Ierusalem no more a childe of yeares nor an old man which shall not accomplish and fill vp his yeares for hee that shall bee a hundred yeares old shall bee a young man By which manner of speech the Prophet would giue vs to vnderstand that all the children of God shall come to that age and stature where of Saint Paul maketh mention in the fourth Chapter of his Epistle to the Ephesians in such sort that they shall be exempt from all infirmities wherewith children and old men are cumbred that is they shall not be children in vnderstanding nor poore silly dotardes and sots as those are that know not Iesus Christ but liue in perpetuall ignorance Idolatry and beastly impiety On the contrary life prolonged vnto the prophane shall bee but a presage and forerunner of their euerlasting accursed condition But to proceed the inherent and naturall causes of old age are not all of one sort and kinde For some of them are meerely naturall and sleepe in our bosomes and some of them be accidentall and forraine and further of from vs. Those we call meerely naturall and which sleep with vs which the Naturalists Physicians speake of to wit our coldnesse and drynesse of body because the more our radicall moysture dryes vp and our blood cooles the neerer is our sensitiue and naturall life to an end which hath beene the cause to moue some men to thinke that old men were called Senes which is as much to say as Semineces men halfe dead because old men especially those that are decrepit very much worne with age haue cold and dry bodies For although they abound with excrements and by this accident seeme to haue moist bodies for that their naturall heat being too much cooled and not able to cherish and warme them within the humour purgeth it selfe at the nose or mouth Yet this age is found indeed and in truth to be cold and dry And as death is a totall suffocation of the naturall heate so old age doth by little and little coole and abate it whereupon it also followes that all cold and dry bodies are quickly worne out and grow old On the contrary young men are of hoate and moyst constitutions But euen as it is to bee found in wines that some keepe collour long and drink briske and neate and some by and by loose collour and drinke eagre and flat So wee see some men waxe old and were out sooner then others And notwithstanding that man wheele about from this place to that shifting ayres and vsing all the wayes and means he can to cherish nature for a while yet his naturall heate and strength doth by little and little leaue him whereupon doth ensue to aged persons white haires loosenesse of teeth deafenesse of hearing weaknesse and decay of sight the shaking palsie in their hands and legges and the chilling and shrinking vp of all the whole body This naturall weaknenesse and drynesse which by succession of time doth inuade all bodies made of earth or other matter besides is seconded in many men with diuers diseases and with old age comming on which with greater paine doth hasten it forward and further it the more All these euils may be reduced to two heads which wee call the labours and toyles of the body distinctly or both together and intemperance Concerning labour it is expresly set downe in that sentence immediately after the sinne of Adam and Eue which Moyses doth propound in these words The earth shall bee accursed because of thee in sorrow shalt thou eate of the fruites thereof all the dayes of thy life in the sweat of thy face shalt thou eate bread c. Gen. 2. 17 19. And in the ninetith Psalme it is said That we flourish and wither away all at once Because as the Prophet saith there is no part of our life how strong and lusty soeuer it bee which is priuiledged and free from sorrow and labour These two are the parents of old age as euery man knowes and there hath beene in our time young men which being oppressed with extreame griefe haue become old in a night the toyles of the warres haue made some gray headed in the prime and flower of their yeares and it comes by kind to the men and women of some kindreds and families to be soone gray and old Plime in his seuenth booke and seuenth chapter writeth That in Albania some haue all the haire of their heads white from their infancy I my selfe haue seene in diuers places where I haue trauelled fiue or sixe yong men whereof the last I saw was in Dauphiné who had all the haire of their heads as white as a man of threescore and tenne yeares old Touching intemperance whereof there bee diuers kindes a vice to common in young men destitute of the feare of God and very vnseemely in old men being the harbinger of death and the Phisicians best friend It hath beene an old complaint seeing this present life is so short fraile and transitory that men doe so naturally desire to liue and to bee so carefull to recouer and preserue their health and to that end spare for no cost nor make any bones or difficulties to turne their tender stomackes into an Apothecaries shop of bitter and vnsauory druges how almost all men by their outragious riots and surfettings doe bring vpon themselues an irkesome old age doe before hand as much as in them lies with sharpe and violent diseases hasten their death are not wise till it bee too late and neuer condemne or finde fault with their shamefull luxuries and riots till the gout is in their knees or the dropsie doth painefully shingle them round or the stone doth torment them and till the excesses and disorders by them committed to the fearefull abuse of Gods patience haue deliuered vp their rotten and crazed bodies into the hands of a miserable old age They should before hand remember and bethinke themselues of the old excellent Prouerb If thou wilt bee a very old man bee old betime Which doth warne vs to bee carefull of our health in our youth flying all shamefull and vnruly passions and seeking by the wise gouernment of our selues to obtaine such an old age as may bee long strong and healthfull Verily it is a licentiousnesse not to be borne withall or tollerated that a man should giue his youth as a present to the vncleane spirit by abandoning it to impudent dissolutenesse pollutions and ribauld impurities promising to himselfe that all shall goe well with him at last and conceiting to himselfe rude and wilde peccauies which deceiue and misleade him It is a further euill and vtterly abominable in old men to see them so farre to haue abandoned God their honour their respect of others all remembrance of their wretched condition and of death which hangs ouer their heads that they would still weaue a webb of new yeares for Couerlets to hide the foule deedes they commit in horrible hypocrisie which at last
and stooping in the showlders and be still an able and practised man And that this is true Cicero giues vs some examples Neither the Kings counsell Table sayth he nor his Court of Common-pleas nor my Clients for whom I pleade at the barre nor my friends nor strangers can complaine that they lacke me or my helpe Zenophon reportes that Cyrus in a Discourse which he made a little before his death maintained that he neuer felt himselfe to haue a lesse able bodie in his age then he had when hee was young Cicero sayth further that when he was a childe he saw L. Metellus a very aged man so strong of body that he cared not to be young Masinissa king of Numidia could not be perswaded to goe couered with a Hatt on his head when he was fourescore and ten yeares old but in raine hayle frost and snow went bare headed Appius when he was very old blind gouerned a great familie had a spirit like a bow alwayes bent prepared and resolued to dare defye and wrastle with old age in such sort that he bore all the sway of Command in his house and kept all his family in so good awe and order that he was reuerenced of his children and beloued of his neighbors Some doe accuse old age in men that it makes them heauie headed and dull to haue no mirth nor musicke in them and to abandon and cast of all pleasures But if they account the follies fond iollities and gambolles of youth for true pleasures their accusation is false and they speake iniuriously of Old age which procures great good vnto vs blotting out quite whatsoeuer is most vicious and bad in young men to wit carnall pleasure a capitall enemies to vs all which headlong plungeth all those that are vassalls and slaues vnto her into gulfes of eternall perdition is the mother of gluttony drunkennesse whoredome adulterie of all dissolutenesse and debauched villanies and in fine is the cause of the ruines of Common weales and families Old men which are free from the coulp and guilt of these and the like vices and abominations haue lesse torture and torment of mind and haue the more reuerence and authoritie giuen them which is the Crowne of their age The approches of death seeme to strike a terror and astonishment into many old men But wretched is the man who all the time of his life hath not learned to make light account of death which he ought before hand to envre and frame himselfe to wish for and expect seeing death is his guide and conuoy to heauen and bringeth with him a dedimus potestatem to put him in possession of his euerlasting inheritance which the Sonne of God hath adiudged vnto him which iudgement is entred in despite of Sathan who continually in this world brings cauelling suites and actions against vs to molest and interrupt vs in our iust clayme thereunto More occasions and causes therebe of diseases in yong men by reason they are put to all hard labours and iourneyes whereby for the most part they do vntimely end their liues so that death doth as ordinarily seize vpon them as vpon old men Some doe reply that such yong men haue a hope to liue long but it is a foolish perswasion by reason that they take that which is doubtfull for sure and certaine and that which is false for true