Vindiciae Senectutis, OR, A PLEA FOR OLD-AGE: Which is Senis cujusdam CYGNEA cantio. And the several points on parts of it, are laid down at the end of the following Introduction. By T. S. D. D. LEVIT. 19 32 Thou shalt rise up before the hoary head, and honour the face of the OLD-MAN, and fear thy GOD: I am the LORD. ECCLES. 11. 10. Childhood and youth are vanity. PROV. 30. 17. The eye that mocketh at his FATHER, and despiseth to obey his MOTHER, the Ravens of the valley shall pick it out, and the Eagles shall eat it. LONDON, Printed by George Miller dwelling in Black-Priers, MDCXXXIX. TO THE WORTHY AND LIVELY Pattern of a good OLD-AGE, Mr. Doctor CHADERTON, all the blessed comforts of it: and after it, everlasting happiness. Reverend SIR: THe Meditations here in this Treatise presented to you, are at their highest pitch of ambition, if they may obtain, that your judicious eyes (at your convenient leisure) shall pass over them. I suppose, it will be asked why they solicit you rather than any other, for this favour. It is, first for your many years with which GOD hath crowned you: and then also in respect of your experience in your own particular, of what in this Tract is delivered: that is, of GOD'S freeing this age from the Imputations cast (in a generality) upon it: and his deyning you above many others, the blessed and comfortable privileges, of which it is capable, and for which it hath the best helps, and most opportunities. I desire not to be made known unto you. It sufficeth, that to me you are well known: and ●…hat, not by hearsay (though with that precious ointment, a good-name Eccles 7. you are renowned) but chiefly out of my many observations, when I was a Student in the University, and for a long time, one of your Auditors. Every way you ratify and make good this Encomium SENECTUTIS. And therefore yours it is, and to you it comes, both to be corrected and disposed of, incase it may seem in any degree, worthy your so much pains. And certainly, should I cause my thoughts to range abroad among the Worthies that are known unto me; none would be found that might give so ample testimony to what you shall here read, or be so living an example of it, as yourself. This (I hope) will excuse my presumption, and prevail with you for your pains in reading the Discourse, though it should not with your judgement for approving it. I beseech the ANCIENT OF DAYS, to continue and increase unto you, the good your many years have possessed you of; that as they are found in the way of righteousness, so they may be to you a crown of glory, Prov. 16. and a crown of righteousness, 2 Tim. 4▪ To the Reader. Courteous Reader, Young or old, HEre is presented to thee by an Old-Man past his * Threescore and three. great climacterical year, a Treatise of OLD AGE, indicted and penned by * D. Sheafe Prebin of Windsor and Rector of Wellforde. one who hath attained to those years whereunto he who attaineth is accounted * Fourscore. Wondrous old, and dedicated to him that hath almost attained to * An hundred those years * Aetas. Secu●…um. beyond which there is no ordinary reckoning. The Author in dedicating his Treatise of OLD AGE, to a more aged Friend, imitates the Orator, who thus saith of himself, * Ad senem senex de senectute soripsi. Cic de A●…icitia in proem. Being an Old-Man, I wrote to an Old-Man of Old-Age. As the Author by reason of his much reading, strong memory, profound judgement and long experience was well qualified and enabled to undertake such a task, so most wisely hath he made choice of a very fit Patron, who notwithstanding his exceeding great Old-Age, and the small characters in which this Treatise was written, read it without spectacles, and with no less prespicacie of judgement then of sight, gave his approbation thereof. If therefore DAYS may be heard, and a testimony given by multitude of years may gain credit, there are * Two or three. as many as the Divine Law exacteth for witness bearing that commendeth this Treatise to thee: and those old enough; especially the two Elder, who by their many years so well employed, as they have employed theirs, have attained to great experience, and gained much wisdom; so as in them this Adage, multitude of years teach wisdom, is verified. All the three intimated witnesses were Academics together. All of one and the same D. Chaderton. University. * Anno Dom. 1584. The Dedicatee was * Master of Emmanuell College Cambridge, within few years after the Author of this Treatise came to King's College: yet had this Author been * Sixteen year. more than a Bachelor of Divinities time in the College, before he chose the Publisher hereof out of Eton school to the said King's College. A favour very great in the kind, and in the manner of conferring it, most free. Possumne ingraius & immemor esse? In all humble and hearty gratitude is this public acknowledgement made of a gracious Tutor's goodness, by his much bounden Pupil. Gratitude therefore is one inducement, which hath brought me on to lend an helping hand to the publishing of this Treatise, (which is my only task.) But an other and greater inducement is the work itself: both in regard of the subject matter of it, which is OLD-AGE, and also in regard of the exquisite manner of handling it, it being performed by an Old-Man, who hath written hereabout what experience hath verified in himself. For he himself is a lively image and representation of that true Old-Man which Senectus nos ab impudenti si misdomini●… libera●… voluptatib●…▪ gul●… impo●…it▪ mo●…um: libidinis frangit impetus: ange●… sapientiam: dat matu riora confili●…, etc. Higher Proem 2. lib Comment in Amos. Gran●…es natu, ●…yg neum nescio quid, & solito dulcius cecinerunt Higher epist 2 add N●… pot de vita ●…er. he describeth, and whom he doth vindicate and defend from the undue calumnies of youth. If any imagine that OLD-AGE, as it bringeth feebleness upon the body, and upon all the parts thereof, so it blunteth the understanding, dulleth the wit, weakeneth the memory, and much impaireth all the powers of the soul, I refer him to S. Hierom, who in that very place where he granteth the forementioned bodily infirmities and other like to them, to be incident to OLD AGE, sets down these good things to abide in it and with it: It keeps us from pleasures, the most impudent masters: it puts a mean to appetite: it subdueth the violence of lust: it increaseth wisdom: it gives more mature counsel▪ etc. And in another place he giveth us a catalogue of many heathen men, who being very old, and near to death, sang their Swanlike songs more sweetly than they were wont in younger years. The Author of this Treatise hath given us a larger catalogue, not only of heathen men, but also of holy men, Gods worthies, who in their OLD-AGE have been endowed with excellent and eminent abilities, especially of mind: withal he showeth, that if it so fall out as is objected, it is in such an OLD-AGE as followeth upon distempered youth, and disordered manage: but where former years have been temperately ordered, and well employed, OLD AGE▪ though somewhat debilitated in bodily strength, will prove vigorous in the endowments of the soul. Of such an Old-Man speaketh an ancient Poet to this purpose, His foot in pace is flow: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. ●…n. His wit doth swiftly flow. This our Author hath oft most truly and justly observed, that the defects which befall OLD-AGE, are occasioned for the most part, if not altogether, by the disorder of younger years. Yea the distemper of younger years is (to speak according to the course of nature) an especial cause that so few, even of those who grow bearded, attain an hoary head: which (as the Wiseman hath well observed) is a crown of glory, if it be Prov. 16. 31. found in the way of righteousness. He therefore that wrote much in commendation Cic▪ de Senect. of OLD-AGE put in this proviso, Remember that I praise that OLD-AGE which is settled upon the Senectus e●…rum qui adolescentiam suam honest is artibus instruxer●…nt aetate fit d●…ctior, usu tritior, processu temporis sapientior, & veterum studiorum dulcissimos fructu●… metit. Hier. ad Nepot foundations of youth: meaning that youth which hath been well passed over. For, as an ancient Father long since said, and that upon his own experience, The OLD-AGE of them who have furnished their youth with sciences, is made by continuance the more learned, by use the more ready, by process of time the more prudent, and reapeth the most sweet fruits of former studies. It much resteth in men by well ordering their tender and flexible age, yea and their more stable and settled years following thereupon, both to attain unto OLD-AGE, and also to make that OLD-AGE whereunto they attain more joyous, and glorious. It is said of a wicked man (job. 21. 21.) The number of his days is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisit vulgat▪ dimidiavit. cut off in the midst. And to like purpose (Psal. 55. 23.) Bloody and deceitful men shall not * Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N●…n videbu●…t dimidiu●… dierum svorum. live out half their days. For some by gluttony, drunkenness, whoredom and such kind of distempers bring mortal diseases upon themselves, and thereby hasten death: others do the like by immoderate passions, as love, grief, fear and such like: others by too much carking, watching, fasting, painstaking, and other such excesses destroy nature: others by quarrels and duels cause themselves to be cut off before their time: others by casting themselves upon desperate attempts shorten their days: others by capital crimes, bring themselves under the Magistrate's sword which cuts them off: others by laying violent hands upon themselves, prevent the time which otherwise they might have lived: others by notorious sins provoke the Divine Justice to take them away by an extraordinary judgement. In these, and other like respects wicked men may be said dimidiare dies suos, to cut off their time in the midst, or not to live half their days▪ namely which they might otherwise have lived (according to the course of nature) if they had not fallen into such exorbitant courses. Thus many keep themselves from OLD-AGE. Yet it cannot be denied but that sundry wicked ones attain thereto. Experience demonstrates as much. For howsoever OLD-AGE be promised as a blessing only to the Righteous, yet it is permitted to wicked ones: but as a curse through their abuse thereof. A curse I say, both to others and to themselves. To others, in that the longer they live, the more mischief they do. To themselves in this world, and in the world to come. In this world every day they multiply and aggravate sin, and so make themselves the more odious to God, Angels and good men; whence it cometh to pass that their name rots: it is Pro. 10. 7. like a rotten, pu●…rified carrion, the longer it lieth above ground, the more noisome and stinking ●…avour it sendeth forth. In the world to come their torment shall be increased according to the multitude and heinousness of their sins, Old wicked ones after their Rome 2. 5. hardness and impenitent heart, treasure up unto themselves wrath against the day of wrath. Such Old-Men are Rev. 12 9 like to the old Serpent. OLD-AGE, as spoken of in the ensuing Treatise is proper to the Righteous. It is the Ante Abrahamnu●…us est appellatus senex. Higher comment. in Zac. 8. Sic Orig. in Isa. 1●…. Hom. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bona Senectus. observation of sundry of the ancient Fathers, that Abraham the father of the faithfuil is the first that in sacred Scripture is called an Old-Man. To him it was promised as a blessing (Gen. 15. 15.) and in that respect his OLD-AGE is styled a good Old-Age (Gen. 25. 8.) Thus to take OLD-AGE (separated from the accidental imperfections thereof, such as arise not simply from OLD-AGE, but from the former and present wickedness of evil old-men) OLD-AGE is one of the pillars wherewith politi●…s are supported. Who knows not that a Senate or Counsel of State is a principal stay of a State. Now a Senate useth to consist for the most part of Old-Men: who by reason of their age and place are called Seniores, Elders. In the Law we read that Levites Numb. 8. 25. having served in the house of God till they were fifty years old (at which time OLD AGE beginneth) were to go to their Cities, there to dwell as judges. The Jews had Deut. 17. 9 2 Chron. 1●…. 8. their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senate or Counsel, whereunto Christ alludeth (Mat. 5. 22.) in this phrase, shall be in danger of the Counsel. This Counsel consisted of Old-Men, called Elders, of whom some were Confilium, ratio, sententia, ni●…i essent in senibus non summum consilium Majores nostri appellassent Senatum▪ Cic. de Senect Nomen & aetatis mi te senatus habe●… Ovid lib. 5. Fast. Priests, some Levits, some Nobles; most of them, if not all of them, Old-Men. So the Romans and others had their Senate of such. Hereupon the Orator makes this inference, If counsel, reason, and judgement were not in Old-Men, our Ancestors would not have called the highest counsel a Senate. Yet further to prove that the Ancient are a staff and stay to a State, the Prophet (Isa. 1. 2.) putteth them into the rank of such stays as in judgement are taken away, and upon the taking away of whom, a state falls to ruin, as a Tent falls flat down if the pole by which it is supported be taken away. See the difference betwixt 1 King. 12 6, etc. the counsel of Old-Men and Youngmen in Rehoboams' case. Not without cause therefore is it said, that one hearty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Andr●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Odies. B. Old-Man is of better use than many Youngmen. For (as another Poet said of an Old-Man,) He knoweth many and those ancient things too. On this and other like grounds, OLD-AGE hath in all ages been much honoured. So it was among the * Magna suit capiti●… qu●…dam reverentia cani Ovid. 5: Fast. Heathen: so much more ought it to be among God's people. The Lord himself giveth this charge (Leu. 19 32.) Thou shalt rise up before the hoary-head, and honour the face of the Old-Man, and fear thy God. This last clause (and fear thy God) showeth that our fear of God, who is invisible, is testified by our reverence to those that visibly bear his Image, as Old-Men do. For God himself is styled (Dan. 7. 9) the Ancient of days, and the hair of his head is said to be like pure wool, that is white, not spotted, not stained, not soiled: such as the hair of Old-men useth to be. In allusion hereunto, S. Hierom Ve●…usti dierum caesaries describitur candida, ut aetatis longi●…udo monstretur. saith, that the hair of the Ancient of days is described to be white, that length of days may be declared thereby. So pithily and plentifully hath the Author of this Treatise here presented to thee, handled this point, both Vindicatively, in freeing OLD-AGE Hier. comment. lib. 8. in Isa. 24. from all undue imputations against it, and also Encomiastically, by setting out the comeliness and excellency thereof, as to speak any more thereabouts, would be actum agere, to preach over the same Sermon again, yea (as it is in the proverb) to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Occidit miseros crambe repetita magistros juvenal. Sat. 7. set ●…ole-worts twice so●… before you, which is counted as loathsome as death itself. There is a Treatise of OLD-AGE of old time written by * MT. Cic. the purest Latinist that ever spoke, or wrote: for the elegancy of style, for the solid matter of that Treatise, and for many other ornaments wherewith it is decked, it hath ever been highly accounted of, and learned in most Grammar schools: yet as far as divine learning excels humane, as far as a judicious Divine may go before a learned Philosopher, so far is this Treatise here tendered to thee, to be preferred Mihi quidem ita jucunda c●…nsectio ●…jus libri ●…uit, ut non modo omnes absterserit senectutis molestias, sed effecerit mollem etiam, & jucundam senectutem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. before that. If the Orator said truly of his Treatise, The making of this Book was so delight some to me, as it did not only remove all the troubles of OLD-AGE, but also made it easy and pleasing▪ much more truly and justly may the Author of this Treatise say the like of his. A Preachers frequent and serious meditating and ruminating on that which he is to preach to others doth oft very much affect him before he utter it, in uttering of it, and ever after. How much more when he sets his after thoughts upon it, and more accuratly revieweth it for the view of all that Eurip. in Hyppol. Secundae cogitationes sapientiores. desire to have their meditations helped about this excellent subject, OLD-AGE. For my part I heartily thank God that I came to such a thorough view thereof, as I have had; and withal 1 Sam. 25 32, 33. (as David blessed God and Abigail in the same cause) I heartily thank the Author (my Ancient good Tutor, to whom for all the good I received in King's College Cambridge, under God, I owe all the praise) this Author I heartily thank for vouchsafing to communicate to his unworthy Pupil these his labours. So well I approved this Treatise in my judgement, such profit, sweetness and comfort I have found and felt in reading it over again and again, as I could not but do my best to bring it forth to that public view which now it is brought to. Now I bow my knees to the Ancient of days, that, as hitherto he hath done, he would yet longer and longer continue to preserve the two good Old-Men (the Author of this Treatise, and his Friend to whom he hath dedicated it) to be mirrors of such an OLD-AGE as in this Treatise is set out, that in and by their example and pattern▪ what is here written of OLD-AGE may be verified and ratified. Blackfriars London. 26. Aug. 1638. WILLIAM GOUGE The Author to the Reader. Generous Reader, I Do willingly give thee an account both of my first thoughts and intentions, and also of my proceedings in the ensuing discourse. Thus conceive of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself, is said to be a voice from heaven, and ever hath it been held for an high and necessary point of wisdom; as contrariwise, nothing comes nearer to a ben●…mmed, sottish, and Nabal-like disposition, than ignorance in this case. Know you not your own selves, saith the 2 Cor. 13. 5. Apostle. Many there are that with great labour, no less expense, and extreme hazard of their lives, travel into the remo●…e parts of the world, only out of a desire to know them, and yet know little of their own country: others, that search curiously into the policy of foreign kingdoms, ignorant (the mean while) of the state of that in which they are natives. Some again are busy pryers into their neighbour's houses and affairs, never taking notice how it stands with their own at home, all with shame enough, i●… that they are less careful of what more▪ nearly concerns them. A man's proper and nearest home of all, is himself. The consideration hereof caused me to▪ look back to the sundry passages of my life past, and to fix mine eye on my present condition, being now far gone in years: and in this Meditation, I fell upon a serious thought of my Old-Age: as, what the discomforts of it are, that so I might address myself to seek after the true remedy: what good I may find in it for comfort to countervail the evils it brings: and lastly, what opportunities it may afford me, for my present and future happiness. Having, as I thought, found something by this enquiry, I was willing my pen should help my memory: and so my paper was my storer for it. Think not I do it out of that itching humour, a Pers▪ Sat. 1. Scire tuum nihil est, etc. No, being conscious to myself of my emptiness, I have ever (in privatest places of my abode) said b Horat. with the Poet, Hae latebrae dulces. Take this rather for the true cause of my suffering the discourse to come abroad. To impart to others what we have thought of and laboured in for ourselves, is (especially when it passes not immediately from the partial hand of the Author, but hath approbation from others more judicious) a thing usual, not discommended, no not in these scripturient times, and in my opinion, it sorts well with society, for, Bonum est natura s●…a diffusivum, & usu, quo communius, eo melius, Every good thing is naturally communicative, and in use, the more common, the better, and more profitable. If any shall think the subject of which I have made choice to be but mean, and unworthy of my so many lines in writing, and his so much pains in reading; I would offer to his consideration these three things. First, touching the contempt of this age, how great and common a sin it is. Secondly, what need men in years may have, in respect of some bodily defects, of inward comforts, as of a staff to support them, that so they may pass on to the end of their race with patience. And lastly, whether it will be lost labour, timely to mind young men of the evils, which not prevented, will dog them to the age, towads which they securely pass along; and which is to such ( b juven. Sat. 9 as one terms it) non intellecta senectus. Sure I am it i●… now no less needful, than it was in Salomon's time, to re●…rove them for their rejoyeing in their youth, etc. and to forewarn them of their account, as Eccles. 11. also to counsel them even in the days of their youth to remember their Creator, Eccles. 12. Let no man think that this Treatise is only for OLD-MEN, chiefly it looks towards them: yet every age, once come to years of discretion, may haply by it be put in mind of some thing or other, that will concern it for the present; and if GOD bless them with long-life, the benefit of it may be the greater. We may say of it, as c Horat. Epist. lib. 1 the Poet doth in another case. Aequè neglectum pueris, senibusque nocebit. And so, gentle Reader, thou hast my reasons (such as they are) for my undertaking this task. If thou dislike them not, then read on. The Introduction to the whole Discourse. AN Old-Man, though but meanly learned, may treat of OLD-AGE, out of some experience, feelingly: and in that respect, may be the more fit to discourse of this subject. Onwhich I do not find that many have lighted: among Divines, very few. Some Heathen Difference betwixt Theological and Philoso●…hicall Tractates. Writers have professedly handled it: and from one of them I take my aim: yet with this main difference, that whereas the most learned among them, do ●…scribe all to the guidance of nature, and the precepts of Philosophy (which, whosoever follows, fares one, shall be sure smoothly to pass thorough all the troubles of this life) the Christian proceeds by a better and safer rule, by that a ●… Pet 1. 19 most sure Word of GOD, to which we must take heed, as to a light that shineth in a dark place: to wit, in that darkness wherein all the Gentiles walked, till b Esa. ●…. 2. the great light shone unto them. GOD'S Law must direct us how to walk, and his Promises in the Gospel, what to believe, if we will rightly judge of this or of any other part of our pilgrimage, and take a sure course for the avoiding of the troubles, and enjoying the comforts of every of them. How humane testimonies to be used I make not the strangers from the covenants of promise, our judges: yet when they come in as witnesses to Divine truth, the authentic testimonies of the Scriptures, I reject them not. But here it will be necessary, before we proceed any further, for the stating of the matter in question, to determine what we mean by OLD-AGE: and then also, whether our plea be for the age of Old-men, or for their persons. Touching the former; In these our days, What Old-age is OLD-AGE is not to be measured by the years of the most ancient before the flood. We are now in this respect, but as dwarves to them, or as pigmies: bipedales, two foothigh, or, c Psal. 39 5, 6. as the Psalmist speaks, our life is but palmaris, of a hands-breath in comparison. Which made d Gen. 44. 