the light of nature that I recite not the excellent testimonies of Cicero touching this matter The bodies dead the soules of men The golden verses of Phocylides concerning the immortalitie of the soule doe vncorrupt remaine For bodies from the earth we haue and into it resolude againe VVe are but dust to Heauens hie VVhen body dieth the soule doth flie And these wordes of Solomon are expresly to be noted to the ende we maye knowe howe wickedly and lewdly they deale the which take occasion out of this booke eyther to establish vngodly doctrines or else doe reiecte and refuse the same as not sound The place therefore the which is in the third chapter verse 21 is to be vnderstoode by comparing it with this In the ende therefore of this sermon he enterlaced the mention of olde age and of death to the ende that we should vnderstand that this is euen an

wonderfull that the estate and condition of man and of a brute beast shoulde bee in a manner a like by reason of the like issue and falling out of things vnto them both 19 Because that which happeneth .. that is to saye the same affections in the common powers that maintaine life for hee speaketh only of these doe befall vnto men as namely sickenesse alterations of bodie weakenesses decaying and vading away of strength whereupon death is common vnto them both and in the verie dissolution and ouerthrowe of the powers and strength the Spirite is all one namely the vitall spirite accordingly as wee haue expounded before 20 And they consist of principles and beginnings Man and beasts are made all of one matter which are all of one matter that is to saye dust and are resolued and doe returne againe vnto the same dust as vnto their principles and beginnings All these thinges are such as that they may bee perceiued and marked of all men For hee entreateth onely of corporall and sensible powers and effectes In like effectes so farre as they are apparant vnto the external or outwarde viewe and apprehension of our eye and senses who can make a difference betweene the life of man and the life of a brute beast 21 VVho knoweth That is to saye If anye bodie woulde consider according vnto the iudgement of man onely and examine by the ballance of man his reason the outwarde shewe and condition of man and beast the which euery man seeth to bee common vnto them both howe shall hee knowe to make a difference betweene both their spirites and perceiue some certaine more notable and precious thing to bee in man than in beast so that the minde of man shoulde ascende vp into heauen immortall and the spirite of brute beastes goe downe into the earth that is to saye dye with the bodie as namely grosse and mortall with his grosse and mortall bodye beeing resolued into his principle that is to saye the earth For hee had assigned that for the matter of beastes and so the bodye when it dyeth is sayde To goe downe into the earth The outwarde condition therefore beeing onely considered the which is common vnto man with brute beastes and taking the reason of man onely into counsaile no man can tell whither the soule of man become heauenly and immortall and remoue vp into Heauen his olde countrie and dye not with the bodye and when as there is one issue and ende common vnto man and beast in what respecte and in what thinges the difference doeth consist that the soule of man shoulde haue an heauenly and an immortall estate and the spirite of a brute beaste an earthlye and mortall The reason of man doeth not teache this What man his reason teacheth the which of sensible thinges can onely iudge sensibly that is to say of such things as are subiect vnto the senses so as their nature doeth beare but rather it teacheth this that setting aside the care of vertue the which no rewarde doeth followe men shoulde busily laboure in tricking and trimming vp of their bodye For this is the conclusion of that doctrine which holdeth the soule to bee mortall contrarywise the conclusion of that doctrine which teacheth that the soule is immortall is this that abandoning the care of decking vp the bodye wee shoulde frame oure liues according vnto vertue and wisedome The wiseman therefore disputeth of the condition of our soule according vnto the outwarde appearance of thinges and according vnto the iudgement of man his reason the which cannot fynde happinesse in vertue it selfe so farre as may bee iudged of it by the effectes of life For who iudging by the compasse of the reason of man will iudge vertue to bee happie in the middest of tormentes and in death it selfe The Philosophers therefore doe dote and doe deceiue them selues and others who accordinge vnto the reason of man woulde conclude that vertue of her selfe is sufficient vnto a blessed and happye life For on the racke and in the verye iawes of death the trueth of thinges will crye out againste it and plead them giltie of lying The light of God his spirite must instruct vs in true vertue A newe light is to be sought for so that we may both vnderstand true vertue and also that happinesse the which no doubt remaineth for vertue The forgeries therefore of Stoike Philosophers concerning vertue do no lesse vanish awaye at the brightnesse of this light then the dreames of the Epicures concerning pleasure 22 Therefore I sawe These are not the wordes of prophane men by way of imitation as some interpreters doe suppose but he now repeateth as it were a common saying the former wordes in the which hee did set out the true vse of things to shewe