As the time of Autumne succeedes the spring time and Summer so there is nothing more naturall to old men then to die The death of young men resembles a great flaming fire which is not quenched but with much water but old men are like a dry chipp of wood or a small gloing fire which dyes and goes out of it selfe Why should wee mourne and lament for him who when he dies findes immortalitie and whose practise and studie hath beene from his tender youth to contemne death that his soule might be at rest in a place conuenient This is briefely the substance of that which Cicero in his Dialogue of old age doth handle more at large Christians haue more excellent remedies helpes and refuges against the miseries of old age and the assaults of death which hereafter in their order we will declare That old age hath his particular miseries in regard of the bodie and minde we are not now to dispute It is that which we are next to speake of CHAP. IX A more speciall Catalogue or numbring vp of some miseries in old men in regard of their bodies VErily that man which should take vpon him to maintaine that old age is exempt and priuiledged from all discommodities and miseries should reason against sence experience and nature it selfe which beares witnes against him For although the life of man from the beginning to the end hath no part of it free from diuers calamities which it is to resist and conflict and that man from his birth seemes to bee made to liue in paine and sorrow Yet wee must know and acknowledge that feeble and decrepit old age is incident to many particular miseries which are the causes that weake old men are commonly testie froward sad melancholy especially those who are cholerique fretfull and impatient by nature or are not armed and prepared before hand to vndergoe such assaults and to stoope to the miseries which the last age of their life shall lay vpon them It is a well worne saying That as lees and dregs doe sinke downe and lie at the bottome of vessels so the excrements noysome humours and all the miseries of our life doe settle in old age their last lodging place One compares very fitly the condition of old men to a little City halfe ruinous and decayed whose walles moulder away are almost all broken downe and is altogether vnprouided of munition and victualls to fortifie and succour it selfe if need require For wee see in all old men their eye sight by little and little to faile them that they are duller and deaffer of hearing their teeth to fall out their hands and feet to haue the palsie briefly this building of clay and spittle to haue many defects and decayes and daily to waste and impaire more and more expecting a totall ruine But the more these euills doe presse and molest vs the more we thinke vpon desire and expect to make an end of our painefull pilgrimage to hit the marke we ayme at to be quietly seated in our true dwelling place eternall habitation Those persons who from their youth haue learned to submit themselues to the diuine prouidence and to meditate and reuolue with themselues a better life doe with greater case sustaine and beare all the miseries of their long age And the weakenesse of body in old men doth not hinder them from doing that which is meete and behoouefull for them to doe But it is a great reproach and obliquie to old men if in the eye of good men without shame or feare of their great and soueraigne Iudge who is to bee feared
The sequele of the points propounded in the former Section concerning the resolutions and consolations against death Page 160. Chapter 19. Of the resurrection of the bodies and of the immortalitie of mens soules Page 180. Chapter 20. The conclusion of the Worke with a serious exhortation to old and young Also two Prayers for wise old men Page 196. Ay mee I lacke but life to make my will If thou hadst life it would be vnmade still Il y a esperance on vn bien faict Le plustost est le meilleur Hee that to doe nor good nor harme hath no deuotion Differs not from a Picture but in motion Dum Scribo Morior THE WISE VIEILLARD OR OLD MAN CHAP. 1. Of long life and the desire men haue to liue long in the world WE labour and essay in this Discourse that the aged person may haue his thoughts and affections somewhat more stayed and setled then those of younger yeares to the end to make him truely wise by expecting and longing vntill hee may bee perfectly euerlastingly wise in heauen By the wisdome which we wish vnto him no other thing is meant then that he should meditate and exercise himselfe in pietie iustice or vpright dealing charity or brotherly loue duties beseeming and requirable in the ancienter sort of persons in euery thing they doe so long as they soiourne and make their abode here on earth It is a thing very vsuall and common vnto vs all our life long which is but short to cast imagine continually with our selues the many difficulties and dangers are in it and it is a wonder to see how ingenious and witty we are to vexe and afflict our selues for triffles and things of no value There is nothing somuch doth trouble vs and makes old age terrible vnto vs as the feare to depart hence and to leaue this withering and transitory life whereof old age is the Catastrophe and last concluding act making an end of vs speedily and may be called the sunne set of our dayes Consider the ancienter sort of persons and you shall obserue almost no one humour so much predominant and raigning in them as a feruent desire to auoide all surfeitings and excesse and to keepe a good diet to the end to maintaine a little strength and to hold our life be it but for an houre and to perswade themselues they may liue one yeare longer at the lest Would you gladly please or flatter them doe but make them younger in yeares then they are by telling them they are not so old as they reckon and take themselues to be and that there is no cause or likelihood but they may liue many a yeare longer then others and forget not in words to extoll their experience sufficiency prudence and wisedome to contriue and wade thorough great matters you are by and by their onely man who but you none more made on It is a point of vndoubted truth that God created Adam and Eue not onely to enioy a life for some hundred of yeares but to liue for euer whereupon there was fixed and imprinted in their heartt a feruent desire to liue and not to see death For although that masse and lumpe of dust whereof the first mans body was formed and made did inuest him with mortalitie yet in regard of the likenesse and similitude which hee had with God death had neuer seized on him but Adam all his posteritie had subsisted and continued long vpon earth in a large and pleasant plot of ground purposely ordained for them to dwell in the whole world before sin entred being wonderfully beautifull vntill such time as he and all his posteritie without feeling griefe of minde or paine of body had beene by God translated into heauen if they had remained in the first estate wherein they were created But Adam and Eue hauing wilfully suffered Sathan to efface and deface the image of God in them they both and all their naturall off-spring long of them were made subiect vnto death became strangers to the life of God and were called Flesh an appellation and name very fit for them Howsoeuer this bee so yet by the speciall blessing of the Father of heauen through the meanes and fauour of his beloued Sonne who was ordained to be the Sauiour of all mankinde this present life how miserable soeuer it be by reason of sinne is no small Donation or pettie Legacy but a most excellent gift of God vnto his children I speake of long life promised to them which shall beare and behaue themselues as they ought to doe toward God and toward their neighbours as is recorded in the second and fifth commandement of the morall law where the promises are set downe whereunto that which is further added in the end of the 91. Psalme is referred and hath relation That hee which vnfainedly loueth the Lord shall be satisfied with long life But this longitude and length of life must not cause vs to forget especiall in all our troubles and trialls that by death wee haue rest and case from our toylings and labours and that this life of ours is a paineful pilgrimage a Sea-voyage full of danger and perill a mercilesse war sparing none making hauocke of all deseruing by reason of the euills that wee suffer and indure in it to bee tearmed rather a death then a life Vpon the consideration whereof a certaine graue ancient Father cried out O death how welcome and pleasing is thy doome and sentence to him that is in want to the man whose strength faileth him to him that is waxen very old and is afflicted on all sides hauing no part of him free from paine to the man that is at defiance and out of loue with himselfe and to him that hath cast off patience and is growne desperate What thing is there that may bee more desired then speedily to shake off and rid vs of these chaines to get out of the prison and darke and fearefull dungeons and deserts wherein wee are confined fast tied and bound that so wee may recouer the precious libertie to goe to our home to dwell in the house of the Lord and in his Palace of glory to triumph and reioyce What doth long life bring with it but a Chaos and infinite number of euills It hath beene said many yeares agoe This grieuous penalty vpon old men is set All the day long at home to grieue and to fret With sorrowes and woes they are compast about Still one paine or other they are neuer without They consume and weare old as they goe mourning in blacke And so at last with griefes heauy load away hence doe packe But he that hath liued well although he die when he is but twentie yeares old ought to haue his tombe erected and placed with the oldest and wisest and with great ioy and applause to haue this for his Epitaph I haue liued long enough and am content here to lye Because nature is pleas'd I should so
