p. 57. Fit Time and place must be for every thing p. 169. Tractates Theologicall and Phylosophicall how differenced p. 1. W In Warre Old-men the best governors p. 31 For Warre Old-men the best Counsellors page 32. Wisedome 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 Yeeres best fitted for best imployments p. 12. Young mens infirmity p. 95. Young men carelesse worse then beasts p. 201 Young men must bee conversant with Old-men p 203. Youths deboishnesse makes Old-age unfit for imployment p 11. Youth abuse liberty p. 96. Youth easily seduced p. 97. Youth scornes counsell p 97. Youth improvident and prodigall p. â—…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 plucke out weeds growne in child-hood p. 199. Youth needs great circumspection p. 199 Care in Youth benefits future ages p. 201. Youths fault to scorne Old-age p. 203. FINIS * Threescore and three * D. Sheafe Prebin of Windsore and Rector of Wellforde * Fourescore * An hundred * Aetas Secuâ—…um * Ad senem senex de senectute soripsi Cic de Aâ—…icitia in proem * Two or three D. Chaderton * Anno Dom. 1584 * Sixteene yeare Senectus nos ab impudenti si misdominiâ—… liberaâ—… voluptatibâ—… gulâ—… impoâ—…it moâ—…um libidinis frangit impetus angeâ—… sapientiaÌ„ dat matu riora confiliâ—… c. Hier Proem 2. lib Comment in Amos. Granâ—…es natu â—…yg neum nescio quid solito dulcius cecinerunt Hier epist 2 ad Nâ—… pot de vita â—…er 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. â—…n Prov. 16. 31. Cic de Senect Senectus eâ—…rum qui adolescentiam suam honest is artibus instruxerâ—…nt aetate fit dâ—…ctior usu tritior processu temporis sapientior veterum studiorum dulcissimos fructuâ—… metit Hier. ad Nepot * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisit vulgat dimidiavit * Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—…n videbuâ—…t dimidiuâ—… dierum suoruÌ„ Pro. 10. 7. Rom 2. 5. Rev. 12 9. Ante Abrahamnuâ—…us est appellatus senex Hier comment in Zac. 8. Sic Orig. in Isa. 1â—… Hom. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bona Senectus Numb 8. 25. Deut. 17. 9. 2 Chron. 1â—… 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confilium ratio sententia niâ—…i essent in senibus non summum consilium Majores nostri appellasseÌ„t Senatum Cic. de Senect Nomen aetatis mi te senatus habeâ—… Ovid lib. 5. Fast. 1 King 12 6 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. in Andrâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odys B. * Magna suit capitiâ—… quâ—…dam reverentia cani Ovid. 5 Fast. Veâ—…usti dierum caesaries describitur candida ut aetatis longiâ—…udo monstretur Hier. comment lib. 8. in Isa. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occidit miseros craÌ„be repetita magistros Iuvenal Sat. 7. * MT Cic. Mihi quidem ita jucunda câ—…nsectio â—…jus libri â—…uit ut non modo omnes absterserit senectutis molestias sed effecerit mollem etiam jucundam senectutem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. in Hyppol Secundae cogitationes sapientiores 1 Sam. 25 32 33. Black-Friers London 26. Aug. 1638. 2 Cor. 13. 5. a Pers Sat. 1. b Horat. b Iuven. Sat. 9. c Horat. Epist. lib. 1 Difference betwixt Theologicall and Philosoâ—…hicall Tractates a â—… Pet 1. 19. b Esa. â—… 2. How humane testimonies to be used What Old-age is c Psal. 39. 5 6. d Gen. 44. 9. e Cap. 14. Different account of yeares b In prâ—…fat in librâ—…s de Agricâ—…lt c Psal. 90. 10. Degrees of old-age d Seneca Epist. 26. What old-men here intended a Tit. 1. 12. b 1 Tim. 5. 6. c Ier. 15. 9. d Ver. 12. e Wisd. 4. â—… 9. f Lib. 30 moral g De brevitate vitae h Epist. 40. i Ovid. Fast. lib. 1. The parts of this Treatise Discontentednes at ones estate a Gen. 4. 13. Complaints should be against ones selfe 1. Complaint Old-age makes unfit for imployment Answ. 1. Debaushnesse of youth causeth it a Cic ad Senatum post reditum b De ordine vitae 2. Many things which debilitatâ—… old-age do the like to youth â—… Elder yeeres best fitted for best imploymeÌ„ts c Euriâ—… in Androm Great things done by old-men d Deut. 34 7. 1. Moses e Exod. 3. 11. f Josh 24. 2 Ioshua d Iosh. 14. 10 11. 4. Cyrus 3 Caleb â—… Agesilaus â—… Gorgius Leontinus Plin lib. 7 cap 48. 7 Fabius Maximus 8. Isocrates 9. Plato 10 Sophocles 11. Massanissa 12. Cato Major Rusticuâ—… expectat dum defluiâ—… amâ—…is at ille labitur c Horat. Epist. lib. 1 Old-mens abilities in the graces of the mind b Prov. 10. 29. Abilities of the mind the best The soules excellency Abilities of the body coÌ„mon to wicked and to beasts a Homil. ad pop 40. tom 4. Mans glory wherein it consisteth b Cic de Senect c Arist in fine Physiog Nor all nor the best actions in bodily strength Most good done by the mind d Prov. 11 14. e Prov. 15. 2â—… ExperieÌ„ce a good teacher f Arist. lib 1. Metaph. g Ovid. Metamorph Old-age hath the best opportunities for wisedome Learning increaseth by age h In Epist. ad Nepot i Teren. in Pharm k Solon Defects of Old-age most in the body l Epist. 26. Old-men of best use in peace m Perer. n De legat ad Cam. o Plâ—…tar in vita Licur Old-men best Generalls in waâ—…re Old-men fittest couÌ„sellers for warre p 1 King 22. The Ministers worke a weighty taske q Heb. 13. 20. Ministers compared 1 To Shepheards r 1 Pet. 5. 2. s Ioh. 21. 15. t Luk. 22 32. u 1 Cor. 3. a To Builders x Ibid. 3 To Husband-men y Jer. 4. z 1 Pet. 1. 23. a Heb. 13. Ezech. 33. 4 To Watchmen b Mat. 24. 5 To Stewards 6 His Embassadors 2 Cor. 5. 20. Old-men not so fit for the pulpit as young c in Psal. 113. Preaching the chiefest Ministeriall function Preaching by pen. The pen goes fur ther then the voice Old-age fittest for writing d 1 Thes. 5 What is true learning e Horat. in Arte Poet. Old-Men belâ—… furnished for writing f 1 Tim. 5 17. g Eccles. 25. Old-age fittest for ordering families h Eph. 6. 5 6. What best builds up an house i Psal. 107. 1. k Cic. in Parad. Old men worthy Governours of families as 1 AbrahaÌ„ 2 Isaack 3 Iaacob 4. David 1 â—… Kings cap. â—… 2. 5. Appius Claudius Man cast ing up his accompt a weighty worke Old-Men fittest to cast up their accompt God casts not off an old servaÌ„t m Mat. 25. Gods promises best apprehen ded by old men Old-mens motion to heaven the strongest n Acts. 1.