9 jacob to confess and complain that his days were few, and that he had not attained to the years of the life of his fathers, in the days of their pilgrimages: e Cap. 14. job also to say, Man that is borne of a woman, is of few days. And it is certain that we live now scar●…e the tenth part of their time. Our life in this old-age of the world, is short, compared with the years of many bruit-beasts, if we may believe He●…iod, who makes the Crow to live thrice so long as man, the Hart four ages of the Crow, the Raven three of the Hart, the Phoenix nine of the Raven. But Pliny by whom He●…ods conceit is reported, and Aristotle himself, who allows no animal a longer life than man, excepting the Elephant, do account this an idle and vain fiction. Pliny writes of one that lived 150. of another which lived ten above that, a third, 200. another 300. and so he goes on to an incredible number of years. But in the same place (to make what he had said good and true) he tells us, that a year was Different account of years. not the same to them that reported these things, which it is to us▪ some among them determining one whole year by a Summer, and another by a Winter: some by three months, as the Arcadians, some by one month, as the Egyptians. But these are uncertain reckonings. Hypocrates makes the extreamestage of man to be 89. b In pr●…fat. in libr●…s de Agric●…lt. Varro saith, Annus octuage simus admonet me ut sarcinas c●…lligam, antequam egrediore vita, my year 80 (saith he) calls upon me to truss up my farthels, and to be ready for my departure. To leave these also. The Psalmist hath given us the truest direction, as for our▪ setting the bounds of a man's life, ●…o likewise of OLD-AGE. c Psal. 90. 10. The time of our life is threescore years and ten ordinarily he means, and in a generality, or with most men that come to this age: for in the particulars, the diversity of constitutions doth make a great difference, and further he adds, that if any man live to 80. that age is accompanied with many afflictions, there expressed by labour and sorrow. Degrees of old-age I am not ignorant, that some Physicians make three parts or degrees of Old-age, one from 50 to 60. another from 60 to 70, and the last and extremest, from 70 to the decrepit. But I follow the Psalmist, and from that place I gather, that we may reckon him for old, that is come to 60. sith the 70. is made the terminus or period of ma●…s life. d Seneca Epist. 26. One saith well, Senecta, lassae, non siactae aetatis nomen est, the word (Senecta) imports a wearied, not a broken age. What old-men here intended. Now in the next place, to the question, whether men themselves that are in years, or the age, be the subject of our defence: I answer, the age, and not always the person, who may be old, and yet not the OLD-MAN we speak of. There are many that in the former part of their life, have wasted their ●…rationall powers, in lewdness, or at lest in idle extravagant courses These are not OLD-MEN rightly so called: nor (indeed) men at all: but (as a Tit. 1. 12. th' Apostle terms them) evil beasts and slow bellies, such, b 1 Tim. 5. 6. having lived in pleasures, were dead while they lived: their Sun is gone down at noon, c jer. 15. 9 as the Prophet speaks, their old-age is past, before it comes. They are the same d Ver. 12. S jude mentions, and calls corrupt trees, twice dead, and plucked up by the roots. Honourable age ( e Wisd. 4. ●…, 9 saith the Wiseman) is not that which stands in length of time, nor that is measured by number of years: but wisdom is the gray-haire to men, and an answerable life is Old-Age. f Lib. 30, moral. S. Gregory tells us that the Scripture calls not them Old-men, which are come to ripeness by length of time, but them which by gravity become such. Non est quod quemquam propter canos & rugas, etc. Thou seest not old-age ( g De brevitate vitae. saith Seneca) whensoever thou beholdest gray-hayres and wrinkles: he that has no more to prove him an old-man, may be granted to have been long, but not to have lived long▪ for the part of our life ill spent, is time and not life. Puer centum ann●…rum (saith h Epist. 40. S Bernard) maledictus est. He that hath lived an 100 years and is still a child, is of a cursed condition. And the Poet to one unworthy to be called an old-man, i Ovid. Fast. lib. 1. Nequi●…ia est quae ●…e non finit esse senem, thou mightest be counted an old-man, wert thou a good man. The cause of such men therefore I undertake not: but the age I would free from the wrong done to it, and vindicate its right, by proving that in it a man may be (though always he is not so) more happy then in any of the other ages. I doubt I shall be thought to stay too long (if not to dwell in the porch of my house) The parts of this Treatise. therefore I will now show you the whole frame of this my building, and lead you into the several rooms of it: and then hold you a while if I may, in the view of them. First, you shall have the frivolous complaints taken up many times by foolish Old-men themselves: and the accusations brought in by others against this age, with the answers thereunto, in the first Book, which consists of four several Chapters. The First proves that Old-Age is not disabled for ACTION. The Second answers the objections touching its uncapableness of pleasures. The Third shows, that it is not so weak an age as is thought. The Fourth and last Chapter makes answer to the imputation of its being near to death. Secondly, I offer to consideration, the dignity of this age, in respect of sundry privileges, in the second Book. The First Privilege is, its being the store-house, or treasury to receive and keep whatsoever good in the aforegoing ages hath been brought in. Chap. 1. The Second, is opportunities and helps, by a long time afforded for a greater measure of grace. Chap. 2. The Third, Honour above other ages. Chap. 3. The Fourth, Vacancy for private devotion. Chap. 4. And Lastly you have the conclusion, containing an exhortation, or admonition to the four capable ages. Chap 5. I trouble not myself nor my Reader, with any further minsings or subdivisions: because it is but a Discourse. A Preface to the first Book, containing accusations, and complaints against OLD-AGE. TO complain grudgingly or dis discontentedness at ones estate. contentedly of the affl●…ctions and miseries o●… this life, or to frame accusations against the time in which they befall us, is the property of ignorant and wicked men; of such as have no true knowledge either of God, or of themselves and their own condition. When any querimonies of this kind sound in our ears, we may seem to bear the voice of Cain, repining against God and his just proceedings. a Gen. 4. 13. My punishment (saith he) is greater than I am able to bear. Or of the Israelites murmuring in the wilderness, by acc●…sion of every want or distress Cain should have complained of the sin he had committed: that is, of himself who had so unnaturally, so treacherously, so wickedly slain his righteous brother Abel. And the Israelites should have known and considered that their wants and afflictions in the desert, were from the hand of their gracious and loving God, of whose love and care of them, they had not long before so joyful experience in their miraculous both deliverance out of Egypt, and preservation at the red Sea: all which (had they not been more than unthankful) would have been fresh in their remembrance. They should have considered likewise that those afflictions were not punishments so much as fatherly corrections by which they were to be schooled and nurtured; being as yet a rebellious people, unfit and unworthy to become inhabitants in that happy land of Canaan. Both Cain (I say) and that people should have turned Complaints should be against ones▪ self. their complaints and accusations against themselves. And so all men, of what age soever, when the infirmities of this miserable life lie heavy upon them should look back to the first punishment of the first transgression. In the sweat of thy face thou shalt eat thy bread, etc. And again, Dust thou art, etc. And also to their inbred corruption and manifold actual sins they should have had an eye, because they had deserved the afflictions of which they complained, as they are punishments, and did necessarily require them as fatherly chastisements. And this one consideration might stop the mouths of those maintainers, whether they be such as before they come to this age (having studied for some exceptions against it) fall into a base account of it; or Old Men themselves, unworthily so called, which are ever whining and complaining of their onus Aetna gravius (so they term it) a burden forsooth than, lies heavier than the hill Aetna upon their shoulders: as if the multitude of years were the cause of al●… miseries. But let them go on, both the one sort and th●… other, and not spare any one of the imputation●…▪ wherewith commonly they load this age, which i●… the end or period o●… man's pilgrimage; that 〈◊〉 we may see whether there be any soundness 〈◊〉 truth or reason in them. Vindiciae Senectutis, OR, A PLEA FOR OLD-AGE. BOOK I. CHAPTER I. Which contains the first imputation, and the answer thereunto. THey disable this age 1. Complaint. Old-age makes unfit for employment. first for employment in the necessary affairs of this life: as if men far grown in years, were altogether unprofitable both in respect of God and men. And is it so? are we in Answ. Old-age quite worn out and good 1. Debaushnesse of youth causeth it. for nothing? certainly when any fall into such a debaushnesse, they may thank their younger years for it. For the proverb is true, Erigere durum est, qui cadit juvenis, senem. A hard thing it is to make him stand firm in Old-age that fell in youth. Quis ullam spem ullius boni habebit in eo, cujus primum tempus aetatis fuerit ad omnes libidines divulgatum. Who ( a Cic ad Senatum post reditum. saith one) can have hope of any good in him, whose first years have been spent in all manner of lusts and luxury? Senes in melius mutari ab inolita vitiorum consuetudine, difficilimum est, (says b De ordine vitae. S. Bernard.) Hard it is, Old-men after a long continued custom in viciousness, to be reform. The youngman's intemperance must bear the blame of his deficiency when he is in years. His idleness in youth, and waste of employment then, in honest and profitable courses, is the cause of his inability for action when he is aged. I except here the deficiency 2. Many things which debilitat●… old-age, do the like to youth. that comes by sickness, or any other accident, which may and doth enfeeble the youngest and ablest body, as we see by daily experience. But if it stand thus, why is Old-age blamed for that which younger years bring upon it? Howbeit we here stand upon ●…. Elder years best fitted for best employments. our denial, and doubt not to say that elder years are best fitted for the greatest and most important employments, and that when the former ages are brought into comparison with this, it may be truly said, c Euri●… in Androm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Eagles old-age is better than the youth of a Lark. And to this purpose one saith more plainly, multis juvenibus antestat senex, cui mens adest generosa. An Old-man of a generous disposition, is to be preferred before many youngmen. If we should deny this, experience Great things done by old-men. in sundry examples would confute us. The examples (I say) of not a few worthies, who in extreme age, either by their natural constitution, or by their sobriety and temperance in the former part of their life, or by God's hand and special working in them, have been fit and able to manage great matters. d Deut. 34 7. Moses 1. Moses. lived to 120. and then his eye was not dim, nor his natural strength abated, and how wise, valiant, and industrious a captain was he ●…o that people? how faithful also to God in a service so difficult, that when he considered the weight of it, and cast his eye from it to himself, he drew back, as we know: e Exod. 3. 11. Who am I that I should go to Pharaoh, etc. Behold him in the 31, and 32. Chapters of deuteronomy, how he carries himself towards joshua, in putting courage into him, chap. ●…1. verse. 7, 8. and towards the Priests and Elders, Ibid. v. 9, etc. towards the whole people also throughout both the Chapters, and ye shall find him, even then, immediately before his death, extraordinarily strong, active, and every way able for that great service. f Josh 24. joshua died at 110. and 2 joshua. immediately before how did he bestir him, in that his farewellspeech, to settle the people in a resolution to serve the Lord, to for sake the false gods, and to knit their hearts to God. d josh. 14. 10, 11. 4. Cyrus. Caleb 3 Caleb at 85. was as able both for war and government as when he was but of 40. years. Cyrus' lived to a great age: yet when he died, in his last words he professed that he felt himself at that time no weaker than in his youth. It is said of Agesilaus, that being extremely ●…. Agesilaus. old, he was seen in winter to walk barefoot, and without his garment, that he might be a pattern of patience to the young men. Gorgius Leontinus that had ●…. Gorgius Leontinus. Isocrates, and many others of rare wit for his scholars, being asked when he was aged 107. why he would live so long; answered, Quia nihil habeo, quod senectutem accusem: because (said he) I have nothing whereof to accuse Old-age of, etc. Plin lib. 7 cap 48. Fabius Maximus we 7▪ Fabius Maximus. read, that being very old, he quit himself in war, as when he was young: and that he was Augur 62. years, being of ripe age when he entered that office. Isocrates was 8. Isocrates 9 Plato. of 94. when he wrote that ●…anathenaicum, and lived after it 5 years. Plato at 81. died with his pen in his hand. Sophocles 10 Sophocles. wrote tragedies in his dotage, if his sons might have been believed. Massarissa the King of 11. Massanissa. Numidia, at 90. went barefoot and covered not his head for any rain or cold. We may not pass by that worthy Patron of Old-age CATO MAYOR. Pliny says of 12. Cato Major. him, that in his last days he was optimus Orator, optimus Senator, optimus Imperator. A most eloquent Orator, a most wise Senator and a most valiant and complete General, touching whom also, it is a strong proof that he had an able body, and was really industrious in Old-age, in that even than he learned the Greek tongue, that most copious and hard language. A tedious task for such men: children being for this more apt, both because they may be forced to it by discipline, and in regard of their flexiblenesse for pronunciation. Whence is that proverb, senis mutare mores, noting a difficulty if not an impossibility of bringing Old-men to the child's yoke. In all these examples, studiorum agitatio, vitae aequalis fuit: that to which their studies had for many years been accustomed and framed, went along with them to their lives end. Even as the course of waters in rivers or streams: Rusticu●… expectat dum deflui●… am●…is, at ille labitur, &c Horat. Epist. lib. 1 the simple rustic that beholds them gliding along, conceives that the channel will soon be dried up, which notwithstanding holds on in its wont course. So some ignorants when men are grown old, suppose they have spent their store, and that all is at an end with them, but they are deceived. For by long use the agitation of their wits, studies and actions, becomes natural to them, so that the current cannot be stopped. But for the further manifesting of this point, it would be considered, what the works are in which men may profitably be employed in this life. We will take it as granted, that they are either public or private. Let us look into them: but first in the general. We may not think that these oldmen's abilities in the graces of the mind. affairs are managed by bodily strength and agility ( b Prov. 10. 29. the youngman's glory) so much as by the virtues and graces of the mind, the crown of elder years. An Old-man sees better a far off then a younger. So by the inward eyes of his mind, he reaches further than the other, both backward through experience, and forward by providence and forecast. What shall we think; is the Abilities of the mind, the best. body made of the dust of the earth, and adjudged thither to return, of greater use and ability than that immortal substance, and far better part of man, the soul? that The soul's excellency soul by which the body (before but as a liveless statue or image) received life, when by the Spirit of God it was breathed into it: through which also man became the principal living creature, being furnished not only with life, but sense and reason, and with all the endowments that might make him like to his Creator? that soul, the loss whereof our Saviour tells us can no way be recompensed? the soulè which Physicians define to be principium & causa functionum viventis corporis: the original and cause of the functions or offices of the living body? Certainly the body to the mind is but a mere instrument, no more than the axe or the hammer to the carpenter. Is want of bodily strength any Abilities of the body common to wicked and to beasts. great disparagement? why, God gives this strength often to the wicked whom he regards not, and many times more than to his dear children. Yea, many brute beasts, as the Lion, Hart, Elephant, Bull, Camel and some others, go far beyond men in this gift. a Homil. ad pop 40. tom. 4. Chrysostome therefore expostulates with such as are proud of their bodily strength in this manner. Art thou strong and lifted up in regard thereof? I tell thee that the thing whereof thou vauntest is base: for the Lion is bolder than thou, and the Bore stronger: yea, robbers, thiefs, and ruffians, and thine own servants do herein excel thee, and dost thou then count this a thing so much to be esteemed? And as for agility and swiftness, wert thou as nimble as Asael, yet the Dear and Hare would outrun thee. God hath made us men: and Man's glory wherein it consisteth. therefore extreme folly it is to boast of that, or to make any great account of it, wherein the very beasts go before us. God hath made us Christians: let us know our place and condition, and not think that the want of such things as the Heathen have excelled us in, doth disable us to do our Creator service in whatsoever calling. Let us observe the counsel b Cic de Senect. of him that advises us, when we have this bodily strength, to use it: when it leaves us, to count it no great want or loss. c Arist in fine Physiog. The Philosopher tells us that great and strong men ordinarily have less wit and wisdom than others, in which respect we may with Themistocles, liken many of them to the swordfish, which hath a weapon but is heartless, they prove many times no better than that fool of Salomon's, in whose hand there is a price, but his heart fails him. Great strength when wisdom and grace is not answerable, breeds such a spirit in men as was in Lamech, Nimrod, Goliath, the An●…chims, and the like giants. It is not the vast bigness or largeness of the body that makes a man complete, but the largeness of his heart, as in Solomon, 1 Kings. 4. 29. All action consisteth not in the Nor all, nor the best actions in bodily strength. strength of the body: no, nor the greatest and most profitable. He that in a ship sits at the stern, not moving out of his place, though his bodily pains be not so great as of others who labour in it: yet doth he alone more for the bringing of all safe to the haven, than all the rest. This therefore must be held as a sure Maxim, Most good done by the mind. that more good is done by the endeavours of the mind, then by bodily force. d Prov. 11 14. Where no counsel is (saith the wiseman) the people fall, but where many counsellors are there is health. And again, e Prov. 15. 2●…. without counsel thoughts come to naught: but in the multitude of counsellors there is steadfastness. Experience is said to be stultorum Experience a good teacher. magistra, and so indeed it is: for it makes them wise who before were nothing less. f Arist. lib 1. Metaph. Art teacheth only generals: experience informs us in particulars: which is the best and surest knowledge. g Ovid. Metamorph. Now the Poet tells us,— ser is venit usus ab annis, it is multitude of years that makes a man experimentally and truly Old-age hath the best opportunities for wisdom wise. Here it will be objected: Is all counsel then locked up in the breast of the aged? may not youngmen be able to give advice I answer, Yes, but we speak comparatively, and say only, that Old-men have better means and opportunities for it then the younger, and yet the Philosopher doubts not to aver, that a youngman wanting time and experience, cannot be wise, so wise as I understand it. But further I answer, that my speech tends not to the disabling of any: only it would free the age I treat of, from disgrace and contempt. Howsoever there is an instance that will extort from us a confession of thus much at the least, that when the counsel of the aged hath been rejected, and the advice of younger men preferred before it, the success hath been very unhappy. It cost (we know) Rehoboam far the greater part of his Kingdom. Learning increaseth by age. But again, some man haply will say that the Old-man's weakness and insufficiency seizes not only on the body, but possesses the mind also. I answer, first h In Epist. ad Nepot. with St. jerom, that Old-men instructed in youth in the liberal arts, and exercised in the meditation of the law of God day and night, thereby become through their age, more learned; by use, more settled; by succession of time, more wise: and do reap most sweet fruit by their long continued studies. Discipulus est prior●…s posterior dies, saith Seneca, the following day ever learns of the precedent. Nunquam ita quisquam subductâ ratione ad vitam fuit, quin, etc. i Teren. in Pharm. Never (says the Comic) was any man so exact in resolving of the frame and course of his life; whom either new occurrences, or age, or experience did not assist with supply, and add somewhat for the profiting of his judgement, and resolution, minding him of that whereby he perceaved that what he thought he knew, he knew not, and what he held to be his best way, after trial he rejected as not so good. k Solon. Another saith of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I grow in years I grow in learning Defects of Old-age most in the body▪ and knowledge. Again I answer, that where the defects and failings of Old-age are fully and elegantly set forth, as Eccles. 12. there is mention only of bodily defects: or if of the minds infirmities also, they are such as proceed from the deficiency of the bodily instruments, which (I confess) decay by Old-age: so as neither the inward nor outward senses can do their office so well as otherwise they might, but all this is to be imputed to the body, and not to the mind, and the youngman in that place stands charged with it, as with the effects and fruits of his wild and unbridled carriage. l Epist. 26. Seneca said of himself, non sentio in animo aetatis injuriam, to my mind my years are no prejudice at all. Come we now to the particular objects of men's endeavours afore mentioned. In the first place we will consider of public affairs, and they are either civil in the commonweal, or ecclesiastical in the body spiritual, or Church of God. Public civil affairs may be distinguished by the times of peace and war. When there is peace, questionless the gown Old-men of best use in peace. (which best fits the Old-man's back) is preferred before the sword, shield, or helmet, as of greater use for that time. Peace and prosperity, if extraordinarily wise governor's be not as a strong bit to hold men in, is the mother and nurse of innumerable vices. Sodom and Gomorrah are special instances. In peace therefore for the repressing of infinite enormities, the greatest wisdom is required, and where will that be found if not in the aged, in the grave Senate, which hath its denomination a senibus, from Old-men? The sagest and wisest among the Israelites were styled, the Elders of the children of Israel. The 24. which sat round about the throne, (Rev. 4 4.) were Elders, and upon that place m Perer. one saith, that whereas governing, instructing, judging, counselling are necessary in every society; Old-men are the fittest for the reverence of their age, ripeness of judgement, gravity of carriage, experience in many things, and not least, for their freedom from perturbations, and quietness of their minds; for the Old-man hath overcome his carnal lusts, and triumphs over them, saith n De legate. ad Cam. Philo, and so is crowned as a conqueror, Prov. 16. 