the caske or those who beholding the ecclipse would mainetaine the Sun to be alwayes darke But the holy Scripture speaketh otherwise of these things as also the wiser heathen people to wit that instead of taxing and finding fault with our life because of some discommodities and troubles are in it wee are on the contrary to acknowledge the excellent benefits which by it are bountifully communicated and bestowed vpon vs by our Creatour and heauenly Father who thereby putteth vs in minde that the glory of man doth not consist so much in the strength faire outside and feature of the body as in the endowments and gifts of the minde As also that nature is not to be blamed nor found fault with nor vnder her name the true God who created her and is the author of her essence and being seeing that as Chrysostome declareth in an excellent Homilie of his No man takes harme but by and long of himselfe And it is agreeable to nature that as the Ivie by winding it selfe about trees doth drinke vp their sap and makes them to die so old age killes all those whom shee doth louingly embrace in her armes So Ouid saith Old age eates the iron and makes it decay And Marble pillars to moulder away And Horace vpon the same theame addeth Of the dismall day that doth threaten with death Things vitall feele the smart and things without breath It is a wonder saith Cicero also if old men bee troubled with infirmities seeing young men cannot priuiledge themselues from them but are often enough feeble and weake The Sunne that riseth in the morning doth set at night there is not any thing that doth increase and flourish but it doth decrease wither and waxe old But to come neerer to our purpose let vs first discouer and lay open the remote causes of old age then those that are neerer and more inherent and naturall and let vs shew that they are not all of a peece and of one sort Those wee call the remote causes of old age which are supernaturall and which proceed from the disobedience of Adam and Eue and from the sentence pronounced against them by the Lord God For so long as God was mans friend the skie ayre and earth were so beautifull to behold that a fairer prospect could not be desired and man himselfe knew and perceiued how proportionably his bones and ioynts were set together and how exquisitely and perfectly hee was fashioned framed and made as well in body as in soule But man taking vpon him boldly to transgresse Gods commandement and to reuolt from his obedience had this punishment for his boldnesse and rebellion inflicted vpon him that within doores or touching his inward man he was not so well fortified with the spirit of God as he was before and abroad without doores or touching his outward man all his former blessings became curses as appeares by that which is contained in the sentence pronounced against him presently after his fall For where before he had liberty hee was made a bondslaue all the paines hee was put to in that pleasant garden of Eden whereof he was owner was onely to trim it and keepe it handsome which was an easie worke to the hard labour hee was put to afterward his sleepe and rest was disquieted with wearisomnesse and discontentments the Elements and all other creatures and things ordained for the necessity of this life and which before willingly offered and did their seruice vnto him were after his fall subiect to vanity and corruption and began to bee enemies and to proclaime open warres against this wretched Apostata man For the skie was troubled with tempests and stormes the ayre was infected with noysome vapours the earth brought forth thornes thistles hurtfull and venemous hearbes and the tame and wilde beasts stood with their seuerall weapons ready drawne to encounter and make head against him Man being then inuironed with the dreadfull wrath of God combred with so many euills and miseries and hauing so many ambushes and traines laid for him which hee was to passe and make a lane thorough it was impossible but that hee should by little and little waste his vitall spirits and consume his strength grow old and speedily come to his death if God of his meere good will to him had not eased his sorrowes and troubles and mitigated his afflictions prolonging the date of his yeares and letting some liue so long as it seemeth good vnto him Dauid lamenting this miserable condition of his saith in the extreame anguish of all his heauinesse and troubles There is no health in my flesh because of thine indignation My bones neuer leaue asking because I haue offended thee O Lord Psal 38. 4. And in another place he saith My dayes are as a shadow which vanisheth away and I am as a withered leafe ashes haue beene my bread and I haue mingled my drinke with teares because of thine anger and heauy displeasure and because hauing aduanced mee to great honour thou hast cast mee downe as low as the dust Psal 102. 10. 11. 12. Many yeares before Dauid Iob complaines That his dayes were like the dayes of a hireling moneths of vanity were giuen him for his portion painefull nights were appointed vnto him his flesh was clothed with wormes his skin was chapt and shrunke away and his daies passed away as swiftly as a Weâ—vers shittle Iob 7. 1. c. Briefly as Saint Cyprian saith in his Treatise of the vertue of patience this obligatory decree Thou art dust and to dust thou shalt returne doth binde vs vnder hatches and keepes vs chained in hold vntill death be abolished and we made partakers of a better life Thus much touching the remote causes of old age Now followes the naturall and inherent causes of old age As young men die vnwillingly so on the contrary old men fall of themselues into their graues like fruits that are ripe and according to the course of nature all things that are old doe by little and little decline and giue way to death Which caused some Diuines to be of opinion that our Lord and Sauiour Iesus Christ among other reasons would not die of any disease or of old age that hee might not seeme to bee driuen and turned out of the world perforce by this naturall infirmity which doth threaten all the children of Adam As for that which is extraordinary peculiar and not so much according to nature wee may read examples thereof in Isaiah 40. Chap. 30. 31. The young men are weary and faint yea the lustiest young men doe stumble and fall flat to the ground but those that waite and depend vpon the Lord doe renew their strength their wings doe spread as the wings of an Eagle they shall runne and not be weary they shall walke and not be feeble and faint And the same Prophet foretelleth in the 65. Chapter concerning the restauration of the Church which is spiritually to bee vnderstood That hereafter there shall be in
Zenophon there are found to this purpose in question many worthy sayings Valerius Maximus in the eight booke of his Collection of auncient memorable acts and sayings doth set forth many notable examples of famous old men whereof some haue hitherto beene propounded by vs. It shall then be enough to adde yet some testimonies drawne and culled out of the hoard and treasurie of Stobeus in his hundred and sixteenth Discourse in fauour of old age The experience of old men can reueale and discouer more wisedome then the trauailes sweating endeuours tugging and striuing of young men It is true that the hands of young men are strong to execute but the braines of old men doe better seruice and preuaile and performe more For time is the father that begets varietie of wisedome and prudence Loue to commune and aduise with old men and abandon the foolish deuices and fond imaginations of young men wherein there is nothing appeares but vainenesse and fopperie So it is that the pleasure of a vitious and sinfull contentment doth not laste long Old age is not so neere the end of life as it is neere the threshold of the dore which opens to an assured happie life Hee that will take vpon him the wardship and tuition of some young man and to haue him well brought vp doth commit him to a wise old man euen as to qualifie strong fuming wines we doe brewe them with water Old men who are free and ridd of the so many euill lustes wherein young men doe furiously plunge themselues become like vnto God Also old men liue and die as if they were rather asleepe whereas the life and death of young men resembles boystrous tempestes and violent ship-wrackes It will be obiected against whatsoeuer I can all edge in fauour of old age that the heathens also haue spoken verie disgracefully and reprochfully of it witnes the hundred and seauenteenth discourse of Stobeus the scoffing taunts and quipps both of the Greeke and Latine comicall and Satyricall Poets in their Tractates And hee he may goe for a witnesse to who compares old age to Wine that is lowe and almost nothing but lees to a ware-house full of refuse and brayded wares whereof there is no reckoning to bee made to a sanctuarie or place of refuge whereunto all sortes of euilles seeme to retyre as to their garrison and hold to an eccho to a shadow to a vanishing dreame and to the dead time of Winter Horace in his art of Poetrie doth pensill and picture out an old man in this manner Many are the miseries of wretched man that is old Either because he hazards himselfe to get money and gold And when he hath got it his wretchednesse is such He dares not lay out a penny he loues it so much Or because in all things he takes in hand and goes about He is fearefull vnweldie full of suspition and doubt He puts off the day of death still his minde doth him giue And he verely hopes many a day longer to liue He lies lusking at home and loues to heare men relate All newes whatsoeuer yea the secrets of State He complaines of the times present is pensiue and sad And sayes