not the body page 131. Death opens heaven gates page 132. Death brings happinesse page 134. Death is suiting to a mans life p. 137. Death why unwelcome p 137. Death imbittered by an ill life p. 138. Death imbittered by love of this world p. 140 Death how abhorrâ—…d and how desired p 141 Death a pulling downe of a tabernacle p. 143 Death as the corruption of seed page 144. Deaths curse removed p. 146. Death of infants causes of it p. 142. Death causes of it in child-hood p. 154. Death causes of iâ—… in Man-age p 154. Diseases befall all p. 1â—…0 Distemper of former ages makes Old-Age the neerer to death p. 151. Discontentednesse at ones estate page 7. Discomforts are no disparagement to Old-Age pageâ—…7 â—…7 Drunkennesse and uncleanenesse seldome severed p 79. E Experience a good teacher page 24. Evill of former ages followes Old-Age page 155. F Fabius Maximus Augur 6â—… yeares p 16. To order Families Old-Age the fittest p 42 Families Old-men worthy governours of them â—… 45. G Gadera a City in Spaine dedicated to Old-Age p 18â—… Georgius Leontinus had nothing to accuse Old-Age pâ—… â—… Glory of man wherein it consisteth p. 11. Good the object of pleasure p. 59. The Kingdome of Grace brings joy p. 135. Grace by growth gets strength p. 175. The Grave as a Gold-smiths forge p. 145. Good things must be communicated p. 205. H Health dangerous p. 12â—… Health common to beasts p. 1â—… House how best built up p. 122. I Imployment Old-Age makes not unfit for it page 10. Greatest Imployments elder yeares best fitted for page 12. Infirmity what it is page 86. Infirmity of child hood page 99. Infirmity of young-men page 95. Infants infirmities page 86. Infants come into the world crying p. 89. Infants how first handled p. 90. Infants deatli causes of it p. 152. L Lawfull 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 uncertaine p. 151. M. Man age when it begins p. 103. Man-age in evill irremoveable p 103. Man age aspires high p 104. Man age prone to wrong p 105. Causes of death in Man-age p. 154. Mans glory wherein it consisteth p 21. Massarissa went bare-head and bare-foot at 90 yeares age p. 16. Matter of Meditation p 187. Meditation on Gods mercies a sinners cordiall p 194. Meditation Old-age fittest for it p. 195. Middle-age must redeeme 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 Shepheards Builders Husband-men Watch-men Stewards Embassadours p 3â—… c. Monks of old p 190. Mothers care over children p. 94. N In what cases children may bee put out to Nurse p. 152. O Old-age what it is p 2. Old-age hath the best opportunities for wisdome 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 Spirituall 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 bee blamed with personall 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 certaine period then Old-age p 150. Distemper of former ages makes Old-age the neerer to death p 151. Evill of former ages followes Old-age p. 155 All priviledges meet in Old-age 162. Old-ages externall priviledges p. 164. Discomforts are no disparagements to Old-age p 167. Old-age an helpe to grace p. 169. Old-age hath best meanes 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. â—…09 Old-men must thinke of their former failings p. 208. Old-mens abilities in the graces of the mind p. 19. Old men of best use in peace p. 29. Old-men best Generalls in warre page 31. Old-men best counsellors for warre 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 Gods promises p. 49 Old mens motion to heaven the strongest p. â—…0 Old-mens care for others good p. 106. Old-men best use wealth p. 108. Old-men not covetous p. 110. The ground of Old-mens parsimony p. 111. Old-men warre 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 yeares might have beene better imployed p. 203. Old-men must looke backe 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 Gods house p. 193 The old Patriarks advantage p. 175. Physick wherein usefull p. 118. Plato died with his pen in his hand at 81. yeares 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 faithfull p 64 Pleasures corporall and spirituall how differenced p. 64 c. Pleasures spirituall most proper to Old-age page 69. Pleasure corporall want of it no great disadvantage p. 70. Pleasure corporall the vanity of it p. 70 c. Pleasures corporall dangerous p 74. Pleasures corporall can hardly be well used pag. 75. Pleasures make brutish p. 7â—… Pleasures are dangerous guests p. 81 c. Pleasures bodily lost recompensed with spirituall joyes p. 83. Prayer excellencies of it p. 184. Preaching the chiefest Ministeriall function page 38. Preaching by pen p. 38. The Pen goes further then the voice p. 39. Promises of God best apprehended by old men p 43. Q Quiet acceptable to old age p. 56. R Retirednesse a priviledge p. 184. S Old Servants not cast off by God p 49. Old Servants respected by God p. 178. Sicknesse whence it came p. 115. Sicknesse by sin p. 119. Sicknesse the benefits of it p. 120. Sicknesse no disgrace p 122. Solitarinesse sweetnesse of it p. 191. Sophocles wrote Tragedies in his dotage page 16. Soules excellency p. 19. Spirituall 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 mispent p. 55. Time losse of it worse in younger than in elder yeares
Vindiciae Senectutis OR A PLEA FOR OLD-AGE Which is Senis cujusdam CYGNEA cantio And the severall points on parts of it are laid downe 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 feare thy GOD I am the LORD ECCLES 11. 10. Child-hood and youth are vanity PROV 30. 17. The eye that mocketh at his FATHER and despiseth to obey his MOTHER the Ravens of the Vallie 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 Patterne of a good OLD-AGE Mr. Doctor CHADERTON all the blessed comforts of it and after it everlasting happinesse Reverend SIR THe Meditations here in this Treatise presented to you are at their highest pitch of ambition if they may obtaine that your judicious eyes at your convenient leasure shall passe over them I suppose it will be asked why they solicit you rather then any other for this favour It is first for your many yeares with which GOD hath crowned you and then also in respect of your experience in your owne particular of what in this Tract is deliver'd that is of GODS freeing this age from the Imputations cast in a generality upon it and his deyning you above many others the blessed and comfortable priviledges of which it is capable and for which it hath the best helps and most opportunities I desire not to be made knowne unto you It sufficeth that to