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
the Chapters and ye shall find him even then immediately before his death extraordinarily strong active and every way able for that great service Ioshua died at 110. and immediately before how did hee 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 Caleb at 85. was as able both for warre and government as when hee was but of 40. yeares Cyrus lived to a great age yet when he died in his last words he professed that he felt himselfe at that time no weaker then in his youth It is said of Agesilaus that being extreamly old hee was seene in winter to walke bare-foot and without his garment that hee might be a patterne of patience to the young men Gorgius Leontinus that had Isocrates and many others of rare wit for his schollers being asked when he was aged 107. why hee would live so long answered Quia nihil habeo quod senectutem accusem because said he I have nothing whereof to accuse Old-age of c. Fabius Maximus we read that being very old he quit himselfe in warre as when he was young and that he was Augur 62. yeares being of ripe age when he entred that office Isocrates was of 94. when he wrote that â—…anathenaicum and lived after it 5 yeares Plato at 81. dyed with his penne in his hand Sophocles wrote tragedies in his dotage if his sonnes might have beene beleeved Massarissa the King of Numidia at 90. went barefoot and covered not his head for any raine or cold Wee may not passe by that worthy Patron of Old-age CATO MAIOR Plinie sayes of him that in his last dayes he was optimus Orator optimus Senator optimus Imperator A most eloquent Orator a most wise Senator and a most valiant and compleat Generall touching whom also it is a strong proofe that he had an able body and was really industrious in Old-age in that even then he learned the Greeke tongue that most copious and hard language A tedious task for such men children being for this more apt both because they may bee forced to it by discipline and in regard of their flexiblenesse for pronuntiation Whence is that proverb senis mutare mores noting a difficulty if not an impossibility of bringing Old-men to the childes yoke In all these examples studiorum agitatio vitae aequalis fuit that to which their studies had for many yeeres been accustomed and framed went along with them to their lives end Even as the course of waters in rivers or streames the simple rustick that beholds them gliding along conceives that the channell will soone be dried up which notwithstanding holds on in its wonted course So some ignorants when men are growne 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 naturall to them so that the current cannot be stopt But for the further manifesting of this point it would be considered what the workes are in which men may profitably bee imployed in this life Wee will take it as granted that they are either publique or private Let us looke into them but first in the generall Wee may not thinke that these affaires are managed by bodily strength and agility the young-mans glory so much as by the vertues and graces of the minde the crowne of elder yeeres An Old-man sees better a farre off then a younger So by the inward eyes of his minde he reaches further then the other both backward through experience and forward by providence and forecast What shall wee thinke is the body made of the dust of the earth and adjudged thither to returne of greater use and ability then that immortall substance and farre better part of man the soule that soule by which the body before but as a livelesse statue or image receiv'd life when by the Spirit of God it was breathed into it through which also man became the principall living creature being furnished not onely with life but sense and reason and with all the indowments that might make him like to his Creator that soule the losse whereof our Saviour tells us can no way be recompensed the soulè which Physitians define to bee principium causa functionum viventis corporis the originall and cause of the functions or offices of the living body Certainely the body to the mind is but a meere instrument no more then the axe or the hammer to the carpenter Is want of bodily strength any great disparagement why God gives this strength often to the wicked whom he regards not and many times more then to his deere children Yea many brute beasts as the Lion Hart Elephant Bull Camell and some others go farre beyond men in this gift Chrysostome therfore 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 Lyon is bolder then thou and the Bore stronger yea robbers theeves and ruffians and thine owne servants doe herein excell thee and dost thou then count this a thing so much to be esteemed And as for agility and swiftnesse wert thou as nimble as Asael yet the Deere and Hare would out-runne thee God hath made us men and therefore extreame folly it is to boast of that or to make any great account of it wherein the very beasts goe 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 doe our Creator service in whatsoever calling Let us observe the counsell 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 losse The Philosopher tells us that great and strong men ordinarily have lesse wit and wisedome then others in which respect we may with Themistocles liken many of them to the sword-fish which hath a weapon but is heartlesse they proove many times no better then that foole of Salomons in whose hand there is a price but his heart failes him Great strength when wisedome and grace is not answerable breedes such a spirit in men as was in Lamech Nimrod Goliah the Anâ—…chims and the like giants It is not the vast bignesse or largenesse of the body that makes a man compleat but the largenesse of his heart as in Salomon 1 Kings 4. 