31. The 28. likewise, of which Lycurgus made choice for his assessors, were Old-men: o Pl●…tar. in vita Licur. Aristotle tells us that for the counsel-table and seat of judgement, wisdom and experience are necessary, and that these are to be found chiefly in Old-men. lib. 7. polit. cap. 7. In the time of peace therefore that must be admitted, cedant armatoga. Now touching Old-men best Generals in wa●…re. war, It may be thought that youngmen who are full of hot blood, and have quick and stirring spirits, are the only actors for this employment, and to withstand the enemy. But neither may this be granted, unless we think that Caius Minutius was a better General then Qu. Fabius Maximus, whom old Ennius' honours with this encomium, unus homo nobis cunctando restituit rem: that he was the man, who by his wise delays restored Rome to Rome near lo●…t by the other rash, heady, young captain. Or that he was out, who being asked whom he counted the best leader of his time, said, Pyrrhus were he old-enough. Or that Paulus Aemilius knew not what he said and did; who when he had with labour and difficulty (through which his forces grew weary and weak) broken in upon his enemies that were strongly encamped; and was wished by Nasica presently to set upon them; made answer, that so haply he should, were he of his age and years, a man so young. What is the number of armed men, be they never so strong and Old-men fittest counsellors for war. valorous, when they are not governed by wise and stayed Captains? or when the table of counsellors of war doth not before hand, and after, during the service, upon due consideration of all circumstances of such a business, advise and direct what is to be done? What is it (I say) but as a great flock of sheep without a wise and watchful shepherd, pursued and worried by woolves ready to devour them? Even like to that which befell p 1 King. 22. King Ahab and all Israel, when having refused the wise counsel of Michaia, he would needs be swayed by the false advice of the false Prophets, touching his going to Ramoth Gilead? They were as the Prophet had foreseen, and foretold they should be, scattered upon the mountains, as sheep that had no shepherd. Thus in the civil state: how in the Church of God? here the Ministers of the Gospel are the workmen, the men of ACTION. Touching whom it is to be considered, both what is required of them in their place and function, and also how far Old-age disables them for it. The task or work, which indeed The Ministers work a weighty task. is of great weight, and of no less difficulty, is enjoined them by their Master, the q Heb. 13. 20. great shepherd of the sheep, the LORD JESUS: and therefore his Word must be the rule of it. Now the office or charge is set forth unto us in Scripture, by diverse similitudes: for the Minister is compared, Ministers compared 1 To Shepherds. First, to a Shepherd, and his work to feeding. r 1 Pet. 5. 2. Feed the flock of God which is among you, taking the oversight thereof, etc. So s joh. 21. 15. our Saviour to Peter: Lovest thou me more than these? and again, Lovest thou me, etc. and the third time, Lovest thou me more than these? then, feed, feed, feed. He had denied his Master three several times: thrice therefore he is questioned for it. And three strict commands of feeding he receives, by obedience whereunto, he must prove himself a true convert. As t Luk. 22 32. in another place, when thou art converted, strengthen thy brethren, namely by feeding, that must be an evidence both of his repentance, and thankfulness also to Christ, who by prayer had stengthened his faith. Secondly u 1 Cor. 3. to a Builder, that a To Builders. must lay CHRIST JESUS for the foundation, and build upon it gold, silver, and precious stones, not wood, hay, stubble. Thirdly, to x Ibid. a Husbandman: 3 To Husbandmen such an one as labours carefully, diligently, painfully y Jer. 4. to plow up the fallow-ground of men's hearts, and to sow good seed, not corruptible, but the z 1 Pet.▪ 1. 23. incorruptible seed, the seed of regeneration, which lives and abides for ever: whereas all flesh is grass which withers and fades away. Fourthly, to a Heb. 13. & Ezech. 33. a Watchman 4 To watchmans. that must give account; whose soul (tremble we at it) lies in pawn for the souls of the people. Fiftly, to a Steward, b Mat. 24. a faithful 5 To Stewards. and wise steward, whom his Lord makes ruler over his household, to give them meat in due season: to divide the word aright, and to give every one his portion. Sixtly, to an Ambassador for 6 His Ambassadors. 2 Cor. 5. 20. Christ, a most honourable service: a service of greatest consequence to the state of the Kingdom of Heaven. To be a Shepherd of CHRIST'S flock, a Builder of HIS house or Temple: a Husbandman in HIS husbandry, a Watchman to HIS people, a Steward to HIS family, an Ambassador to HIM; it is indeed a great and a hard task: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Who is sufficient for these things? Not the Old-man, will some say: he is too weak to bear so great a burden. True it Old-men not so fit for the pulpit as young. is that in Suggesto, in the pulpit ordinarily he may not stand in comparison with younger men, whose sides are strong and able for a Boanerges, a son of thunder, which name (saith St. Nazianzen) was given to james and john 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the strength of their voice. Yet we read of Nestor, old Nestor, that from his mouth, even in extreme age, melle dulcior fluebat oratio: that his speech even then was sweet, pleasing and delightful. It is indeed the Old-man's decorum, his grace, to speak according to his temper, softly, and with a low voice. His speech must be grave and short, ( c in Psal. 113. saith St. Austin) grave (as I understand it) because he speaks with authority: and short for want of strength and breath. Yet may he do it, if not with Nestor, sweetly, profitably at the least. The chief part of the Ministerial Preaching the chiefest Ministerial function. office (I grant) is preaching by voice, by means whereof, more ordinarily faith is wrought, and men brought into Christ's sheepfold: for faith is by hearing. Yet it will not be denied, that the Word of God is taught also, yea and preached, by Preaching by pen. the pen; else why did Moses write those five books? and the Prophets write and publish their prophecies? and the Apostles pen and send abroad to the Churches, (which by voice in presence they had planted) the history of the Gospel and their Epistles? and after them the Bishops and inferior Pastors of the primitive Church their writings, of which (we know) the Church of God hath had, and still hath so great and profitable use. It may The pen goes fur there then the voice. be truly said, that books have wings, and fly abroad into all parts of the world, whereas the sound of the voice reacheth not far. And it is well observed, that the translating of the old-Testament into greek by the Septuagint, was a written preaching, which prepared the way for Christ among the Gentiles, as the vocal preaching of john Baptist (who was the voice of one crying in the wilderness) did among the jews. Now for this kind of preaching, Old-age fittest for writing. that is, for writing, Old-age is the fittest and ablest part of man's life. Tell me not what thou hast heard and read, and only so, but what after thy hearing and reading, thou hast often taken into thy deepest meditations, d 1 Thes. 5 tried and found to be the truth, in this or that point; settled in thy judgement; fixed in thy memory; embraced in thy affections; then, a long time practised in thy life and actions; and so made it to be truly What is true learning. thine own. This, and only this, is rightly called learning: and for it the Ancients will be best provided, by reason of the long time they have had to profit their meditations and writings, by their continual private corrections and retractations: which are less offensive than the public: and so they will be the ablest men for keeping the Press in work, observing the rule of the Poet, e Horat. in Art Poet. Novumque prematur in annum. As therefore the Apostle will Old-Men bel●… furnished for writing. have Timothy's youth to be no disrespect to his Ministry: so must younger men be entreated not to rob f 1 Tim. 5 17. the Elder of his due honour, when he labours in the word and doctrine, though not by a vocal preaching so much, (by reason of bodily weakness) yet by writing, for which he may be better furnished than others, even by his age. For having in his younger days been industrious, taught by the Pismire (to which Solomon sends us) by his former labours to provide for the winter of his life; and learned of the Bee, to store up the word, sweeter than honey, and so become a Scribe, instructed to the Kingdom of God; he brings forth of his treasury things both new and old. If he have been idle in his youth, it is youth's fault, not to be imputed to Old-age. For g Eccles. 25. how canst thou find that when thou art old, which in youth thou laidest not up? Hitherto it hath been proved that elder years disable not for public service, either in Church or Commonweal. Now try we whether the like may be made good, touching private businesses. They are domestical or personal. Old-age fittest for ordering families. First of affairs in the family. We may not think that the house thrives and prospers only or chiefly, by the toiling labours of such as in it have stronger bodies, and do more servile works. The Master's knowledge for ordering every business: his eye for oversight: his authority for holding every one to his task: his wisdom and discretion in governing all that are under him: his assiduity in prayer, for a blessing upon all their endeavours: and lastly, his instructing them (according to his measure of knowledge,) that they may understand themselves, and do what is required in their several places; first in obedience to God their great master, that hath called them thereunto, and then also to him whom God hath set over them: that they may do their work h Eph. 6. 5, 6. not with eye-service, but in singleness of heart, as unto Christ, and as the servants of Christ. These things are chiefly conducing to the welfare and prosperity of a family. When these duties of the Pater-familias What best builds up an house. are omitted, God is excluded from building the house: and so that house hath a miserable downfall, i Psal. 107. 1. they all labour in vain that build it. And chose, these things duly performed, are the most necessary and strongest pillars to uphold the family. Now for these Old-age is ever the fittest, in regard of its endowments afore mentioned. And here, because ( k Cic. in Parad. as one saith) it is adull and liveless discourse that wants examples for proof of what is said; let us see how this point may be exemplified. Abraham was 140. years old, Old men worthy Governors of families. as, 1 Abraham. when he took that wise and religious course, for the placing of his son Isaac in marriage, the most important business of a family: (which wrought on Rebeckah, that holy passion expressed, Gen. 27. 46. I am weary of my life for the daughters of Heth: If jacob take a wife of the daughters of Heth, like these of the daughters of the land, what availeth it me 2 Isaac. that I live?) In like manner Isaac when he was old, and his eyes dim with age, provided (in this kind) for that his son jacob. In jacob, the father of 12. 3 jaacob. sons, we shall see a worthy example of an able Pater-familias, even then when years were multiplied upon him; if we behold him, Gen. 48. and 49. Chapters, how when his son joseph was come to do the duty of an obedient and gracious son, to his sick, and now dying father; he rouses himself up in his bed, taketh strength both of body and mind, and in that strength (as a Prophet) foretells, what would be the lot or condition of every one of his children, even to the coming of Christ: transferring the right of the first borne, both touching the inheriting the double portion in Canaan (otherwise due to his eldest son Reuben, Deut. 21. The cause whereof is expressed, Chap. 49. v. 14.) to the two sons of joseph, Ephraim and Manasses: and also concerning the dignity (the other part of the first-bornes right) to juda, in whose tribe the authority and power for government was constantly to remain, to the coming of Shiloh: so of the rest as in these two Chapters. 4. David. David is another example, he was old, and a dying man, when he gave order for the settling of Solomon in the kingdom: a most important business (not politic only but domestic) managed by him with great wisdom and courage, as we may observe 1 ●… Kings. cap. ●…. & 2. in every circumstance of it: his age was no let. One example more: Appius Claudius caecus being of a 5. Appius Claudius. great age and blind also, most carefully and wisely governed a numerous family, consisting of 4. sons, and 5. daughters, and many servants, having also not a few clients belonging to him. And now what shall we say to Man casting up his account a weighty work. men's personal affairs? are Old-men unable to manage them? I pass by other particulars of less importance. What think we of that greatest and weightiest work, that any man can take in hand in this life? our often, or rather daily casting up our account, and making our peace with God? that unum necessarium, the thing that challengeth our most earnest and most attentive thoughts and studies? the thing to which our whole life is destined? the business which who so neglects, all his labours under the sun will profit him nothing at all? shall we, can we thinkethat the servants of God (for of such Old-men we Old-Men fittest to cast up their account. speak all this while) when they are grown in years, and have served him long, do wax worse and worse by their long continuance in their faithful service? they in whom the graces of God's Spirit have had their increase year after year for a long space? that they, after all this, shall be the weakest and most insufficient for this work of their account? doth God cast off an old servant God casts not off an old servant. that hath been faithful unto him, or extinguish that fire of grace, which hath been so long in kindling and increasing? No, no; to such an one he will say, m Mat. 25. well done good servant and faithful, etc. certainly whom God once loves, he loves to the end: and his gifts are without repentance. For this, David prays Psal. 71. with faith and assurance of obtaining. v. 9 Cast me not off in the time of old age: forsake me not when my strength faileth, and after, v. 18. Now also when I am gray-headed, forsake me not. God's promises best apprehen ded by old men. Again, touching our apprehension of God's promises, which concern our salvation, is it not most eager and ardent, most hungering and thirsting in elder years, when the good fight is fought, and the race near run? yes certainly. We may have an eye before to the promised inheritance, and to the recompense of reward with Moses: but then, in Old-age, obuijs ul●…is, with reached forth arms we embrace it. Then, Come Lord jesus: then our hand is on it, as it were: then we say with aged St. Paul, Now hence forth is laid up for me, etc. Then we earnestly endeavour to that which is before us, and more near us, pressing hard towards the mark: then with old Simeon, we resign ourselves to God, Lord, now lettest thou thy servant depart, oldmen's motion to heaven the strongest. etc. The motion of each body is according to the quality of it: things that are heavy (we know) are carried downwards: that which is light, soars upwards, so the unregenerate, the natural man, being earthly, and of a lumpish quality, sinks down still lower and lower, even towards hell, till he is converted, and altered in his condition and inclination; and the nearer he is to n Acts. 1. 24. his own place, the faster he moves, if grace prevent it not. So, on the contrary, the man that is spiritual, being also heavenly, moves towards heaven, and therefore the nearer he approaches to that his place (as in Old-age) the stronger will his motion be. An Old-man knows that he is at the end of the day, for which he is hired to work in God's vineyard: and therefore the time of his work being near upon expiring, he will bestir him, lest death as the night overtake him, and put an end to his day or life, before his work be at an end; he will be careful to observe that wise and necessary precept. o Eccles. 9 10. Whatsoever thy hand shall find to do, do it with all thy power: for there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. He will labour ( p Col. 4. 5. as the Apostle exhorts) to redeem the precious time formerly neglected and lost, (as who loses not much) and thus his age is so far from disabling him for this work, as that it is to him a special premonitor, that doth aurem vellere, and call upon him to be prepared for his dissolution; and who then would complain of so helpful acompanion, or be weary of him, or accuse him of inability. And here now this also must be considered, that every age or Every age hath proper employments part of man's life hath, as gifts different from the rest, so likewise a different calling and employment, or task. There is one of childhood, another of youth, a third of ripe age: and Old-age differs from them all. It were unreasonable to expect that of a child, which is required of youngmen: or that of youngmen which belongs to a greater growth: so neither must every thing that any of the former should do, be required of Old-men. God lays no more on any age than what its able to bear. To grow towards a conclusion of this point; I say further, if we grant that some inability for action is to be found in this age, yet it will thence receive no disgrace: nor hath any man in years' cause to complain in that behalf. For God is not to us as Pharaoh to the Israelites: he is no exactor, he lays no more upon any man or age, than he enables him to bear: except it be in case of his disabling himself, by losing his talon. q Numb. 8 25. God was so indulgent to the Levites, as that their corporal and painful service about the Tabernacle, should determine and be no more required, after the age of 50. When Moses was old, joshua was appointed to be for him. When Eli grew aged and weak, God provided that Samuel should supply his defects. St. Austin when he was in years, gave over his Bishopric to Evadius. r Senec. de brev. vitae. cap. 20. It was a law among the Romans, that after 50. none should be pressed to the wars: whence was that verse, ˢ Miles depositis annosus secubat armis. Neither might any be forced to be of the Senate of Rome, after 60. Solve scnescentem maturè sanus ●… Proper ●… 25. equum, ne Peccet ad extremum ridendus & ilia ducat; was the Poet's suit to his Maecenas, and his reason for it. If in youth and ripe age we have been diligent and painful, there is not much left, or in our hand to be done, when we are old. If there be much behind, let us blame the former part of our life, not old-age. A common, too common a Time commonly too much misspent. thing it is for men to spend their strength, ( t Senec ad Lucil. Epist. 1. as one saith) nihil agendo, or aliud agendo, or malè agendo: in doing nothing at all, or things impertinent, or things that are evil. These things men suffer, ( u Senec de brev. vitae. c. 3. says the same Author) to wear out their life, they divide it among them. Not so (saith he) in their goods, or lands: they are prodigal of their time, in which only covetousness is lawful (because time is precious) but in other things, where it is forbidden, they are extremely covetous. If then Old-men be dispensed Quiet acceptable to old-age with, they may rejoice at it, and comfort themselves in their manumission: and sit down well contented, that being now emeritis stipendijs & rude donati, they are freèd from such labours and burdens as are too heavy for them. Why should they be displeased at this so good a lot? Senectut is sors est otium & quies. It is the lot of old-age (saith one) that he hath leave to live quietly and be at rest. Man's life is a pilgrimage, and will not the Pilgrim be glad of rest when he is weary? x Francisc. Petrar. Amens viator est, qui labour viae exhaustus, velit ad initium remeare▪ It were madness in the Traveller, that is spent with the labour of his journey, to desire to be where at the first he was. Our life is also a race: and how doth he that runs it rejoice when he is at the end of it? A wonder it is that any man Loss of time worse in younger than in elder years. should complain of ease, or blame his age for freeing him of the toils of this life. And, as for its being an occasion of contempt, in the eyes of younger folk; let them know, that one hour lost, or ill spent by them, while they are in their full strength, and not dispensed with for the works of their callings (as none are) is more disgrace to them, and shall also have a heavier account, then diverse years of rest in Old-age, when men may truly say,— DEUS nobis haec otia fecit: God hath given us leave to be at rest. The II. Chapter. Containing the second supposed disgrace, cast upon OLD-AGE viz. Vncapablenesse of pleasures: and the answer. FOr the full understanding of what shall be said in answer to this imputation; something is to be premised concerning the nature, and diverse kinds of pleasure. First therefore to lay down a What pleasure ●… general and brief description of it: It is defined to be a lifting up of the mind by the presence or hope of some good that is come unto us or may befall us, an elevating (I say) of the mind: for as when any evil betides us or is towards us, the mind is dejected and discomforted: so when the contrary, it is contrarily affected. The object of pleasure is some Good is the object of pleasure good that accrues unto us: and according to the difference of things termed good, must pleasures be differenced and distinguished, for either they are falsely, or they are truly so called. Falsely diverse ways. First when they are good in show only and opinion: and then it is false pleasure that arises from them, not unlike to that which was in Thrasilaus, who thought all False pleasures the ships that arrived at the haven, to be his, and received them with great pleasure and rejoicing: that all (likewise) which set forth were his, which he dismissed with a joyful expectation of a gainful return: all the while counting himself an happy man that was the owner of so great substance, if any of the ships miscarried, he enquired not after them: if they returned safe, he rejoiced. Thus was it with him in his frenzy: and when he came to himself, he professed that he never lived more sweetly then when he was in that error, for he had much pleasure (though false) and no care or trouble at all. Secondly, things may not rightly be called good, when they are not so good, as they are esteemed. And they also yield a pleasure (at least in part) deceitful. Lastly, things may be thought good (and alas, nothing more common) when they are evil, and sinful pleasure taken in them must needs be the worst of all. Now in every of these, a Cit 2. de finib. it is truly said, and rightly judged to be a vicious rejoicing, when a man thinks without ground, he hath atteined to that which is good. Touching the other▪ kind of good, which we said is the object of pleasure, to wit, that which is truly and in its nature good, it is of two sorts: the one worldly and corporal, the other heavenly and spiritual: and answerable are the pleasures which come of them, either worldly or heavenly. Concerning the worldly; Worldly pleasures though often, through the abuse of them they become carnal and devilish, yet in themselves they are good and lawful. First, because they are as a cordial How worldly pleasures are good that relieves the infirmities of our weak nature: or as an Inn after a long and wearisome journey. Secondly, they are the blessings of God to animate and encourage us to obedience. b Psal 104 15. God hath given man bread to strengthen him, and wine to glad his heart. Thirdly, they are approved of God in Scripture. c Eccles. 