me you are well knowne and â—…hat not by heare-say though with that pretious ointment a good-name Eccles 7. you are renowned but cheefely out of my many observations when I was a Student in the Vniversity and for a long time one of your Auditors Every way you ratifie and make good this Encomium SENECTVTIS And therefore yours it is and to you it comes both to bee corrected and disposed of incase it may seeme in any degree worthy your so much paines And certainely should I cause my thoughts to range abroad among the Worthies that are knowne unto me none would be found that might give so ample testimonie to what you shall heere reade or be so living an example of it as your selfe This I hope will excuse my presumption and prevaile with you for your paines in reading the Discourse though it should not with your judgement for approving it I beseech the ANCIENT OF DAIES to continue and increase unto you the good your many yeeres have possessed you of that as they are found in the way of righteousnes so they may be to you a crowne of glory Prov. 16. and a crowne of righteousnesse 2 Tim. 4 To the Reader Courteous Reader Young or old HEre is presented to thee by an Old-Man past his great climactericall yeare a Treatise of OLD AGE indited and penned by one who hath attained to those yeares whereunto hee who attaineth is accounted Wondrous old and dedicated to him that hath almost attained to those yeares beyond which there is no ordinary reckoning The Author in dedicating his Treatise of OLD AGE to a more aged Friend imitates the Oratour who thus saith of himselfe 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 taske 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 lesse prespicacie of judgement then of sight gave his approbation thereof If therefore DAIES may be heard and a testimony given by multitude of yeares may gaine credit there are as many as the Divine Law exacteth for witnesse bearing that commendeth this Treatise to thee and those old enough especially the two Elder who by their many yeares so well imployed as they have imployed theirs have attained to great experience and gained much wisdome so as in them this Adage multitude of yeares teach wisdome is verified All the three intimated witnesses were Academicks together All of one and the same University The Dedicatee was * Master of Emmanuell Colledge Cambridge within few yeares after the Author of this Treatise came to Kings College yet had this Author beene more then a Bachelour of Divinities time in the College before he chose the Publisher hereof out of Eton schoole to the said Kings College A favour very great in the kinde and in the manner of conferring it most free Possumne ingraius immemor esse In all humble and hearty gratitude is this publicke acknowledgement made of a gratious Tutors goodnesse by his much bounden Pupill Gratitude therfore is one inducement which hath brought me on to lend an helping hand to the publishing of this Treatise which is my onely taske But an other and greater inducement is the work it selfe 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 himselfe For hee himselfe is a lively image and representation of that true Old-Man which he describeth and whom hee doth vindicate and defend from the undue calumnies of youth If any imagine that OLD-AGE as it bringeth feeblenesse 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 soule I referre 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 downe these good things to abide in it and with it It keepes us from pleasures the most impudent masters it puts a meane to appetite it subdueth the violence of lust it increaseth wisdome it gives more mature counsell c. And in another place he giveth us a catalogue of many heathen men who being very old and neere to death sang their Swan-like songs more sweetly then they were wont in younger yeares 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 beene endowed with excellent and eminent abilities especially of mind withall he sheweth 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 yeares have beene temperately ordered and well imployed OLD AGE though somewhat debilitated in bodily strength will prove vigorous in the indowments of the soule Of such an Old-Man speaketh an ancient Poet to this purpose His foot in pace is flow His wit doth swiftly flow This our Author hath oft most truely and
when it lookes into the vale of teares And so proper is this cry to its birth that the Law supposes it dead-borne or as the common word is still-borne if then it cry not if it be still at the birth and doe not testifie by this one and onely voice or meanes it hath to expresse it selfe and call for life and preservation how weake 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 paine and feeblenesse But see further how this weak guest is afterwards entertained in this troublesome tempestuous world Immediately after the birth it is taken and hands are layed on it as if it had highly trespassed by breach of prison and comming forth of the wombe and then presently it is bound hand and foot which is so grievous unto it that it doth not so much as smile if wee will beleeve Plinie before the fortieth day Of this age therefore we may truly say that it is weakenesse 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 dyed to carry the corps foorth with no lesse joy and rejoycing commemorating the calamities from which it was delivered The Preacher also tels us that the day of death is better then the day that one is borne The next age is Child-hood which saies the Poet begins when there is ability to speake and to goe How fares it with the child during this age Is it not also weake so weake and tender that it requires for divers yeares continuall 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 infirme is it both in body and mind that there is no hope of its avoiding infinite mischiefes have it not the help of others Were it not so what neede would there be of the yoke which children beare under their Governours Parents Schoole-masters Tutors c Why else doe they passe thorow infinite affrighting feares in regard of necessary severity under that government Were it otherwise it would bee needlesse and no better then cruelty to put them to the grievous paines which they undergoe with no small reluctancy and which are to them almost intolerable their weake nature not brooking it The truth is the scales fall not from the eyes of their mindes neither can their hearts though tender bee new moulded without much adoe without