nothing can be spoken so falsely so foolishly so lyingly and so impudently as that the body a thing earthly should giue life to the soule a thing heauenly and deuine which of necessitie must be graunted if the soule liueth no longer then whilst it is in this vessell of flesh and that it dieth as soone as it is let loose from thence But there is nothing which either is or can bee more certaine then the mortalitie of the bodie because it consisteth of those things which haue their motion from others namely things vncertaine fading inconstant waxing olde withering perishing and readie to perish whereupon it is that there is nothing in the bodie which can be said to bee liuely For to liue is to be mooued of it selfe but the body hath his motions and agitations from the soule wherfore this whether it be called mortalitie or finishing of life or extinguishing seeing it is a sending out and a freeing of the soule it is not only not euill but the beginning of good and of that good which a-lone is the cheefe and perfect and eternall good By which things that may bee gathered which I sayd before that the dissolution of the bodie which we call death is not only not to be feared but I had almost sayd to be desired doubtles meerly constantly readily to be desired For this is that by which alone there is a passage made for the soules of good men to a true life his owne and euerlasting the same ende of life expecteth all but the effect that followeth of it is distinguisht For some dye once that they may dye eternally others that they may liue for euer Now thou seest how foolishly this bodily mortalitie is either feared or lamented after which immediatly followeth that heauenly immortalitie These and farre greater then these and by many degrees much stronger which neither the weakenes of my minde nor the slendernesse of my witte can attaine nor my selfe expresse which it is fitte should be taken out of the writinges of holy men thou canst not deny but they are confirmed by thy owne conscience the sence whereof although thy body bee olde cannot bee dulled For the conscience is the beame of Cods eye sent to euery man into the secret of his breast and the most inwarde part of his heart this euerie man beareth about him this no man can auoyde no more then himselfe It is fixed in his heart rootes It is giuen vnto man as an arbitrator and ouerlooker It can neuer be shund neuer extinguished neuer deceiued Why thinkest thou because it is that deuine force which is present in all thy thoughts actions vertues vices to those a fauourer and a commender to these euer present though as a secret yet as most seuere accuser This thou mayst vndestand to bee not one of the least arguments of Diuinitie Therefore O thou olde man if thou leanest that way thy soule is if that way thou standest firme thou wilt also be more equall and indifferent to that which thou callest death and wise men call the ende of miserie Thou wilt to conclud so perswade thy selfe that when thou shalt be sent from hence thou shalt bee receiued there so that thou goest that way where thou shalt be knowen as a Citizen and a heauenly inhabitant From hence also thou mayst vnderstand that mortall things doe little pertaine vnto thee seeing all the vse of them belongeth to thy body The body serueth the mind which vseth these no further thē is fit to keepe her dwelling vndesolued vntill she be commanded to forsake it For surely this which wee call life is nothing els but the way of the trauelling soule that goeth to his own Country And all these which incounter him in this life are but as prouisiō for this great iourney and foode to nourish the body whilst it is the chariot of the soule But to couet these things too vehemently to stay gazing and admiring these thinges by the way and so to forget that place whervnto we goe it is not the work of the soule but of the body not of a man but of a beast for it is certain that man in respect of his soule is a God in respect of his bodie is a wilde beast And therefore the longer the soule dwelleth in the bodie his worke is so much the harder And his praise the greater if it suffer not it selfe to bee infected with the contagion of it Yet I do not say that any man vncommanded must goe out of his standing but when he hath leaue and is called for And when he is cited and sent for to appeare then if hee be slowe then if hee bee vnwilling to goe if hee complaine if hee striue against it if hee suffer himselfe to bee drawne surely hee is ignorant of himselfe what hee is and of his owne good What Hee betrayeth himselfe by his owne ill confession hee maketh fetters to tye himselfe and for euer hee is excluded from that felicitie without which a man is nothing but a receptacle of miseries Now see what is thy iudgement of thy selfe who so much fearest death thou canst not plainely show that there is more earthly matter in thee that is claye filth impuritie then there is man that is then soule then celestiall substance The soule in the bodie is as a stranger in an Inne it is the part of an inconsiderat and vnwise man to goe vnwillingly out of his Inne in respect of some obiect of the throat or the belly To conclude it is the point of an vnskilfull man and of one that thinkes little of his owne safetie with the behoulding of earthly things to forgoe heauenly seeing then that in death there is so much good doest thou blame thy olde age which hath brought thee to so great a good Why doest thou not rather lay aside this voluntary blindnes and this so carefull a frowardnes looke at the light why dost thou not acknowledg this same excellent gift or rather seruice of this old age which bringeth thee so neare so excellent a good Oh sticke no longer in these sands pull out thy selfe as speedely as thou canst shake of these lettes breake in sunder these hinderances call the assistance of thy ancient and former minde stirre vp thy learning bend the force of thy witte call vpon the holy spirit bee carried aboue thy sences awake thy selfe to giue God heartie and immortall thankes esteeme his so many benefits in thy mind expresse them all in thy words in thy countenance in thy gesture in imitation in example then thou shall learne by little and little that thou oughtest seriously to reioyce that the time of thy human mortality is come to an end that the time of thy earthly aboad is expired that the ende of thy sinning is at hande that mortall hopes are cut of and that heauenly hopes are augmented and increased surely when thou cammest from thy childhoode to bee a youth thou begannest to scorne all those things which
