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Rules and Spiritual Arts of lengthening our Days, and to take off the objection of a Short Life.

In the accounts of a man's life, we do not reckon 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, not 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 man.

2. Neither must we thing 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 men are called at age at fourteen; some at one-and-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 hies 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 cock-boat to a whale, only to play withal; but before a man comes to be wise, he is half dead with gouts and consumptions, with catarrhs and aches, with sore eyes and a wornout 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 toward 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 strength 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 caitiff 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 skill by leaving all that is good, and wallowing in the evils of folly and an unbridled appetite. And, by this time, the young man hath contracted vicious habits, and is a beast in manners, and therefore it will not be fitting to reckon the beginning of his life; he is a fool in his understanding, and that is a sad death; and he is dead in trespasses and sins, and that is a sadder; so that he hath no life but a natural, the life of a beast or a tree; in all other capacities he is dead; he neither hath the intellectual nor the spiritual life, neither the life of a man nor of a Christian; and this sad truth lasts too long. For old age seizes upon most men while they still retain the minds of boys and vicious youth, doing actions from principles of great folly, and a mighty ignorance, admiring things useless and hurtful, and filling up all the dimensions of their abode with businesses of empty affairs, being at leisure to attend no virtue; they cannot pray because they are busy, and because they are passionate; they cannot communicate because they have quarrels and intrigues of perplexed causes, complicated hostilities, and things of the world, and therefore they cannot attend to the things of God; little considering that they must find a time to die in; when death comes they must be at leisure for that. Such men are like sailors loosing from a port, and tossed immediately with a perpetual tempest, lasting till their cordage crack, and either they sink or return back again to the same place; they did not make a voyage, though they were long at sea. The business and impertinent affairs of most men steal all their time, and they are restless in a foolish motion: but this is not the progress of a man; he is no further advanced in the course of a life, though he reckon many years;2727Bis jam consul trigesimus instat, Et numerat paucos vix tua vita dies.'—Mart. i. 16. for still his soul is childish and trifling like an untaught boy.

If the parts of this sad complaint find their remedy, we have by the same instruments also cured the evils and the vanity of a short life. Therefore,

1. Be infinitely curious you do not set back your life in the accounts of God by the intermingling of criminal actions, or the contracting of vicious habits. There are some vices which carry a sword in their hand, and cut a man off before his time. There is a sword of the Lord, and there is a sword of a man, and there is a sword of the devil. Every vice of our own managing in the matter of carnality, of lust or rage, ambition or revenge, is a sword of Satan put into the hands of a man: these are the destroying angels; sin is the Apollyon, the destroyer that is gone out, not from the Lord, but from the tempter; and we hug the poison, and twist willingly with the vipers, till they bring us into the regions of an irrecoverable sorrow. We use to reckon persons as good as dead if they have lost their limbs and their teeth, and are confined to a hospital, and converse with none but surgeons and physicians, mourners and divines, those paltinctores, the dressers of bodies and souls to funeral; but it is worse when the soul, the principle of life, is employed wholly in the offices of death, and that man was worse than dead of whom Seneca tells, that being a rich fool, when he was lifted up from the baths and set into a soft couch, asked his slaves, As ego jam sedeo? Do I now sit? The beast was so drowned in sensuality and the death of his soul, that, whether he did sit or no, he was to believe another. Idleness and every vice are as much of death as a long disease is, or the expense of ten years; and ‘she that lives in pleasures if dead while she liveth' (saith the apostle;) and it is the style of the Spirit concerning wicked persons, ‘they are dead in trespasses and sins.' For as every sensual pleasure and every day of idleness and useless living lops off a little branch from our short life, so every deadly sin, and every habitual vice does quite destroy us; but innocence leaves us in our natural portions and perfect period; we lose nothing of our life if we lose nothing of our soul's health; and therefore, he that would live a full age must avoid a sin as he would decline the regions of death and the dishonours of the grave.