their great paines both in doing and suffering Multa tulit fecitque puer sudavit c. To what end else were restraint from childrens desires set upon sports and pleasures Were they not weake correction would not bee of so necessary use to them which Salomon saith Who so spareth hates his sonne Certainely chastisement and good breeding is of greater use to this age then bodily sustenance For Foolishnesse 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 Salomon resolves us Smiting with the rod saith he delivers a soule from Hell Is correction so needfull to keepe the child out of this bottomelesse pit Then is hee of an infirme and weake estate If Child-hood were not an age of great infirmity the mother that lookes on her sonne with a tender eye and in the bowells of love and compassion sighing to remember how lamentably he came into the world and how dearely she hath bought him with what care also and paines she hath nurst him and brought him up to this age would never dispense with her naturall affection and suffer him to be under so hard a discipline much lesse her selfe be the executor of it but would say as many doe a If I smite him with the rod hee will dye for greefe hee will waste and pine away Jn 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 straite infirme therfore and weake I come now to the young-man 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 stabb all gaine-sayers yet is hee in the greatest danger and most subject to infinite evills This weake and humorous disposition is described by the same Poet in sundry particulars and from him J willingly take it least I might seeme to have a stitch to this age and to be an over hard and harsh censurer of it First he is overjoy'd at his liberty and freedome from the yoke which lately he had borne at his being now his owne man as we say at his having the reines loose so as now he may like the untamed horse newly broken from his rider shise it abroad and runne the wilde-goose-race without controle up and downe in the world delighting himselfe and feeding his distempered desire and unbridled affections sometimes with one vanity sinne rather sometimes with another â—…ill he hath run himselfe out of breath as it were Secondly he is easily seduced and carried away by evill perswasions which bewrayes greater lightnesse and weaknesse in him Thirdly if any give him better counsell and reproove him for his evill course he will not abide it but flings out and counts his best friends his enemies which makes him incapable of amendment Fourthly as he is improvident and carelesse in providing necessaries so is he wastefull and prodigall in spending Fiftly he is lofty and highly conceited Quod vult valdè vult most violent in his desires Lastly 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 weakenesse and vanity of youth in its proper colours that it might appeare in how unfit a Cabinet the ornaments of this age are laid up Mistake me not I note the vices onely to which this age is subject to youth it selfe I have no quarrell Yet in regard of infirmity I can no better compare it then to a Ship on the Sea that is fraught with variety of costly wares but wants a skilfull Pilot to guide it and keep it in safety when stormes arise whereby often it comes to passe that it reaches not the haven but ship wares and all sinke in the deepe Ocean Put into this Ship that is grant there is in
may have longer time to goe on in the workes of our calling that God may by us bee 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 bee answerable in the world to come The wisest and most valorous 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 seeme no lesse couragious indeed than in word have many of them rush't upon this enemy and desperately encounter'd him as at this day some among us though better enformed of the danger of it doe in duello in single combat and other unwarrantable attempts they all I say may be likened to the man whom our Saviour taxes for his unadvisednesse In that going to warre hee consults not afore hand how able he is to meet him that comes against him Certainely death may bee counted as the last so the most potent and dangerous enemy when it is in its full strength that strength which God himselfe put into it immediately after the fall Gen. 2. And when we are naked and destitute of the armour of proofe Eph. 6. weake 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 our selves to withstand him Yet our good God hath provided a remedy not that we should recover our former strength or be able of our selves to breake the Serpents head but that the seed of the woeman should doe it He it is through whom it comes that this enemy hath no power over us because hee hath destroyed the Divell who had the power of death and hath taken away the sting of it by his suffering for our sinnes and the rigour and curse of the law which is the strength of sinne and hath put out also the hand writing of ordinances that was against us By this great mercy of God we become conquerours over death yea more then conquerours Rom. 8. I but may some man say death when it comes may bereave us of our confidence in Christ. No saith the Apostle neither life nor death c. shall be able c. O but wee are in servitude to death all our life long True of our selves but we are delivered from this also by Christs death as in that place Thus we see that death is not misery It is as easie to proove that it is great happinesse Wee have it by a voice from Heaven Blessed are the dead which die in the Lord. For the further manifesting of the point First let it be laid downe as a certaine truth that corruption is the way to generation Wee finde it to be so in things naturall Ayre becomes water but first it must leave to be aire water returnes to aire but withall it leaves to be water In things artificiall the mines bred in the bowels of the earth must first be digged up after by fire purged of their drosse then made malleable after cast into a mould for fashion and lastly filed and polished that they may become vessels for use The body of death is not destroyed saith Chrysostom as the brasse when it is melted and cast that a vessell may be made of it it loseth nothing but gaineth a better and more usefull fashion The Cedars which Hiram gave to Salomon for the building of the Temple were first cut downe 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 wee have a building of God And the seed that is cast into the ground must die and then be quickned 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 