3. ●…. There is a time to laugh and to dance, as well as to weep and mourn. d ●…h. v. 5. And the same Preacher tells us, that God answers man in the joy of his heart, and this rejoicing is (as it were) the condiment of▪ God outward blessings, without which such a blessing will cease to be a blessing. For what were it to have children, riches, honours, and not to rejoice in them. Solomon confirms this also when he says, there is no good in outward blessings, but for a man to rejoice and do good in his life. Fourthly, these pleasures are many times both the matter and occasion of praising God. The matter, when a man beholding the things in which he delights, as the aforesaid children, riches, etc. doth for them give God praise. Occasion, when we have used these pleasures so, as that thereby we come to the service of God with fresher spirits, and more cheerfulness. Quest. But belong these pleasures Pleasures are good only to the faithful. to all men alike? Answ. No, ●… Tim 1. 4. To the faithful alone they are sanctified: only f Psal. 32. 1●…. The upright in heart can rejoice, who can rejoice when God is angry? g Isa 57 21. There is no peace to the wicked. As jehu to jehoram, how can there be peace so long as, etc. So, how can there be true joy, so long as our sins stand unremitted? Now, in the next place, it will be needful that we show the great difference between these two, corporal and spiritual pleasures and rejoicing. First, the corporal are subject Differences be●…wixt corporal and spiritual pleasures. to excess, whereby they become dangerous and hurtful to the body and soul: but the spiritual cannot be immoderate: for they 1 In measure. arise from heavenly contemplation. ●… In pedigree. Psal 4. 6. Another difference is, that they have a different pedigree: the one proceeding from God's special favour, the other from worldly things. A third: when the corporal 3 In satisfaction. nature is satisfied, those pleasures cease: as when men have abated their hunger and thirst, meats and drinks afford no delight. Contrariwise the heavenly joys and pleasures remain and continue, the object of them being at all times pleasing and delectable: and the subject which is the soul and spirit of a man being always capable of them. Fourthly, the sensual pleasures 4 In season. are not at all times in season. There is a time when h Eccle. 1. to laughter we may say, thou art mad. As there is a time to laugh, so there is a time to weep (Ibid) as namely when we humble ourselves before God for our sins, or when any calamity is either threatened, or inflicted. That's a time to fast and pray and to afflict our souls: then no worldly pleasures may be admitted: they are as poison to our humiliation. Then, Psa ●…2▪ 5. we must sow in tears, that after we may reap with joy. Then, k 1 Cor. 9 ult. the body must be kept under. Whence it is that the l Luk. 16. Rich man's Epicurism became the more odious and the greater sin, in that he fared deliciously every day, he made no difference of times in his pleasures. but the heavenly joys are not limited or excluded by any time. For even in the greatest heaviness (which is the godly sorrow for sin) the soul of God's children partakes of joy and comfort; the Spirit of God, even then, yea and by means of that sorrow and repentance, assuring us, and sealing up unto us the forgiveness of our sins, it being promised to such a turning to the Lord, from which assurance also ariseth peace with God and unutterable joy and rejoicing in our hearts. Fiftly, another difference between 5 In stableness. them is in regard of the unstableness of the one, and the firmness of the other. While the comedy lasts, the spectator laughs: but the play and his pleasure end together. chose the spiritual n Pro. 15. 15. joy is a continual feast. Satan himself cannot rob the possessor of it, it is settled upon him by the word of Christ, your joy shall not be taken from you. 6 In Purity. Sixtly and lastly, in regard of purity. Worldly pleasures and delights have always some mixture of bitterness, while a man feeds his conceit with abundance of temporal things, his heart is fed upon by three devouring vultures: much care in getting, more fear in keeping, and most grief in losing: and as for greatness (so greedily hunted after) it is ordinarily a continual vexation; because of envy from inferiors, thwarting of competitors and jealousies of Princes and such like. How many great men's hearts have burst with the blasting frown of a King's forehead? Nay sometimes the disrespect of no very great one, mars all, which is instanced in Haman. Thus, by way of preface (overlong Spiritual pleasures most proper to old age. I confess) I have laid the groundwork of my answer to the aforenamed imputation, and now I ask whether of these two kinds of pleasures is it, the want whereof they say is a disadvantage to Old-age. The heavenly? they will not, they cannot say it. For who may be more replenished with this joy then the Old-man, in whom the grain of mustardseed hath had so long time to take root, and to grow up to a tree that reaches up even to Heaven, the seat of everlasting joy and happiness? then he whose daily exercise it is to stand knocking at the gates of Heaven, of his house and home, towards which he hath been long travelling, o 2 Cor. 5. 4. and for which he hath fetched many a sigh and groan? The other kind therefore of Want of corporal pleasure is no great disadvantage. joy or pleasure it is of which men (belike) are deprived by living long. And of that what shall we now say? If we ask heathen Philosophers their opinion, they The vanity of corporal pleasure will tell us, that it is gross and brutish: both an enticement to vice and a nourisher of it: that to bring pleasure into the company of virtues, is to set a strumpet amongst chaste and honest Matrons: that to say it is our chief good, is, vox pecudum, non hominum, to speak like brute beasts, not like men; that the greater the pleasure, the more it remooves the mind from its seat and state: that it is a flattering enemy: that with virtue it hath no converse, nothing at all to do: that it makes a man neither better, nor more praiseworthy: that nature hath given to man nothing more capital and deadly, a greater plague or enemy: that no high or heavenly cogitation can consist with it: that he is not to be counted a man, that would spend one whole day in such pleasure: p Cic 2. de finib. that it more often leaves cause of repentance then of remembering it: q Boet. lib. 3. de consolat. that the desire of it is full of anxiety and doubtful fear, but the satiety of it, is repentance: r Cic de oratore. that to it loathing is the nearest neighbour. s Senec▪ Epist. 28. What enemies (says one) can bring upon a man so great reproach and shame, as comes to some men by their own rejoicing? There is (saith the same Author) a sort of men that drown themselves in pleasure, without which they cannot be, when once they are accustomed to it: herein most miserable that they are come to this pass, that the things which before were superfluous and needless, are now ●…o them made necessary, and so they serve their pleasures, enjoy them not. t Idem Epist. 51. In another place he tells us, that pleasures embrace us to the end they may stifle and strangle us: where also he gives us an instance in Ha●…niball, so hardy and patient, that he endured the snow, ice and extreme coldness, and also the dangerous passage on the Alps: but yet the pleasures of Campania enervated and overcame him. So what he had gained by war, he lost by pleasures. u Ethic. lib. 7. c. 11. Aristotle will not have such pleasures to be numbered among things that are good, because they are not the subject of any art. This account the Heathen made of this kind of joy; the vanity and evil whereof they had learned only by experience, and the light of nature, but we have beside these the Scripture for our warrant; and thence we are taught, that such as live in pleasures, are dead while they live, and that Solomon hath long time passed his sentence on them, that they are vanity. Solomon, who had them in great abundance, who professes of himself, that whatsoever his eyes desired, he held it not from them, that he gave himself to wine, builded houses, etc. as Eccle. 2. and when he had sucked from these delights what possibly they might afford, in the end he is forced to confess, that they are all vanity and vexation. This world is like to an infectious house, in which a man is forced Corporal pleasures dangerous to dwell, he hath no remedy: and such pleasures are a part of the world, x Gal. 6. 14 and must therefore be crucified to us and we to them. They are the Devil's baits which he lays to catch us. Hamus Diaboli trahens ad perniciem, y Adsanct Bapt. says S. Basil, they are the kisses of an enemy, pleasant indeed, but most dangerous and hurtful: z Pro. 27 6. and therefore the wounds of a lover are to be preferred before them, they are judaslike kisses, that watch their time to betray us. Voluptuous living is as a Luk. 8. 14. thorns that choke the Seed of the Word. It is possible and too common a thing that a man addicted much to pleasures b ●… Tim▪ 3. 4. should love them more than God, to most men they are c Heb. 11. 15. the pleasures of sin. Here haply it will be objected, that what hath been said in this Corporal pleasures can hardly be well u●… sed. point, makes not simply against pleasures; but pleasures abused. In answer whereto I say, first that our corrupt nature is ever ready to abuse them: and therefore better and safer it is to want, then to have them. Can we so mistake ourselves as not to know either who or where we are? Our own weakness or inability to stand upright? or the ground on which we are while given to pleasures how slippery it is? Our first Parents when they were in their full strength fell from their innocency, in that Garden of delights: and shall we then be confident and secure in this our weak constitution of body and sinful disposition of soul, and think ourselves free from the danger of earthly pleasures? If by that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a world of calamities fell upon them and their posterity; what may we fear will come on us, when to the misery of Adam's abusing pleasures, that is added which is due to our like sin! It will be misery upon misery, even an heap or pile of evils. The tempter was so fleshed by the foil he gave, and the victory he got in Paradise, that he presumed to lay the same bait for our Saviour himself in the wilderness; and though there he was repulsed, yet by the same temptation he hath since, and doth continually prevail more or less with all the sons of Adam. God usually lays afflictions Afflictions to wean us from pleasures. upon his dearest children, giving them the sour of this world, rather than the sweet: and it is to wean them from the tickling delights of bodily pleasures. Certainly God would not put them, whom he so entirely loves, to purchase their freedom from these things at so dear a rate, were they not exceedingly dangerous unto them. But the Apostle makes a direct Lawful things in danger let go. answer to this objection; d 1 Cor. 6. 12. All things are lawful, etc. He stands there stoutly upon his privilege, his dominion and power which he hath received from God over all these lawful things; and resolves with an eye to God first, and then also to his own dignity and safety, not to be so uncircumspect, so unthankful to his Lord and creator, or so base in respect of himself, as to lay down this great prerogative, and to become a servant to his servants, he will not embrace and hug that with danger of dishonouring God, and wronging himself, which he hath received to a quite contrary end. When a man is on the sea in great danger, he will cast out all the wares be they never so rich, for the safety of his life, so would we in this case, were we as sensible of the soul's danger, as of the bodies. It is our Saviour's both counsel and charge in case of offences, to be contented to part with our right hand and right eye, which we know of how great and necessary use they are to us. A shame it were for Christians to be put to school to heathen men, especially to the vainest and idlest of them, the Poets; yet they may teach us in this point of pleasures. For they plainly show us in the fable of the Sirens (what we are not apt of ourselves to believe) how dangerous a thing it is to be within the reach of these deceitful, enticing, and bewitching delights. There are two most gross and Drunkenness & uncleanness seldom severed hateful sins which reign in the world; drunkenness, and whoredom. The former is an incentive to the latter. Nunquam ego ebrium castum putabo. I will never count him chaste ( In Tit. c. 1. saith St. jerom) that is a drunkard. Now these two sins are the filthy Pleasures make brutish. sinks of sensual and brutish pleasures, the consideration whereof were enough to make a man that is wise and circumspect, at the very naming or thought of sensuality, to start back and flee from it, as from the most dangerous enemy of his well-being. I come now at last to answer It is a glory to Old-age that it takes off from pleasure. the imputation, that Old-age bereaves us of these kind of pleasures, and first I say f Cic. deSe nect. with him, O preclarum munus, etc. O thrice happy and welcome age, that taketh us off from that which in youth is (through men's aptness to abuse it) the mother and nurse of infinite vices, most hurtful unto us? and g S●…nec▪ Epist 12. with another: how sweet a thing is it to have given pleasures the farewell? and h Idem. Epist. 67. again. Ago senectuti gratias, etc. I thank my Old-age for fastening me to my bed, and disabling me to do what I should not do. Old age works joy in the want of pleasures. Further I say that this despised age (freed from the dominion of such pleasures) helps us in that which the Apostle by the rare virtue of temperance, obtained; to wit, i 1 Cor. 7. 29, 30. in abundance of worldly joys and delights, to be as if we were without them: to be when we rejoice, as if we rejoiced not: and chose, in absence of them, to be as if we enjoyed them: as sorrowful (saith the Apostle) yet always rejoicing. We hold him a bad and dangerous Pleasures are dangerous guests. guest, against whom we should (and will if we be wise) shut our doors to bar him entrance. These pleasures therefore being such as if we admit of them, are likely to rob and spoil us, may be wanting and we the safer by it. Happy are we when we suffer not our outward senses (which are the doors and windows to let these thiefs in) to stand open to them. The most delightful object of the eye, to a voluptuous man, is the favour and beauty of a woman, a piece of well fashioned and coloured clay. k Prov. 31. 30. Yet is favour deceitful and beauty vanity. l Job. 31. which caused job to make a covenant with his eyes, to bind him not to think of a maid. And David prays, Psal. 119. 37. That his eyes may be turned away from beholding vanity. The eye to many is a very Pander. The pleasure of the ear is Music: but was Solomon any whit the better, or not the worse for his men-singers and woemen-singers, etc. The Rose is for the smell, but how is it compassed with prickles. Honey pleases the taste, but the stinging Bee lies lurking in the comb: and the m Prov. 25. 16. Wiseman counsels him that hath found honey, to eat no more than is sufficient, lest he be overfull and vomit it. The taste is often the glutton's purveyor. The touch is a wide window to let in pleasures: but the objects of it are to many as pitch, n Eccl. 15. 1. which who so toucheth shall be defiled. It is a precept no less necessary than ancient, Maturè fias senex, Be old betimes, that thou mayest long be so. J●… admonishes us, in youth to abstain from the delights of this world, and then to be as Old-men, if we will come to that age, live long in it, and have it tolerable and pleasing, such as will give no cause to say, o Eccle. 12 I have no pleasure in it. That of the Poet, I am sure is true: voluptates Loss of bodily pleasures recompensed in spiritual joy commendat rar●…or usus, nothing doth so much commend such pleasures, as the rare use of them. So then, if pleasures of this kind have left and forsaken Old-age, or it abandoned them, it is no loss at all: and were there some detriment in it, yet would it be aboundan●…ly recompensed by the far better, the truly comfortable, the heavenly pleasures, afore mentioned: of which elder years afford a greater, more than the elder Brother's portion. For those other having left their station, make room for these, which are better guests to be entertained by the soul of man: roost or dwell together with safety in one heart, they cannot. How blessed aturne is it, when a flatterer, the worst of all enemies, is removed, to make place for a true and faithful friend? The III. Chapter. Containing the third aspersion cast on OLD-AGE, touching its weakness, and the answer. THe next imputation is, that in elder years we are weak. For answer, first I see not why the Old-man should be singled out, as one liable to the greatest disgrace, in respect of the curse and punishment which was laid on all the posterity of Adam, without exemption or immunity of any age. But I will address myself to a more distinct and particular handling of this point. There are two things inquirable in it: one touching infirmity, the other concerning sickness. We will consider of them both, and that comparatively, that it may appear, which of the sundry ages of man's life is least subject to this imputation. And first of Jnfirmity: which Infirmity what it is. in my sense is an inclination and aptness in such or such an age to any thing that is evil, either in body or mind. I pass by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the child in the mother's womb which suffers there nine months imprisonment, and when at the last (if at the last) it is delivered from that misery; comes forth with great pain and danger, both to itself and the mother. Let us see how it is with it after it is borne and becomes an infant, and so attains to the first age of man's life. Naked doth it enter into Infant's infirmities. the world (so job professes of himself) whereas other creatures ( p In procem. lib ●…▪ not hist. as Pliny hath observed) are some of them provided both of armour defensive and offensive: the Bull of horns, the Lion and Bear of paws, the Boar of tusks, the Elephant of a promuscis, a trunk or snout, and many others, some of defensive only, as Trees have their rind or bark, Fishes, many of them their shells, all, their scales: Beasts their thick skins and hair, Foules their feathers and wings, Sheep their skins and wool. etc. only the poor infant is borne naked and unarmed: in itself utterly destitute of help and defence. True it is, that our good God and provident Creator, whose tender eye is continually on this his so weak a creature (his punishments being always tempered with mercy) hath provided for it in this most feeble estate; which is thankfully acknowledged by David ( q Psal. 71. 6. upon thee have I been stayed from the womb) yet miserable is the infant considered in himself, in respect of this his nakedness, which is not as that, Gen. 2. 25. then our first Parents, when they stood upright before their Creator, were clothed with admirable glory (as Chrisostome noteth) such as to which no outward covering could add any grace, ornament, or help; there being then no need: but this I speak of was and is still a punishment of Adam's sin and ours: such a punishment, as (but that God reaches forth his helping hand and gives means in this great weakness and distress) would expose the infant to the greatest corporal misery: and as it is, it cannot pass for better than a heavy case, a great infirmity. Yet besides this, a most pitiful Infants come into the world crying. cry (ordinarily) accompanies its coming into the world; which tells us that it foresees, or rather forefeeles the innumerable miseries to which it is borne, when it looks into the vale of tears. And so proper is this cry to its birth, that the Law supposes it dead-borne, or (as the common word is) stillborn, if then it cry not: if it be still at the birth and do not testify (by this one and only voice or means it hath, to express itself and call for life and preservation) how weak it is. These are the lamentable beginnings of this miserable life in the Infant. And as it begins, so it continues to the end of this miserably-weake age, finding no great alteration or amendment, it is still apt to give notice of its pain and feebleness. But see further, how this weak Infant's how first handled. guest is afterwards entertained in this troublesome tempestuous world. Immediately after the birth, it is taken, and hands are laid on it (as if it had highly trespassed by breach of prison and coming forth of the womb) and then presently it is bound hand and foot, which is so grievous unto it, that it doth not so much as smile (if we will believe Pliny) before the fortieth day. Of this age therefore we may truly say, that it is weakness and misery in the abstract. It is reported of the men of Thracia, that when a child was borne, the neighbours sitting round about it, were wont with great lamentation and mourning, to reckon up the many miseries with which it was to enter into this world: and on the contrary, when any died, to carry the corpse forth with no less joy and rejoicing; commemorating the calamities from which it was delivered. The r Eccls 7. 2 Infirmity of childhood. Preacher also tells us, that the day of death is better than the day that one is borne. The next age is Childhood, which ( s Reddere qui voces 〈◊〉 puer & pe de certo sig rat humum Hora●…. de Arte Poet says the Poet) begins when there is ability to speak and to go. How fares it with the child during this age? Is it not also weak, so weak and tender that it requires (for diverse years) continual attendance, being as yet but a gristle as it were of no strength; no, nor of wit, to avoid the danger it may fall into? After when it is come to more growth, so infirm is it both in body and mind, that there is no hope of its avoiding infinite mischiefs, have it not the help of others. Were it not so, what need The yoke of children would there be of the yoke which children bear under their Governors, Parents, Schoolmasters, Tutors, & c? Why else do they pass thorough infinite affrighting fears, in regard of necessary severity under that government? Were it otherwise, it would be needless and no better than cruelty, to put them to the grievous pains which they undergo with no small reluctancy: and which are to them almost intolerable, their weak nature not brooking it. The truth is the scales fall not from the eyes of their minds; neither can their hearts though tender be new moulded without much ado, without their great pains both in doing and suffering: Multa tulit fecitque puer, sudavit, etc. To what end else were restraint Correction of children from children's desires set upon sports and pleasures? Were they not weak, correction would not be of so necessary use to them, which Solomon saith, t Prov. 13. 