wherein the true contentednesse of minde doeth consist That wee are not to fasten and settle our mindes vpō these things and in them to limit and bounde our hope in the which doubtlesse we shall find nothing lesse but meere vanitie Therefore that it is better with a quiet minde to vse and enioy things present laying aside the care of these things the which cannot choose but greatly torment our mindes reiecting that trouble which commeth of the consideration of them and neglecting the studie of things to come Of the true foundation of happinesse hee will deale throughly in his place It was sufficient for him in this place to set down a troublelesse remedie against this present sicknesse whereby this immoderate care might be buried vntill that the minde should soundly be strengthened with the food of true happines We haue spoken before of the interpretatiō of these words that we go not about a needelesse labour in repeating of those thinges the whiche wee haue there declared at large And concerning the immortalitie of the soule hee will set downe a plaine doctrine hereafter chapt 12. ver 9. the which is soundly to be opposed and matched against these doubtings The Doctrine 1. We ought not to dissēble our doutes in religion when we may be resolued to our better instruction We néede not straine any courtisie to acknowledge openly those doubtings wherewith oure minds are held in suspence yet a reuerent wise discretion is to be vsed least that through heate of contention we be ouerthwartly drawne into diuerse errours Therefore we must so doubt that yet in the end our mindes maye be strengthened with sound knowledge 2. The doctrine of the immortalitie of the soule is most certain The doctrine of the immortalitie of the soule is most certain and is the foundation of our hope For what should we hope for in the other life if our soules did die with our bodies but yet fleshe and blood cannot teach vs this doctrine that is to say the exquisit discourses of Philosophers albeit neuer so excellent the which doe rather intangle and make more darke the manifest trueth I make no exceptiō of Plato himself Plato

a good name the which he sayeth farre to excell them as if he should say Doest thou seeke sound and true pleasure Liue so that thou maist get a good name and without al doubt thou shalt enioy most great gladnes most great pleasure But vnto them that are giuen vnto pleasure the feare of death is horrible and vnto those especially the which abound in plentie of riches Therefore the wise man addeth verie well That the day of death is better and more excellent then the day of birth of which wordes the force and meaning is That it is better to thinke vpon death then to tryumph in reioysing pleasures That this is the true order and knitting togither of this place consequently the right meaning the words that goe before compared with them that doe come after do declare For hee frameth vp all these things togither to beat downe the rashnesse of triumphing and reioysing pleasure to the garnishing and amplifying of the matter Speaking vnto men of matters concerning mē he dealeth after the manner of men He noteth not expressely the which notwithstanding is the foundation of our faith euerlasting life he sayth onely that which experience teacheth to be true when as death swalloweth vp all men that this euen in death remaineth as a monument of man his felicitie or happinesse if a mā haue so liued that the remembrance of him being dead is praise worthie and commendable For detestable and verie miserable is the remembrance of such as haue liued like Sardanapalus Nero Heliogabalus 3 It is better to go That is to say It is farre better and more profitable earnestly to thinke vpon death and to feele the incumbrances of the condition of man and to haue experience of these discommodities both in our selues also in others then to fill our minds with delites as they do which giue themselues to banquets that is to say vnto pleasure For by the name of Feast hee vnderstandeth all kinde of pleasure among the which solemnities feastes haue the chiefe place The purpose therefore of Solomon is The purpose of Solomon to call them backe from the vanitie of pleasure and because that all of vs by nature are carried thereunto to put a bit in the mouth of the lustinesse of the flesh least it fling away a gallop with these as it were spurres of delites It shall therefore be a good remedie against these outrages of pleasure Consider what is the estate of the life of man beholde howe many heapes of dead bodies it hath we shall not alwayes banquet and laugh And why this cogitation or thought is profitable hee setteth downe a reason Because that it is The meaning of these wordes is plaine That at deathes there is an image and representation of man his frailtie and weakenesse whose as it were last ende death is namely that in the things which befall vnto other men euery one should be put in minde of his owne condition and estate Of which matter all men ought especially to thinke so farre as they will haue themselues verie well prouided for Therefore he sayeth He that liueth will lay these things c. That is to say euery man so long as he remaineth in this life All mē ough● daily to haue death before their eyes ought earnestly to thinke on this matter and daylye to set before him the image of the common condition of all men that is of death one euen of the blinde Heathen hath sayde that Philosophie is the meditation or thinking vpon of death We