29. All action consisteth not in the strength of the body no nor the greatest and most profitable Hee that in a ship sits at the sterne not mooving out of his place though his bodily paines 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 then all the rest This therfore must be held as a sure Maxime that more good is done by the endeavours of the mind then by bodily force Where no counsell is saith the wise-man the people fall but where many counsellors are there is health And againe without counsell thoughts come to naught but in the multitude of counsellors there is stedfastnesse Experience is said to be stultorum magistra and so indeed it is for it makes them wise who before were nothing lesse Art teacheth onely generalls experience informes us in particulars which is the best and surest knowledge Now the Poet tells us ser is venit usus ab annis it is multitude of yeares that makes a man experimentally and truely wise Here it will be objected Is all counsell then lockt up in the breast of the aged may not young-men be able to give advice I answer Yes but wee speake comparatively and say onely that Old-men have better meanes and opportunities for it then the younger and yet the Philosopher doubts not to aver that a young-man 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 onely 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 counsell of the aged hath beene rejected and the advice of younger men preferred before it the successe hath beene very unhappy It cost we know Rehoboam farre the greater part of his Kingdome But againe some man hap'ly will say that the Old-mans weaknesse and insufficiency seizes not onely on the body but possesses the mind also I answer first with St. Ierom that Old-men instructed in youth in the liberall artes and exercised in the meditation of the law of God day and night thereby become through their age more learned by use more setled by succession of time more wise and doe reape most sweete fruit by their long continued studies Discipulus est priorâ—…s posterior dies saith Seneca the following day ever learnes of the precedent Nunquam ita quisquam subductâ ratione ad vitam fuit quin c. Never sayes the Comick 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 adde 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 hee held to be his best way after triall he rejected as not so good Another saith of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I grow in yeares I grow in learning and knowledge Againe I answer that where the defects and failings of Old-age are fully and elegantly set forth as Eccles. 12. there is mention onely of bodily defects or if of the mindes infirmities also they are such as proceed from the deficiency of the bodily instruments which I confesse decay by Old-age so as neither the inward nor outward senses can doe 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 young-man in that place standes charged with it as with the effects and fruits of his wilde and unbridled carriage Seneca said of himselfe non sentio in animo aetatis injuriam to my minde my yeares are no prejudice at all Come we now to the particular objects of mens indeavours afore mentioned In the first place wee will consider of publique affaires and they are either civill in the common-weale or ecclesiasticall in the body spirituall or Church of God Publique civill affaires may be distinguished by the times of peace and warre When there is peace questionlesse the gowne which best fits the Old-mans backe is preferred before the sword shield or helmet as of greater use for that time Peace and prosperity if extraordinarily wise governours be not as a strong bit to hold men in is the mother and nurse of innumerable vices Sodom and Gomorrah are speciall instances In peace therefore for the repressing of infinite enormities the greatest wisedome 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 stiled the Elders of the children of Israell The 24. which sate round about the throne Rev. 4 4. were Elders and upon that place one saith that whereas governing instructing judging counselling are necessary in every society Old-men are the fittest for the reverence of their age ripenesse of judgement gravity of carriage experience in many things and not least for their freedome from perturbations and quietnesse of their mindes for the Old-man hath overcome his carnall lusts and triumphs over them saith Philo and so is crowned as a conquerour Prov. 16. 31. The 28. likewise of which Lycurgus made choice for his assessors were Old-men Aristotle tells us that for the counsell-table and seat of judgement wisedome 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 warre It may be thought that young-men who are full of hot blood and have quicke and stirring spirits are the onely actors for this employment and to withstand the enemy But neither may this be granted unlesse we thinke that Caius Minutius was a better Generall then Qu. Fabius Maximus whom old Ennius honours with this encomium unus homo nobis cunctando restituit rem that hee was the man who by his wise delayes restored Rome to Rome neere loâ—…t by the other rash heady young captaine 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 hee said and did who when he had with labour and difficulty through which his forces grew weary and weake broken in upon his enemies that were strongly encamped and was wished by Nasica presently to set upon them made answer that so hap'ly hee should were he of his age and yeares a man so young What is the number of armed men be they never so strong and valorous when they are not governed by wise and stayed Captaines or when the table of counsellors of warre doth not before hand and after during the service upon due consideration of all circumstances of such a businesse advise and direct what is to be done What is it I say but as a great flocke of sheepe without a wise and watchfull shepheard pursued and worried by woolves ready to devoure them