opens the gates of Heaven to us is it not the Merchants happinesse after his long travailes and his venturing on the Sea through many stormes and tempests that now at the last he is in the haven his ship full-fraught with rich wares and he neere his house and home the thing often wished and much longed for 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 complaine of a speedy death is to dislike that we have so soone passed the dangerous seas Can any thing more pleasingly befall the rightly affected soule then to be freed from imprisonment in the body and from the clog of that masse of clay which holds it downe and keepes it from its proper place to which it would mount up were it not so held Is not hee that runnes a race or travels a journey or workes hard all day glad when he is at the end of his labour and â—…oyle Or he that fights when he hath attained the victory Or would they be againe 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 pretious 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 S. Austin saith it is the laying downe of a heavy burden Is it not a happinesse to be deliver'd from sinning from the temptations of Satan the allurements of the world and the rebellion of the flesh against the Spirit in us Certainely death is a bed of peace and rest Isa. 57. 2. Who will or can doubt of the happinesse 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 weake and in small measure Secondly the mansion or place which Christ is gone before to prepare for us even a presence with God where there is fullnesse of joy c. Is not hee happy that is neare the thing he advisedly much desires I desire saith the Apostle to be with Christ. S. Austin tels us that he in whom this desire is doth not patiently die but lives patiently and dyes with joy and delight Hee saies S. Ierom that daily remembers and considers of his dissolution contems things present and hastens to that which is to come All the faithfull before the comming of our Saviour were in a joyfull expectation of his comming many Prophets and righteous men desired it they waited for the consolation of Israel as Simeon Luk. 2. After when hee was come what rejoycing was there Then the Angell brings tidings
of great joy and a multitude of the heavenly host joyned with him in a joyfull praising of God Glory be to God on high c. then Simeon Lord now lettest thou thy servant depart in peace for mine eyes have seene thy Salvation After againe when Iohn Baptist had prepared the way and wone Disciples to Christ how rejoyced 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 Iohn and Christ himselfe for the increase of their joy that heard them made this the summe of their preaching Repent for the Kingdome of God is at hand yet to bring it now home to our purpose all this was but the Kingdome 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 Kingdome of GLORIE is at hand and even come unto us how great joy and happinesse must there needs bee The truth is every mans death is suiting to his life if he be blessed in his life he is more so in his death which followes a good life In a word if thou shrink and draw back at the thought of thy death which is a common infirmity Tantam habet vim carnis animae dulce consortium of so great force in the sweet society betweene the body and the soule in case it be thus with thee it is because death comes not into thy frequent cogitations because thou diest not daily because thou receivest not the sentence of death in thy selfe Mortem effice familiarem saith Seneca ut si ita sors tulerit possis illi obviam ire be well acquainted with death that when he comes thou maist meet him as a friend and entertaine him with joy Facilè contemnit omnia qui semper cogitat se esse moriturum saith S. Ierom hee that continually thinkes of death easily tramples upon whatsoever may dismay him Or it is for that thou hast not yet learned of Saint Chrysostome Offeramus Deo promunere quod pro debito tenemur reddere be free in offering up thy selfe to God as a gift which wee are bound to yeeld to him as a debt Or because thy life hath beene vitious Mala mors putanda non est saith Saint Austin quam bona vita preces sit that death may not be counted evill which is foregon by a good life Thou art loth 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 perswaded and resolved that thou shalt die nor dost truly beleeve it hap'ly thou canst say from a generall swimming thought of death that we are all mortall or the like but a firme and constant beleefe of it is farre from thee for otherwise thou wouldest live in continuall expectation of thy dissolution and prepare thy selfe for that day that houre knowing that then instantly thou art brought to judgement If newes be brought to a City that the enemie is comming against it and ready to besiege it shall we thinke they beleeve it when they make no preparation for defence Quotidiè morimur quotidie mutamur tamen aeternos nos esse credimus saith Saint Ierom we die daily and every day are we changed and yet we dreame of eternity even here in this life Or hap'ly the reason of thy feare 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 bee well forsake them now while thou livest and then thou canst not in regard of them thinke death thine enemie 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 bee happinesse in that which all men yea all the other creatures doe shunne for they all naturally desire to preserve their estate of being what they are and by all meanes avoid their being dissolved I answer first Death and dissolution is two waies 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 abhor'd but as it tends to perfection it is both in it selfe desirable and by the creatures desired and longed for before it comes and when it presents it selfe 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 it selfe but because by this death he should passe to a better life he should live with Christ hee should bee deliver'd 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 gaine by death ver 21. he shall gaine Christ by it enjoy him fully and with him glory even the crowne which he aspires unto 2 Tim. 4. hence it is also that death is longed for and earnestly groned after as 2 Cor. 5. neither is this true which hath beene said onely of the faithfull among men but of the other creatures also with earnest expectation they grone and travaile in paine for the day of their renovation Rom. 8. 19 22. So then it is plaine that death though it be not simply and in it selfe good and desirable yet for that which commeth 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 2 Cor. 5. 1. the body our earthly mansion is compared to a tabercacle a weake and moveable house or dwelling our heavenly habitation to a firme building not made with hands but eternall in the heavens and 1 Cor. 15. our interred bodies are likened to the 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 weake decayed house is not in this happy that it is taken downe better to be in that meane estate in which it was before then not at all to be but herein consists the happinesse of its demolishment that thereby it becomes a new faire building farre more glorious in it selfe and more profitable for use then before So againe the seed is not in that happy that it is corrupted and rotted in the earth but that corruptio unius is