doubtlesse may say better and more truely that it is a most excellent gift of Christian veritie diligently to thinke on death to the end that wee should so liue as if we were to dye and therfore to yeld accounts vnto God of our life The doctrine 1 A good name is a most pleasant frute of life because it commendeth a man both when hee liueth and also when he is dead A good na●e is a most pleasant frute of life and an if any kind of pleasure be to be desired that one is especially to be wished for We ought therfore to pr●f●rr● farre before all the pleasures of riches delights and honours this pleasure of a good name the which we do get by liuing well temperately ● iustly and therefore especially to labour about this thing not that we may excell other men in riches honours and delites the which do leaue vs at the last peril of death but that we may so liue that the remembrance of men that are aliue the which is acceptable vnto vs may witnesse that we haue liued well that their good and frindly speaking of vs may represent vs as if we were aliue vnto the mindes of men 2 But this is humane felicitie the which then at length is most sure if it staye vppon this foundation that our names are written in the booke of life For this is a most sweete promise common vnto all the faithfull in Christe their head Thou shalt not suffer thine Holie one or thy mercifull to see corruption These delites therefore of eternitie remaine for them which haue led their liues godly and holily The day of death is better vnto them then the day of birth For when as no man can be saide to be blessed happie before his death and last ende and in as much as this life is passed through infinite daungers and shipwrackes of perils and miseries No mā happie before his death he is happie which hauing commendably sayled ouer the sea enioyeth the hauen whereas otherwise he that commeth into life is carryed from the hauen into the maine vnto sundrie and manifold kindes of misery The Exposition 4. Anger is better These things do plainely agree with that which went before and are only added to garnish and set out the matter with al. What Solomon meaneth by anger By the word Anger he vnderstandeth iust indignation against sinne which the Greekes call Nemesis For he doth not speake of the corrupt affection of anger the which Iames denieth to worke the righteousnesse of God For suche an anger is a madnesse and that in deede moste hurtfull He meaneth therefore that anger of which it is spoken in another place Be angry sinne not c. Against this hee setteth laughter that is to say immoderate and intemperate ioy and gladnesse He furthermore setteth downe a cause namely for that the end of the same holy sadnesse is many times ioyfull and contrarywise the end of madnesse and frantike ioy and gladnesse lamentable and sorrowful How true this is experience doth too abundantly teach Dauid liuing ydle and at ease Dauid whilst he maketh much of himselfe and giueth ouer himselfe vnto pleasure lying as it is likely in the lappe of Bersabe got vnto himselfe great harme therby but when he was sad and heauy being touched in conscience for his sinne he diligentlye gaue himselfe vnto the making of Psalmes by occasion of his wholesome

course of nature He might haue sayd that it cōmeth oftentimes to passe that yong men are taken away in the very flower of their age their bodye being lustie and in very good plighte yea and by sundrie kindes of death when they think no such thing and contrary vnto the expectation of all men and that at such time also when as they seemed likelye to prolong and continue out their life yet many yeres But because yong men by the ordinarie course of nature doe promise vnto themselfe a long life therefore hee setteth out before them this ordinarye course of nature For yong men become old men and in the ende death commeth as they did sing sometimes in the daunce VVee are that which you haue bene you shall be that which we are we haue bene that which you are One and the same age doth not still continue neither is there any returning vnto the age that is past Go to therefore sayeth Solomon Beholde O yong man what is the estate of the life of man 2. Before the sunne waxe darke He maketh a very liuely and excellent description of old age as it were in a table A most liuely description of old age that the thing can not bee more plainely and effectuallye set before the eyes to be seene and viewed Whereby shineth forth the eloquence of the holy ghost fitly and aptly vsed in time maner and place as neede requireth Wherevnto no doubt the eloquēce of all Heathen writers albeit neuer so exquisit The eloquēce of the holy ghost when time and place requireth giueth place Although in the wordes themselues where the sence notwithstanding and meaning is plaine there is great obscurity and darknesse and as in alligories is wont to be diuerse and sundrie interpretations and expositions And he seuerally discusseth and handleth all the circumstances to lay so many barres in the way of vaine bragging youth that it may at laisure consider that the forme and beautye of the members in good plight and liking wil not remaine vnto them for euer as if he should say beholde O yong man the beautie of thy body and looke vppon euerye one of thy members and by the common estate of life consider in what brauery they will end at the last To bee breefe hee describeth the discommodities of olde age The sunne wax darke By this kinde of speeche the interpreters do think