and vnthfankull mind I beseech thee acknowledge that these lets are remooued from thee which hinder the attaining of thinges excellent and that the occasions are taken away into which pouertie doth ofteÌ„ thrust men with violence Surely from riches to vertue the way if it be not straighter yet it is more easie then from pouertie peraduenture thou wilt say it is more deceitfull I graunt to a man that is not sufficiently circumspect but to a man warie and diligent this way by riches is much the shorter Blot out of thy minde O thou rich man whatsoeuer doth defame thee as a rauenous wilde beast in the mouthes of men and the richer thou art by so much liue more warily and then inioy and spare not what thou hast gotten at length rest and fauour thy selfe torment not thy selfe with perpetuall gaping after whatsoeuer may begotten this done then more reuerently and more carefully giue thankes to him who as when he might not haue giuen these things to thee yet gaue them freely so he now may take them from thee prouoked by thy vnsound and vnthankefull minde Amongst the vnthankefull persons I finde him who is troubled with sickenesse CHAP 21 THen these that I haue remeÌ„bred he is no lesse vnthankefull whom infirmitie of bodie and desperate sickenesse hath tyed vnto his bed who afflicted with continuall torments pineth and wasteth O life saith he liker a death then life yea a coÌ„tinuall death do I liue who am borne to continuall punishment whome greefes daily torment what profit is it for me to be borne into this light when this light is to me a punishment If this my life bee continually vext with feare of death miserie and greefe if in the ende it bee concluded with a death slowe and bitter and aunswerable to the rest of my life As pouertie is greeuous to the poore man basenesse a reproach to the ignoble and to euerie man that which doth most oppresse him yet no mans condition is more intollerable then mine from mee those two fearefull companions neuer depart feare and sorrow I cannot rest I must not mutter I may not breath there is no calamitie so great no plague so cruell wherein the minde with some comfort is not refresht but this of mine is increased with comfort It doth greeue me if anyman goe about with artificiall termes to appease my greefe I seeme to be derided I am not mytigated but made worse for greefe driueth away whatsoeuer driueth not away greefe Him that is worne with griefe in that he is vnthankefull I neither pardon him nor speake him faire CHAP 13 I should confesse my selfe verie voyd of humanitie if I should not pittie thee whosoeuer thou art who art plunged into this bottome of greefe I am not ignorant that their is scarce any strength of minde to bee found which greefe doth not weare and cast downe to triumph ouer greefe is not the parts of a man but of some deuine power it is a cruell tyrant and seildome leaueth a man before it haue brought the bodie lowe and afflicted the minde for the affinitie with it but if thou dost remember thy selfe that thou wert a man before thou weart miserable before thou weart loaden with that miserie and those diseases consider a little remember with mee thy condition Thou art a man Therefore thou art not only a bodie but a soule The soule ought to haue rule ouer the bodie not the bodie ouer the soule why art thou noâ—… therfore erected and listed vp O thou soule that thou maist behould that place which belongs vnto thee preserue that dignitie and worthinesse which is thine safe and vntoucht what wilt thou suffer the bodie to haue greater preheminence then thy selfe shall those foolish irreligious voyces of this earthly frame detracting from thy commandements following which waye soeuer sence leads them and shall not thy commandement bee heard Go to say vnto thy bodie it is my dutie to rule and then to obey is it not my part to affect the bodie and to impose vpon it whatsoeuer I please say I will lead thee and thou shalt followe me and as I feell and am affected so speake thou I am and haue a being without thee but thou vnlesse thou art quickened by me art but a lumpe of flesh meere claye or if any thing can be more filthie then clay thy dignitie is nothing but as I haue aduanced thee to a deuine knowledge and as all things with me are excellent and admirable so with thee they are contemptible and base to say truth what hast thou in thy selfe that is not common with the brute beasts would not thy weight depresse thee into the deepest bottomes if I did not lift thee vp and ingraft thee to a diuinitie Therefore O body whatsoeuer it is that offendeth thee I reckon it as those things that are vnder mee which neither ad nor detract from me These griefes to thee peraduenture are bitter to me also I do not say vnprofitable but for the aâ—… fâ—…ty that I haue with thee vnsweet and vnpleasant But that they should haue power ouer me that they should compell me to dispaire that they should rob mee of my felicity that they should counsâ—… and I â—…e perswaded that they should command I obey that they should compell and I be inforst this were to