every thing and likewise his mind is fraught with vertues of all kindes Neither is he a storer this way only for the perfection of inward indowments but rich also in things outward as children his joy and comfort in whom hee shall live after death honour wealth yea and health also if youth have not played the prodigall and beene a waster of them And heere now I thinke of the Analogie or correspondency that is betweene the seasons of the yeere and the ages of mans life The Spring-time resembles child-hood the Summer and therein the growth of the fruits of the earth youth the Autumne or harvest the ripe-age the beginning of the Winter when all the profits arising from the husband-mans labours and charges are come into his barnes and store-houses the age we heere speake of As therfore at this time of the yeere the barne is full of corne the hive of honey and waxe as then the fleece is laid up ready for warme winter cloathing and all the other provision by the thriving Pater-familias is stored up for the necessary use of the house and as then the Ants heape is growne great for succour and food so to Old-men all the forenamed good things come in and crowne this age with all manner of blessings If I say the foregoing times have not beene slothfull and unprofitable servants to their Master for whom they were all set a worke So tenderly is the eye of Gods providence cast on the Old-Man that hee takes order for his being plentifully furnished with all necessaries before he brings him to this infirme bodily estate As at the Creation man was not made till God had in a readinesse for him the whole worlds provision But soft will some man say let not the Old-man vaunt too much of the good hee receives from the times past and gone they store up evill 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 fore-led life brings heapes of wrath upon him and the heavie burden of sin then when he is least able to beare it to say nothing of other distresses in his temporall estate I answer It is true too true The person of the Old-man oft-times feeles the smart of those discomforts but it is no disparagement to the age that incurres no blame by it and it is the age so much disregarded that is heere pleaded for Now when wee 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 Gods 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 doubtfull Acts and Scenes of it in a joyfull Catastrophe who will be so envious as not to grace it with an answerable Plaudite CHAP. II. Touching OLD-AGES second priviledge viz. meanes for a greater measure of grace THis my claime for OLD-AGE maintaines not an uncapablenesse of it either in Infancy when God is pleased gratiously to worke it or in childhood or the other two ages but this That many yeares and long life is no small help this way and that in divers 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 certainely 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 place fit and convenient must be granted to every thing As it was said by the grand Enginer Archimedes Da ubi consistam movebo terram set mee in a fit place and I will move the earth so saith the skilfull and industrious man give me time and I will worke wonders Time it is by which being and increase is given to every creature Six daies God tooke for the Creating of the world and all things in it that short time hee allotted to that worke 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 hee hath bestowed on it From hence it will follow that the men to whom God hath granted a long time and many yeeres have by it the better meanes and helps for adding still more and more to the grace they have received As to insist in some particulars they may attaine to more knowledge then 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 severall 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 meate points of doctrine more hard to bee understood this is for men of riper age in Christianity such as through custome have their wits exercised to discerne betweene good and evill as in that place ver 12. the difference there is in the time Concerning the time saith the Apostle yee ought to be teachers c. The light in the dawning of the day is not so cleere as when the Sun is risen above our Horizon so neither is the new-borne babe so inlightned in his tender yeares as when time hath affoorded him more growth As it is in knowledge so in faith For the experience a Christian hath by long continuance in this estate of Gods mercifull dealing with him in things temporall and spirituall gives strength to his assurance as it did to David after his triall of Gods assistance in his overcomming and slaying the Lyon and the Beare In repentance likewise for by the daily renewing of it throughout a mans life it is still more and more perfected and so in the rest The corne-ground which hath for two Summers and two Winters felt the comfortable heate of the Sunne and the chastening frosty-cold and hath beene plowed oftener then ordinary and so passed through many seasons thereby becomes the more fruitfull so the man on whom the comfortable reviving rayes of the Sonne of Righteousnesse and the bitter nipps of afflictions outward and inward have wrought a long time is by it abundantly increased in all grace and goodnesse Why because he hath had more time for the breaking up of his fallow-ground and preventing thereby his sowing among the thornes and this is the Old-mans case for many yeares give him time and opportunity for it The mysteries of salvation in the Old Testament were indeed mysteries being delivered in Types and figures unto the people 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 plaine and evident The Apostles of our Saviour in their minority there