his fore-fathers dayes were nothing so bad Iuuenal in his tenth Satyre describeth the infirmities of such old age But if wee heedfully consider the scoffing speeches of these Authors it will soone appeare that they speake either of the diseases of the body or of old age that is decrepit worne out quite spent and done not regarding the commodious helpes and vses of wise old men For otherwise to what dangers and disasters are young men exposed vnto And when should wee make an end if wee should take vpon vs to make a Catalogue of them The Heathens haue confessed that a young man was happy not in regard of his age but his vertue They haue affirmed as much of an old man adding further That an old man is already possessed of that which a young man expects and hopes for And what doe young men ayme at and hope after but to liue to a great age and to be old men They haue compared young men vnto men tossed vp and downe to and fro with the windes and waues in the middest of the Sea and old men to passengers which are neere their port and readie to caste Anchor Ought we to maruaile sayth Cicero if old men be sometimes feeble and decayed in strength seeing that young men cannot be exempt and priuilledged from consumptions or pynings away of the bodie There is no infirmitie whatsoeuer in old age which the wiser old men are not prepared and armed for and with greatnesse of courage and patience doe easily sustayne and endure Whereunto the verses of Horace doe fitly sort and agree who sayth If God to thee a time doe giue Wherein thou mayest full happie liue Most ioyfully this time embrace Doe not neglect too long a space The happie houre of thy Fate To enioy a life more fortunate But to the world proclaime throughout Thou art a voluntarie Souldier and stout And wilt not from thy coullors flie But stand thy ground couragiously And in another place he sayth Irkesome it is to be annoyde With euill a man cannot auoide But that which is past remedie Man beares at last contentedly When patience hath him vnder awe Yeelding obedience to her law Put case then that old age hath his opponents assaults and be exposed to diuers disasters and miseries so hath it also strong and fit weapons stratagemes directories and practised vertues to helpe at need Old mens mindes are still entire and sound so long as they are invred to studie and exercised Though their legges faile them their wittes doe not as Homer sayth bringing in Nestor speaking in this manner I will with my Counsell and Orations excite and pricke forward the youthes and young men This is the trade and practise of old men who haue more wisedome and iudgement then others and as Ovid affirmeth It is time that ripens experience The counsell and sawe of old men hath in it somewhat I know not what that is pleasing to heare gracefull and of venerable regard and well liking Euen as we see the Sunne at his decline With golden rayes more pleasingly to shine If Seneca the Tragedian bee heerein to be beleeued And it there be to bee found foolish impertinent and vnprofitable old men they are no other then fountaines without water forrests grubd vp and gladed trees without fruit starres without light and all their imperfections and defects proceed from ill education Remember saith Cicero that I commend that old age which hath had early good beginnings and beene well taught and trayned vp from childhood and youth For that old age is miserable that can plead nothing else for Atiquitie but the wrinckles of the face and the white haires Moreouer the more old age sees the time to approach of appearing before the tribunall of the Soueraigne Iudge the lesse it apprehends
of the company of sinners to be with the iust and in the heauenly Ierusalem to rest from our labours But as it is commended to old and young to haue their hearts where there treasure is which ought to be in heauen consequently not to be affectionated and inamoured of this present life which is indeed no life and is forbidden them to loue the world and the things in the world So must they not hate and abhorre this earthly life nor take occasion by the cumbers thereof to bee ingrate toward God much lesse to mutter and murmure against his iustice or to censure his prouidence Seeing that our life here though short painefull and miserable is an excellent gift yea an assured testimony of Gods loue and fauour to vs. Let vs then so vse it that whatsoeuer we shall abate if wee bee wise of the disordinate loue thereof may be added to a feruent and holy desire to be with the soonest receiued into heauen For wee should doe ill to wish death but to be with the Lord to glorifie him in the triumphant Church more compleately and fully then in the Church militant Let vs onely desire for this cause to liue on earth to prayse our Father which is in heauen and let vs stand and keepe sentinell to wit our vocation wherein our chiefetaine and soueraigne head hath placed vs till he call vs away which is by the call and hand of death True it is that old men are no lesse frighted and skared sometimes more then young men when we tell them of death But the desire to be with our Sauiour in heauen ought so to ouercome this frailty that faith may perswade vs deuoutly to wish that which nature is afraide of By what badges and collours should we be knowne to be Christians and beleeuers if wee should so much feare the day of death which brings vs to the true land of the liuing Should we not be more wretched then the beasts if wee should not leap and skip for ioy pronouncing these comfortable wordes I beleeue the remission of sinnes the resurrection of the flesh the life euerlasting Are not these the priuiledges of the holy vniuersall or Catholique Church and of the communion of Saints Then shall our miseries and infinite temptations bee abolished Then shall wee enioy vnspeakeable glory in heauen aboue all them when after this happy resurrection all our enemies shall be vanquished and God shall bee all in all to his elect But forasmuch as the way to heauen lies open vnto vs in earth it is requisite that Christians old and young know to vse well this present life and the meanes to support it because without this knowledge and skill there is nothing but perills mischances and distasters in our terrene and earthly pilgrimage which it is reason to ayde comfort and further not to hinder and let by vsing our meanes well as well by a supply to our necessities as by honest lawfull recreations and fitting to our ages and callings In both these respects two extreamities are to be shunned Too great austeritie on the one side dissolution and intemperance on the other Those which boast and glory before God and men of a certaine hypocriticall and dissembled abstinence and continence and moulded in their owne fancies or others like themselues are way wardly wise and Timons enemies of honest societie persons which haue but a vaine ridiculous shew and appearance who for the the most part commit in secret things reserued to the iust punishment of the Lord persons vnreasonable vnindifferent to themselues and others ignorant of the doctrine of holinesse true Christian liberty enemies to Iesus Christ his offices and benefits All the life of Gods children who in the Common weale Church and their owne families are profitable seruants and ministers condemneth these frantike wizards who haue made their vaunt and boast of a Moonkish lazie life who vnder player-like habits haue hatched the greatest pride and counterfeite confidence that may be imagined who haue insolently defied and spit at the lawfull recreations of good men and conuerted the graces of the Lord into vncouth and strange dissolutions But to stirre this filth no longer As those that are young and old indued with the feare of the Lord know that it is permitted them to vse the goods and things of thig life not onely for necessity but also for honest delight so it be to the glory of God the reliefe of their neighbour and the common edification of all and to bee for their owne particuler so much the more adapted and fitted to conuerse and keepe company So doe they not cease to condemne as much as their calling requires all dissolutions enormous and licentious liuing in fine all abuse of the things of this life Hereupon it is good to remember First that all the goods wee possesse were ordained that wee should duely acknowledge the Author and giuer of them magnifying with thanksgiuing his liberality to vs which intemperate and dissolute persons cannot doe Secondly that all these goods ought to bee abandoned yea accounted as nothing euen dispised as dung in comparison of the excellent knowledge of our saluation in Iesus Christ and of that glory which is reserued for vs in heauen which is quenched and dyeth when we are too much addicted and wedded to goods transitory and perishing For as much as wee excessiuely abuse them in prosperitie making them instruments of our ruine and hurt which are to procure helpe and further our good For that also we being depriued of them cease not to thinke and to say that all is lost and gone that we are miserable Indeed so wee are in carrying our selues thus but wee haue a good Lord who doth infinitely helpe and support vs but it is to binde and oblige vs so much the more to our dutie Thirdly that the holy Scripture for the ordering of our goods doth teach vs that they are giuen to vs vpon condition to yeeld account of them sooner or later yea by him that hath expresly forbidden the abuse of them whom also wee cannot deceiue or abuse Fourthly that to discerne the right vse from the abuse oâ—â—orldly goods God hath ordained that euery man in all the actions of this life cast his eyes and looke to his vocation and calling that he rashly vndertake nothing nor with a doubting and vnresolued conscience Whereupon it followes that infidels superstitious vniust dissolute prophane persons and Atheists are infinitly culpable and guilty before God because they outragiously and aboue measure abuse this present life and the good they possesse in it all things being polluted to them they themselues being polluted both in body and minde For conclusion of our counsell and aduice the wise Vieillard shall remember that the life of euery Christian young and old consisteth in these sixe Articles First That we haue a sincere affection to obey God Secondly That the doctrine of the Prophets and Apostles contained in the Canonical Bookes of the old