make me whose essence is more deuine subâ—…ct to corruptâ—… 〈◊〉 all these things which comâ—…se 〈◊〉 〈◊〉 which haue their affinity with thee and where of thâ—… aâ—… made are true assurances and direct pathes to mortality But I am immortall I am without the danger reach of these darts and therfore with mortall things I can neither bee touched nor affâ—…ed â—…ay with these shadows of feare and affâ—…le me O grifes at your pleasure bee madde and feare as you thinke good mâ—… that is the inward and better part of a man yee cannot â—…rt I will keepe my 〈◊〉 noâ—… only unconquered but vntoucht 〈◊〉 nothing from hence wherof to glory I will 〈◊〉 yee with my strength and are solute hâ—…t 〈◊〉 iâ—… bearing I will ouercome you I that 〈◊〉 〈◊〉 〈◊〉 not to â—…e wounded that am 〈◊〉 that am not to 〈◊〉 〈◊〉 with these 〈◊〉 Nâ—…y I am thâ—… most frâ—…de most at mine owne command then doe I most triumph when I see thee O body affected with griefe as if a strong tower and holde of dangerous affections weare beseedgâ—… and taken by me Thus will a wise and a valiant man thinke Thus will hee compasse himselfe thus firmely and resolutely will hee stand and the more hee vnderstandeth his misery and feeleth his griefe the more wisely will hee deale the more valiantly will hee suffer that which hee must needes suffer 〈◊〉 more generously will hee speake the more gloriously will hee triumphe to conclude hee will perswade himselfe that those remedies which bring griefe are best and most â—…fectuall and then as griefes hinder the oâ—…ces of the â—…ody so they stirre vppe the strength
of the minde and cure the incurable diseases of it that is they cut off these luxurious hopes they bridle those wandring thoughtes they represse that admiration of our selues which deceitfully stealeth into our familiarity For wee must confesse no man hath more modesty more appetite more honesty then when hee is wrapt vppe in diseases then dooth hee truly knowe of what value all humane thinges are Then dooth hee learne to detest the hurtfull plagues of all mankind Ambition and Couetousnesse then the tempestes those vyolent tempestes of luste are calâ—… then all tryâ—…es pleasures cares are of no reckoning hee is conuersant so amongst men that hee seemeth rather to bee with GOD then he is altogether out of him selfe that hee neither thinketh nor speaketh of these inferiour and humane thinges but as is needefull for â—…ne ready to depart and to aduise his owne These things doo sicknesses diseases and griefes performe in this respect I had almost sayd they are to be embraced of vs that they giue euery man occasion to take experiment of himselfe and with a faithfull though harde exercise to obtaine a strength not onely to suffer but to challenge the vttermost and exâ—…emities of all euill And therefore wee are often indebted to diseases for Innocency Innocency that is the path-way to saluation But these are say you sharpe and cruell strypes Let them bee cruell and sharpe so they bee wholesome For what if thou peraduenture bee such a one as cannot bee cured but by this meanes Doost thou thinke it fit that GOD shoulde leade thee warne thee correct thee at thy appointment and direction To some men their owne conscience is a sufficient motiue to vertue some other stand in neede of one to admonishe them one to correct them some others are dull and drowsie and euer dooing that they shoulde not whome thou canst not mooue and awake but with spurres dull and vncapable wits are not to be taught but with stripes and what if thou art one of those VVhat if almost lost thou can no otherwise be saued but by this meanes Dost thou take it grieuously and repiningly murmurest that God doth burne thee doth cut thee and and launce thee that hee may cure thee that vnwilling and striuing against him he saueth thee by that meanes which he knoweth fittest for Woundes that enter deepe with danger to the life Are seldome cured with case but fire and knife Take heede therefore least whilst thou fauourest thy selfe too much and with wicked complaints prouokest him who carefull prouideth for thy good thou also beesovnd amongst the vnthankefull and so as the rewarde of thy vnthankefulnesse these bodily griefes be not diminished but increased with adition of those euerliuing and yet deadly griefes of the soule He also that is in perfect health is many wayes vnthankefull CHAP. 9. ALthough he from whom the impatiency of vncurable griefes extorteth dishonest and vnwise complaints be vnthankfull yet he sinneth more with excuse then he that is sounde and stronge For he because hee is neuer almost admonisht with diseases nor with griefes awaked out of sleepe groweth drowsie for want of paine deceiueth himselfe with ouermuch cherishing and is altogether in the leauen of pride By this meanes hee more and more pleaseth himselfe by this meanes hee madly thinketh and foolishely hopeth and in his whole life dooth altogether otherwise then hee ought In one worde hee tryfleth From hence his life is either but a sluggish idlenesse or a wicked and filthy businesse with both these thy life is stained Oh thou man distracted whosoeuer thou art whome health of body hath brought to a sicknesse of minde who therefore art in health that thou maist perish and therefore perishest because knowing and willingly thou perishest Wherefore doost thou thinke this found and healthfull state of body was graunted thee What that thou mightst imploy this inestimable benefit of GOD to no good vse that thou mightest spende thy life in the windings of errour amongst the thornes of desire that neuer quiet neuer fauourable to thy selfe thou maist euer seeke the meanes and instruments of life onely to bee tossed in these follyes thus beeing wrapped in those foolish affections wilt thou never free and deliuer thy selfe But euer wallow in that mire without