beginnings how weak were they for their little faith they were often checked by their Master and when they had beene for a good space in Christs Schoole 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 beene in them in suffering how weake was Peter when he denied his Master in that fearefull manner and all the Apostles at Christs death when they forsooke him yet afterwards in their elder yeares they were the trumpets of the Gospell in preaching Martyrs in suffering and with knowledge faith constancy zeale and all manner of gifts miraculously furnished It is true This was not to be ascribed chiefly to time as neither the other encrease 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 thinke wee of the Patriarks before the flood their many yeeres 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 before The next Reason to prove that many yeeres give great helpe to increase of grace is from the nature of it It is naturally apt yea mighty and powerfull in growth Whence it followes that the longer it continues in any the more it may grow and increase and OLD-AGE affoords time for it As the Word of God from which it arises and springs is immortall seed and the sower or Seeds-man God himselfe the most skilfull and Almighty Husband-man who with the same hand plants waters and gives the increase so the grace and fruit it selfe 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 c. Now as the blessing upon those reasonlesse creatures was for increase and conveyed to them a power for the same which wee call the Law of nature so the other blessing upon man gives power likewise not onely for naturall propagation but also for spirituall 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 priviledge of OLD-AGE the more opportunity and meanes When I was a child saith the Apostle I spake as a child I understood as a child I thought as a child but when I became a man I put away childishnesse The seeds of grace when they are first sowne are the least of all seeds yet growth by time makes them the greatest our Saviour instances for it in the graine of mustard-seed So you have the second Reason to proove that by multitude of yeares grace is multiplied The third and last is taken from Gods speciall 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 onely at the end of the day when all our worke is done with a crowne of righteousnesse but the meane while in the Kingdome of Grace likewise while we are in working and even by meanes of our work and for it as our reward with a greater measure of grace even heere in this life Such a servant shall double his talents and thereupon bee made ruler over much and enter into his Masters joy CHAP. III. Prooving that OLD-AGE is honourable VVe have seene the Old-Mans second priviledge the third is Honour Honour on whom soever it is rightly confer'd is a great gift A good name is better then a pretious oyntment To be chosen above great riches but that onely is true honour which is given by God himselfe primarily and by men his subdispensers of it according to his rule and direction Laus a laudato hee is rightly prais'd that is prais'd by the worthiest of praise Man judging of anothers worth may and often doth erre 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 onely giver of Honour and God fastens it on the gray-haires in the fift Commandement But heere hap'ly some man will say The heary head is indeed a crowne of glory but how being found in the way of righteousnesse otherwise not and so Honour is not the Old-Mans priviledge but vertues shadow the reward of righteousnesse in whomsoever I answer Honour belongs to the very age of an Old-Man for it is certaine and will not be denied that men in yeeres even for their yeeres are to be ranked among the Fathers meant in the fift Commandement Now to all Fathers is Honour there allotted asto Fathers and therfore even for this to Old-men The Magistrate in the Common-weale 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 superiours doe faile 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 onely but also vertuous then his honour is much the greater even a crowne 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 doubtlesse no man will gaine-say 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 plaine therefore that honour is due to Old-men even for their yeeres which is a priviledge not granted to any of the other ages Elihu was silent before his Elders in reverence to their age Iob 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 reade of Agamemnon that when hee entertained the Worthies among the Greekes at a feast hee preferred Nestor old Nestor above the rest and invited him first And Gadera a City in Spaine is said to have had a Temple dedicated to OLD-AGE as to the mistresse of knowledge A good rule also it is which Menander gives that every one should honour a man of his Fathers age as his Father himselfe He would have also the Old-man and the Noble-man to bee of equall honour CHAP. IIII. In which we
24. o Eccles. 9. 10. p Col. 4. 5. Every age hath proper imploymeÌ„ts God laies no more on any age then what its able to beare q Numb 8 25. r Senec. de brev vitae cap. 20. â—… Proper â—… 25. Time coÌ„monly too much mispent t Senec ad Lucil. Epist 1. u Senec de brev vitae c. 3. Quiet acceptable to old-age x Francisc. Petrar Losse of time vvorse in younger then in elder yeares What pleasure â—… Good is the object of pleasure False pleasures a Cit. 2. de finib Worldly pleasures How worldly pleasures are good b Psal 104 15. c Eccles. 3. â—… d â—…h v. 5. Pleasures are good onely to the faithfull â—… Tim 1. 4. f Psal. 32. 1â—… g Isa 57. 21. DiffereÌ„ces beâ—…wixt corporall and spirituall pleasures 1 In measure â—… In pedigree Psal 4. 6. 3 In satisfaction 4 In season h Eccle. 1. Psa â—…2 5. k 1 Cor. 9. ult l Luk. 16. 5 In stablenesse n Pro. 15. 15. 6 In Purity Spirituall pleasures most proper to old age o 2 Cor. 5. 4. Want of corporall pleasure is no great disadvantage The vanity of corporall pleasure p Cic 2. de finib q Boet. lib. 3. de consolat r Cic de oratore s Senec Epist 28. t Idem Epist 51. u Ethic. lib. 7. c. 11. Corporall pleasures dangerous x Gal. 6. 14 y Adsanct Bapt. z Pro. 27 6. a Luk. 8. 14. b â—… Tim 3. 4. c Heb. 11. 15. Corporal pleasures can hardly be well uâ—… sed AfflictioÌ„s to weane us from pleasures Lawfull things in danger let goe d 1 Cor. 6. 