34. Who so spareth hates his son. Certainly chastisement and good breeding is of greater use to this age then bodily sustenance. For u Prov. 22. 15. Foolishness is bound up in the heart of the child, and no way is there to drive it from him, but by the rod of correction. When this rod is neglected (as too often it is) what's the danger? What will come of it? Of this also x Prov. 23 14. Solomon resolves us: Smiting with the rod (saith he) delivers a soul from Hell. Is correction so needful to keep the child out of this bottomless pit? Then is he of an infirm and weak estate. If Childhood were not an age Mother's care over children. of great infirmity, the mother that looks on her son with a tender eye, and in the bowels of love and compassion; sighing to remember how lamentably he came into the world, and how dear she hath bought him: with what care also and pains, she hath nursed him and brought him up to this age; would never dispense with her natural affection, and suffer him to be under so hard a discipline (much less herself be the executor of it) but would say, as many do, ᵃ If I smite him ●… Pro. 23. 13. with the rod, he will dye, for grief he will waste and pine away. In a word, the child is a young tender plant, that with much care and diligence must be defended from hurt and propped up, that it may grow straight: infirm therefore and weak. Infirmity of youngmen. I come now to the youngman, he stands upon his reputation and makes account that of all men he is freest from the infirmities and calamities of this life: ready to stab all gainsayers, yet is he in the greatest danger, and most subject to infinite evils. This weak and humorous disposition is described by the same z Horst. in Art Poet Poet, in sundry particulars, and from him I willingly take it, lest I might seem to have a stitch to this age, and to be an over hard and harsh censurer of it. First, a Tandem cust●…de re moto gaudet equis canibusque, etc. Ibid. he is overjoyed at his liberty Liberty a bused by youth. and freedom from the yoke, which lately he had borne: at his being now his own man, as we say: at his having the reins loose, so as now he may (like the untamed horse, newly broken from his rider) shise it abroad and run the wilde-goose-race without control, up and down in the world; delighting himself and feeding his distempered desire and unbridled affections, sometimes with one vanity (sin rather) sometimes with another, ●…ill he hath run himself out of breath, as it were. Secondly, b Cereus in vitium slecti. Ibid. he is easily seduced Youth ea s●…ly seduced. and carried away by evil persuasions, which betrays greater lightness and weakness in him. Thirdly, if any give him better Youth scorns counsel. counsel, and reproove him for his evil course, c Monitori●… asper he will not abide it, but flings out and counts his best friends his enemies: which makes him incapable of amendment. Youth improvident and prodigal. Fourthly, d Utiliu●… tardus provisor, prodigus aeris. Ibid. as he is improvident and careless in providing necessaries, so is he wasteful and prodigal in spending. e Sublimis cupidusque. Youth variable. Fiftly, he is lofty and highly conceited. Quod vult, valdè vult, most violent in his desires. Lastly, f ●…mata relinquere pernix Ib. he changes, as the wind: never long in love with any thing: now of one mind, anon of another. I wish I were able to set forth the weakness and vanity of youth, in its proper colours, that it might appear in how unfit a Cabinet the ornaments of this age are laid up. Mistake me not: I note the vices only to which this age is subject; to youth itself I have no quarrel. Yet in regard of infirmity, I Youth like a ship. can no better compare it then to a Ship on the Sea, that is fraught with variety of costly wares, but wants a skilful Pilot to guide it and keep it in safety when storms arise: whereby often it comes to pass, that it reaches not the haven, but ship, wares and all sink in the deep Ocean. Put into this Ship, that is, grant there is in the youngman, what you will or can imagine him to be endowed with: bodily strength, agility, freshness of wit, firmness of memory; as much learning and knowledge as his tender years by the helps he hath had, can furnish him withal: and whatsoever else self conceit possesses him of: his violent disorderly affection, like a blast of wind, many times sinks all to the bottom of perdition. So vain a thing is bodily Bodily strength dangerous strength to youth, that not only it steads it not, but chose being the breeder of a groundless confidence, it puts it upon infinite dangers: yea, it is the instrument or means by which corrupt nature doth work its overthrow. What security and Youth secure. carelessness is there in most youngmen, that enjoy health and strength? what hardness of heart●… how ●…arre are many of them from any thought of repentance, and all because they put far from them the last day of account: presuming that for them there will be time enough hereafter. Things that are far off seem less to us than they are, as the stars in the firmament. So, because youngmen behold death in a great distance, they neglect both it, and what it brings, as things not worthy their minding. So was it with Salomon's youngman whom he took to task, Eccle. 11. 9 and therefore g De interi●…re dom●… cap. 46. Bernard tells us, that strength is hurtful, when it tends to disobedience, and only then profitable when it is joined with humility of heart: h Greg▪ past●…ral. par. 3. c. 13. and another counsels us, to use bodily strength and health, that it may further the health of the soul. I could willingly stay yet longer Youth most open posite to Old-age. in my discourse of youth, for that it stands most in opposition to the age I treat of, and looks at it commonly with an eye full of scorn and contempt: repining at its length of days, and oftentimes thinking it long ere it succeeds the Old-man in his offices, lands or goods. So did that proud and ambitious Absalon, when he thirsted after his father's Crown. i Ovid. Metamorph. lib. 1. Filius ante diem patrios inquirit in annos. This one thing here I may not Youth hath most need of reformation pretermit, that both David and Solomon single out this age, as that which hath most need of reformation, as Psal. 119. Where withal shall a youngman cleanse his ways? And Ecclesi. 11. 9 Rejoice O young man in thy Youth, etc. but know, etc. and Cap. 12. 1. Remember therefore thy Creator in the days of thy youth. And Prov. 4. he makes the simple man and the youngman to draw in one yoke, and equally to want instruction. These two so skilful Physicians of the soul, would not have chosen this subject to work on, or lighted on the young man for their patient, had they not thoroughly viewed his state, and found that in his understanding, will and affections he is (for the most part) exceeding infirm and weak, and much every way out of frame. That which hath been said I take to be sufficient to clear this point, that the youngman's strength and flourishing estate when it is at the highest pitch, ordinarily makes him no whit the better nor more happy: but much more miserable every way: so weak and infirm an age it is. The next in order is mature, Man's age when it begins. or ripe age, in Latin, aetas virilis, mans-age. From which denomination we may conceive, that till then a man is not a man, not the infant without question: not the child: no, nor the youth though he strut it out, and think there is no manhood to be found but in himself. This aetas virilis, is an age (I Man's age in evil immovable. confess) more stayed than the former, and less hot and violent in affections: but yet more stiff in every thing: and so whatsoever is evil in it, is more permanent and unmooveable, and consequently more hurtful. The child (as I showed before) is as a tender twig, newly planted and easily brought out of frame; yet flexible. Youth, the flower of man's life, is like a tree in the spring-time, beautiful in blossoms, which gives hope of fruit: and though these blossoms, many times are blasted, and so the tree becomes unfruitful, yet is it of a more yielding disposition: and vice being not yet habitual in it or deeply rooted, is more easily nipped in the head. But this age of which we now inquire, though it be (for its season) apt to yield fruit: yet many times for grapes it brings forth wild grapes: neither will it by Man-age aspires high. the dresser of the Vine so easily be wrought upon for better fruit. But what is it, that the heart in this age, is commonly and in most men set upon? Our Author tells us that too. k Quaerit ●…pes & a micitias, inservit ●…onori. Horat Ibid. Men here labour for riches that they may be settled in a great estate: they procure the friendship of great ones, so to be backed in whatsoever they do, be it right or wrong: they aspire to honour, and labour to be great: and all this many times, that they may be the only commanders in the places where they live, and may without control overtop and oppress the under-shrubs, Mans-age pro●…e to wrong. the poor weak underlings among the people: and l Dum vitant stul●…i vitia, i●…ōtraria currunt Et a libi, In vitium ducit culpae ●…uga ●…i caret arte. Hora so they fall from one extreme to another. They shun the improvidence and prodigality of their youth and light upon the contrary covetousness, the root of all evil. They will no longer be rash, simple and unadvised, as in their younger years: and to avoid that, they study to be subtle and crafty, and fall to plodding and plotting for their private (not always good) ends. They seem ashamed of the facility and tractableness of youth, and become as a brazen wall, standing unmooveable against whatsoever crosses their whatsoever resolutions. To avoid levity, they become obstinate: and so in the rest, and how great then is the weakness of such men's minds, though this be the most stable, and the most commendable and in the common account of all the ages. The Poet, our Author, forgets Old-me●… care for ●… there's go●… not the Old-man: he feels his pulse also, and notes his condition and properties: but they are such, as bring no disparagement, but a grace and commendation to this age. But what are they? m Quaeri & inve 'tis ●…ise abstinet▪ timet ●… ubi supra he seeks riches, and makes no use of them to himself: true, he is contented to be poor and (in a sense) miserable himself, that others may be rich and happy: when he is gone will not the child, the youngman, the man of ripeage, will they not all (that is all men) commend him for this? For them he gets, for them he keeps what he spends not, that they may enjoy it after him, and praise both him and his abstinency and bounty in the joyful use of it. They are his heirs, to them he leaves his plus viatici, the greater part of his provision, quibus plus viae restat, because they have (in likelihood) a far longer journey to go. This (sure) is providence and care of posterity, not covetousness. The eldest man alive is not so stupid and senseless, as to think he shall carry his goods with him to his grave, and may not this be another end of his sparing, that the hope of legacies may gain to him regard and love while he lives from them, who are apt enough to despise his gray-hairs. n M●…nāder Molestus est inter juvenes senex, says one. OLD-AGE is troublesome and unpleasing to youth. Many Old-men that have outed themselves of all, or near all, while they lived, have after it continued alive long enough to repent when it was too late. Besides, it is certain that Old-men best use wealth. though this man of years, by help of his even temper, is able to use the wealth he hath, with greater benefit, and less hurt to himself and others, than younger men, who hardly observe a mean in any thing: yet being weaned from the pleasures of this world, to which his riches might be the fuel or materials; no marvel if he abstain from a much delightful use of them. While his mind feeds on better food, his body and mind both are contented to want the use of the worse, strange it were if such contentedness and moderation should breed reproach. But S. Austen may seem to Old-age not to be blamed with personal vices. stand against us in this point. o Psa. 113. He tells us that in Old-age, all other vices decaying, covetousness juvenescit, increaseth and groweth daily. I answer, first it is unlikely that this his censure was general, because he knew well, how far himself in his elder years, was from it, and doubtless if he wrote it while he was young, when he was grown old, he would have retracted it from his experience in himself, had he meant it of all, Probable it is that he said it either according to the common tenant of the disgracers of this age; or because some Old-men of the worse sort are such, and in that case it is morum vitium, non senectutis: to be ascribed not to the age, but to the viciousness of the former part of man's life, whence the habit of covetousness might grow up. It is absurd (says p Cato major apud Ci●… de senectute. the Patron of Old-men not covetous. this age) that an Old-man. should (as an Old-man he means) be covetous▪ no less absurd, then for one to vex himself with getting still more and more provision for his journey, when he is come near the end of it. Certainly, that which it is absurd for a man to do, and incredible that he will do it; it is as absurd to think he is culpable in it, or to accuse him of it. Lastly, it may be answered, that, were the Old-man faulty herein, somewhat might be said for him by way of excuse: viz. that it is The ground of oldmen's parsimony. caused by an incident infirmity, which is fear of want, arising partly from the coldness of his temper, and in part from his inability (now) to get any thing by his labours or endeavours; which may seem to free him from the scraping covetousness, though it put him haply upon parsimony or wariness in spending. q Dio. Cyn One being asked what was in vita calamitosissimum, the heaviest calamity in this life, answered well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the estate of a poor needy Old-man. So then, the calamity of want being greater to this age then to the other, to be sparing in it, is scarce any fault at all. For nature itself gives every creature a kind of care and desire to preserve itself. Old-men wary. Further, r Res omnes timide gelideque ministrat, ubisupra. It is said that the Old-man doth all things with fear, coldly and slowly. Warily as I conceive it, having observed in his long experience, the innumerable mischiefs into which the rashness and unadvised hastiness of young men doth carry them. The Philosopher gives this very reason why youth is bold, and age fearful. It is ( s Arist. in Rhetor. Old-men long for better times. saith he) because youth wastes knowledge, (for who so bold as the blind) and age sees the danger of being overhasty. It is added, t Avidusque futuri. that he desires and longs for better times. True, because he hath seen much evil in the world, and is wearied with grieving at it. No man can fault Why Old-men hard to please. him for this. Again, u Difficilis Ibid. he is hard to please. This may arise from his dislike of Old-men praisers of former▪ times. men's evil manners, with which no man should be pleased. He is said to be a x Laudator temporis acti se puer●…. Ibid. praiser of former times. Not without cause, sith the world grows daily more and more out of frame and wicked. Old-men just reprovers. He cannot wink at the vices of disordered youngmen, but y Censor, castigatorque minorum. Ibid. sharply reproves them. Who may more justly take to him this so necessary an office, or execute it with so much gravity, so great authority, so mature wisdom, discretion and moderation, as the Old-man, z Tum pietate graven aut meriti●… fi forte virum quem conspexere silent, etc. Uirg. in Aeneid. of whose well-meriting love, and endeavours for the common good, all men have had long experience and trial? By this which hath been said it is plain and evident, first that all the ages of man's life are infirm. Secondly, that each hath its proper defects: and lastly, that the infirmities of Old-age, are not so great as of the rest, all things duly weighed and considered. Now, they are to be compared likewise in the point of sickness. But this part of my task, I am willing to cast upon the Physician, both in regard of his far greater knowledge this way, and to avoid the blame of putting my sickle into an other man's harvest, and leaping out of mine element. Fearing to be Piscis in arido, m●…nachus in for●…. Yet something of it, out of mine own profession. Health is (indeed) a blessing Sickness whence it came. upon blessings: one that seasons and sweetens all the rest. But the perfection of it was only in Paradise. For immediately after the fall, came the curse, first upon man that had sinned. In the very same day ( a Super Gen. ad lit. saith St. Austin) began Adam and Eve to dye, in which they received the law of death. After the curse fell for man and his transgression upon the earth, and the other bordering elements, and on all the creatures contained in them. While man was faithful in serving his Creator, the creatures served him as their second Lord: but presently upon his fall from his God, they all fell from him, and shaking off the yoke of their allegiance, turned enemies and rebels against him. Before man had the means of health and life, and immortality, (to which he was created) laid up for him in those creatures, than all good. But since through the curse, they are become the instruments to inflict on him that punishment, the bodily death: or rather so many Sergeants to arrest him. And the infinite number of diseases, bred by the earth's curse, are likewise busy tormentors, to wait on him for the execution of that punishment, which the transgression had justly deserved. Dust now we are, and to dust we shall return: deadmen we are, and to death the creatures are appointed to bring us. In the sweat 〈◊〉 our faces we eat our bread. Our daily labours in our callings are now, not as adam's in Eden, but sweeting labours, which make way to sickness, and consequently to death: drying up, sensim sine sensu, by little and little, unperceivably, the radical moisture; and wasting the natural heat: and withal enfeebling the body, and so far disabling it to bear the distempers, as that it is sooner or later overcome by them. During the time of man's innocency, the great Creator so tempered the contrary qualities of the elements of which his body consisted; that they were not (as since) at strife among themselves: but when man had sinned, that way might be made to the execution of the sentence of death; God drew back his hand, and left them to their natural work, in seeking their mutual destruction. And by that means now ( b Euripides as one saith) vivere, mor●… est, our living is a dying. While we live, and by living, we come every day nearer and nearer to our dissolution. This is now the weak estate Physic wherein useful. of our earthly tabernacle, to which the art of Physic in diet and medicines may be as a prop to a decayed and tottering house: but comes far short of restoring it to the original perfection in the creation. Physic ( c Lib. de constitut. artis medicae. says Galen) is an art of repairing, not of building. No, this certainly requires the same hand which made man at the first, and the way which God the Creator and recreator will take in it, he hath plainly expressed in his word. It is by demolishing (in his time) this decayed and daily decaying house, and setting up a new. d 2 Cor. 5. 1 The earthly house of this our▪ weak Tabernacle must first be destroyed, that we may have a building given of God, not made with hands, but eternal in the Heavens. e 1 Cor. 15 36. As the seed that is cast into the ground, first dies, and then is quickened: so our bodies at the resurrection. This corruptible shall then put on incorruption, and this mortal immortality. Perfect health man had: but by Sickness by sin his sin he lost it. Perfect health he shall recover, but the way to it is death, and the way to death is sickness, and as the sting of death is sin, so the evil of sickness, is sin likewise, and that not only as the meriting cause, but also as the thing to be prevented by it. Would we always live in health? We know not ourselves. God that is better acquainted with our estate and condition, sees, that of all afflictions, this of sickness, is most beneficial unto us and most necessary. The reasons, to note some of them, may be these. The first, to make us look back Benefits of sickness▪ to see from whence we are fallen, and why. Another, because other afflictions are not so direct premonitions of death, which should be the meditation of our whole life. A third, for that this correction doth not only mind us of our sins past, and upbraid us with them, that we may repent, but serves also for a curb or restraint to hold us in from rushing into the world of enormities and sins, to which our corrupt and unbridled nature otherwise would carry us headlong: for by sickness the flesh which rebels against the spirit is weakened, and more easily observes that precept, of not suffering sin to reign in our mortal bodies. Fourthly, health of body is an Health dangerous occasion of many evils, especially when the soul is sick, or ill affected. N●… quam pej u●… quam in sano cor. poor aeger animue habitat. Pet. lib. 1. dial 4. No where (says one) can the corrupt heart dwell worse, or more dangerously, then in a healthy body. Fiftly, when we see a man in his bed of sickness, how much do we find him changed (if there be any spark of grace in him) from that he was before? He hates his former disorderly course, and himself for it. He resolves (though haply with great weakness, and sometimes after recovery, inconstancy) yet he resolves, or at least professes a resolution for amendment: and he binds himself to God for it by many promises and vows: in health with most men it is far otherwise. Again, the want of health may Health con mon to beasts. be borne the more patiently, both by aged and younger folk, because health is a thing common with us to inferior creatures, not peculiar to man▪ as Psal. 36. ●…6. Lord thou preservest man and beast. From which place, S. Austin observes▪ that we should not be proud of health, and we may from the same ground, that there is no cause of our being much dejected, for the want of it. Well then: were it granted that Sickness no disgrace. old-age is followed with more diseases than the other▪ this notwithstanding would be no disgrace to it: a benefit rather as hath been proved. But by the concurrent judgement of Physicians, it appears to be otherwise. For they tell us that old-men are not so subject to sickness as the younger, and that the reasons of it are these. One, their temperance above others, by which (say they) the most depraved and corrupt nature of man is preserved and held in a healthy constitution. Another, because they are sensible of the least causes of sickness, and thereby become wary, and suffer not the diseases to take root in them▪ And the last is their cold and dry temper, which frees them from hot fevers, inflammations, and corrupt humours. Whence it is ( g Lib. 7. c. 50. saith Plime) that they are less subject to the pestilence. Hereunto we may add the common Proverb, A Physician, or a fool. A Physician by experience and many observations; or a fool for want of them. Now we know none hath Old-age hath experience. so much experience as the Old-man, whose many years afford him opportunity and means to be to himself an Empiric, a kind of Physician. The carelessness of former ages, have (happily) bred diseases in him: and he by his skill and knowledge gotten by experience, practiseth the cure. The other ages are as violent winds and storms that by often beating upon this house of clay (or as bad inhabitants that by their neglect) bring it out of reparations; and OLD-AGE is as the Carpenter to repair it. The FOUR Chapter. Containing the next and last disgrace cast upon OLD-AGE, and the answer. THe last imputation is this; Propinquity of death objected against Old age. that to the OLD-MAN, death is at hand, and knocks at the door, as it were, ready to come in and cease upon him. And here now we are fallen upon a meditation of Death, and I rejoice at the occasion, imploring God's help, that I may be profitably sensible of what I deliver touching this point, and may bring it home to myself for my better preparation. In it, I will endeavour to prove first that to be near to death is not a misery, but a happiness rather. Secondly, that were it an affliction, as it is deemed to be, the other ages are as liable to it as this. And lastly, that the former part of man's life ill ordered, is one and not the least cause of Old-ages hasting to the grave. Touching the first. What is What makes death most grievous to good men there in Death that may make it a misery to a good Old-man? Is it that which David, Psalm. 