once looking to Heauen Dost thou liue that as the prouerbe is thou maist with the cordes of idlenesse drawe the day from morning to night and as the dead sea neuer moued with any desire of honesty and with no good imployments doe no memorable thing distinguisht from those that are most stuggish so thou maist bee hee VVhose life is dead liuing and yet aliue Who spends in sleepe the circuit of the yeare And waking doth dreames to himselfe deriue And wasts a life securely without feare That thus groueling to the earth obeying thy belly and seruing thy pleasure thou maist quench the heate of thy luste and vncleane puddles of sinne thou doost ill esteeme the benefits of GOD if thou dost abuse so foully so great a fauour Surely that any mans life is sweete vnto him it is the benefit of health but the summe and scope of our life is to come to the knowledge of our selues and from hence to the knowledge of him whose worke wee are therefore there can bee no part of our life well spent that is not bestowed in perfecting of this knowledge This ought to bee euery mans purpose and indeauour without the direction of this starre to liue is but to erre and goe astray From hence therefore we may esteeme holinesse and pyety to bee the chiefe and onely worke of our life this I require as trusting to preuaile of our inwarde sences of our mouth of our manners that is of our whole man the holinesse of our inwarde sences is to knowe God of our mouth to praise him of our manners to bridle vice and to increase vertue and to indeauour that thou maist be if not a great and honourable yet a good and vertuous example Hee that hath time in his power spareth the very moments of it because hee knoweth that nothing is turned about with such swiftnesse as is euery part of life and therefore he must remember the counsell giuen to the husbandmen Watch O yee men for time with silent sound And steps vnseene the yeare still turneth round And indeede what is it to liue but perpetually to watch What is it to watch but to intende our calling Againe what is liker to death then to bee sluggish and caste into this pestilent sleepe I meane into this variety and vanity of vnprofitable things To conclude to shew how dull wee are and how greatly towards GOD vnthankfull who will haue his benefites contained in our life and that life bestowed to his worshippe and the publike profite alas how many doo wee see who because they cannot giue a reason of this their idlenesse too late do lament that they haue passed not a life but rather a frustration a dreame To conclude to
much gall Had I euer any ioy that was not ended with sorrow Any happinesse that was not recounted with some euill successe Any hope whereto dispaire was not a companion in one word what is all that I haue spoken that I haue done that I haue hoped that I haue gotten but the matter of sorrow and repentance To conclude what shall I say that I either am or haue beene but a perpetuall motion But a liuing creature layd open to euerie violence My life was spent in learning of these miseries liuing long with these I am hardened In what great darke and daunger haue I liu'd Where day and night did witnes how I greeud Oh how truely is it spoken by a man of much experience whose minde in the constancy of death confirmed many verie wise precepts none would accept of life if it were not giuen them without their knowledge what is our Infancie but a dullnes an vncertaine state betwixt life and death more truely the likenes of death or rather indeede a death begun and a funeral mixed to our swadling cloathes What is our childish estate but the showe and the beginning of miserie or rather a glasse wherein a man may see all the miseries which are to come What our youth but a vading flower growing to a better fruite For then wee are greene that wee may nowe wyther then we flowrish that we may now wax old what is our lusty years sōething riper thē our youth but a foolish fearcenes trouble-some to others and hurtfull to it selfe What is our mans estate but an authorised imperious madnes Whilst it is reasons ape What is this last age the wearines whereof I feele to bee layd vpon mee but an ouerflowing of all paines greefes miseries What is this which we call to liue but a fearefull and a continuall expectation of death yet I know these thinges are hardly perswaded to yong men I knowe that the mindes of most are holden in this common error and bownd as it were fast with this chaine which is a loue of life as of that good which containeth all good things in it Surely let the childe see before him the merrie pleasant flower of youth youth the strong couragious and manly age this also let it haue some cōfort left in the approaching old age but then to this last what else is propounded but death For man that is full of yeares as I am what is hee but as they say a picture painted on the wall or the name of a shadowe of that he was And to conclude the pray of death VVhat further can hee doe or hope whose soule is euer going out of his mouth What am I fitte for who am vnmeete for the lightest cares whose strength of bodie is weake The age of abilitie and power past Sences dull and the liuelines of the minde weakened In one worde to whome all thinges with my bodie are withered Life then deserueth that name when it bringeth to a man some ioye or pleasure but if it bring nothing with it which is not vnsweete vnpleasant bitter if it be euer driuen against the rockes of all euill away with this name of life which is more glorious then true I know not others but for my selfe I am sure of all that euer I did heare or see there is nothing likes me and as hope doth more and more freese in me so all pleasure decayeth whereof this worne and decayed bodie of mine is vncapable I haue no healpe in my kindred for all slippe from me by little and little