A discourse concerning old-age tending to the instruction, caution and comfort of aged persons / by Richard Steele ...

A DISCOURSE CONCERNING Old-Age :

INtending a Discourse concerning Old-Age , I shall use that Method , which I conceive will be most comprehensive , and most commodious for my purpose ; which is , 1. By making some Description thereof . 2. By shewing the true Causes of it , and the best Preservatives against it . 3. The Sins or Vices which are most usual in it . 4. The Graces and Vertues that are most proper for it . 5. The Inconveniences and Miseries which attend it . 6. The Priviledges and Comforts peculiar to it . And Lastly , the Work and Business that is most needful in it .

CHAP. I. The Description of Old-age .

SECT. I.

FOR the First , we must come to a § 1. The Names for Old-age . right Notion of Old-age , partly by its Name . The Words which are used for it in the Oriental a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Languages , do only signifie Persons or Things ●…at are durable , that have lasted long ; And some of them are us'd promiscuously for such as are dignified by Office , as well as for such as have filled their Days . And none of them do direct us in the Computation , when it begins ; but do comprehend as well those Persons that are decrepit , as those that are only decayed . For in Gen. 18. 11. Abraham was an Old Man ; and in Gen. 24. 1. there he is called with the very same word , but an Old Man , tho he was then forty years older than before . The Hebrew commonly calling an Old Man , one full of days , or stricken in Years , tho sometimes they are distinguished , the aged with him that is full of days , Jerem. 6. 11. by which it should seem , that Old-age comes somewhat short of fulness of days b b Senectus non est aetas ultima . Hier. in Jer. 6. .

The Greek c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vel quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , terr●…stris . Aristot . Vetus à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel quasivietus . i. e. sine vi . words also for an Old Man do signifie one that hath lived long ; or one that looketh towards the Earth ; or whose vital moisture is dried away , and nothing but an earthy matter left . The Latine d d Antiquus qui ante nos fuit . Senex , quasi seminex , semimortuus . words for Old-age , do signifie multitude of years , or Decay of strength : Or Precedence and Priority of Existence . But the most usual and proper word for it denotes a Person , who hath one Foot in the Grave , that is half dead already ; tho some derive it from the Diminution of the Senses , as if no body were old , till they were decrepit and began to dote .

Our English word Old is of a German descent . The High-Dutch calling an Aged person , Alt-man . The Saxons , Eald or Olt-min ; the Low-Dutch , Oud-man . All which some derive from the Latines , e e Alt. quasi aetate altus . others from the Hebrews f f Vel à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alah , as●…ndere in altum ▪ Minshew ▪ : but none of them affording us any light concerning the proper Nature , or distinct Time of Old-age ; tho , in their native signification , it is likely they in some sort did express the Thing in question .

It is clear , that there are divers Periods in the life of Man , which are like so many Stages in the Race which is set before us . Herein we have some light in the Holy Scriptures . In Levit. 27. 3 , 4 , &c. where One Interval of time is , from a Month to Five years of Age ; a Second , from Five years of Age to Twenty ; a Third from twenty to sixty ; and the last from sixty to the end of Life . And mens Strength and Ability , at least in those Times and Places , may be collected from their Valuation , which is there adjusted by God himself . Humane Authors have variously divided the Life of Man . Some into Four parts , answering the four parts of the Year ; Spring , Summer , Autumn , and Winter . Others into Seven ; assigning each part of it to a different Planet ; and so Old-age to Saturn . But Man's Age seems most fitly to be distributed into , 1. His Growing . 2. His Ripe or consistent , and 3. His Decaying Age.

As to the First of these ; we need not be so Critical , as to begin it at his Conception , or Quickning in the Womb , tho he doth then begin to live and to grow ; sith the Holy Ghost in the Scripture above-said makes no reckoning of his Age , until he be a Month old . Leaving therefore that State of Non-age , we may distinguish his Growing Age into Infancy , Child-hood and Youth . Infancy ends when we begin to go and speak . Child-hood reacheth to the fourteenth or fifteenth year ; and Youth lasts to Twenty five . Unto these years we usually increase in Strength or Stature . Not but that some particular Persons , or in some Countries do ripen sooner ; and also that Females are reckon'd to attain to the Second Stage of their Growing Age , two years sooner , and to the third Stage , four years sooner than the Males ; yet still the foresaid Computation agrees with the nobler Sex , and comprehends the Generality of them .

The Ripe Age of Man follows , when the Parts of his Body , and the Powers of his Soul are come●… to some Consistence ; and therefore it may be called his Best Estate , or as the Hebrew signifies in Psal. 39. 5. his setled Estate : Verily every man at his setled , or best Estate , is altogether Vanity . The former is the Spring , this is the Summer of a mans life ; wherein they who are truly wise , will be gathering both Temporal and Spiritual Provision for the Winter of Old-age g g If Youth knew what Age would crave , It would be sure to get and save . . Now this Rational Flower is in its prime . As the Flower of the Field , so he flourisheth , Psal. 103. 15. Many indeed are cropt and gathered in their Youth , and others are cut off in the midst of their days : for when the Wind passeth over this Flower , it is gone . And it is observable , that Enoch in the first World , and Elijah in the second , and our Dear Saviour in the last , were called away in the midst of their days ; to warn us , that this is not our Country , but that even in the time of Youth and Strength , it behoves us to prepare for another World. But if the Lord do still by his Power and Patience , hold our Soul in life , and that His visitation do preserve our Spirit , this brings us to Old-age ; and this Ripe Age commonly lasts as long as our Growing Age , and so we may assign unto it , Twenty five years more .