6. and other where pleaded for the lengthening of his life? In death there is no remembrance of thee, etc. And Hezekias, Isaiah. 38. The grave cannot confess thee? That indeed should be a principal motive to the desire of life, and the shunning of death. The end of it should be, not so much that we may longer enjoy this world, and the comforts of it, as that we may have longer time to go on in the works of our calling, that God may by us be yet more glorified in this world: and that here now grace may grow and increase still more and more in us, and so our glory be answerable in the world to come The wisest and most valorous Man's rashness in speaking against death. among the Heathen, who could say much and have written also (though to no purpose) de morte contemnenda, of the contempt of death: who also that they might seem no less courageous indeed than in word; have many of them rushed upon this enemy, and desperately encountered him (as at this day, some among us, though better informed of the danger of it, do in duello, in single combat, and other unwarrantable attempts) they all (I say) may be likened to the man whom our h Luk. 14. 31. Saviour taxes for his unadvisedness, In that going to war, he consults not afore hand, how able he is to meet him that comes against him Certainly death may be Death wherein terrible. counted as the last, so the most potent and dangerous enemy, when it is in its full strength (that strength which God himself put into it immediately after the fall. Gen. 2.) And when we are naked and destitute of the armour of proof, Eph. 6. weak also, as not strengthened by that victory, wherein Christ our champion overcame this enemy for us. For God hath set him upon us, and strengthened him against us: and what are we then of ourselves to withstand him? Yet our good God hath provided a remedy: not that we Remedy against death. should recover our former strength, or be able of ourselves to break the Serpent's head, but that the seed of the woman should do it. He it is through whom it comes, that this enemy hath no power over us, because i Heb. 2. 14 he hath destroyed the Devil who had the power of death, k 1 Cor. 15 and hath taken away the sting of it, by his suffering for our sins: and the rigour and curse of the law, which is the strength of sin: l Col. 2. 14 and hath put out also the hand▪ writing of ordinances that was against us. By this great mercy of God we become conquerors over death, yea, more than conquerors. Rom. 8. ay, but (may some man say) death when it comes may bereave us of our confidence in Christ. No, m Ro. 8 35 saith the Apostle; neither life, nor death, etc. shall be able, etc. O, but n Heb. 2. 15. we are in servitude to death all our life long. True, of ourselves: but we are delivered from this also by Christ's death, as in that place. Thus we see that death is not Death a blessing. misery. It is as easy to prove that it is great happiness. We have it by a voice from Heaven. o Rev. 14. 13. Blessed are the dead which die in the Lord. For the further manifesting Corruption the way to generation. of the point: First, let it be laid down as a certain truth, that corruption is the way to generation. We find it to be so in things natural. Air becomes water, but first it must leave to be air: water returns to air, but withal it leaves to be water. In things artificial: the mines bred in the bowels of the earth, must first be digged up: after, by fire purged of their dross: then made malleable: after, cast into a mould for fashion, and lastly filled and polished, that they may The body not destroyed by death p in Gen. Cap. 1. Hom. ●…5. become vessels for use. The body of death is not destroyed (saith Chrysostom) as the brass, when it is melted and cast, that a vessel may be made of it: it loseth nothing, but gaineth a better and more useful fashion. The Cedars which Hiram gave to Solomon for the building of the Temple, were first cut down, squared and framed, before they could become that glorious house of God. The same is true of the point in hand. The earthly Tabernacle must first be dissolved, as we said before, and then afterwards we have a building of God. And the seed that is cast into the ground must die, and then be quickened, and have a new body given unto it. The way to the putting on of incorruption, and immortality, is the putting off of corruption and mortality. Is it not a blessed thing that Death opens Heaven gates opens the gates of Heaven to us? is it not the Merchant's happiness, after his long travails, and his venturing on the Sea through many storms and tempests, that now at the last he is in the haven, his ship full-fraught with rich wares, and he near his house and home, the thing often wished and much longed for? q Cie. lib. 5. Tuse. quest ●… Epist. 84. Death (saith one) is portus malorum, the haven in which a man takes harbour, freed from all former dangers. Queri de cita morte (saith Seneca) est queri, quod citò navigaris, To complain of a speedy death, is to dislike that we have so soon passed the dangerous seas. Can any thing more pleasingly befall the rightly affected soul, then to be freed from imprisonment in the body, and from the clog of that mass of clay which holds it down, and keeps it from its proper place to which it would mount up, were it not so held? Is not he that runs a race, or travels a journey, or works hard all day, glad when he is at the end of his labour and ●…oyle? Or he that fights, when he hath attained the victory? Or would they be again in the beginning or middle of their race, journey, or fight? Pretiosa mors, tanquam finis laborum, tanquam victoriae consummatio, tanquam vitae janua, & perfectae securitatis ingressio. How precious should death be to us (saith S. Bernard) death that is the end of our labours, the consummation of our victory, the gate to life, and an entrance into perfect security. r Sup job. S. Austin saith it is the laying down of a heavy burden. Is it not a happiness to be delivered from sinning, from the temptations of Satan, the allurements of the world, and the rebellion of the flesh against the Spirit in us? Certainly death is a bed of peace and rest. Isa. 57 2. Who will or can doubt of the Death brings happiness happiness that death brings with it, when he considers how many and great the good things are which accompanies it? First, the perfection of grace, which before was weak and in small measure. Secondly the mansion or place which Christ is gone before to prepare for us, even s Psal. 16. ult. a presence with God, where there is fullness of joy, etc. Is not he happy that is near the thing he advisedly much desires? I desire, saith the Apostle, to be with Christ. S. Austin tells us that he in whom this desire is, doth not patiently die, but lives patiently and dies with joy and delight. He (says S. jerom) that daily remembers and considers of his dissolution, contems things present and hastens to that which is to come. All the faithful before the The kingdom of grace brings joy coming of our Saviour were in a joyful expectation of his coming: many Prophets and righteous men desired it: they waited for the consolation of Israel, as Simeon, Luk. 2. After, when he was come, what rejoicing was there? Then the Angel brings tidings of great joy, and a multitude of the heavenly host, joined with him in a joyful praising of God. Glory be to God on high, etc. then Simeon, Lord now lettest thou thy servant depart in peace, for mine eyes have seen thy Salvation. After again, when john Baptist had prepared the way, and won Disciples to Christ, how rejoiced they at the sight of the Lamb of God: Andrew to his brother Simon, we have found the Messias, and Philip to Nathaniel, we have found him of whom Moses and the Prophets did write. Both john and Christ himself for the increase of their joy that heard them, made this the sum of their preaching, Repent, for the Kingdom of God is at hand: yet (to bring it now home to our purpose) all this was but the Kingdom of grace; and if when that was at hand, there was cause of so great joy, as indeed there was; then how much greater cause is there, when the Kingdom of GLORY is at hand, and even come unto us, how great joy and happiness must there needs be? The truth is, every man's death By death life. is suiting to his life; if he be blessed in his life, he is more so in his death, which follows a good life. In a word, if thou shrink and draw back at the thought of thy death (which is a common infirmity, t De gratia novi Test. Why death unwelcome. Tantam habet vim carnis & animae dulce consortium: of so great force in the sweet society between the body and the soul) in case it be thus with thee, it is because death comes not into thy frequent cogitations; because u 1 Cor. 15. 31. thou diest not daily, because thou x 2 Cor. 1. 9 receivest not the sentence of death in thyself. Mortem effice familiarem (saith Seneca) ut si ita sors tulerit, possis illi obviam ire, be well acquainted with death, that when he comes, thou mayst meet him as a friend, and entertain him with joy. Facilè contemnit omnia, qui semper cogitat se esse moriturum (saith y In Epist. ad Paulun. S. jerom,) he that continually thinks of death, easily tramples upon whatsoever may dismay him. Or it is for that thou hast not yet learned z Sup. Mat 10. of Saint Chrysostome, Offeramus Deo promunere, quod pro debito tenemur reddere; be free in offering up thyself to God as a gift, which we are bound to yield to Death embittered by an ill life. him as a debt. Or, because thy life hath been vicious, Mala mors putanda non est ( a De Civitate Dei. saith Saint Austin) quam bona vita preces sit, that death may not be counted evil, which is foregon by a good life. Thou art loath to die, wherefore? thou hast lived ill, and so art unprepared for death, know that the reason of this want of preparation is, because thou art not throughly persuaded and resolved that thou shalt die, nor dost truly believe it; haply thou canst say, from a general swimming thought of death, that we are all mortal, or the like: but a firm and constant belief of it, is far from thee, for otherwise thou wouldst live in continual expectation of thy dissolution, and prepare thyself for that day, that hour, knowing that then instantly thou art brought to judgement. If news be brought to a City, that the enemy is coming against it and ready to besiege it; shall we think they believe it, when they make no preparation for defence, Quotidiè morimur, quotidie mutamur, & tamen aeternos nos esse credimus, b In Epist. ad Heliod saith Saint jerom, we die daily, and every day are we changed, and yet we dream of eternity, even here in Death embittered by love of this world this life. Or haply, the reason of thy fear of death, is, thou art fast glued to thy earthly portion, thy riches, thy pleasures, thy honours, thy friends. Shake hand (at least in contentment) with these, and all will be well, forsake them now while thou livest, and then thou canst not in regard of them, think death thine enemy, or that it takes either thee from them, or them from thee; if thou have thy treasure in Heaven, there thy heart will be, and from thy heart and treasure thou wilt not be contentedly; but wilt love and embrace the messenger and guide which conducts thee to them; namely thy death. But (will some man say) how can there be happiness in that which all men, yea all the other creatures do shun? for they all naturally desire to preserve their estate of being what they are, and by all means avoid their being dissolved. I answer, first, Death and dissolution How death abhorred and how desired. is two ways to be considered: either simply, as it is an abolishing of a present estate, or as it is a passage to a future better condition: as it is the former, naturally it is abhorred; but as it tends to perfection, it is both in itself desirable, and by the creatures desired and longed for before it comes; and when it presents itself, right welcome and embraced; so was it by th' Apostle, Phil. 1. 23, he desired to depart, or as some translate it, to be dissolved. Why? not in respect of death itself, but because by this death he should pass to a better life; he should live with Christ, he should be delivered from his claiey house, as that word dissolved imports: or dismissed, as Beza reads it, and our newest translation; that is, set free from imprisonment in the body, and from the miseries of this life, and hence it is that the Apostle there professes that he shall gain by death, ver. 21. he shall gain Christ by it, enjoy him fully, and with him glory, even the crown which he aspires unto, 2 Tim. 4. hence it is also that death is longed for, and earnestly groaned after, as 2 Cor. 5. neither is this true which hath been said,▪ only of the faithful among men, but of the other creatures also; with earnest expectation they groan and travail in pain for the day of their renovation, Rom. 8. 19, 22. So then, it is plain that death though it be not simply and in itself good and desirable, yet for that which cometh of it, it is. And this may be further manifested by similitudes, with which the same Apostle doth furnish us. First, in the place afore-named, Death a pulling down of a Tabernacle. 2 Cor. 5. 1. the body, our earthly mansion, is compared to a tabercacle, a weak and movable house or dwelling: our heavenly habitation to a firm building, not made with hands, but eternal in the heavens, and 1 Cor. 15. our interred bodies are likened to the Death as the corruption of seed. seed which is cast into the ground, and is there corrupted and dies. I will apply these comparisons to our present purpose. True indeed, an old weak decayed house, is not in this happy, that it is taken down, better to be in that mean estate in which it was before, than not at all to be, but herein consists the happiness of its demolishment, that thereby it becomes a new fair building, far more glorious in itself, and more profitable for use then before. So again, the seed is not in that happy, that it is corrupted and rotten in the earth, but that corruptio unius is generatio alterius, the dying of the seed, is the life of the corn that springs from it. Thou fool, saith th' Apostle, that which thou sowest, is not quickened, except it die. Thus we see there is still happiness The grave as a Goldsmith's forge. in death. The grave may be likened to the Goldsmith's Forge; in it our bodies are refined and polished by God's Almighty hand, and by the power of Christ's Resurrection; and they are made of corruptible incorruptible, and of mortal immortal, and so that comes to pass which we have, Rom. 8. 28. That all things work together for good to them that love God: it is true of afflictions which are the forerunners of death, and true of death itself, and therefore the c 1 Cor. 3. 22. Apostle tells us, that whether it be life or death, things present, or things to come, all are ours: and well saith d In Cantio. Serm. 51. Saint Bernard, Bona mors, quae vitam non aufert, sed transfert in melius, O happy death that deprives us not of life, but changes this for a far better. Dies mortis (saith Seneca) quem tanquam extremum formidas, aeterni natalis est, How art thou deceived in thy thoughts of death? the day of thy death, which thou so much fearest as thy last day; to thee is the Birth day of eternity; and Euripides answerably, vivere mori est, mori autem vivere, to live is to die, and to die is to live. viz. eternally. Death's curse removed. But now, another block lies in our way, another Objection, which must also be answered. How blessed by that (may some man say) which is a curse and punishment for sin? that which God hath armed against us (as was said before) for the execution of that doom, In the day that thou eatest, thou shalt die the death? To this I say first, that the Apostle answers it, 1 Cor. 15. 54, 55. the most hurtful creatures, if once they be disarmed and weakened, cannot hurt us; much less when they are overcome and slain for us, and to our hand, as we say; so is death, Christ hath taken away the sting of it, and conquered it, and all adverse power that might stop our passage to Heaven. And as when Goliath was overcome by David, this victory made all the people of Israel, for whom he fought, Conquerors, and freed them from the power of the enemy: so our David, having overcome and conquered death, we are safe, being all more than Conquerors by and in him. Other ages as liable to death as Old-age. Now, the second point follows, which I proposed for the answering of this last accusation (that Old-age is a near neighbour to death:) viz. that other ages are as liable to it as this, and many times as near. It is observed e Hugo de Claustro. by one, that there are three messengers of death, casuality, sickness, and Old-age. Casualties and the unhappy Casualties befall all ages. accidents that do befall men, and shorten their lives, are indeed many, somewhere whole Cities have been overthrown by earthquakes, others burned up by lightnings: some by fire: whole regions swallowedup by the earth's gaping for them, many men and places destroyed by the inundations of the sea, and many other casualties happen daily; a hair drunk in milk, a stone in a grape, a small bone in a fish, have been means of choking, some have died with sudden joy. Wars, and the Pestilence, how many thousands do they devour? a multitude of such accidents there are: but no age is more free from these messengers, than this we speak of, and that for these reasons. First, because this is an age of the best temper and greatest moderation, and circumspection, whereby diverse of those dangers are avoided. Secondly, because it is not so much in bodily action, as the rest. Thirdly, for that it moves less▪ stirs less abroad, giving itself to retiredness. Fourthly, it is not pressed to the wars, where death compasses men about, and is daily and hourly expected. Besides, it is free from quarrels, and less subject to surfeitings, to breaking and disjointing of limbs, or to deadly wounds, etc. Touching the second messenger Diseases befall all. of death, Bodily diseases, they are in other ages more, more sharp, and more incurable: every man will grant it. If it be said, that though these Every age hath a more certain period then Old-Age. two messengers should pass by Old-men, yet their age itself will stand ready every hour to arrest them. I answer, that neither is that so; for f Tho. 4▪. Sent. distinct 43. artic 3. the Schooleman tells us that OLD-AGE sometimes equals all the other in years and durance, and whereas of the rest there is a certain set period and end; of this there is none: for no man knows when an Old-man shall die, and cease to be an Old-man. g In epist. quadam. Saint Jerome tells us, that Nemotam fractis viribus & decrepitae senectutis est, quin non se putet unum adhuc annum esse victurum, that there is not any in strength so decayed, and in age so decrepit, as not to think he shall live yet one year longer. Further we know that the youngest No certainty of life. hath no lease, no certainty of the number of his days; and therefore must still be in expectation of death, as well as the aged: for it behoves him that hath no set day for his debt, to be at all times solvendo, ready for payment. Socrates was wont to say, that to Old-men death stands before them continually in their sight; but to young- men he lurks behind, that unawares he may come upon them, as an enemy that lies Distemper of former agesmakes Old-Age the nearer to death▪ in ambush. The third part of my answer remains: which retorts the fault (if it be one) of Old-ages being so near to death, upon the true cause of it: viz. men's intemperance, and disorder in the former part of their life. I will briefly pass through the particular foregoing ages. In Infancy many times the Causes of infant's death. milk in the nursing, or food, when it hath left the breast, is unwholesome: whereby an ill foundation is laid for the bodily constitution. And here (by the way) I cannot but blame the indiscreet peremptoriness of some, who doubt not to make this a general rule or Maxim, that God never makes the womb fruitful, and the breast barren: and thereupon stick not to conclude, that no woman may put forth her child In what cases children may be put out to nurse. to nurse: true, not of niceness, and to shun the pains and trouble of it. Yet it cannot be denied, that there are many cases in which the mother not only may refuse this office (which in itself is most natural, I confess, and lies nearly upon her) but is a cruel mother to her child (to say nothing of herself) if she do otherwise: for what weakness, and how many diseases may be derived from a mother (in some cases, I say, and of some constitutions) to the child, to its utter overthrow, and undoing? and beside, it is not true that the mother's breasts are never dry: nor that there can be no other thing, that may justly excuse her refusing to be a nurse. But I leave the digression, having but occasionally and by the way fallen upon it. And now further I say, that often through want of attendance the poor infant falls into many mischiefs; all which it carries with it to Old-age, if the grave prevent it not. Childhood is subject to as great distempers and hurts. The Youngman is next, and Causes of death in childhood. his affections for the most part, are strong and violent (as hath been showed) whatsoever comes of him, he resolves to please his appetite in diet, to satisfy his desire of pleasures in immoderate recreations, and to nourish the pride of his bodily strength and activeness in violent exercises, and his lusts also in wantonness, and then no marvel if an intemperate youth leaves to OLD-AGE a weak and worn-out body. Of mature, or the ripe age, Causes of death in man-age. what shall we say? that (a man would think) will be wary of doing wrong to so good, so near a neighbour as OLD-AGE is to it. Yet we know, and cannot but observe so much, that the two vices before noted do adhere to it; covetousness and ambition put men upon many labours, toils and attempts, which hotly and eagerly pursued, according to the extent of their desires; cause surfeting and bring many infirmities Evil of former ages follow Old-Age and diseases upon it: which tend directly to death. Now all these evils in the end, fall to the lot of the Old-man, brought upon him (as we see) by the foregoing part of his life; and therefore to it they must be imputed, and it may truly be said, that if Old-men be near to death, they are thrust upon it by their predecessors, the former ages. h Ita ●…st, non accepimus bre vem vitam, sed secimus: non exiguum tempus habemus, sed mulium perdimus▪ necinoses ejus sed prodigi sumus. De brevitate vitae. So it is (saith Seneca) we have not received a short life, but we have made it short: the time we have is not little, but we lose much of it by wasteful prodigality. And that the sicknesses of elder years (the causes of death's approach) be they more, or be they fewer; are to be imputed to former errors & disorders in diet; we may have some proof from those two famous Physicians, Hypocrates, and Galen: of whom the former lived to an hundred, the other to an hundred and four: and how, but through their knowledge and care, by which they attained to a rare temperance in the former part of their life. i joseph. de bello Iud●…ico. lib. 2 cap. 7. The Essaei also (a Sect among the Jews) were very temperate and sparing in their diet; and by means thereof lived ordinarily to an hundred. To conclude, when all is said that may be brought either by the despisers or accusers of this age; It must be confessed that length of days is a great blessing, when a man comes to his grave in a full age, k job. 5. 