and sh◅nne my companie as an odious and troublesome old man vnles peraduenture deceitfully they hange vpon me to be made the richer by my death My frendes haue little hope in mee to whome I seeme not a man but a ghost Like as the Iuie killes the folded tree So with the imbrace of yeares death killeth me Like to the earth from whence I came Of man I hould only the name My familiaritie is pleasant to none I walke as the hate of the earth neither am I more almost esteemed of any then a thing worne and of no value as many men and many thinges doe not please mee no more doe I please any I am forbidden to meddle with any thing vnder a colour of honour to which they giue the name rest and ceasinge from labour that with the mildnes of the name they may mittigate the asperity of the thing and the grief that I take from it In my sayings there is no authority for all men say I am now past and brought to a doting age the very memory of my life past wherin there was some pleasure daily weareth away Of one thing I haue more vnderstanding then euer I had namely of this miserable estate to which I am appointed and as it were reserued to this age and to this experience rising out of these miseries I am beholding for this one thing that it hath opened my eyes and laide before mee the whole army of those euilles wherewith this mortalitie is guarded and can neither finde remedy nor meanes to escape them Neither can learning that deuine inuention as they call it mitigate this griefe I haue no comfort out of my learning how great soeuer it is nay the more plentifull that is the more plainely doe I see rather what is not true then what is yea it rather brings mee into the large sadde fieldes of errour and there placeth me from whence I may see with a large prospect ignorance that is of kindred to our mortalitie So farre am I from beeing brought to any delightes or pleasures of knovvledge Last of all there remaineth pyety whereof I was euer a diligent worshipper wherein I finde no refuge If for all this being worne with yeares my last houre must come and that fatall necessity whereunto against my will I must obey and follow not whether it leades mee but whether it draweth mee For in that my heape of miseries giueth mee a minde to speake freely From hence am I grieuiously tormented in that I see my selfe brought vnto that peryod of life which is set so fast that it cannot bee remooued There is nothing that dooth more trouble my rest and quiet then the often thinking of the approach of death which the more I labour to cast from me the more and more violently it commeth to my minde and this is that same inward and perpetuall corrasiue This dimmes my life which no delite can cure And leaues no ioy that pleasant is or pure If I beginne to talke with any If I doe any thing If I walke If I rise from sleepe continually I am encountred with the euer present memory of my neare aproaching death I haue euer as that Romane king those two gods present with mee dread and palenesse Now at the last the conscience of my former life which is full of trouble and a torment to me gathereth his forces and doth shew it selfe Sometimes a little hope doth
comfort mee sometimes dispaire dooth trouble and afflict me Now I float as it were betwixt life and eternall death whether is nearer I cannot easily tell so am I an old and decayed man deluded by both Farewell all let it goe And that humane wisedome which is meere madnes let it blinde and deceiue it selfe let it be insolent in this same show of perswasion for which it would be esteemed let it delude it selfe in thinges accutely thought eloquently spoken in these famous monuments erected for posterity I confesse there is none of all these that I delight in this same space that I haue runne of so many yeares so many experiments so many precepts of things so many well taught learnings they all renew the same scarre of my miseries that are not yet well cured VVhatsoeuer the state is wherein I am it is nothing els but a fit place to renew my euils Amongst which I reckon this that my minde doth wauer I know nothing but that I am ignorant of all things Shall I speake it or holde my peace To a traueller it is a hope and an ease to thinke of the place wherevnto he goeth I why I am or what shall become of mee whether I shall goe what is all this wherein I am but as a droppe in the sea or a stone vpon the shore or a sparke in the fire I am more vncertaine then euer I was happy is he that thinketh hee knoweth this Doubtlesse at least hee inioyeth a sweete error and perisheth pleasingly Let humane curiositie arrogate vnto himselfe applaude himselfe giue vnto himselfe this honour that hee may thinke that hee hath obtained the knowledge of that which is denied to mortality I doe not thinke that it is true that hee that knoweth not those things which are before his eyes can reach to the knowledge of those things which are hidden in the bottomelesse greatnesse of time and the Maiesty of nature For if anie man doe consider rightly he shall well vnderstand that our knowledge is nothing else but to bee ignorant to erre to bee deceiued To what end should I dissemble this what should I wretch that I am flatter my selfe For then true voice shall say how it was VVhen things shall stay and men shall passe The olde man is blamed for his complaint and admonisht to acknowledge Gods benefits euen in that respect that he is olde and neare vnto his graue CHAP 27 DOubtlesse it is true that that disease is hardly cured which imitateth health for because it is manifold it can scarce beknown because it is firmely rooted it cannot be pulled out because it is rebellious it can neither bee ruled nor put to silence Of this kinde O olde man I feare me is thy disease who inso long a life hast learned nothing but to play the foole For there is nothing more