agoe spoken that we looke vpon death afarre off and still thinke him to bee a poore feeble impotent which marcheth with a slow pace and is yet fiue or sixe thousand dayes iourney behinde the weakest of our troupe not considering that death is on the threshold of our dores yea is our chamber-fellow a guest at our tables and our bed-fellow too Death hath alreadie trussed vp the fairest and best part of our life like a Sergeant which taking vs by the throate carries away vnder his arme our money-bagges our precious iewels and vpon his yeomens shoulders our curious houshold moueables Not to wonder hereat consider sayd S. Basile the changes and revolutions of ages Doe wee not obserue how in three weeks of yeares three are dead Childhood is passed away and all his fond and vaine wishes haue left vs As much may be said of other parts of our life The case being so then that the meditation of death belongeth to all persons and that nothing is so miserable as not to know to die and that to feare death is an euill more dreadfull then death it selfe seeing also that the proper force of faith consisteth in this not to be afraid of death It is meete now somewhat the more at large to treate of this poynt and to shew what other holy and prophane Authors doe say therein to our purpose to wit to remoue out of the heart especially of euery wise old man the too violent and raging apprehension of death and to strengthen and fortifie so well the minde that it bee neuer dismounted or throwne out of the seate of assurance wherein it is setled by the knowledge of the truth First We will shew that euery one especially our Vieillard ought continually to meditate vpon death and betimes to prouide and furnish himselfe with remedies against the affrightments and terros thereof Secondly what death is how many sortes there are what death it is ought to be feared Thirdly for what reasons the Heathens haue so manfully contemned death Fourthly of the extreamities which must be avoyded and of the meane that it is meete to keepe in all Fiftly the defences and comfortes against death the commodities of it and the great benefits which they reape by it who in young and old age make their recourse to Iesus Christ the food and drinke of eternall life The two first poynts shall be handled in this seauenteenth Chapter the other three in the Chapter following First It is reason that we should betimes thinke vpon death and meditating thereon we should castour eye vpon the freedome life immortalitie and other benefites which ensue it For he giueth death a ioyfull wellcome who before hand is prepared for it and who seeing him to come as at the beginning is no more moued and troubled thereat then the passenger which with a fauourable winde should in shorter time make an end of his sayling A certaine Auncient compared our life to him which is set in a sayling Ship be he sitting or standing he forwardes his way So wee euery moment make towardes death in our waking sleeping standing still or going But it is meete to settle and invre our mindes not to be too much affected and to doate vpon this present life not therein to lazie and house them as if it were their Countrie but rather to thinke that we are way faring persons from the Mansion and royall Pallace of our heauenly Father Let our minds then sigh and groane in this Tabernacle let them meditate vpon and wish for that happie life wherein all corruption shall bee swallowed vp least it happen to them as to those inconsiderate persons who being a long tyme growne lazie and idle in some incommodious rude and base Inne cannot bee haled out thence whatsoeuer remonstrance and counsell is giuen them But on the contrary let vs call to minde our originall and that wee are the sonnes of the euerlasting King that heauen is our countrey that for a while wee trot vp and downe in the earth as little children which are carryed out of cities into countrey villages there to bee nurssed vp till there fathers and mothers send to fetch them home Let vs remember that wee are poore passengers and that after much running vp and downe wee must returne home to our dwelling and settle our selues in some certaine place least our hearts make a stay and demurre at the things wee behold with our eyes and which haue some appearance to deceiue and detaine them Let vs take great heed of being desirous to dwell and to rott and stincke in the close and darke denne of our body and this present life which is nothing else but a horrid pryson of infinite temptations cares carckings and dangers where pleasure is vnpleasing where our ioy is vnsure where wee are tortured with feare scroched with lust and concupiscence wasted with sorrow and griefe Let our soule be daily couersant in heauen let our heart be where our treasure is By this meanes wee shall easily contemne all things that bee earthly transitory and perishing Whosoeuer doth daily thinke that hee is mortall and the Vieillard ought to thinke on it more then any other dispiseth that which hee sees present and makes hast to those happinesses which are future and to come I know no better meanes for our serious conuersion to God and to inioy perfect comfort then the remembrance of the end of our race in the world and the meditation of death This is a powerfull doctrine to draw vs out of the swallowes and gulfes of intemperance impatience and all riots and excesse Let vs remember our Creator in the dayes of our youth before old age and death intrappe and seize on vs Let the end of our actions and affayres bee before our eyes to containe vs in our obedience to God When death is betweene our teeth it is too late to prouide remedies against the terrours thereof He is vnaduised who thinkes to cast out his lading when his ship is all leakie takes in water on all sides It is no time to make prouision for a voyage when men are put forth and forward at Sea Hee deceiues himselfe who seekes preseruatiues when the pestilence is spread all ouer the body and hath seized the heart The foolish Virgines bethought themselues vnseasonably to seeke oyle for their Lampes when the spouse was entred and the gate shut But our Lord hath willed that the day of our death should be vnknowne vnto vs so much the more to dispose vs to waite for it following the example of those faithfull seruants who not knowing the houre of their masters returne stand vpon their guard carefully watching Such seruants are wise But the slothfull dissolute riotous who make spoyle and hauocke of all in the house without care of their master are mischeeuous and vnluckie Plato writeth in his first booke of his Common-weale That when any one is come to this point to thinke that he ought to die out of hand and
is who euery day lay new foundations of their life and beginne to build and raise hopes when it behooues them to goe out of the world You shall see old men who runne themselues out of breath after honors profittes and transitorie goods But can there bee a more vnsightly and vnseemely thing seene then an old man to become a childe againe In the two and twentith Epistle Is it not a great shame to bee afraid when wee are to enter into a Pallace of assurance and safetie The reason is that we are dispossessed and turned out of all the goods after which we doe sigh and painefully toyle at the end of our life whereof not any portion or part remaines vnto vs all being gone and lost There is no man which takes care to liue well but to liue long yet all men may be able to attaine to this good to liue vertuously but no man can or ought to promise himselfe long life We doe adde And the old man which now hath no more to do with the things of this life that are common to all is so ill aduised that he thinketh not of the amendment of his life nor of the boxe and blowe which death shall suddenly giue him on the eare At the very end of the three and twentith Epistle There are some who begin to liue when they must dye and there are some who are dead before they haue begun to liue In the thirtith Epistle As little wise is hee who feareth death as the young man who feareth to bee old For as old age doth kicke and spurre young age in like sort doth death old age Hee which will not dye hath no will to liue because life was giuen with this exception That we must die Wee are in the way of death and who feareth it is out of his wits seeing we expect that which is certaine and feare that which is vncertaine At the end of the two and thirtith Epistle He is free and his owne man who liueth as if hee had no longer to liue And at the end of the sixe and thirtith Epistle Neither little infants nor young boyes nor madde men feare death it is then a great shame if reason doe not as much confirme and assure vs as stupiditie and sottishnesse doth them At the end of the threescore and seuenteenth Epistle It is with our life as with a Comedie it skils not how long it be so it bee well acted Take no care where the end of your race shall be make a stop and a stay where necessity enforceth you prouided you make a good end In the nintith three Epistle Let vs take order that as gold and other things of excellent price and worth so our life be not of a great length neuerthelesse that it weigh much Let vs not measure it by our time but by our worke Will you know