2. If we would have our life lengthened,2828Edepol, proinde ut bene vivitur, diu vivitur.—Plaut. Trinum. Non acccpimus brevem vitam, sed fecimus; nec inopes ejus sed prodigi sumus.—Seneca. let us begin betimes to live in the accounts of reason and sober counsels, of religion and the spirit, and then we shall have no reason to complain that our abode on earth is so short; many men find it long enough, and indeed it is so to all senses. But when we spend in waste what God hath given us in plenty, when we sacrifice our youth to folly, our manhood to lust and rage, our old age to covetousness and irreligion, not beginning to live till we are to die, designing that time to virtue which indeed is infirm to everything and profitable to nothing; then we make our lives short, and lust runs away with all the vigorous and healthful part of it, and pride and animosity steal the manly portion, and craftiness and interest possess old age; velut ex pleno et abundanti perdimus, we spend as if we had too much time, and knew not what to do with it: we fear everything, like weak and silly mortals, and desire strangely and greedily, as if we were immortal; we complain our life is short, and yet we throw away much of it, and are weary of many of its parts: we complain that day is long, and the night is long, and we want company, and seek out arts to drive the time away, and then weep because it is gone too soon. But so the treasure of the capitol is but a small estate when Caesar comes to finger it, and to pay with it all his legions; and the revenue of all Egypt and the eastern provinces was but a little sum when they were to support the luxury of Mark Antony, and feed the riot of Cleopatra; but a thousand crowns is a vast proportion to be spent in the cottage of a frugal person, or to feed a hermit. Just so is our life: it is too short to serve the ambition of a haughty prince, or an usurping rebel; too little time to purchase great wealth, to satisfy the pride of a vain-glorious fool, to trample upon all the enemies of our just or unjust interest; but for the obtaining virtue, for the purchase of sobriety and modesty, for the actions of religion, God gave us time sufficient, if we make the ‘outgoings of the morning and evening,' that is, our infancy and old age, to be taken into the computations of a man. Which we may see in the following particulars:

1. If our childhood, being first consecrated, by a forward baptism, be seconded by a holy education and a complying obedience; if our youth be chaste and temperate, modest and industrious, proceeding through a prudent and sober manhood to a religious old age, then we have lived our whole duration,2929Sed potes, Publi, geminare magna Sccula fama. Quem sui raptum gemuere cives, Hie diu vixit. Sibi quisque famam Scribat haeredem: rapiunt avarae aetera Lunae.—Casim. ii.2. and shall never die, but be changed, in a just time, to the preparations of a better and an immortal life.

2. If, besides the ordinary returns of our prayer and periodical and festival solemnities, and on seldom communions, we would allow to religion and the studies of wisdom those great shares that are trifled away upon vain sorrow, foolish mirth, lust, and impertinent amours, and balls and reveling and banquets, all that which was spent viciously, and all that time that lay fallow and without employment, our life would quickly amount to a great sum. Tostatus Abulensis was a very painful person, and a great clerk, and in the days of his manhood he wrote so many books, and they not ill ones, that the world computed a sheet for every day of his life; I suppose they meant after he came to the use of reason and the state of a man: and John Scotus died about the two-and-thirtieth year of his age; and yet, besides his public disputations, his daily lectures of divinity in public and private, the books that he wrote, being lately collected and printed at Lyons, do equal the number of volumes of any two the most voluminous fathers of the Latin church. Every man is not enabled to such employments, but every man is called and enabled to the works of a sober and a religious life; and there are many saints of God that can reckon as many volumes of religion and mountains of piety as those others did of good books. St. Ambrose (and I think, from his example, St. Augustine) divided every day into three tertias of employment: eight hours he spent in charity and doing assistance to others, dispatching their business, reconciling their enmities, reproving their vices, correcting their errors, instructing their ignorances, transacting the affairs of his diocese; and the other eight hours he spent in study and prayer. If we were thus minute and curious in the spending of our time, it is impossible but our life would seem very long. For so have I seen an amorous person tell the minutes of his absence from his fancied joy, and while he told the sands of his hour-glass, or the throbs and little beatings of his watch, by dividing an hour into so many members, he spun out its length by number, and so translated a day into the tediousness of a month. And if we tell our days by canonical hours of prayer, our weeks by a constant revolution of fasting-days or days of special devotion, and over all these draw a black cypress, a veil of penitential sorrow and severe mortification, we shall soon answer the calumny and objection of a short life. He that governs the day and divides the hours hastens from the eyes and observation of a merry sinner; but loves to stand still, and behold, and tell the sighs, and number the groans and sadly-delicious accents of a grieved penitent. It is a vast work that any man may do if he never be idle: and it is a huge way that a man may go in virtue if he never goes out of his way by a vicious habit or a great crime: and he that perpetually reads good books, if his parts be answerable, will have a huge stock of knowledge. It is so in all things else. Strive not to forget your time, and suffer none of it to pass undiscerned; and then measure your life, and tell me how you find the measure of its abode. However, the time we live is worth the money we pay for it; and therefore it is not to be thrown away.

3. When vicious men are dying, and scared with the affrighting truths of an evil conscience, they would give all the world for a year, for a month: nay, we read of some that called out with amazement, inducias usque ad mane - truce but till the morning: and if that year or some few months were given, those men think they could do miracles in it. And let us awhile suppose what Dives would have done if he had been loosed from the pains of hell, and permitted to live on earth one year. Would all the pleasures of the world have kept him one hour from the temple? would he not perpetually have been under the hands of priests, or at the feet of the doctors, or by Moses' chair, or attending as near the altar as he could get, or reviving poor Lazarus, or praying to God, and crucifying all sin? I have read of a melancholy person, who saw hell but in a dream or a vision, and the amazement was such, that he would have chosen ten times to die rather than feel again so much of that horror: and such a person cannot be fancied but that he would spend a year in such holiness that the religion of a few months would equal the devotion of many years, even of a good man. Let us but compute the proportions. If we should spend all our years of reason so as such a person would spend that one, can it be thought that life would be short and trifling in which he had performed such a religion, served God with so much holiness, mortified sin with so great a labour, purchased virtue at such a rate and so rare an industry? It must needs be that such a man must die when he ought to die, and be like ripe and pleasant fruit falling from a fair tree, and gathered into baskets for the planter's use. He that hath done all his business, and is begotten to a glorious hope by the seed of an immortal spirit, can never die too soon, nor live too long!