to be meant that the power of seeing is diminished in olde men The sunne wax darke which thing indeede is true but that this cannot properly be vnderstood of the eyes the wordes that follow doe declare in the whiche there is expresse mētion made of the eyes waxing dimme Therefore I take the simple meaning of these words to be That old men haue not the vse of those things the whiche is indifferently common vnto all men in so much as the Sunne the Moone the starres doe not sufficiently shine vnto them The whiche kinde of speaking is vsuall also vnto the Prophets to expresse and set out sorrowfull and heauy times For when as the mind is ouercome with greefe and heauines the Sunne shineth not bright ynough Clouds no not at noone day And the clouds returne after the rain that is to saye by reason of withered feeble age diseases do increase dayly more and more as fortokens of the tempest to come in death The keepers of the house 3. When as the keepers of the house shall mooue themselues that is to say the handes shall shake and tremble and not do their dutie sufficientlye He calleth them keepers by a fine Metaphor because of their verye greate and necessarie ministerie and seruice And the strong men shall bowe themselues The strong men Some doe hereby vnderstande the Thighes but I had rather vnderstande it of the Reines and Kidneyes For olde men become crooked Hestodus sayeth It maketh the olde man crooked like a VVheele Ouid Crooked age shall come with a still foote And Strength dwelleth especially in the Reines and Kidneyes The Grinders shall cease that is to saye the Teeth because they grinde the meate that being made small it may goe downe into the Stomach The Grinders Because they shall diminishe not only in strenth but also in number For the falling away of teeth is common vnto olde men The lookers through the Windowes shall wax dimme that is the eyes They shall be darkened The lookers through the windowes they shal be more dimme for the diminishing or decaying of the sight is a common accident that happeneth vnto old men 4. And the doores shall be shutte without c. The doores without He speaketh of the mouth The doores without he calleth the lippes the whiche are fitlye lykened vnto a Doore The sound of the mill The Sounde of the Mill he tearmeth the noice of the teeth whose office in olde men is not liuelye and stronge because that appetite vnto meate in them abateth and fainteth To be breefe Hee signifyeth that olde men cannot nowe anye longer eate as they did when as they were young men The voice of the bird Hee riseth vp at the voice of the birde By the worde Birde I thinke is meant the Cough Fleume the Rheume and suche like the which do follow old men for the most part for their brest is shaken with suche diseases and they that are troubled with them are wont to arise euery foote and to haue little sleep He signifyeth therefore the rawnesse and weakenes of Stomach in old men being not able to digest whereof it commeth that sleepe in old men is but short or often times broken because of their often being shaken with the former diseases or else he meaneth this because that old men take but little sleepe that therefore they heare the crowing of the Cocke The daughters of Song or singing The daughters of singing shal be abased In my iudgement letting passe the expositions of others he calleth the voyce the The daughters of singing He saith that in old men the voice is dulled and waxeth hoarse And therefore in steede of it that when as they were yong men they did sing with a sweete and a pleasaunt voyce then when they are old men they hold their peace Going decaieth in old me 5. Also they shal be afraide of an high thing For old men are afrayd to clime vp high places and they go softly and fearefully His meaning therefore is that in an olde cripled crooked man and such one as goeth tooting on the groūd as they say his pase is altogether weakned so that he goeth fearefully and carefully And the Almond tree shall flourish He meaneth hoarinesse the badge of old age The Almond tree The Almonde tree among other trees doth first bring forth flowers After the selfe same maner of speaking Sophocles calleth an old man Flowring as Mercerus my countrie man hath learnedlye noted And Orpheus by the same metaphor attributeth vnto old age A

and fit Preface A necessarie Preface The light in deede is sweete and it is pleasant to beholde the Sunne that is to saye the light and vse of this life is sweete it is a pleasant thing to enioy the commodities of this life 8 Truely if Yet if thou throughly consider the spaces and times of thy whole life although thou liue manye yeres and so long as thou liuest enioy al kind of pleasures and doe but set against them the discommodities and troubles of the which thou hast had experience al thy life and shalt cast thine accountes what hath befallen thee in all the course of thy life no doubte thou shalte finde that in thy life there is great vanitie which thing is so manifest by experience it selfe that the Sunne shineth not more clearely at noone day What then doeth hee I praye you gather hereof We must so liue that we remember that we shall dye 9 Reioyse The summe and effect is considering the vanitie of our life wee must so liue that wee remember that wee must dye therfore wee are to vse this life soberly and moderately and not so handle the matter that wee bee made drunken with the delites and pleasures of the same Now this doctrine is common vnto all men yet