a very good respite of yeares it is to liue till we be wise He that is come so farre though hee haue not attayned to a great number of yeares hath seene the greater and better part of them The nintith nine Epistle containeth sundry consolations in death which I will briefly set downe It is a fond and childish part to giue the reynes to sorrow and to make account of an vncertaine thing as our life is He doth ill who weepes vpon custome and seeing that sorrow doth make vs forget the blessings and benefits receiued of God wee must betimes shake off and rid our selues of it to the end to call to minde the vertue of our departed friends and to make our vse of it and of them as if they were present Wee ought to follow the example of those who haue shewed themselues vnmoued at the death of their friendes to thinke we shall follow the dead whom we haue not lost but giuen vp vnto God who are gone but a little before vs It is the way of the world our life doth so manifest it wee haue assurance of nothing vnder heauen but of death and our life is short though it containe many ages It is crossed and wounded with infinite miseries which end in death freeing it of malice and of errour and ignorance Consequently he which is accustomed to grieue much depriueth himselfe of comfort to remedy which and in stead of imitating the fond customes of the ignorant and vulgar hee must shew himselfe a man of courage in the most violent shockes and assaults of aduersitie setting before our eyes the worthy deportments and behauiours of those which goe before vs keeping a measure betweene sorrow and forgetfulnesse of those whom wee haue made much on and beene kind and friendly vnto in the world and whom we see no more and when they are at peace and rest we are to giue ouer to grieue and sorrow for them I reascend to the nintith one Epistle from whence I will deduce that which followes Doe not measure vs by our Tombes and Monuments which seeme to note some way differing betweene some and others The graue wherein our bodies are dissolued to dust makes vs all equall Wee are borne vnequall but death makes vs all equall The Soueraigne Law-giuer hath not differenced vs by our nobilitie linage blood and greatnesse but in this life but when death commeth hee sayth to this worldly greatnesse Begon I will that there bee the same law to all liuing things vpon earth Wee are all subiect to all sorts of euills One is no more frayle nor more assured to liue till to morrow then another In the hundreth and one Epistle There is no day nor houre which doth not point out vnto vs our vanity and which by some new experiment and tryall doth not remember vs of our frailty which we tread vnder our feet and which doth not compell euery one of vs who build and deuise endlesse plots and designes to haue an eye vnto death From the hundred and seuenth Epistle I will make this deduction It is good to beare that which we cannot remedy to follow without murmuring or complaining that great God by whose prouidence all things come to passe A bad Souldier is hee who followes his Captaine vnwillingly Let death finde vs prest forward and cheerefull The heat which doth resolutely consigne and yeeld it selfe into the hands of God is euery way great On the contrary he is a luske coward and basely bred fellow who spurnes kickes and winses who complaines of the gouernment of the world and who had rather censure God then himselfe In the hundred and twentith Epistle A man is neuer more heauenly minded then when he thinketh vpon his owne frailty and knowes and acknowledgeth that he is borne to dye Also that his body is not a house but an Inne and for a while It is a folly for vs to feare the last dayes of our life seeing our first dayes are tributarries and owe as much vnto death as our last The last day of our race makes vs to touch death all the other doe
approach it Death doth not violently lay hands vpon vs but gently laies hold on vs. Wherefore a vertuous soule feeling it selfe called to the participation of a greater happinesse endeuoureth to carry and behaue it selfe honestly and wisely in this earthly Sentinell and Station accounting none of those things to be hers which doe hemme her in on euery side but serues her turne with them as with borrowed mooueables remembring her selfe that shee doth but goe a iourney and in post hast There are many other sentences of Seneca touching the benefit of death in his Consolations to Polybius and Marcia as also in his other Treatises But we will make this extract no longer least so wee trouble and offend with long reading impatient and froward old men 4. Fourthly wee speake now of the extreamities that must be auoyded when there is question of death to wit Too great confidence or rashnes or rather inhumane or barbarous stupidity and sencelesnesse then the too great apprehension feare and paine of death Of a truth our Creator and Soueraigne Lord hath honoured vs with this fauourable gift and graunt that our hearts are of flesh not of stone or iron to bee easily touched with the sence of our miseries and the miseries of others How should we apprehend the mercy of God if we had not an apprehension of our miseries And what feare of God and of his iudgements would there be in the world if we should not feare death and other punishments which he doth mitigate and vsually conuert into wholsome remedies to persons who mourne vnder the burthen of their sinnes and with a repentant heart craue and implore the grace of their heauenly Father Wee are not willing to approoue the practise of those too austere Thracian Elders who wept at the birth day of their children and made great cheere merrily banquetted at the funeral of them that died Much lesse doe we purpose to dispute of death as Hegesias of Cyrena whom the King of AEgypt prohibited to discourse any more of death because many who heard him killed themselues No more doe we approoue those mad men such as were in times past certaine surnamed Circamcellianes of the Sect of the Donatists who not rightly vnderstanding the sayings of the Scripture touching mortification of the flesh cast themselues downe headlong from the toppes of high mountaines and without looking or staying for any commandement to doe so resigned and gaue vp the place they held in this humane life It is not lawfull for any priuate person without expresse authority and order of the Magistrate to kill a guilty or condemned person And hee which killeth himselfe is not hee a murtherer Who hath giuen him power and authority to doe so We abhorre and iustly the facinourous fact of Iudas who by dispaire increased his detestable impiety Sathan is the author of such counsells as wee see in the fourth Chapter of S. Matthew where Christ Iesus being importuned by that malignant and mischieuous one to throw himselfe headlong from the top of the Temple answereth That we must not tempt the Lord. S. Augustine sayd in his first Booke De Ciuitate Dei Chap. 22. That those which kill themselues make a hazardous proofe of some kind of greatnesse of courage but indeed they are mad men Further they are not magnanimous seeing that being vnable to support and beare aduersity they discouer their impotency and pusillanimity not their fortitude and valour in casting themselues so into the gulfe and iawes of death But hee is truely magnanimous who chooseth rather to beare the burthen of a miserable life then rashly to rid himselfe and flye from it instead of standing and abiding in the place allotted and appointed vnto him It is said that Cleombrotus hauing read the Booke which Plato writ of the immortality of mans soule cast himselfe downe headlong from a high wall to passe to the other life which hee iudged to be better But it was an act of wretched folly for Plato taught no such thing although he discoursed of the immortality of the soule Therefore let vs turne our backes to the Stoickes so brutish and besotted in their pride that they thinke it lawfull to a man which cannot suffer an iniury to kill himselfe A man of courage and fearing God knowing indeed that life is not giuen him doth not violently rid himselfe of it but renders it into the hands of God not fearing the approaches of death but submitting himselfe to his Soueraigne Lord who hath imployed him in his seruice in the world to goe out of it when he shall commaund him It is alledged that a speedy death is better then a fastidious and tedious life and once to bee quiet for altogether then so long to languish and droope But to attempt to leaue this life before God giue vs leaue is to fall into another death which neuer hath end What then shall not a Souldier dare to goe out of the armie without his Captaines license and passe port but vpon hazard of his head and shall mortall man goe out of this present life without the auouchy and warrant of the immortall who hath placed him in it protected and blessed him What crowne can the impatient the furious the infidell expect who in dispite of his Lord cowardly resignes his charge his place his honour with the losse of his body soule goods and friends who forsakes those to whom hee is bound and beholden breakes all the bandes of diuine and humane society God giueth a happy issue to their temptations who feare him hee doth in fit time deliuer and helpe them It is they which are to hold out to the end in a full assurance of hope not to quaile and lose courage but to follow those who by a faithfull and humble patience haue obtained the promised inheritance Let vs then take heed and beware of the arrogancy of the Stoickes and of the vaine confidence of Epicures who neuer thinke on death but thinke they are in league and friendship with him perswade themselues that it shall be easie for them to put by his blowes and to pacifie him Moreouer let vs haue no part in their effeminacy and diffidence who tremble at the meere name of death not thinking that in death it selfe there is not so great euill as in the solicitudes carkings sorrowes and feares wherewith a thousand times a day they kill themslues without any ease to their vnbeleeuing heart Their apprehensions are ill ordered fond and vnprofitable seeing as witnesseth the Prophet in the Psalme 89. 90. there is no man liuing can boast himselfe not to see death and to be able to saue his life out of the hand of the graue Hereupon we will say to young and old that their duty requires that they beare and behaue themselues so toward God that their death may not be a mortall but a liuing death And that they so gently and wisely lay downe their load in the world that they may not be found vnder