Xerxes wept sadly when he say his army of 1,300,000 men, because he considered that within a hundred years all the youth of that army should be dust and ashes; and yet, as Seneca well observes of him, he was the man that should bring them to their graves; and he consumed all that army in two years for whom he feared and wept the death after a hundred. Just so we do all. We complain that within thirty or forty years, a little more, or a great deal less, we shall descend again into the bowels of our mother, and that our life is too short for any great employment; and yet we throw away five and thirty years of our forty, and the remaining five we divide between art and nature, civility and customs, necessity and convenience, prudent counsels and religion; but the portion of the last is little and contemptible, and yet that little is all that we can prudently account of our lives. We bring that fate and that death near us of whose approach we are so sadly apprehensive.

4. In taking the accounts of your life, do not reckon by great distances, and by the periods of pleasure, or the satisfaction of your hopes, or the sating your desires; but let every intermedial day and hour pass with observation. He that reckons he hath lived but so many harvests, thinks they come not often enough, and that they go away too soon;3030In spe viventibus proximum quodque tempus clabitur, subitque aviditas temporis, et miserrimus, atque miserrima omnia efficiens, metus mortis — Ex hac autem indigentia timor nascitur, et cupiditas fururi exedens animum.—Seneca. some lose the day with longing for the night, and the night in waiting for the day. Hope and fantastic expectations spend much of our lives; and while with passion we look for a coronation, or the death of an enemy, or a day of joy, passing from fancy to possession without any intermedial notices, we throw away a precious year, and use it but as the burden of our time, fit to be pared off and thrown away, that we may come at those little pleasures which first steal our hearts, and then steal our life.

5. A strict course of piety is the way to prolong our lives in the natural sense, and to add good portions to the number of our years; and sin is sometimes by natural casualty, very often by the anger of God and the Divine judgment, a cause of sudden and untimely death. Concerning which I shall add nothing (to what I have somewhere else said of this article,3131Life of Christ, part iii. Disc.14. ) but only the observation of Epiphanius; that for three thousand three hundred and thirty-two years, even to the twentieth age, there was not one example of a son that died before his father; but the course of nature was kept, that he who was first born in the descending line did first die, (I speak of natural death, and therefore Abel cannot be opposed to this observation,) till that Terah, the father of Abraham, taught the people a new religion, to make images of clay and worship them; and concerning him it was first remarked, that ‘Haran died before his father Terah in the land of his nativity:' God, by an unheard of judgment and a rare accident punishing his newly-invented crime by the untimely death of his son.

6. But if I shall describe a living man, a man that hath that life that distinguishes him from a fool or a bird, that which gives him a capacity next to angels, we shall find that even a good man lives not long, because it is long before he is born to this life, and longer yet before he hath a man's growth. “He that can look upon death, and see its face with the same countenance with which he hears its story;3232Seneca e Vita beata cap. 20. that can endure all the labours of his life with his soul supporting his body; that can equally despise riches when he hath them and when he hath them not; that is not sadder if they lie in his neighbour's trunks, nor more brag if they shine round about his own walls: he that is neither moved with good fortune coming to him nor going from him; that can look upon another man's lands evenly and pleasedly, as if they were his own, and yet look upon his own, and use them too, just as if they were another man's; that neither spends his goods prodigally and life a fool, nor yet keeps them avariciously and like a wretch; that weighs not benefits by weight and number, but by the mind and circumstances of him that gives them; that never thinks his charity expensive if a worthy person be the receiver; he that does nothing for opinion sake, but everything for conscience, being as curious of his thoughts as of his actings in markets and theatres, and is as much in awe of himself as a whole assembly: he that knows God looks on, and contrives his secret affairs as in the presence of God and his holy angels; that eats and drinks because he needs it, not that he may serve a lust or load his belly; he that is bountiful and cheerful to his friends, and charitable and apt to forgive his enemies; that loves his country, and obeys his prince, and desires and endeavours nothing more than that he may do honour to God:” this person may reckon his life to be the life of a man, and compute his months, not by the course of the sun, but the zodiac and circle of his virtues; because these are such things which fools and children, and birds and beasts, cannot have; these are therefore the actions of life, because they are the seeds of immortality. That day in which we have done some excellent thing we may as truly reckon to be added to our life as were the fifteen years to the days of Hezekiah.

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