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
which is counted as loathsome as death it selfe There is a Treatise of OLD-AGE of old time written by the purest Latinist that ever spake or wrote for the elegancy of stile for the solid matter of that Treatise and for many other ornaments wherewith it is decked it hath ever beene highly accounted of and learned in most Grammar schooles yet as farre as divine learning excells humane as farre as a judicious Divine may goe before a learned Philosopher so farre is this Treatise here tendred to thee to be preferred before that If the Oratour said truely of his Treatise The making of this Booke was so delight some to me as it did not onely remove all the troubles of OLD-AGE but also made it easy and pleasing much more truely and justly may the Author of this Treatise say the like of his A Preachers frequent and serious meditating and ruminating on that which hee is to preach to others doth oft very much affect him before hee utter it in uttering of it and ever after How much more when hee sets his after thoughts upon it and more accuratly revieweth it for the view of all that desire to have their meditations helped about this excellent subject OLD-AGE For my part I heartily thanke God that I came to such a thorow view thereof as I have had and withall as David blessed God and Abigaile in the same cause I heartily thanke the Author my Ancient good Tutor to whom for all the good I received in Kings College Cambridge under God I owe all the praise this Author I heartily thanke for vouchsafing to communicate to his unworthy Pupill these his labours So well I approoved this Treatise in my judgement such profit sweetnesse and comfort I have found and felt in reading it over againe and againe as I could not but doe my best to bring it forth to that publick view which now it is brought to Now I bow my knees to the Ancient of daies 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 mirrours of such an OLD-AGE as in this Treatise is set out that in and by their example and patterne what is here written of OLD-AGE may be verified and ratified WILLIAM GOUGE The Author to the Reader Generous Reader I Doe 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 thy selfe is said to be a voice from heaven and ever hath it beene held for an high and necessary point of wisdome as contrarie-wise nothing comes neerer to a benâ—…mmed sottish and Nabal-like disposition then ignorance in this case Know you not your owne selves saith the Apostle Many there are that with great labour no lesse expence and extreame hazard of their lives travell into the remoâ—…e parts of the world onely out of a desire to know them and yet know little of their owne countrey others that search curiously into the pollicie of forraigne kingdomes ignorant the meane while of the state of that in which they are natives Some againe are busie priers into their neighbours houses and affaires never taking notice how it stands with their owne at home all with shame enough iâ—… that they are lesse carefull of what more neerely concernes them A mans proper and neerest home of all is himselfe The consideration hereof caused me to looke backe to the sundry passages of my life past and to fixe mine eye on my present condition being now farre gone in yeares 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 addresse my selfe to seeke after the true remedy what good I may find in it for comfort to countervaile the evils it brings and lastly what opportunities it may afford me for my present and future happinesse Having as I thought found something by this enquirie I was willing my pen should helpe my memory and so my paper was my storer for it Thinke not I doe it out of that itching humour Scire tuum nihil est c. No being conscious to my selfe of my emptinesse I have ever in privatest places of my abode said 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 immediatly from the partiall hand of the Author but hath approbation from others more judicious a thing usuall not discommended no not in these scripturient times and in my opinion it sorts well with society for Bonum est natura sâ—…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 thinke the subject of which I have made choice to be but meane and unworthy of my so many lines in writing and his so much paines 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 yeares may have in respect of some bodily defects of inward comforts as of a staffe to support them that so they may passe on to the end of their race with patience And lastly whether it will be lost labour timely to minde young men of the evills which not prevented will dogg them to the age towads which they securely passe along and which is to such as one termes it non intellecta senectus Sure I am it iâ—… now no lesse needfull then it was in Salomons time to reâ—…rove them for their rejoyeing in their youth c. and to forewarne them of their account as Eccles. 11. also to counsell them even in the daies of their youth to remember their Creator Eccles. 12. Let no man thinke that this Treatise is onely for OLD-MEN chiefely it looks towards them yet every age once come to yeeres of discretion may hap'ly by it be put in minde of some thing or other that will concerne it for the present and if GOD blesse them with long-life the benefit of it may be the greater We may say of it as 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 taske If thou dislike them not then reade on The Introduction to the whole Discourse AN Old-Man though but meanely 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 Writers