the Beastes doe suour the earth and desire nothing but that which is earthie and of the earth Man on the contrary as the wisest of the Heathens especially Plato and Cicero in diuers passages of their writings doe obserue hath a diuine and heauenly soule which being enfranchised and deliuered out of the prison of the bodie returneth to the place of his originall And the more generous the mind of man is the more he lusteth after and desireth heauenly thinges meditating and looking for a better state and condition then he enioyeth in this present life From thence it commeth to passe that he despiseth losses and troubles calamities wounds and death it selfe holding it a great honour to yeeld vp his soule in some valiant and vertuous exployt and enterprise for the seruice and safetie of his Countrie to the end to goe to the other life where good men haue their reward Salust sayth that the vertuous effectes and suffringes of the minde are no lesse immortall then the soule it selfe which to vs is common with God but the body assimilateth and a greeth with the beastes Another reason hath strongly perswaded the auncient Philosophers to beleeue the immortality of mans soule That God should seeme otherwise vniust if he should suffer the vau-neantes treacherous dissolute to prosper in the world after to escape his vengeance and good men who are industrious and imploy themselues to preserue humane societie should vtterly perish in death without hope of rest at the end of their trauailes and of ioy after so many disquiets and griefes of minde and of a crowne at the end of so many thousand fought battailes and combatts Vndoubtedly prophane persons who are bold to thinke and affirme the soule of man to bee mortall doe abolish as much as in them lyes all pietie and religion they ouerthrow all vertuous and laudable actions and enterprises and as S. Ambrose very well sayth in his exposition of the worke of the six dayes they are madd-men Furthermore what is more avers preposterous and ill beseeming then to haue a straight body and a crooked soule alwayes groveling and stooping to the earth never lifting or rouzing vp it selfe toward heauen her true dwelling place But as God our creator hath plainly instructed vs in his word touching the originall end and soueraigne good of man It is also from the same word that wee must gather the infallible doctrines which we doe handle Mans soule was not composed of the elements nor fabricated or formed of the dust of the earth but the Lord God inspired it and endowed it with diuers gifts Little children doe obtaine even a soule of God their creator to wit a reasonable soule not of the seed of their fathers and mothers but by the singular fauour and benefit of him whom the Apostle Hebr. 12. calleth the Father of spirits and not without cause For although that he be the father of our bodies yet notwithstanding he created not our soules by corporall helpes but hath placed them in our bodies as excellent lampes and lights as Salomon speakes of them Prov. 20. 7. We call them immortall for two reasons first by reason of their essence which is spirituall and originarie or primarie from God the giuer of it Secondly in regard of the grace peculier to the children of God for so much as we haue communion with Iesus Christ the eternall Word of the Father the Prince and author of life This immortall and eternall life is the true happie life and so much to be desired so much recommended in the Scripture whereof Saint Paul sayth The just shall liue by faith Rom. 1. 17. Also who beleeueth in me hath eternall life Iohn 6. 47. And the Apostle sayth Iesus Christ hath abolished death and brought life and immortalie vnto light thorough the Gospell 2 Timoth. 1. 10. For although the soules of the wicked in regard of their essence sense and motion be immortall neuerthelesse they suffer death in as much as they are depriued of the iustice light beatitude and glorious life of God vpon which cause the wicked who triumph and braue it for a while in the world are called dead and after this present life it is sayd that they goe into condemnation and into eternall death because the state wherein they are then to be and remaine in perpetuall torments deserueth rather the name of death then life Prophane people talke they know not what in obiecting vnto vs that neuer any came from the other world as they babble and prattle to tell newes of them O the greatest fooles and idiots among people O silly sotts will they be still madde miserable and more brutish them beasts who beleeue nothing but what they see with their eyes and touch with their hands According to their babble they ought to giue ouer to beleeue that they doe participate of reason seeing they doe not see their soule Let them giue ouer to beleeue that our friends dwelling remote and farre from vs doe liue and are at their ease and content desiring to see vs againe and that because wee see them no more But to proceed it is not simply true that neuer any returned from the other life on the contrary the Histories of the Old and New Testament doe furnish vs with examples of men and women of young striplings and damsells raised againe from death The Prince of our faith the head of all Christians our Lord Iesus descending from heauen to assume our humaine nature in earth hath tould vs ample and gladsome newes of the state of heauen and of life eternall His ascension to heauen in bodie and soule is an assured pledge that we also shall ascend into heauen in our bodies and soules S. Paul caught vp into the third heauen where he was informed of the high and deepe mysteries and secrets of God from thence came to tell vs afterward many particularities of the Church Christ Iesus is in heauen and we shall liue there For although that death dissolue the bodie into dust from whence it was taken death cannot let the soule to returne to him that gaue it And when we die young and old let vs after the example of Christ Iesus and of Dauid recommend our soules to God rendring them into his hands as into the handes of a most faithfull keeper and gardian of them And let vs say with S. Stephen Lord Iesus receiue my soule being well assured that at the same houre when it shall be fit for vs to goe out of this present life we haue part in that gracious promise of the sonne of God made to the sinner conuerted Verely I say vnto thee that this day thou shalt be with me in Paradize This is the sweete voyce which still ought to be sounding in the heart of the wise Vieillard to the end that being at the poynt to leaue this world as his age plainely shewes him his conscience doe not smite and checke him to be a prophane person and a contemner
that at the houre of my departure I may follow thee with courage Let this be my meditation continually Let me be released from the vaine imployments and businesses of this world not setting my selfe to any thing but that which directly concernes my calling and behauing my selfe in such sort that both those which dwell neere me and those which are farre and remote from mee may from my behauiours and carriage take example of pietie iust dealing and holy manners Let mee bee an enemie to Atheisme and superstition and sincerely addicted to thy seruice according to the rules of thy word Graunt me I beseech thee this grace that I may carefully meditate on whatsoeuer I haue vnderstood or perceiued of thy wisedome power and mercie in the wayes of my life That I may euery day learne that whereof to be ignorant it would be both shamefull vnto me and dangerous Aboue all roote out of my heart all wicked guile and craft and graunt me the grace to walke before thee in a sincere and honest heart hating euill in my selfe more then in an other to bee a louer of plaine dealing of peace of equitie of meekenesse of puritie of innocencie of life Let these be the ornaments of mine age and let thy spirit so direct comfort and strengthen me that I may not be too much deiected though I become deafe blind weake lame Onely let me haue strength left and remaining to prayse and call vpon thee to the last gaspe so as the weakenesses and decayes of my bodie may be borne vp by the supply of thy graces in my soule which desires not to be and remaine in this prison but to blesse and prayse thee Suffer me not to conceite still on moneths and yeares but that at euery steppe and moment of tyme I may remember my departure out of this present life that my whole thought may be that I must once pay this debt least being suddainely taken I cast away my soule When then the appoynted tyme shall come graunt I beseech thee that I may ioyfully depart and with fervent desire lift vp my selfe to thee Let thy goodnesse O Lord my God cause me to imploy my last dayes to the studie and meditation hereof not fearing to leaue and resigne this life whereby I shall no more offend thee but shall glorifie thee continually The apprehension of so happie a day which shall be the birth day of my eternall and vnspeakeable blessed being let it make mee to reioyce before thee my Lord my God my heauenly Father thorough Iesus Christ thy sonne my