Solomon applyeth it properly and peculiarly vnto young men who through the strength and lustinesse of age and want of experience of things do not think that they shall dye nor that strength of lustie age shall faile them at any time and therfore they followe pleasures the more licentiously and intemperately In another place in deede the wise man biddeth vs to reioyse but in this sense and meaning namely that wee shoulde vse the commodities of this life merily and ioyfully but that it is not so to bee meant in this place these wordes doe declare Walke in the wayes of thine heart c. the whiche doubtlesse doe not will that wee shoulde so doe This therefore is to bee vnderstoode to bee a graunting ironically or in mockage As if he should saye Go to O young man which art lustie in age followe thy pleasure and spare not doe what thou wilt according vnto thy minde and lust yet knowe for all this that in the ende at length thou must giue accountes vnto GOD of thy life For as much then as thou shalt haue to doe with so mightie a Iudge 10 Take away anger our of thine heart that is to say beginne a course of a better and a more holye life abandoning those euill lustes whervnto thine age is subiect By these wordes Anger and euill or wickednesse Anger hee vnderstandeth all the corrupt affections of man And the principall poynt of a newe life is the mortifying of the olde man that the newe may be restored and repaired By the worde Anger besides the common signification hee noteth a certaine indignation or obstinacie wherewith hee that is reprehended hardeneth him selfe against reprehensions By malice euill or wickednesse Euil malice or wickednes hee signifieth the moste sower leuen of sinne wherewith oure whole life is corrupted Of that same disorder the which is in vs by oure nature corrupted the first is that same natiue sinne that is borne with vs the which the Apostle calleth sinning or sinfull sinne from this blot there is borne with vs rashnesse the which firste in children sinneth through a certaine vnaduised and blinde brunt or brayde and as age increaseth and boldnes is brought in to sinne it becommeth malice and obstinacie to sinne Theses are as it were habites or growen practises and qualities of vices that besides that same naturall stayne of sinne through an euill custome also of sinne waxeth and groweth more and more that it is made more sinfull and becommeth a corruption of corruption Hee counsayleth yong men betimes to preuent or withstand these euils least that in an age that is prone and readie vnto lust licentiousnesse of sinning doe growe from worse to worse Therefore hee doeth earnestlye beate into their heades this admonition Because childhoode c. that is to saye because it harde and scarselye falleth oute that Wisedome accompanyeth yong age Yong age trulye is verye daungerous The daungerousnesse of youth so that Paule nothing doubted to admonishe Timothie a young-man otherwise indued with excellent giftes and amonge other men as it were an Aungell that hee shoulde take heede of that age and flye youthfull lustes by whiche Worde hee doeth not vnderstande those vntemperate dissolutenesses and lewdenesse of young men the whiche no doubte Timothie was free and voyde of but certayne fyttes and panges of those lustes the whiche commonlye pricke forwarde young age as ambition lightnesse pride vnskilfulnesse and suche lyke vices the whiche oftentimes accompanye vnexperienced and vnaduised yong age Hee goeth forwarde with the same matter The twelfth chapiter 1. Remember thy Creator c. That age seemeth that I may so speake by a certayne priuiledge to haue libertie to be wanton youth woulde haue as it wer a certain priuiledge to bee wanton as if as yet it were not time to be wise as many at this day with this sorie shifte washe of sober and graue admonitions Contrariwise the Wise man teacheth that the time of well doing is not any longer to bee put off but that euen in childhoode and youth wee must make a beginning to be wise And therefore that it is meete that a yong man Remember his Maker We must begin to be wise euen in our youth For Godlinesse is the principall pointe and foundation of framing our life well and blessedlye Of which matter he sayeth that wee muste thinke betimes Before c. Before that the time of olde age yea and that whiche more is of death it selfe and too late repentaunce doth approche the whiche the occasion being not taken suffreth not to goe backe agayne and to returne vnto the olde opportunitie of doing wel as it were recouering againe a thing that was lost He that should forslew the seasons of sowing and reaping should in vaine wishe for them at an other time of the yeare That is sowne in youth the which must bee reaped in stayed yeres and in olde age it selfe If this season of sowing flie away from whence shall wee looke for an haruest The preacher faieth therefore that the time of age draweth nigh the whiche will come with a still pace making no noyce and hastening on will beguile vs before we be aware and death followeth vppon it manye times ouertaking those which when they haue departed this life did not yet now consider for what cause they came into this life And Solomon in a notable kind of speaking doth painte out the whole matter as it were in a table We must thinke on death betimes The summe and effect of this whole place is That we must thinke on death betimes to the end to liue wel that we die well And hee excellentlye describeth and setteth out the order