12. Drunkennes uncleannesse seldome severed In Tit. c. 1. Pleasures make brutish It is a glory to Old-age that it takes off from pleasure f Cic. deSe nect g Sâ—…nec Epist 12. h Idem Epist 67. Old age works joy in the waÌ„t of pleasures i 1 Cor. 7. 29 30. Pleasures are dangerous guests k Prov. 31. 30. l Job 31. m Prov. 25. 16. n Eccl. 15. 1. o Eccle. 12 Losse of bodily pleasures recompenced in spirituall joy Infirmity what it is Infants infirmities p In procem lib â—… nat hist. q Psal. 71. 6. Infants come into the world crying Infants how first handled r Eccl 7. 2 Infirmity of childehood s Reddere qui voces 〈◊〉 puer pe de certo sig rat humuÌ„ Horaâ—… de Arte Poet The yoke of childreÌ„ CorrectioÌ„ of childreÌ„ t Prov. 13. 34. u Prov. 22. 15. x Prov. 23 14. Mothers care over children â—… Pro. 23. 13. Infirmitie of young-men z Horst in Arte Poet a Tandem custâ—…de re moto gaudet equis canibusque c. Ibid. Liberty a bused by youth b Cereus in vitium slecti Ibid. Youth ea sâ—…ly seduced Youth scornes counsell c Monitoriâ—… asper Youth improvident and prodigall d Utiliuâ—… tardus provisor prodigus aeris Ibid. e Sublimis cupidusque Youth variable f â—…mata relinquere pernix Ib. Youth like a ship Bodily strength daÌ„gerous Youth secure g De interiâ—…re domâ—… cap. 46. h Greg pastâ—…ral par 3. c. 13. Youth most op posite to Old-age i Ovid. Metamorph lib. 1. Youth hath most need of reformation Mans age when it begins Mans age in evill immoveable Man-age aspires high k Quaerit â—…pes a micitias inservit â—…onori Horat Ibid. Mans-age proâ—…e to wrong l Dum vitant stulâ—…i vitia iâ—…oÌ„traria currunt Et a libi In vitium ducit culpae â—…uga â—…i caret arte Hora Old-meâ—… care for â—… ther 's goâ—… m Quaeri inve t is â—…ise abstinet timet â—… ubi supra n Mâ—…naÌ„der Old-men best use wealth Old-age not to bee blamed with personall vices o Psa. 113. p Cato major apud Ciâ—… de senectute Old-men not covetous The ground of Old-mens parsimoÌ„y q Dio. Cyn Old-men warie r Res omnes timide gelideque ministrat ubisupra s Arist. in Rhetor. Old-men long for better times t Avidusque futuri Why Old-men hard to please u Difficilis Ibid. Old-men praisers of former times x Laudator teÌ„poris acti se puerâ—… Ibid. Old-men just reprovers y Censor castigatorque minoruÌ„ Ibid. z Tum pietate graveÌ„ aut meritiâ—… fi forte virum quem coÌ„spexere silent c. Uirg in Aeneid Sicknesse whence it came a Super Gen. ad lit b Euripides Physicke wherein usefull c Lib. de constitut artis medicae d 2 Cor. 5. 1 e 1 Cor. 15 36. Sicknesse by sinne Benefits of sicknes Health dangerous Nâ—… quaÌ„ pej uâ—… quaÌ„ in sano cor pore aeger animue habitat Pet. lib. 1. dial 4. Health coÌ„ mon to beasts Sicknes no disgrace g Lib. 7. c. 50. Old-age hath experience Propinquity of death objected against Old age What makes death most grievous to good men MeÌ„s rashness in speaking against death h Luk. 14. 31. Death wherein terrible Remedy against death i Heb. 2. 14 k 1 Cor. 15 l Col. 2. 14 m Ro. 8 35 n Heb. 2. 15. Death a blessing o Rev. 14. 13. Corruption the way to generation The body not destroyed by death p in Gen. Cap. 1. Hom. â—…5 Death opens Heaven gates q Cie lib. 5. Tuse quest â—… Epist. 84. r Sup Iob. Death brings happinesse s Psal. 16. ult The kingdome of grace brings ioy By death life t De gratia novi Test. Why death unwelcome u 1 Cor. 15. 31. x 2 Cor. 1. 9. y In Epist. ad PauluÌ„ z Sup. Mat 10. Death embittered by an ill life a De Civitate Dei b In Epist. ad Heliod Death embittered by love of this world How death abhorred and how desired Death a pulling downe of a Tabernacle Death as the corruption of seed The grave as a Goldsmiths forge c 1 Cor. 3. 22. d In Cantio Serm. 51. Deaths curse removed Other ages as liable to death as Old-age e Hugo de Claustro Casualties befall all ages Deseases befall all Every age hath a more certaine period then Old-Age f Tho. 4 Sent. distinct 43. artic 3. g In epist. quadam No certainty of life Distemper of former agesmakes Old-Age the nearer to death Causes of infants death In what cases children may be put out to nurse Causes of death in childhood Causes of death in man-age Evill of former ages follow Old-Age h Ita â—…st non accepimus bre vem vitaÌ„ sed secimus non exiguum tempus habemus sed mulium perdimus necinoses ejus sed prodigi sumus De brevitate vitae i Ioseph de bello Iudâ—…ico lib. 2 cap. 7. k Iob. 5. 26. l Psal. â—… 5. â—…lt m Gen. 15 15. n Gen 35. 29 o Gen 47. â—…8 p Psal. 3â—… â—…lt q Psal. 71. 18. r Gen. 27. 33. s Prov 3. 16. t Iâ—… Hexam lib. 1. All priviledges meet in Old-Age OrnameÌ„ts of mind 1 Knowledge â—… Wisedome 3 Prudence â—… Courage 5 Patience 6 Constancy a Heb 5. â—…lt Externall priviledges of Old-Age Resemblances betwixt the seasons of the yeare and ages of man Fit Sâ—…mi liâ—…s Discomforts are no disparagements to Old-Age Old-Age an helpe to grace Fit time and place must bee for every thing Old-Age hath best meanes for grace Old Age hath experience b Iâ—…a Seges demil votâ—… respondet avari Agricolae bis quae solem bis frigora sensit Virg in Georg c Ier. 4 4. The Old-Age of the world had greatest mysteries d Gal. 4. The Apostles most excellent in their elder yeares The old Patriarks advantage Grace by growth gets strength e 1 Pet. 1. f 1 Cor. 13 11. g Mat. 13. 31. Old servants respected by God Old-Age honourable h Eccl. 7. 3 i Pro. 22. 1 k Prov. 16. 31. l Phocid Retirednesse a priviledge Excellencies of prayer Contemplation commended m Tho. 22. quest 180. artic 3. n Plato o Arist. moral lib. 10. Matter of meditation p Esa. 38. 3. Contemplation sweet Monkes of old Sweetnes of Solitatinesse q Tho. 20. 21. quest 188. artic 8. r Tho â—… 2 quest 172 artic 1. Contemplation an Old-mans joy Times of peace fit test for Gods house Old-Age hath least disturbance s Arist. Ethic. lib. â—…0 cap 7. Meditation on Gods mercies is a sinners cordiall Old-age fittest for meditation Children happy if well seasoned t 2 Tim. 3 15. u 1 Pet. 2. x Pro. â—…1 â—… Parents must well season children Youth must pluck out weeds growne in childhood Youth needs great circumspection y Ambros de viduis lib. 1. Hieron ad Nepot Carelesse young-meÌ„ worse then beasts a Terent. in Adelph Care in youth benefits future ages Old men see how former yeares might have been better imployed Youths fault to scorne Old-Age Youth must hearken to Old-men b In Epist. ad August c Lib. de ordine vitae Young men must be conversant with Old-men Middle-age must redeeme the time Good things must be communicated Old-men must look back to their former passages Old men must think of their former failings d Heb. 12. 13. e 2 Cor 6. 2. f Luk. 19. 42. Old-Age most calls for repentance