redeemer Amen O Eternall God and almightie heauenly Father and mercifull which hast beene my hope from the first day of my life and during all the course of the same and vntill this great age hast by infinite wayes caused me to feele thy prouidence care and protection thou art he to whom I haue recourse as to my God my glorie my saluation My legges are feeble but I lift vp my selfe vpon the winges of my thoughts even vnto thee who art my strength in infirmitie my light in so great darknesse of my vnderstanding my life in death which compasseth me about beseeching thee to be pleased to forget the sinnes of my youth and to haue no more remembrance of my transgressions but remember thy faithfull promises to looke vpon the woundes and suffrings of thy sonne my pledge and Sauiour for whose loue be pleased to pardon mine iniquities Suffer mee not O my God for euer to cast thee off and forsake thee Be pleased to annoynt the eyes of my soule with the salue of thy spirit that I may continually behold thee and that acknowledging my selfe a poore way-faring man and a stranger in this world as all my fathers were I may earnestly aspire to thee and to the countrie where the blessed are and where thou hast prepared a place for all thine elect Graunt that I may see my selfe deliuered out of the waues and stormes of the dangerous Sea of this world O Lord teach mee to know mine end and the number of my dayes to the end that seeing that the flourishing state of this humaine life hath no abiding but is compassed with sorrowes and oppressed with labours and paines and then the more dangerous when we least feele them I may giue my selfe to the studie and exercise of that wisedome which doth teach me to renounce the world and my selfe and to meditate vpon the heauenly happinesse of thy kingdome to the end that my heart may be there where my treasure is the head and spouse of the Church and where thou hast prepared for them which loue thee incomprehensible joyes through IESVS CHRIST c. FINIS Errata PAge 5. Line 21. for be reade begun p. 12. l. 14. for from currant r. or currant p. 17. l. 16. for middest was r. nuddest whereof was l. 1. for and that r. but that l. 29. for sight r. scite p. 18. l. 12. for followeth r. floweth l. 23. for made r was p. 19 l. 21. for of dayes r. of our dayes p. 22. Chap. 4. l. 1. for fearefulnesse r. fearfull fall l. 7. for respectacle r. receptacle l. 22. for age a r. age is a p. 23. l. 13. for downe r. done l. 15. for crimes r. ruines p. 24. l. 12. for lineaments r. ligaments p. 27. l. 20. for spin at r spin out p. 30. l. 3. for a wonder r. no wonder p. 31 l. 5. for if this life r. of his life p. 36 l. 27. for to be proclaime r. to proclaime p. 10. l. 17. for porportiall r. proportionall p. 55. l. 3. for wh r. who p. 58. l. 23. for effect r affect p. 99. l. 20. for youyg r. young p. 107. l. 16. themselues r. themselues p. 120. l. 9. for wit-r witnes The benefit of death The miserable condition of life Physitians masters of their strength and wealth The time to doe good is in this world but men cannot finde it The common felicities of old age Delightfull good recreations are as fit for young persons as labour Old mens actions
doth transforme them into prophane persons and desperate Atheistes If the exhortation was necessary which the wise man hath giuen to euery young man in the twelfth Chapter and third Verse of Ecclesiastes To remember his Creatour in the dayes of his youth before the euill dayes doe approach what is to be said to old men vpon whom those dayes and painefull to passe and vndergoe because of the miseries that doe accompany them are already come more then halfe gone and past and almost at an end What a shame were it to old men to be reproached and iustly that they play at leap frog vse fond courtings and make foolish toyes and brauadoes and gadde vp and downe whethersoeuer their affections lead them and the lusts of their eyes It were well done to proclaime and cry out with a loud voyce Know that for all thy euill wayes God will bring thee to iudgement O hypocrite where art thou canst thou hide thee from others from thy selfe from God thy Soueraigne thou hast one foot in the graue and thou wilt fetch gambols and friskes and caper aloft that the world may see thou art still one of her minions and a fauourite of her vanities But let vs consider the disorder and licentiousnesse of youth which soone enough procure a miserable old age which besmeare and rudely handle the sinner and lewd liuer The first disorder and licentiousnesse as Philosophers Physicians and Diuines say is found in whooredome adultery and such like abominable sins of the flesh Aristotle in his Tractate of the length and shortnesse of life saith That the males of all creatures which bill often with the females are quickely old and doe waste and consume their bodily strength Galen said that Venus which doth coole the blood too much and weaken the body is the capitall enemy of old men and of hote complections Long before him the holy Ghost hath giuen a good and wholesome caueate and precept thereof by the instruction of Bethsaba to King Salomon her sonne for whom shee made so many vowes Giue not thy strength to women following the way which is the destruction of Kings If such infamous disorders and licentiousnesse bee insupportable and perilous in young men how much more in old men who are obliged and bound to remember the holy statutes and ordinances of their Soueraigne who in his inuiolable law ratified vnder great paines and penalties cryes out Thou shalt not be a fornicatour Thou shalt not commit adultery God will iudge whooremongers and adulterers and such persons shall not inherite the kingdome of heauen Wise old men tremble at the words of their great Prince who telles them in plaine tearmes That whosoeuer lookes vpon a woman to lust after her hath already committed adultery with her in his heart Matth. 5. 28. They mourne and lament when this interrogatory is ministred vnto them by the Apostle Know yee not that our bodies are the members of Christ Shall I then take the members of Christ to make them the members of an harlot God forbid Also he sayth Fly fornication for euery sinne which a man committeth is without the body but he that committeth fornication sinneth against his owne body Know yee not that your body is the temple of the holy Ghost which yee haue of God and yee are not your owne men 1. Cor. 6. 15. c. The reason which he giues doth ouerthrow and cut off all pretexts that young and old men which despise the truth can alledge or take hold of to excuse themselues in accusing themselues You haue sayth hee beene bought with a price glorifie then God in your body and in your soule Let vs without producing further allegations and proofes in this case end it with the words of the same Aduocate of holinesse and truth This is sayth he the will of God and your sanctification that yee should abstaine from fornication and that euery one of you should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentiles doe which know not God 1. Thessal 4. 3. c. The Prouerb is That when the belly is full the bones desire rest or we are apt for wanton delights Delicious fare gluttony drunkennesse cause young men and old to liue so dissolutely and licenciously as before is mentioned And whereas the heathen people sought to finde veritie in wine the Apostle saith to the Ephesians That in wine there is found vanitie dissolutenesse disorder and all misgouernment and misrule Bacchus and Ceres as a heathen man said are the fewellers and fier-makers to Venus Wine and belly cheare dull the vnderstanding and bereaue a man of his senses And it is the onely time for old men to remember the notable sayings of Salomon to this purpose when they are at their great feasts and iunketting bankets I will content my selfe with repetition of those sentences which are contained in the end of the three and twentith Chapter of the Prouerbes where both the vices are set downe together close one by another My sonne sayth the wise man giue me thine heart and let thine eyes be watchfull and looke to my wayes For a whoore is a deepe ditch and the strange woman is a narrow pit Also shee lieth in waite as for a prey and will make the trecherous rebellious and transgressours among men to bee many in number To whom is woe is mee to whom is sorrow and alas to whom are vproares to whom are murmurings to whom are strifes and quarrels without cause to whom are redde eyes To those that sit long at the wine and which goe to seeke mixt wine Looke not vpon the wine when it is redde when it showes his collour in the cup and goes downe plesantly It biteth in the end like a serpent and stingeth like a cockatrice Then thine eyes will looke vpon strange women and thine heart will speake lewd things Thou shalt bee as one that sleepeth in the middest of the sea and as hee that sleepeth in the top mast of a ship They haue buffetted me thou wilt say and haue giuen me many cruell blowes but I was so past sense I felt not when I did awake I will yet goe seeke after new wine To these elegant sayings heere described I will adde the precept of our Sauiour who saith Take heed to your selues least your hearts be oppressed with gluttony drunkennesse and the cares of this life and the last day come vpon you vnawares Luke 21. 34. Saint Peter saith Be sober and watch because your aduersary the diuell goes about you like a roaring Lion seeking whom hee may deuoure 1. Peter 5. 8. And lastly Saint Paul hath this sentence That fornicators adulterers effeminate wantons drunkardes and other wicked persons who are dead asleepe and hardened in their sinnes shall not inherite the kingdome of God 1. Cor. 6. 10. I forbeare to speake of the diseases which proceed of the disorders and licenciousnesse formerly specified or of the extraordinary plagues