foolish then he who will be wise aboue that he is commanded and more then is fit for one who is about to dye But thou if thou louest thy selfe suffer a few things truly and simply to be spoken to thee It belongeth chiefly vnto thee that thou be awaked with this my admonition howsoeuer it is Let mee leade thee a long not through all the benefits of God which thou corruptly doost interpret for that were infinit but through the best and cheefest For amongst all the complaints of men whereby they show how they are infected with this fault of vnthankefulnesse towards God there is none more delicate there is none worse and more wicked then that which is in thy minde and in thy mouth This most is from hence that thou darest obiect thy reason reason that is the bounds betwixt God and man the onely light of the minde increased and confirmed with vse of things that thou darest I say oppose and obiect this reason against that deuine prouidence and after the manner of the Gyants with a bolde attempt prouoke thy Creator to a single combate Neither dost thou consider that thou art most friendly and as it were by the hand ledde euen to that place where is the end of this Iourney thorny and full of brambles which wee call life who in this chiefely repinest that it is giuen vnto thee To witte the first in order and in his bounds containing the rest of Gods benefits Heere thou art to consider first of all how thou art not agreeable to thy selfe who complainest that thy life is giuen thee the which impatiently thou lamentest to bee taken from thee Thou repinest that thou liuest that thou must dye that thou art borne to waxe olde that thou art in this state that either perpetually as thou saist thou must not bee at all or perpetually be miserable From hence thou gatherest that it had beene better for thee not to haue been at all then in that thou art to knowe so much that thou maist vnderstand how much vnhappinesse it is not to bee after thou hast beene Thou fearest death not as the last destruction calamity and extinguishing but peraduenture as the beginning of some new and vnknown euill To conclude so frowardly so staggeringly so prophanely thou thinkest of the greatest thing of all that is of thy owne saluation that when thou art dead to thinke of thy selfe thou thinkest it belongeth not to thee Oh how am I afraide least Thy wits do hault thy tongue thy soule thy minde And all these fayle and at one time be blinde First let me deale with thee by way of excursion skirmishing then nearer not a far off with the speare but at hand with the sword last of all more strongly and with all my force Thou saist thou wouldest not haue had life giuen vnto thee Now in the beginning and in one word thou showest that thou knowest not what life is For if thou didst know it doubtlesse thou wouldest more considerately esteeme the greatnesse of this benefit Doost thou who art so olde not vnderstand that life is the beeing of man and the seat of all those benefits which that deuine goodnesse bestoweth vppon mankinde Surely there is the same reason of euery thing that is dead as of that which is not for that onely is saide to bee which liueth in that manner as the giuer of life hath prescribed vnto it therefore by the helpe of this only benefit thou art all that thou art And when God hath giuen thee life he hath giuen thee wholly as a guifte vnto thy selfe Thou art his debter for thy whole selfe which gifte by so much is greater and more to bee esteemed in that hee gaue it who was not bound vnto thee which then wert not at all Surely it is such a benefit as thou wouldest wish it to bee that is if it be not long of thy selfe very great From so great a giuer there can come nothing but what is great especially this which being takē away al the other gifts of God are not only voide and frustrate but none at all For that thou art it is the first
about the examples of such olde men as are of numbersome and vertuous yeares are infinit Whose wites haue beene fresh their mindes sound the strength of their sences perfect their bodies able themselues honorable and their graye hayres crowned with many ornamentes and their whole bodies carrying a reuerent showe to increase a dignitie and a maiestie in them To conclude such as from whome age hath taken nothing but euill desires delightes of sinning and the abuse of strength and sence whose giftes of their minde grow and increase whome vertue hath set for all ages to looke at as certaine lightes or rather sacred powers Therefore when the lawes gaue rest to those which were aboue threescore yeares olde they exempted them from those actions which could not bee sustayned but with bodily strength they imposed vpon them that care which is performed only with the strength of wisedome for which scarse any other man is sufficient but only hee who hath his immortalitie almost in his sight For whatsoeuer a man so pure so refinde speaketh or doth he is conuersant in it as one alreadie receiued into those heauenly seates the power of iudgement is not only not dulled in him but rather sharpened hee ceaseth with his hand not with his counsell hee seldome doth any thing but euer commandeth Therefore hee erreth and greatly erreth whosoeuer thinketh that olde age is a name of a fainte sluggish broken slouthfull and a weakened age and so that it is exempted from all publike offices when indeed it is rather most busie of all most generous most glorious as a most excellent worker of those things which longe which publikely and to all and which shall profit an infinit posteritie For thou shalt see that the rest of olde men not onely prescribes what ought to be the businesses of others but also goeth before others both in quickenesse of minde and in valiant and famous acts as the Captaines and leaders of publike Counsell These properly are the