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
have the fourth priviledge Liberty for private devotions THis also falls to the lot of OLD-AGE And a sweet priviledge it is when a man hath leave secum esse and secum vivere as the Proverbe is to be by himselfe after that he hath attained the pabulum animi the soules provision of which God gives greater store or at least meanes 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 J should stand to shew first the necessity of it for that all Gods promises depend upon this duty Aske and yee shall have Call upon mee and I will deliver thee Secondly the incouragement 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 strictnesse of the command concerning this part of Gods service Fourthly the many examples of the faithfull 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 Ioel 2. 32. If I should insist on these or other like points for the praise of Invocation it would of it selfe grow to a long discourse and bee I suppose not very needfull because many others have very well and copiously written of it and so it would bee but actum agere therefore heere no more but this that vacancy for this part of private Devotion is given to men of yeeres more then to others Concerning Meditation or Contemplation something though not all that might be said of it Contemplation the Schoole defines to bee Liber animi intuitus in rebus the mindes free beholding of what is in things The Philosopher could tell us that it is the mindes nourishment or food like to Ambrosia and Nectar which the gods are fained to feed upon and so divine heavenly a thing is it that another could say 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 which is a spacious field for our thoughts and meditations to range in as David shewes Psalme 119. the largest of all his Psalmes The workes of God also the Creation Preservation Redemption of the world and therein Gods glory in his Power Wisedome Goodnesse Mercy Justice and his other Attributes Our owne particular estate likewise how miserable in our selves how happy through Gods mercy in Christ Jesus Our frailty and uncertainty of our lives heere the last judgement Heaven and the joyes thereof to bring us to them Hell and its torments to keepe us from them and other innumerable objects I add hereunto the sweet commemoration of whatsoever good wee have done by Gods help and assistance in the precedent daies of our pilgrimage O how happy are wee if we can as Hezekias humbly plead with God our integrity and upright walking before him Also the delight which men doe 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 drosse in comparison David on his Psalmes he was the sweet singer of Israel and doubtlesse a great comfort it was to him when his soule in Contemplation fed on the sundry ravishing passages touching the Creation and Providence of God over all his creatures but specially his goodnesse towards his Church and people in their many deliverances and his innumerable benefits towards them temporall and spirituall and yet more feelingly if it might be when he came home to himselfe and cal'd to mind what God had done in his particular how hee had advanced him how graciously and mightily preserved him from the hands of Saul c. What pleasure and delight hee tooke in reading these things his Psalmes doe abundantly testifie In the penning and meditation whereof he may seeme 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 Hymnes himselfe had penned after him to bee for the use of the Church of God even to the end of the world Heavenly Contemplation certainely is asweet comfort and incredible pleasure doth it affoord to men which makes mee not to marvaile at the Monkes in former ages of the Church for of the new Monkes in the Church of Rome I say no more but heu quam dissimiles they were so taken with this kinde of life as to give over forthis one joy of Contemplation all the honours pleasures riches they had before so highly esteemed falling no doubt upon Salomons 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 brings great delight Secum vivere is right worthy therefore the name of a priviledge and solitudo saith the Schoole-man est instrumentum congruum Contemplationi retirednesse is Contemplations opportunity And againe Anima quando abstraâ—…itur a corpore aptior redditur ad percipiendum influxum spiritualiâ—…m the soule sequestred from things corporall is the sitter to receive the influence of spiritualls 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 repell all that are evill Contrariwise most miserable were mans estate especially in these elder yeares which it is not nor cannot bee denied bring with them abodily weaknesse were not their soules raised up and rap't with great joy and rejoycing by Contemplation Consider that one place Psal. 4. 4 5 c. ad finem As there it fell out to David so it shall to us If wee commune with our owne hearts upon our bed and offer to God the sacrifices of righteousnesse and trust in the Lord howsoever worldly men wander in their thoughts and cannot be setled 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 soule are carried up to Heaven lift up the light of his countenance on us and thereby sprinkle our hearts with such joy as wil bring us to an holy security we shall lay us downe and sleep
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