26. like as a shook of corn cometh in, in its season: And howelse can it be the subject of a promise, as in the fifth Commandment: Honour thy Father, etc. that thy days may be long in the land, etc. and 1 Kings 3. 14. If thou wilt walk in my ways (saith God to Solomon) I will lengthenthy days. Or how can the contrary be a curse or punishment. l Psal. ●… 5. ●…lt. The wicked shall not live out half their days. Certainly long life hath ever been a boon by which God would express his love to his dearest servants. Among other temporal blessings which he afforded to Abraham, this is one, and the chief, m Gen. 15▪ 15. Thou shalt be buried in a good Old-Age, and it was accordingly performed, Gen. 25. 8. n Gen 35. 29 Isaac likewise died an Old-man, and full of days. o Gen 47. ●…8 jacob lived to a 14. 7. years. p Psal. 3●…. ●…lt. David esteemed it a blessing earnestly to be prayed for; Spare me that I may recover my strength before I go hence and be no more seen; And again, q Psal. 71. 18. Now, when I am old and gray-headed▪ O God, for sake me not, until I have showed thy strength unto this generation, etc. and he obtained it, 1 Kings 2. Now, can any man be so shameless as to reproach that age of man's life, which God himself hath graced, by promising and giving it as a special blessing to such as he entirely loved; and by threatening and inflicting the contrary upon the wicked? r Gen. 27. 33. I have blessed Jacob (saith I saac to Esau) yea, and he shall be blessed. Man's blessing there stands firm and irrevocable, and shall not Gods much more? Yes certainly; and therefore OLD-AGE is both truly and firmly blessed. s Prov 3. 16. Riches and Honour may be a lefthand gift, but length of days comes to us in Wisdoms right-hand. Excellently t I●… Hexam. lib. 1. Saint Ambrose, Quid naturam accusas, O homo? habet illa impedimenta quadam, senectutem & infirmitatem: senectus ipsa in bonis moribus dulcior, etc. O man, why art thou so injuriously busy in accusing nature? she is not altogether free from impediments, as OLD-AGE, and infirmity; but even that weak age, in a good and holy life is more comfortable; in counsel more wise, for constancy to entertain death, more able, and to suppress lust more strong than any other age: the infirmity of the body, is the minds sobriety, saith he. THE SECOND BOOK In which it is showed that length of days is dignified by time and opportunity, with many special privileges, more than any other age. CHAP. 1. Wherein it is proved that OLD-AGE is as a rich store-house, or treasury. HItherto I have done my best, to free my Client OLD-AGE from Calumniations; my forlorn Client, that sues in forma pauperis, or hominis neglecti, and (I doubt) speeds accordingly: yet through my want of skill, rather than of will and desire to manifest the goodness of his cause. I will now try what may be said for him (the next thing proposed) by way of demonstration, that the evils to which he is subject, are fully recompensed by the opportunity and means for good, which he hath above all other ages. All privileges meet in Old-Age. And first, of his first privilege. I will not doubt to say, that whatsoever good things accrue to man in the other part of his life, do all ordinarily meet in this age, and in it are much nearer to Ornaments of mind. perfection, As first, the ornaments of the mind, KNOWLEDGE 1 Knowledge. formerly gotten by reading and study: WISDOM ●… Wisdom. gathered both by study and experience: for he is indeed truly wise, who hath found the propositions, which he hath laid up for his use, to be true, by long trial: and is able rightly to apply them in his practice. PRUDENCE, 3 Prudence. or discretion, purchased by a long continued observing of all pertinent circumstances, in every case. FORTITUDE ●… Courage and courage, a●…ising from a right apprehension of all occurrences, whereby it comes to pass, that he fears where there is cause to fear (a necessary virtue, which who so wants, is rather foolhardy, then valiant) and where there is no cause of fear or doubt, is hardy and bold as a Lyon. PATIENCE, 5 Patience growing from the many victories which he hath had over afflictions, outward and 6 Constancy. inward. CONSTANCY, as being (by experience also) settled and well grounded in his judgement of good and evil, truth and falsehood. In a word (to pass by other particulars) the multitude of his years have given time to the many actions, from which habits do arise: so that through long custom, both his wits a Heb 5. ●…lt. are exercised to discern of every thing, and likewise his mind is fraught with virtues of all kinds. Neither is he a storer this way external privileges of Old-Age▪ only, for the perfection of inward endowments, but rich also in things outward; as children, his joy and comfort, in whom he shall live after death; honour, wealth, yea and health also, if youth have not played the prodigal, and been a waster of them. And here now I think of the Resemblances betwixt the seasons of the year, and ages of man. Analogy, or correspondency that is between the seasons of the year, and the ages of man's life. The Springtime resembles childhood: the Summer, and therein the growth of the fruits of the earth, youth: the Autumn, or harvest, the ripeage: the beginning of the Winter, when all the profits arising from the husbandman's labours and charges, are come into his barns and storehouses; the age we here Fit S●…mi li●…s. speak of. As therefore at this time of the year, the barn is full of corn, the hive of honey and wax; as then the fleece is laid up ready for warm winter clothing, and all the other provision, by the thriving Pater-familias, is stored up for the necessary use of the house: and as then the Aunt's heap is grown great for succour and food: so to Old-men all the forenamed good things come in, and crown this age with all manner of blessings: If (I say) the foregoing times have not been slothful and unprofitable servants to their Master for whom they were all set a work. So tenderly is the eye of God's providence cast on the Old-Man, that he takes order for his being plentifully furnished with all necessaries, before he brings him to this infirm bodily estate. As at the Creation man was not made, till God had in a readiness for him, the whole world's provision. But soft, will some man say: let not the Old-man vaunt too much of the good he receives from the times past and gone: they store up evil to him as well as good: they daily set him on the score, and he must pay all when the reckoning comes in. A disorderly impenitent foreled life brings heaps of wrath upon him, and the heavy burden of sin, then when he is least able to bear it: to say nothing of other distresses in his temporal estate. I answer: It is Discomforts are no disparagements to Old-Age. true, too true. The person of the Old-man ofttimes feels the smart of those discomforts: but it is no disparagement to the age that incurs no blame by it, and it is the age so much disregarded, that is here pleaded for. Now when we see innocency suffer, how will it affect us? with contempt, or commiseration? surely if OLD-AGE be in any man so happy (in some by God's gracious working it is) as to make a Comedy of that which was in danger to prove a Tragedy; by concluding whatsoever hath passed in the doubtful Acts and Scenes of it in a joyful Catastrophe; who will be so envious, as not to grace it with an answerable Plaudite? CHAP. II. Touching OLD-AGES second privilege, viz. means for a greater measure of grace. THis my claim for OLD-AGE, maintains not an uncapableness of it, either in Infancy, when God is pleased graciously to work it, or in childhood, or the other two ages; but this, That many years and long Old-Age an help to grace. life is no small help this way; and that in diverse respects: First, in regard of the time it gives for it. Secondly, in respect of the nature of grace, which is to grow: the more certainly, the more time it hath. Thirdly, because God the best and richest, the bountifullest master doth give the greatest reward to them that have served him longest. Concerning the first. Time and Fit time and place must be for every thing. place fit and convenient must be granted to every thing. As it was said by the grand Engineer Archimedes, Da ubi consistam & movebo terram: set me in a fit place, and I will move the earth: so saith the skilful and industrious man, give me time, and I will work wonders. Time it is, by which being and increase is given to every creature. Six days God took for the Creating of the world, and all things in it; that short time he allotted to that work: and the rest of time he hath appointed for his providence in governing whatsoever he hath made: for his preserving, ordering, and blessing with growth and increase every creature, and each good thing he hath bestowed on it. From hence it will follow, Old-Age hath best means for grace. that the men to whom God hath granted a long time and many years, have by it the better means and helps for adding still more and more to the grace they have received. As, to insist in some particulars: they may attain to more knowledge than others, and a riper judgement, Heb. 5. the Apostle compares the Word of God to food: and the hearers & learners of it he distinguishes according to the several kinds of food. The Word hath milk, the first principles & easiest parts of it; and that is for children and babes in Christ. It hath also stronger meat, points of doctrine more hard to be understood: this is for men of riper age in Christianity, such as through custom, have their wits exercised to discern between good and evil, as in that place, ver. 12. the difference there is in the time: Concerning the time (saith the Apostle) ye ought to be teachers, etc. The light in the dawning of the day is not so clear, as when the Sun is risen above our Horizon: so neither is the newborn babe so enlightened in his tender years, as when time hath afforded him more growth. As it is in knowledge, so in Old. Age hath experience. faith. For the experience a Christian hath (by long continuance in this estate) of God's merciful dealing with him in things temporal and spiritual, gives strength to his assurance: as it did to David after his trial of God's assistance in his overcoming and slaying the Lion and the Bear. In repentance likewise: for by the daily renewing of it, throughout a man's life, it is still more and more perfected: and so in the rest. b I●…a Sedges demil vot●… respondet avari Agricolae, bis quae solemn, bis frigora sensit. Virg in Georg The corn-ground which hath for two Summers and two Winters felt the comfortable heat of the Sun, and the chastening frosty-cold, and hath been ploughed oftener than ordinary, and so passed through many seasons; thereby becomes the more fruitful: so the man on whom the comfortable reviving rays of the Son of Righteousness, and the bitter nips of afflictions, outward and inward, have wrought a long time, is by it abundantly increased in all grace and goodness. Why? because he hath had more time c jer. 4 4. for the breaking up of his fallow-ground, and preventing thereby his sowing among the thorns: and this is the Old-man's case: for many years give him time and opportunity for it. The mysteries of salvation in The Old-Age of the world had greatest mysteries. the Old Testament, were indeed mysteries, being delivered in Types and figures unto the people d Gal. 4. which were but as infants and children: but in the New Testament, and the last times (the Old-Age of the world) they were made more plain and evident. The Apostles of our Saviour, in The Apostles most excellent in their elder years. their minority, there beginnings, how weak were they? for their little faith they were often checked by their Master: and when they had been for a good space in Christ's School, they were notwithstanding but novices in their conceiving of some very necessary points: as of his death, of his Resurrection and of the vocation of the Gentiles, and how little had they then profited in that patience and constancy, which should have been in them? in suffering, how weak was Peter, when he denied his Master in that fearful manner? and all the Apostles at Christ's death, when they forsook him? yet afterwards in their elder years, they were the trumpets of the Gospel in preaching: Martyrs in suffering: and with knowledge, faith, constancy, zeal, and all manner of gifts miraculously furnished. It is true: This was not to be ascribed chiefly to time (as neither the other increase afore mentioned) but to the mighty working of the Spirit in them yet this, that increase of age, or time, gave opportunity for it, cannot be denied. What think we of the Patriarches The old Patriarches advantage before the flood; their many years, their living (some of them) to almost a 1000, was it not a great advantage to them, for the repairing of the Image of God, so much defaced not long Grace by growth gets strength. before? The next Reason to prove that many years give great help to increase of grace; is from the nature of it. It is naturally apt, yea mighty and powerful in growth. Whence it follows, that the longer it continues in any, the more it may grow and increase: and OLD-AGE affords time for it. As the Word of God, from which it arises and springs, e 1 Pet. 1. is immortal seed, and the sour, or Seedsman, God himself, the most skilful and Almighty Husbandman, who with the same hand, plants, waters, and gives the increase: so the grace and fruit itself, is in such manner blessed by the worker of it, as that it hath power to grow abundantly. In the first of Geneses, ver. 28. It is said, that God blessed his creatures by giving them power to bring forth fruit, and multiply, etc. Now as the blessing upon those reasonless creatures was for increase, and conveyed to them a power for the same, which we call the Law of nature: so the other blessing upon man, giveth power likewise, not only for natural propagation, but also for spiritual growth; which we may call the Law of grace, because God by the gracious working of his Spirit, confers on it this power of increasing. Now, as time is required for it, so the more time (which is a privilege of OLD-AGE) the more opportunity and means. f 1 Cor. 13 11. When I was a child (saith the Apostle) I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childishness. The seeds of grace, when they are first sown, are the least of all seeds: yet growth (by time) makes them the greatest: our Saviour instances for it, g Mat. 13. 31. in the grain of mustardseed. So you have the second Reason Old servants respected by God. to prove, that by multitude of years' grace is multiplied. The third and last, is taken from God's special love and respect to an old servant, (a point before touched) and his bounty in rewarding him above others. Every good master doth so: and God is the best Lord that any creature can serve. He rewards, not only at the end of the day, when all our work is done, with a crown of righteousness; but, the mean while, in the Kingdom of Grace likewise while we are in working, and even by means of our work, and for it (as our reward) with a greater measure of grace, even here in this life. Such a servant shall double his talents, and thereupon be made ruler over much, and enter into his Master's joy. CHAP. III. Proving that OLD-AGE is honourable. We have seen the Old-man's second privilege: the third is Honour. Honour, on whom soever it is Old-Age honourable. rightly conferred, is a great gift. A good name h Eccl. 7. 3 is better than a precious ointment, i Pro. 22. 1 To be chosen above great riches; but that only is true honour, which is given by God himself primarily, and by men his subdispensers of it, according to his rule and direction, Laus a laudato, he is rightly praised, that is praised by the worthiest of praise. Man, judging of another's worth, may and often doth err, his judicium, many times, is prejudicium, he judges with prejudice; not uprightly, but with partiality, with a squint eye, and upon sinister respects. But God is the true and just Judge, and the only giver of Honour, and God fastens it on the gray-hairs in the fifth Commandment. But here haply some man will say, k Prov. 16. 31. The hairy head is indeed a crown of glory, but how? being found in the way of righteousness, otherwise not: and so Honour is not the Old-man's privilege, but virtues shadow the reward of righteousness in whomsoever. I answer▪ Honour belongs to the very age of an Old-Man: for it is certain, and will not be denied, that men in years, even for their years, are to be ranked among the Fathers meant in the fifth Commandment. Now to all Fathers is Honour there allotted, asto Fathers; and therefore even for this to Old-men. The Magistrate in the Commonweal, the Minister in the Church, the Father and Master in a Family have right to it, as they are Fathers. May the subject, or the flock and people, or the child and servant withhold this Honour, in case the forenamed superiors do fail of what is required of them? no man may, no man will say it. The meaning of the place therefore, I conceive to be 〈◊〉, That when the Old-man is not old only, but also virtuous, than his honour is much the greater, even a crown of glory, as is also the Magistrates, the Ministers, the Fathers and the Masters. In the 1 Tim. 5. 17. it is said, That the Elders which rule well, are worthy of double honour, of honour (doubtless no man will gainsay it) as they are Elders and Rulers; but when they rule well, the honour must be doubled upon them. So in that place of the Proverbs; it is plain therefore, that honour is due to Old-men, even for their years, which is a privilege not granted to any of the other ages. Elihu was silent before his Elders, in reverence to their age, job 32. 6. The glory of the aged, is the Gray-head, Prov. 20. 29. OLD-AGE carries honour in the very name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both OLD-AGE, and honour. We read of Agamemnon, that when he entertained the Worthies among the greeks at a feast: he preferred Nestor, old Nestor above the rest, and invited him first. And Gadera, a City in Spain, is said to have had a Temple dedicated to OLD-AGE, as to the mistress of knowledge. A good rule also it is, which l Phocid. Menander gives: that every one should honour a man of his Father's age, as his Father himself. He would have also the Old-man, and the Nobleman to be of equal honour. CHAP. FOUR In which we have the fourth privilege, Liberty for private devotions. THis also falls to the lot of Retiredness a privilege OLD-AGE. And a sweet privilege it is, when a man hath leave secum esse and secum vivere, as the Proverb is, to be by himself after that he hath attained the pabulum animi, the soul's provision, of which God gives greater store (or at least means for it) to the greatest storer, the Old-man. Now the devotions for which he may secum esse, are principally two, Prayer, and Meditation or Contemplation Touching Prayer: If I should Excellencies of prayer. stand to show, first, the necessity of it, for that all God's promises depend upon this duty, Ask and ye shall have: Call upon me and I will deliver thee. Secondly, the encouragement, in that God invites us to it, calls upon us to call upon him (which may embolden us to come unto the throne of grace.) Thirdly, the strictness of the command concerning this part of God's service. Fourthly, the many examples of the faithful that hereby have prevailed with God. Fiftly, Gods gracing it, in that it is in Scripture usually put for the whole service or worship of God, as joel 2. 32. If I should insist on these or other like points, for the praise of Invocation; it would of itself grow to a long discourse, and be (I suppose) not very needful, because many others have very well, and copiously written of it: and so, it would be but actum agere; therefore here, no more but this, that vacancy for this part of private Devotion, is given to men of years, more than to others. Concerning Meditation or Contemplation commended. Contemplation, something, though not all that might be said of it. Contemplation, m Tho. 22. quest. 180. artic. 3. the School defines to be, Liber animi intuitus in rebus, the minds free beholding of what is in things. n Plato. The Philosopher could tell us that it is the minds nourishment or food, like to Ambrosia and Nectar, which the gods are feigned to feed upon, and so divine & heavenly a thing is it, that another could say, o Arist. moral. lib. 10. Nulla actio dijs digna videtur, praeter Contemplationem. In a word, by Contemplation, we have our conversation in Heaven: and the objects of this heavenly Exercise are many. As namely, the Word of God, Matter of meditation. which is a spacious field for our thoughts and meditations to range in, as David shows, Psalm 119. the largest of all his Psalms. The works of God also: the Creation, Preservation, Redemption of the world; and therein God's glory, in his Power, Wisdom, Goodness, Mercy, Justice, and his other Attributes. Our own particular estate likewise: how miserable in ourselves, how happy through God's mercy in Christ Jesus. Our frailty and uncertainty of our lives here; the last judgement, Heaven and the joys thereof, to bring us to them: Hell, and its torments, to keep us from them: and other innumerable objects. I add hereunto the sweet commemoration of whatsoever good we have done by God's help and assistance, in the precedent days of our pilgrimage. O how happy are we if we can as p Esa. 38. 3. Hezekias, humbly plead with God, our integrity and upright walking before him. Also the delight which men do, and may take in ruminating on the fruits of their wits, learning, and labours; as Homer on his Iliads, Virgil on his Aeneads, Nevius on his Bellum Punicum, Plautus in the repetition of his Truculentus, and his Pseudolus. But above all, (for in those other there was nothing but earth and dross in comparison) David on his Psalms, he was the sweet singer of Israel: and (doubtless) a great comfort it was to him, when his soul in Contemplation fed on the sundry ravishing passages, touching the Creation and Providence of God over all his creatures, but specially his goodness towards his Church and people, in their many deliverances, and his innumerable benefits towards them, temporal and spiritual: and yet more feelingly, (if it might be) when he came home to himself, and called to mind what God had done in his particular▪ how he had advanced him, how graciously and mightily preserved him from the hands of Saul, etc. What pleasure and delight he took in reading these things, his Psalms do abundantly testify. In the penning and meditation whereof, he may seem to have soared up to Heaven, as on the wings of an Eagle, or in Elias fiery Chariot. He was the first that meditated on the Hymns himself had penned, after him to be for the use of the Church of God, even to the end of the world. Contemplation sweet. Heavenly Contemplation certainly is asweet comfort, and incredible pleasure doth it afford to men, which makes me not to marvel at the Monks in former ages of the Church (for of the new Monks in the Church of Monks of old. Rome, I say no more but heu quam dissimiles!) they were so taken with this kind of life, as to give over forthiss one joy of Contemplation, all the honours, pleasures, riches they had before so highly esteemed; falling (no doubt) upon Salomon's resolution, that they are all vanity and vexation. It is therefore observed that among the policies Rome hath invented for the upholding of the Papacy, this is not the best prevalent, that they have Monasteries for men to rest in, that in them, as is pretended, they may solace themselves in heavenly Contemplation, freed from the worldly cares and businesses, which had wearied them before. But howsoever this profession is abused by them, it is true that Contemplation Sweetness of Solitatinesse. brings great delight, Secum vivere is right worthy therefore the name of a privilege, and solitudo, q Tho. 20. 