exercises of that happie maturitie in these courses cheefe valiant and couragious olde men excell in these they delighte and in these the mind that is nearest vnto his eternitie doth runne swifly goe to then at length giue this thankes vnto God who hath brought thee to this olde age giue this thanks to olde age it selfe which hath freede thee from those euill affections taken thee out of that sinke of pleasures deliuered thee frō so many toyes so vaine and importunat and hath reserued thee to his owne glorie that thou mayst will and do that only which only thou oughtest to wil which to be able to doe is honorable and to performe admirable other ages must goe through many difficulties watch amidst things hurtfull and with a doubtfull hazard stande amongst things that are most slipperie this age only hath power ouer it selfe that which either ages desire to obtaine this hath gotten to this age only are almost all the wishes of humanitie applied this alone standeth in the highest place and doest thou sorrow that so profitably and so commendably thou art growne olde that is that thou hast acted thy age as a commedy Doest thou take it euill that thou drawest neare to that which is the last part of thy life so may the traueller be sorrie that hee is come to his iourneyes ende and the husbandman to see his fields cloathed with ripe Corne and his trees loaden with ripe fruite or lastly his vintage to be in Autum or the time for Oliues in Winter I demaund what can be more agreeable to nature then that that which only spronge vp should whither that is that it should rest in his due season when it can bee no longer Though death in other ages of mans life may seeme vntimely and vnripe yet in olde age it is seasonable Neither is it violence but an ende and a perfection and finishing of our age therefore to moderate olde men there is a sacietie of this mortalitie which wee call life no lesse ingrafted in them then in yong men a desire to liue and this satietie doth draw with it a contempt of all those things which belonge not to the true and sound felicitie of man what a man would that happie people the Hyperborians haue accounted thee to be where the old men hauing a full satieti◅ of life after they had feasted and banquetted with their frends cast themselues from the toppe of a rocke and so ended their dayes Thou that hast liued so longe hast thou not founde by good experience that death is not to bee reckoned amongst those things that are fearefull but rather amongest those things that are to bee contemned yea to bee desired For what is it to dye Surely nothing else but to be releast out of this earthly building O happie thou not as those whom the world admireth for riches and honor but as one whome the wisest account fortunate as now hauing attained to the verie enterance of thy happines Oh laie aside at length these most foolish complaints and compose thy selfe wholly to esteeme thy felicitie admire the goodnes of God who hath brought thee to him selfe by these steppes I proceede to show vnto the old man all those seuerall benefits which God hath heaped vpon him CHAP 27 NOw at the length after thou hast well looked about thee and seene all those thinges wherewith mans life is compased doth it come into thy minde a little more neerely carefully to suruay thy selfe VVholly from those thinges which are about thee to enter into thy selfe to bee affected and amazed and then to fall low vpon thy knees to humble thy lookes to bee holden carefully with a diligent meditation to bee erected in thy minde wholly to rise vp in a reuerēce and worship of that bounty from which thou hast receiued so many so great so excellent thinges of all which thou art a very famous example This properly is piety whereof lately thou madest thy selfe a professour which if it were true and sincere it might well bee assaulted but it could not bee ouerthrowne nor cast downe by that thou shouldest bee taught that thou art hee whom God though he be inuisible hath vouchsafed part of himselfe neither doe I thinke that hee erreth which calleth thee halfe a God in that thou art made according to his similitude and admitted into the fellowship of his diuinity For as thy beginning and originall is from Heauen so immortality is common to thee with thy Creator A mind truly sincere and vertuous hopeth this this is the confidence of those great and holy wishes whereof beeing made partakers we are ingrafted into the family of God and are of his house Man hauing obtained this one thing in this excelleth all other creatures and destitute of this hee is beneath them all If it be an errour and a madnesse as some thinke it is to those who are wicked and desperate who from hence are to goe into eternall darkenesse But to those that are honest and religious this
immortality is their sure hope this the comfort of their hope this their onely defence Therefore they wishe nothing more then that being taken speedely out of these troubles out of the multitude out of this filth and darkenesse and being brought into those holy dwellings they may enioy that euerlasting life purely cleare and perfectly bright to which is added a sound rest and perpetuall security To conclude that inaccessable and vnexpugna ' ble possession of that great good with whose vnshaken confidence they haue assuredly defended their hearts in this life The man that constantly endeauoureth to this layeth vnder his feet all those things which either doe not leade hither or leade from hence All this sinke of other things hee leaueth to those that are euill and to wits that are in admiration with base and vile things Of this kinde are riches pleasures the nourishments of ambition that which dazeleth euery ignorant eye inlargeth their desires and woundeth the mind He knoweth that with these things he is neither beautified