mischiefes all which it carries with it to Old-age if the grave prevent it not Child-hood is subject to as great distempers and hurts The Young-man is next and his affections for the most part are strong and violent as hath beene shewed whatsoever comes of him he resolves to please his appetite in diet to satisfie his desire of pleasures in immoderate recreations and to nourish the pride of his bodily strength and activenesse in violent exercises and his lusts also in wantonnesse and then no marvaile if an intemperate youth leaves to OLD-AGE a weake and worne-out body Of mature or the ripe age what shall we say that a man would thinke will be wary of doing wrong to so good so neere 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 covetousnesse and ambition put men upon many labours toyles and attempts which hotly and eagerly pursued according to the extent of their desires cause surfetings and bring many infirmities and diseases upon it which tend directly to death Now all these evills 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 bee neere to death they are thrust upon it by their predecessours the former ages So it is saith Seneca wee have not received a short life but wee have made it short the time wee have is not little but wee lose much of it by wastfull prodigality And that the sicknesses of elder yeeres the causes of deaths approach bee they moe or be they fewer are to be imputed to former errors disorders in diet we may have some proofe from those two famous Physitians Hippocrates and Galen of whom the former lived to an hunder'd the other to an hunder'd and foure and how but through their knowledge and care by which they attained to a rare temperance in the former part of their life The Essaei also a Sect among the Jewes were very temperate and sparing in their diet and by meanes thereof lived ordinarily to an hunder'd To conclude when all is said that may bee brought either by the despisers or accusers of this age It must bee confessed that length of daies is a great blessing when a man comes to his grave in a full age like as a shooke of corne commeth in in its season And howelse can it bee the subject of a promise as in the fift Commandement Honour thy Father c. that thy daies may bee long in the land c. and 1 Kings 3. 14. If thou wilt walke in my waies saith God to Salomon I will lengthenthy daies Or how can the contrary be a curse or punishment The wicked shall not live out halfe their dayes Certainely long life hath ever beene a boone by which God would expresse his love to his dearest servants Among other temporall blessings which he affoorded to Abraham this is one and the chiefe Thou shalt be buried in a good Old-Age and it was accordingly performed Gen. 25. 8. Isaac likewise died an Old-man and full of daies Iacob lived to a 14. 7. yeares David esteemed it a blessing earnestly to be prayed for Spare mee that I may recover my strength before I goe hence and bee no more seene And againe Now when I am old and gray-headed O God for sake mee not untill I have shewed thy strength unto this generation c. and he obtained it 1 Kings 2. Now can any man bee so shamelesse as to reproach that age of mans life which God himselfe hath graced by promising and giving it as a speciall blessing to such as he entirely loved and by threatning and inflicting the contrary upon the wicked I have blessed Jacob saith I saac to Esau yea and he shall bee blessed Mans blessing there stands firme and irrevocable and shall not Gods much more Yes certainely and therefore OLD-AGE is both truly and firmely blessed Riches and Honour may be a left-hand gift but length of daies comes to us in Wisedomes right-hand Excellently Saint Ambrose Quid naturam accusas O homo habet illa impedimenta quadam senectutem infirmitatem senectus ipsa in bonis moribus dulcior c. O man why art thou so injuriously busie in accusing nature shee is not altogether free from impediments as OLD-AGE and infirmity but even that weake age in a good and holy life is more comfortable in counsell more wise for constancie to entertaine death more able and to suppresse lust more strong then any other age the infirmity of the body is the mindes sobriety saith he THE SECOND BOOK In which it is shewed that length of daies is dignified by time and opportunity with many speciall priviledges more then any other age CHAP. 1. Wherein it is proved that OLD-AGE is as a rich store-house or treasurie HItherto I have done my best to free my Client OLD-AGE from Calumniations my forlorne Client that sues in forma pauperis or hominis neglecti and I doubt speeds accordingly yet through my want of skill rather then of will and desire to manifest the goodnesse of his cause I will now try what may be said for him the next thing proposed by way of demonstration that the evills to which he is subject are fully recompensed by the opportunity and meanes for good which hee hath above all other ages And first of his first priviledge I will not doubt to say that whatsoever good things accrew to man in the other part of his life doe all ordinarily meet in this age and in it are much neerer to perfection As first the ornaments of the minde KNOVVLEDGE formerly gotten by reading and study WISEDOME gathered both by study and experience for he is indeed truly wise who hath found the propositions which hee hath laid up for his use to be true by long triall and is able rightly to apply them in his practise PRVDENCE or discretion purchased by a long continued observing of all pertinent circumstances in every case FORTITUDE and courage aâ—…ising from a right apprehension of all occurrences whereby it comes to passe that he feares where there is cause to feare a necessary vertue which who so wants is rather foole-hardy then valiant and where there is no cause of feare or doubt is hardy and bold as a Lyon PATIENCE growing from the many victories which hee hath had over afflictions outward and inward CONSTANCY as being by experience also setled and well grounded in his judgement of good and evill truth and falsehood In a word to passe by other particulars the multitude of his yeeres have given time to the many actions from which habits doe arise so that through long custome both his wits are exercised to discerne of