towards this signification is that of Solomon: There is nothing better for a man than that he should eat and drink, and

Eccles. 2. 24, & 3. 22.

* Amici, dum vivimus, vivamus.

Grut. Inscr. DCIX. 3.

that he should make his soul enjoy good in his labor; for that is his portion; for who shall bring him to see that which shall be after him? But although he concludes all this to be vanity, yet because it was the best thing that was then commonly known, * that they should seize upon the present with a temperate use of permitted pleasures, I had reason to say that Christianity taught us to turn this into religion. For he that by a present and a constant holiness secures the present, and makes it useful to his noblest purposes, he turns his condition into his best advantage,

Πῖνε, λέγει τὸ γλύμμα, *Ανθεα· τοιοῦτοι γινόμεθ'

καὶ ἔσθιε, καὶ περίκεισο

ἐξαπίνης.

Polemo ap. Brunck.

Anal. ii. 184.

Hoc etiam faciunt ubi discubuere, tenentque

Pocula sæpe homines, et inumbrant ora coronis,

Ex animo ut dicant, "Brevis

est hic fructus homullis,

Jam fuerit, neque post un

quam revocare licebit." Lucret. iii. 925.

by making his unavoidable fate become his necessary religion.

To the purpose of this rule is that collect of Tuscan hieroglyphics which we have from Gabriel Simeon. "Our life is very short, beauty is a cozenage, money is false and fugitive; empire is odious, and hated by them that have it not, and uneasy to them that have; victory is always uncertain, and peace most commonly is but a fraudulent bargain; old age is miserable, death is the period, and is a happy one, if it be not soured by the sins of our

:

life but nothing continues but the effects of that wisdom which employs the present time in the acts of a holy religion and a peaceable conscience." For they make us to live even beyond our funerals, embalmed in the spices and odors of a good name, and entombed in the grave of the holy Jesus, where we shall be dressed for a blessed resurrection to the state of angels and beatified spirits.

5. Since we stay not here, being people but of a day's abode, and our age is like that of a fly, and contemporary with a gourd, we must look somewhere else for an abiding city, a place in another country to fix our house in, whose walls and foundation is God, where we must find rest, or else be restless for ever. For whatso

Quis sapiens bono Confidet fragili? dum licet,

utere:

ever ease we can have or fancy Tempus sed tacitum subruit, here is shortly to be changed Semper præterita deterior su- into sadness or tediousness: it

horaque

bit.

Sen. Hippol. ii. 774. goes away too soon, like the periods of our life; or stays too long, like the sorrows of a sinner: its own weariness, or a contrary disturbance, is its load; or it is eased by its revolution into vanity and forgetfulness: and where either there is sorrow or an end of joy there can be no true felicity; which because it must be had by some instrument, and in some period of our duration, we must carry up our affections to the mansions prepared for us above, where eternity is the measure, felicity is the state, angels are the company, the Lamb is the light, and God is the portion and inheritance

SECT. III. Rules and spiritual Arts of lengthening our days, and to take off the objection of a short time.

N the accounts of a man's life we do not reckon

IN

a man's

that portion of days in which we are shut up in the prison of the womb; we tell our years from the day of our birth: and the same reason that makes our reckoning to stay so long says also that then it begins too soon. For then we are beholden to others to make the account for us: for we know not of a long time whether we be alive or no, having but some little approaches and symptoms of a life. To feed, and sleep, and move a little, and imperfectly, is the state of an unborn child; and when he is born, he does no more for a good while : and what is it that shall make him to be esteemed to live the life of a man? and when shall that account begin? For we should be loath to have the accounts of our age taken by the measures of a beast and fools and distracted persons are reckoned as civilly dead; they are no parts of the commonwealth, nor subject to laws, but secured by them in charity, and kept from violence as a man keeps his ox and a third part of our life is spent before we enter into a higher order, into the state of a man.

2. Neither must we think that the life of a man begins when he can feed himself or walk alone, when he can fight or beget his like; for so he is contemporary with a camel or a cow

but he is

first a man when he comes to a certain steady use of reason, according to his proportion; and when that is, all the world of men cannot tell precisely. Some are called at age at fourteen, some at oneand-twenty, some never; but all men late enough, for the life of a man comes upon him slowly and insensibly. But as when the sun approaches towards the gates of the morning, he first opens a little eye of heaven, and sends away the spirits of darkness, and gives light to a cock, and calls up the lark to matins, and, by and by, gilds the fringes of a cloud, and peeps over the eastern hills, thrusting out his golden horns, like those which decked the brows of Moses, when he was forced to wear a veil, because himself had seen the face of God; and still while a man tells the story, the sun gets up higher, till he shows a fair face and a full light, and then he shines one whole day, under a cloud often, and sometimes weeping great and little showers, and sets quickly: so is a man's reason and his life. He first begins to perceive himself to see or taste, making little reflections upon his actions of sense, and can discourse of flies and dogs, shells and play, horses and liberty: but when he is strong enough to enter into arts and little institutions, he is at first entertained with trifles and impertinent things, not because he needs them, but because his understanding is no bigger, and little images of things are laid before him, like a cockboat to a whale, only to play withal: but before a man comes

to be wise, he is half dead with gouts and consumption, with catarrhs and aches, with sore eyes and a worn-out body. So that if we must not reckon the life of a man but by the accounts of his reason, he is long before his soul be dressed: and he is not to be called a man without a wise and an adorned soul, a soul at least furnished with what is necessary towards his well-being: but by that time his soul is thus furnished, his body is decayed; and then you can hardly reckon him to be alive, when his body is possessed by so many degrees of death.

3. But there is yet another arrest. At first he wants strength of body, and then he wants the use of reason, and when that is come, it is ten to one but he stops by the impediments of vice, and wants the strengths of the spirit; and we know that body and soul and spirit are the constituent parts of every Christian man. And now let us consider what that thing is which we call years of discretion. The young man is past his tutors, and arrived at the bondage of a caitive spirit; he is run from discipline, and is let loose to passion; the man by this time hath wit enough to choose his vice, to act his lust, to court his mistress, to talk confidently and ignorantly and perpetually, to despise his betters, to deny nothing to his appetite, to do things that when he is indeed a man he must for ever be ashamed of: for this is all the discretion that most men show in the first stage of their manhood; they can discern good from evil; and they prove their