21. quest. 188. artic. 8. saith the Schoolman, est instrumentum congruum Contemplationi, retiredness is Contemplation's opportunity. And again, r Tho ●…. 2 quest. 172 artic. 1. Anima quando abstra●…itur a corpore, aptior redditur ad percipiendum influxum spirituali●…m, the soul sequestered from things corporal, is the sitter to receive the influence of spirituals. A happy divorticulum is it to Old-men, so many of them as while they are thus by themselves, can truly say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is with us, viz. to assist us in all good and godly cogitations, and to repel all that are evil. chose, most miserable Contemplation an Old-man's joy. were man's estate, especially in these elder years (which it is not, nor cannot be denied, bring with them abodily weakness) were not their souls raised up and rap't, with great joy and rejoicing, by Contemplation. Consider that one place, Psal. 4. 4, 5, etc. ad finem. As there it fell out to David, so it shall to us, If we commune with our own hearts upon our bed, and offer to God the sacrifices of righteousness, and trust in the Lord; howsoever worldly men wander in their thoughts, and cannot be settled in a right resolution touching the true GOOD: yet on us God will (while in our meditations our thoughts are on him alone, and all the powers of our soul are carried up to Heaven) lift up the light of his countenance on us, and thereby sprinkle our hearts with such joy as will bring us to an holy security: we shall lay us down and sleep in peace, true and sound peace. In the first of Kings, Chap. 5. Times of peace fit test for God's house. ver. 4, 5. Now (saith Solomon) The Lord my God hath given me rest on every side, so that there is neither adversary nor evil occurrent: and behold I purpose to build an house to the name of the Lord my God, that (he saw) was the fittest time for such a task, the time of Peace and rest: and accordingly he finished it within the compass of seven years, 1 Kings 6. 38. whereas Ezra and Nehemiah opposed by enemies, were a far longer time in re-edifying that Old-Age hath least disturbance. Temple. So is it touching the repair of our souls and bodies, the Temples of the Holy Ghost, then are we best fitted and enabled for this so great and necessary a work, when we are least disturbed by our spiritual enemies, as in OLD-AGE. Certainly that great s Arist. Ethic. lib. ●…0 cap▪ 7. Philosopher, though a Heathen, saw somewhat this way, when he placed man's happiness in Contemplation. The innumerable errors of our Meditation on God's mercies is a sinners cordial. life, especially, our great and manifold sins, do often and even daily recoil upon the conscience of every penitent sinner: and no salve there is for this sore, no medicine to cure this sickness, but the multitude of God's mercies meditated on, and applied by faith, which bring in continually matter of great comfort to the poor, fainting, and almost perishing soul. Now for this sweet solace, no Old-age fittest for meditation. part of our life gives so good opportunity, as our elder years, in which we have both an immunity from bodily labours, and freedom from earthly pleasures, as hath been showed. This therefore is a great and much to be esteemed benefit of OLD-AGE, a singular Privilege. CHAP. V. Containing the conclusion of the Discourse. ANd now, because I have in this Tract, digressed sometime from the professed subject of it, and touched upon the other ages of this life, by way of comparing them together; I would from that which hath been said, raise an exhortation to so many of the ages as are capable of it: in imitation of the Apostle, 1 john 2. 12. I write to you little children, I write to you Fathers, I write to you ●…oung-men, etc. ●…irst therefore, to Children. Children happy if well seasoned. O how happy are ye, if now in these your tender years, like young plants, ye be set strait in a fruitful soil: if now, as new vessels, ye be seasoned with sweet and whole some liquor; if now, with t 2 Tim. 3 15. Timothy ye know the holy Scriptures; if ye now u 1 Pet. 2. desire the sincere milk of the Word, and do therein taste how bountiful the Lord is. Certainly after these your so good beginnings, ye will be blessed in your further proceedings, increase daily in grace and Christianity, and grow still nearer and nearer to perfection: and when ye are come towards the end of your Pilgrimage, and do wax old; which ye already desire, if not in respect of the age itself, yet out of an unwillingness to die, and that ye may be partakers of the blessing of long life. x Pro. ●…1. ●…. Being taught in your childhood the trade of your way, when ye are old ye shall not depart from it: and through it ye shall abundantly reap the fruit of this your seedtime A virtuous and godly childhood, is a sure foundation for happiness in all the following ages. Parents must well season children. But this premonirion will sort better, and be more effectual, given to Parents: to them who live in their children, when themselves are dead and gone: to them that are entrusted with them in their tender years: to them, who in their children shall be either happy or miserable: happy in their happiness, if they set them in the right way, while they are more easily brought into it: and miserable in their misery likewise, if then they neglect them. In the next place to Youngmen. Haply the weeds, which Youth must pluck out weeds grown in childhood. (through the corruption of nature, and your security) have (unawares) sprung up in your lives while you were children, are many and rank: suffer them now to be plucked up by the roots. For when they grow in strength, as you in years, Infaelix lolium & steriles dominantur avenae, they will domineer over the good seed that is sown in you, and choke it. Say not, resolve not with your Youth needs great circumspection. selves, we will rejoice in our youth, and will set our hearts, etc. Rather be exhorted and persuaded now in your youth to Remember your Creator. You must know that for you the bit is fitter and of more use than the spur. The heat of your blood and quickness of your spirits do prick you forward; but the thing is not so much how fast, as how well ye run. Know, and forget it not, that ye walk on slippery ground. y Ambros de viduis lib. 1. Vicina est lapsibus adolescentia (saith a Father) youth of all ages, is most subject to falling: Ye have need therefore of the greatest circumspection and wariness. Bodily pleasure (of which before) hath the face of a friend, but the heart of an enemy, a most insinuating enemy it is; and there is it most busy, and prevails most where there is least watch fullness to keep it out, least strength to resist it, and greatest aptness to entertain it, as ordinarily there is in this your age: Hieron. ad Nepot. wherein (saith one) lust and disorderly affections are to virtue, as green wood to the fire. Think ye never of the evil Careless youngmen worse than beasts. days that are coming, the winter of your life? then are you not so wise as many other creatures much inferior to you, being void of reason and understanding. Shame ye not to be set to School to the Ant, Pro. 6. 6. when reason is eclipsed by sensuality, men become worse than the brute beasts. Be not sensible only of the present, of that a Terent. in Adelph. Quod ante pedes modo est, which is before you, and at your foot as it were: but look forward to the end of this, and the beginning of the next life. What you now sow in youth, you Care in youth benefits future ages▪ shall reap in age. If now ye provide for health, for a good outward estate, and chiefly for grace, and the inward furniture of the soul; ye shall have the benefit and comfort of it, when ye are old. If not, most miserable will ye then be, by the neglect and loss of them. I persuade myself, and am Old men see how former years might have been better employed. confident of it, that there is not an Old-man in the world (such only excepted as never had, no●… yet have so much as common wit and understanding) that doth not see how (were he now in his first years of discretion) he might improve his talents (be they more, or be they fewer) to his exceeding great advantage, this men of years see when it is too late. Study you therefore this art of improoving (especially in grace and goodness) now in this your time for growth, and put it in practice year after year: you cannot imagine how rich it will make you: how the increase will come in upon you, use upon use; in this only lawful kind of usury. Youth's fault to scorn Old-Age. I cannot end, till I have left with you one caviar, or advice more. It is this: that ye must be so far from the common sin of casting a scornful eye on Old-men; as to think yourselves never so well sorted, as Youth must hearken to Old-men. when ye are in their company. And this counsel ye shall take, not from me, but from Saint b In Epist. ad August jerom: Difficilibus ac morosis senibus, aures libenter praebeto: qui proverbiorum sententijs adolescentes ad recta studia cohortantur. Lend thy attentive ear willingly to Old-men, seem they to you never so froward, and hard to please: for by their wise speeches and counsels, youngmen are brought into a right course of life. And with him also agrees c Lib. de ordine vitae. Saint Bernard: Aequalium usu●… dulcior, senum tutior, haply (saith he) thy converse Young men must be conversant with Old-men. with thy equals, who are ready to humour thee, may be more pleasing to thee: but thy safest and most profitable way, is to be conversant with thy betters and elders, so much as thou mayst. Resolve therefore as one did, Quoad possitis & liceat, a senis latere nunquam disced●…re: never to depart from the side of the Old-man, with whom thou mayst have leave to converse. And here it may fitly be remembered, that the youngmen which gave Rehoboam bad counsel, were such as had grown up with him, 1 King. 12. 8. Now, to men of mature, or Middleage must redeem the time. middleage, thus much. This is your Autumn, the year of your life is whirled about and now come towards the period. Have ye hitherto been unthrifts? hath your childhood and youth brought in little or nothing? O then how must you now bestir you! Ye have neglected the first spring of your year: the latter is now come, and that is your next season, though not so hopeful as the other. Yet now at last awake, and begin to look about you: Repent you of your former failings, and press now hard towards the mark: the harder, because formerly ye have lost much time, and that which remains to you, is but short. On the contrary, have ye thrived Good things must be communicated. by your endeavours, and God's blessing upon them in times past? are ye now increased both in outward and inward riches, and become great among them with whom ye live? O then let your neighbours be the better for it: Let there be to them, all quid boni, propter vicinum bonum. Let not your greatness make others little, either in themselves, or in your esteem. Let not your wealth be their woe and poverty, your honour their disgrace and abasement. Be not like the tall Cedars that overtop the the lowly shrubs. If ye be wise and know much, let others light their candle at your lamps. Know that whatsoever you have or are, you have received it, and not for yourselves alone, but that others may have from you as freely, as you from the great DONOR. Old-men must look back to their former passages. Lastly, to myself, and my coetanei, all that are far gone in years. Let us now being near the end of our journey, of our travail towards the heavenly Canaan: and having passed through the dangerous and trouble some wilderness of our life, imagine ourselves to be on some high mountain, on Pisgah, the top of Nebo, if you please: where Moses was being of the age of 120, when he had finished his course, and his many, his 42. wearisome journeys were at an end, and from thence let us look back to the sundry passages of our life past (as▪ haply Moses did to his and the people's wand'ring in the wilderness, though he ascended the Mount to another end) calling to mind how God hath dealt with us (lest we fall into the unthankfulness of that people)▪ how God hath preserved and kept us continually, in the womb, and in our coming into the world, as forth of our prison in Egypt: in our infancy, childhood and riper age. And on the other side, that we may see and acknowledge that God's patience hath still gone along with his mercies and bounty towards us; Old men must think of their former failings. Let us cast up (so near as we can) all the particular failings and errors of our life: How we have wandered up and down in the days of our pilgrimage towards heaven: How we have (as the Israelites) in our journeys gone crookedly, sometimes forward, otherwhile backward: now near to our Canaan, anon further off, never d Heb. 12. 13. making strait steps to our feet. And chiefly, let our greatest sins stand ever before us (as david's did, Psal. 51. 3.) and be laid to heart: and that now while it is e 2 Cor 6. 2. a time accepted, and the day of salvation. While it is f Luk. 19 42. our day, this certainly is ours, whether the morrow will be our day, we know not. That which often deceives Old-Age most calls for repentance. younger men (the blind hope that they shall live yet many years, and that therefore there is no haste of their repentance or amendment) cannot have the least colour for our deferring. Our very years, besides the sense of our frailty, daily and hourly call upon us to prepare for death, by making up our last account. To conclude all: because in the precedent Tract, something hath been said in the defence and praise of our despised age; for admonition therefore (lest we should deceive ourselves in our particulars) let the following Distich be ever remembered by us. Qui laudat quasi jam facias, quae non ●…acis, ille Laudando wonet, & quae sac●…enda, no●…at. Art thou here praised unworthily? Then to be worthy, learn thereby. Imprimatur THO: WYKES. R P. Ep. Lond. Cap. Domest. An Alphabetical Table. A actions nor all nor the best in bodily strength, Page 23. Man casting up his Account a weighty work, Page 47. Old men fittest to cast up their Accounts, Page 48. Afflictions are to wean us from pleasures, Page 7●…. Agamemnon preferred old Nestor before the Worthies of Greece, Page 83. Age increaseth learning, Page 26. Every Age hath proper employments, P. 53▪ God lays no more on any Age then what it is able to bear, Page 53. All Ages subject to casualties Page 148. Every Age hath a more certain period then Old-Age, Page 150. Resemblances betwixt the seasons of the year and Ages of man, Page 165. Agesilaus his hardiness, Page 15. Apostles most excellent in their elder years, Page 174. B Bodies abilities common to wicked and beasts, Page 20. Body not destroyed by death, Page 131. C Casualties befall all Ages, page 148. Cato Major learned the Grecke tongue in his Old-Age, page 16. Child-hoods infirmities, page 91. children's yoke, page 92. Contemplation an Old-man's joy, page 192. Contemplation commended, page 186. Contemplation sweet, pag. 190. Correction of children, page 93. Children in what cases they may be put out to nurse, page 152. Children happy if well seasoned, page 196. Causes of death in Childhood, page 154. Complaints should be against ones self, p. 8. Corporal pleasures, See Pleasures. Corruption the way to generation, page 130. D Death what makes it most grievous to good men, page 126. men's rashness in speaking against Death, page 127. Death wherein terrible, page 128. Death, remedy against it, page 128. Death a blessing, page 130. Death destroys not the body, page 131. Death opens heaven gates, page 132. Death brings happiness, page 134. Death is suiting to a man's life, p. 137. Death why unwelcome, p 137. Death embittered by an ill life, p. 138. Death embittered by love of this world, p. 140 Death how abhorr●…d and how desired, p 141 Death a pulling down of a tabernacle, p. 143 Death as the corruption of seed, page 144. Death's curse removed, p. 146. Death of infant's causes of it, p. 142. Death causes of it in childhood, p. 154. Death causes of i●… in Man-age, p▪ 154. Diseases befall all, p. 1●…0. Distemper of former ages makes Old-Age the nearer to death, p. 151. discontentedness at ones estate, page 7. Discomforts are no disparagement to Old-Age page●…7 ●…7. Drunkenness and uncleanness seldom severed, p 79. E Experience a good teacher, page 24. Evil of former ages follows Old-Age, page 155. F Fabius Maximus Augur 6●… years. p 16. To order Families Old-Age the fittest, p 42 Families Old-men worthy governor's of them, ●… 45. G Gadera a City in Spain dedicated to Old-Age, p 18●…. Georgius Leontinus had nothing to accuse Old-Age p●… ●… Glory of man wherein it consisteth, p. 11. Good the object of pleasure, p. 59 The Kingdom of Grace brings joy, p. 135. Grace by growth gets strength, p. 175. The Grave as a Goldsmith's forge, p. 145. Good things must be communicated, p. 205. H Health dangerous, p. 12●…. Health common to beasts, p. 1●…. House how best built up, p. 122. I Employment Old-Age makes not unfit for it, page 10. Greatest Employments elder years best fitted for, page 12. Infirmity what it is, page 86. Infirmity of child hood, page 99 Infirmity of youngmen, page 95. Infant's infirmities, page 86. Infants come into the world crying, p. 89. Infant's how first handled, p. 90. Infants deatli causes of it, p. 152. L Lawful things in danger let go, p. 77. Learning increaseth by age, p 26. True Learning what it is, p 40. Liberty abused by youth, p. 96. An ill Life imbitters death, p. 138. Life uncertain, p. 151. M. Man age when it begins, p. 103. Man-age in evil irremoveable, p 103. Man age aspires high, p▪ 104. Man age prone to wrong, p 105. Causes of death in Man-age, p. 154. Man's glory wherein it consisteth, p 21. Massarissa went barehead and barefoot at 90 years' age p. 16. Matter of Meditation, p 187. Meditation on God's mercies a sinners cordial. p 194. Meditation, Old-age fittest for it p. 195. Middleage must redeem the time, p. 204. Minds abilities the best, p▪ 19 Most good done by the Mind, p. 23. Ornaments of the Mind, p. 162. Ministers work a weighty task, p. 34. Ministers compared to Shepherds, Builders, Husbandmen Watchmen, Stewards, Ambassadors, p 3●… etc. Monks of old, p 190. Mother's care over children, p. 94. N In what cases children may be put out to Nurse, p. 152. O Old-age what it is p 2. Old-age hath the best opportunities for wisdom, p. 24. Old-ages defects most in the body, p. 27. Old-age fittest for writing, p. 40. Old-age fittest for ordering of Families, p. 42 Spiritual pleasure most proper to Old-age, p. 69. It is a glory to Old age that it takes off from pleasures, p. 80. Old-age works joy in the want of pleasure, p. 80 Old-age not to be blamed with personal vices, p. 109. Old-age hath experience, p 124, 172. Other ages as liable to death as Old-age, p. 147. Every age hath a more certain period then Old-age, p 150. Distemper of former ages makes Old-age the nearer to death, p 151. Evil of former ages follows Old-age, p. 155 All privileges meet in Old-age, 162. Old-ages external privileges, p. 164. Discomforts are no disparagements to Old-age. p 167. Old-age an help to grace, p. 169. Old-age hath best means for grace, p. 170. The Old age of the World had great mysteries, p 173. Old-age honourable, p. 179. Great things done by Old-men, p 13. Old age hath least disturbance, p 194. Old age fittest for meditation, p. 195. Old age most calls for repentance, p. ●…09. Old-men must think of their former failings, p. 208. oldmen's abilities in the graces of the mind, p. 19 Old men of best use in peace, p. 29. Old-men best Generals in war, page 31. Old-men best counsellors for war, p. 32. Old men not so fit for the Pulpit as young, page 37. Old men worthy Governors of families, p 45 Old-men best furnished for writing, p 41. Old-men fittest to cast up their accounts, p 48 Old-men best apprehend God's promises, p. 49 Old men's motion to heaven the strongest, p. ●…0 oldmen's care for others good, p. 106. Old-men best use wealth, p. 108. Old-men not covetous, p. 110. The ground of oldmen's parsimony, p. 111. Old-men war, p. 112. Old-men long for better times, p. 112. Old-men why hard to please. p. 113. Old-men praisers of former times, p. 113. Old-men just reprovers, p. 113. Old-men most think of their former failings, page 208. Old men see how former years might have been better employed, p. 203. Old-men must look back to▪ their former passages, p. 206. Old servant not cast of by God, p. 49. Old servants respected by God, p. 178. P Parents must well season children, p. 198. In Peace old men of best use, p. 29. Times of Peace fittest for God's house, p. 193 The old Patriarches advantage, p. 175. Physic wherein useful, p. 118. Plato died with his pen in his hand at 81. years of age, p. 16. Pleasure what it is, p. 59 Pleasure, the object of it is good, p. 59 False Pleasure, p. 60. Worldly Pleasures, p 62. Worldly Pleasures how good, p. 62. Pleasures are good only to the faithful, p 64 Pleasures corporal and spiritual how differenced, p. 64, etc. Pleasure's spiritual most proper to Old-age, page 69. Pleasure corporal want of it no great disadvantage, p. 70. Pleasure corporal the vanity of it, p. 70, etc. Pleasure's corporal dangerous, p 74. Pleasure's corporal can hardly be well used pag. 75. Pleasures make brutish, p. 7●…. Pleasures are dangerous guests, p. 81, etc. Pleasure's bodily lost recompensed with spiritual joys, p. 83. Prayer excellencies of it, p. 184. Preaching the chiefest Ministerial function, page 38. Preaching by pen, p. 38. The Pen goes further than the voice, p. 39 Promises of God best apprehended by old men, p 43. Q Quiet acceptable to old age, p. 56. R Retiredness a privilege, p. 184. S Old Servants not cast off by God, p, 49. Old Servants respected by God, p. 178. Sickness whence it came, p. 115. Sickness by sin, p. 119. Sickness the benefits of it, p. 120. Sickness no disgrace, p▪ 122. Solitariness sweetness of it, p. 191. Sophocles wrote Tragedies in his dotage, page 16. Souls excellency, p. 19 Spiritual Pleasures, See Pleasures. Bodily Strength dangerous, p 99 In bodily Strength nor all nor the best actions, p. 23. T Testimonies humane how to be used, p. 2. Time commonly too much misspent, p. 55. Time loss of it worse in younger than in elder years, p. 57 Fit Time and place must be for every thing, p. 169. Tractates Theological and Philosophical how differenced, p. 1. W In War Old-men the best governors, p. 31 For War Old-men the best Counsellors, page 32. Wisdom Old▪ age hath the best opportunities for it, p 24. Worldly Pleasures, See Pleasures. Love of the World imbittors death, p. 140. Writing, Old-age fittest for it, p 40. Writing, Old-men best furnished for it, page 41. Y Elder Years best fitted for best employments, p. 12. Young men's infirmity, p. 95. Young men careless worse than beasts, p. 201 Young men must be conversant with Old-men, p 203. Youth's deboishnesse makes Old-age unfit for employment, p 11. Youth abuse liberty, p. 96. Youth easily seduced, p. 97. Youth scorns counsel, p 97. Youth improvident and prodigal, p. ●…7. Youth variable, p. 97. Youth like a ship, p 98. Youth secure, p. 99 Youth most opposite to Old-age, p. 101. Youth hath most need of reformation, p. 101 Youth must hearken to Old-men, p. 203. Youth must pluck out weeds grown in childhood, p. 199. Youth needs great circumspection, p. 199: Care in Youth benefits future ages, p. 201. Youth's fault to scorn Old-age, p. 203. FINIS.