nor inriched but holden backe and hindred He knoweth that with these things he is deluded and led into errour and deceipt He knoweth that of these things there is not onely a satiety but a hatred at the onely mention of this perpetuall felicity he is awaked this onely holdeth him hath him possesseth him he delighteth to heare and speake of this this hee often repeateth and imprinteth in himselfe all this time he bestoweth in the meditation of this in this he doth diligently labour heere he doth more satisfie himselfe and what maruaile For where els almost doth he meet with himselfe heere he seeth his beginnings and his nobility from hence he esteemeth himselfe and would haue himselfe esteemed from hence he beginneth to bee nourished with an etheriall and deuine breath now he beginneth to liue with his glory which is to come and last of all as novv already receiued into those hye and Heauenly places hee returneth in his height and perfection and becommeth an admirer and worshipper of his owne diuinity I beseech thee why doost thou oppose against this wholesome and sauing light those mournefull and sadde darkenesses of impyety VVhy doost thou with this daungerous accutenesse of witte foolishly faine vnto thy selfe and falsely obiect those thinges which are not rather then truly and faithfully bee instructed in those things that are VVhy doost thou not free thy selfe out of this torment VVhy doe these thinges swimme in thy minde which if they bee not certaine sound and stable thou shalt bee drowned in the waues of Impyety VVhat doost thou more trouble teare and consume thy selfe wretch that thou art VVilt thou neuer pull vppe couragiously these too much growne branches of Impyety VVhy doost thou delay to plucke out these doubts out of thy minde Doost thou delight to bee miserable and to sollicit and trouble thy olde age with this blinde and vnfortunate vnderstanding why hadst thou rather dangerously floate then staye in a sure place of sayle with wind and oares ouer those rockes And striue for that quiet and calme harbour where thou thy selfe wholly maist bee quiet where thou maist without all doubt bee receiued into that wished hauen Out of which whosoeuer is long must needes suffer shipwracke Thinke that thy life was giuen thee for this meditation without this as thou sayest it is not life but death whosoeuer is not assured of the goodnesse of GOD toward him of his Immortality of eternall and euerlasting felicitie hee is past remedy If thou art such a one why do I talke to thee Why doe I striue with a shadowe VVhy doost thou lend thy eares to those thinges whose minde is a derider and contemner of them But consider how frendly I will deale with thee how I haue not cast away all care of thy saluation how much I doe giue vnto thee whatsoeuer I haue before spoken of the dignity of Man I knowe that thou dost beleeue it VVhatsoeuer thou hast heard concerning that whatsoeuer more subtelly more learnedly more largely may bee spoken of it deliuered by the auntient or late VVriters what more truely and more fruitefully Christian pyety doth promise all that howsoeuer thou seekest to auoid it I will haue thee grant it as most certaine and most knowne VVith these and such like I knowe thou hast fully beene instructed These once thou hast let sinke into thy brest of these thinges once thou hast thought religiously namely when thy minde was purer and not stained with so much frowardnesse In one vvorde I know thou knowest these thinges How shall I conuince thee Namely if I drawe thee into the lawe thou sayest before what Iudge Before that which thou little esteeming how truly and sharpely it confuteth all errour and euery false and truthelesse speaker calledst the Conscience Thither doe I call thee that thou maist not goe farre from thy selfe Dooth not thy conscience tell thee that the presages diuinations not of a drunksicke minde but of a certaine inward instinct that those predictions the inward and proper motions of the soule show the deuinity and immortality of it I say inwarde and propper because the chiefest beginning of those motions is in it selfe alone And therefore all things must first perish before it forsake it selfe and cease to mooue it selfe being immortall that which is immortall and being of a simple vncompounded substance cannot be deuided and if it bee not deuided it cannot dye For deuision is the death of that which is deuided Death is nothing else but the deuision and dissolution of one particular into two or many not content with these thy conscience proceedeth and sayth That the minde is the glasse of the soule the seate of councell and the gouernment of life From hence proceede those gifts of the soule which testifie the deuinity of it as quicknesse prouidence prudence and wisedome Vpon these attend memory vnderstanding knowledge and all the rest of the faculties that area kinne to these and vnseparable from them To these wee may ad those which from the euerlastingnesse of it are deriued into the affections from the affections to the sences In this ranke first is the swiftnesse of our thoughts Next our desires ioyes hopes feares From hence it certainely appeareth that the better part of man is the reasonable soule the praises that man hath belong not to the body but to the soule Likewise that dispraise and Infamy are not so much of the body as of the soule corrupted a runnaway frō his own nobility to those tents of euill affections It is most absurde to thinke that the soule which euer thinketh of his posterite and is so carefull of the long continuance of the memory of it selfe should dye together with the body Nay rather it is carefull what and how great it may be in the opions of men after it is freed from the body as though then it thought it had gotten life when the bodie had liued many yeares For there is