SECT. II.

AND so we are comen to the Third § II. The Nature thereof . and Last Stage of Life , the Decaying Age or Old-age ; which is the Subject of the following Discourse ; which may be thus describ'd , namely , That Part of Mans life , wherein through the Multitude of Years his Strength is decay'd h h Vel , corporis temperamentum frigidum & siccum quod sequitur quantitatem certorum annorum vitae praeteritae . Rivet . . For , 1. It is not meerly such a number of Years without some Decay of Nature , that can properly denominate Old-age ; sith in former times before the Flood , when men usually lived eight or nine hundred years , he that was an hundred years old , was a very Young man ; and still we find that many are stronger at sixty , than others are at fifty years of Age. Thus Athanasius testifies of Antony the Monk in Egypt , that he had all his Teeth , and his Eye-sight sound , when he was an hundred and five years old . Neither , 2ly . Doth the Decay of Strength alone , determine a man Old ; sith Diseases and other Casualties may weaken and wither him , who in respect of his Age , hath not attain'd the Meridian of his Life . Thus our Blessed Saviour was guess'd to be near fifty years old , Ioh. 8. 57. when he was but little past Thirty , being a man of Sorrows , and acquainted with Grief . But when our Strength is decayed i i Senecta lass●… non fractae aetatis nomen est . Sen. Ep. 26. through the multitude of Years , then Old-age commenceth .

From whence it followeth , that neither Gray-hairs , nor Wrinkles , nor any such separable Adjunct can be a Demonstration of Old-age ; seeing Sickness , or Cares , or Fears , or Grief may produce these Effects , without any considerable Decay of strength , or Number of years , Prov. 12. 25. Heaviness in the Heart of man maketh it stoop . Here the Heart stoops like an old man , and that through heaviness . And Psal. 6. 7. Mine Eye is consumed , because of Grief , it waxeth Old , because of all mine Enemies ; here Grief brings Old-age into the Eye . And Psal. 32. 3. When I kept silence , my Bones waxed Old : here Old age is ante-dated in the Bones by trouble of Mind . Thus Authors tell us of those , whose Hairs have become hoary by Sickness , and have grown black again at the return of Health k k Aristot. Hist anim . l. 3. c. 11. And Cassiodorus faith , that Seneca was so call'd , because he was born Gray . H●…ff . L●…x . . And the Story of the Dutch Captain is famous , who being put into a Fright , had his Hair turned Gray in the space of one Night . But all these being preternatural and accidental , do not constitute Old age at all .

Neither doth any occasional Eclypse upon the internal Faculties , the Mind , Memory or Phancy , certainly declare Old-age ; for many Accidents may produce these Effects in the youngest persons : whereas Old-age is not incident to the Soul. Its Organs may be weakned ormaimed either by natural Decays , or by violent Accidents , so that they cannot exert themselves ; but the Soul can never properly be said to grow old , because the nature of it is unperishable ; and that which never perishes , can never be said to decay . But when natural Heat begins to abate , when no food can sufficiently supply that Radical Moisture in the Body , and when the digestive faculty is weakened ; so that both the Senses and Members begin to feel a Decay , then Old-age hath taken you by the hand , to lead you to your long home l l Senium est naturalis caloris tabes , mors extinctio , Galen . .

SECT. III.

NOW touching the precise Year §. 3. The Beginning of Old-age . wherein Old-age may be said to begin , it is not so material to be known , as it is doubtful to be fixed . But if we allow five and twenty years to the Growing part of mans life , and reckon five and twenty years more to the Ripe or staid part thereof , then doth Old-age ordinarily commence at Fifty years of age . And there or thereabout many Learned men m m Seniores ab ano. 46 dicebantur , Gell. ab ano. 50 ad finem vitae , Keck . Phys. have fixt it , and then five and twenty years more will reach the End of most mens lives , or bring them to seventy five , an age wherein commonly men grow every way impotent , and have one foot in the Grave . It 's true , an universal fixed period cannot be set herein ; the diversity of mens natural Constitutions , Imployments , Diet , Exercises , &c. causeth Old-age to come sooner to some , and slower to others . Some persons through the happiness of their Descent , have a better stock of natural Heat , and radical moisture at their setting out than others , and consequently Old-age being nothing else but the cold and dry temper of the Body , seizeth upon the person more slowly . Some peoples imployments do not spend or impair their Vitals so much as others . Some persons are nourished by more sound and vigorous Food , than others are . In short , a Chearful Heart , a Sober Diet , and moderate Exercise , may defer Old-age for a time ; but come it will at length , even an House of Stone will at last decay , and grow out of repair , Iob 14. 19 , 20. The Waters wear the Stones : thou washest away the things which grow out of the Dust of the Earth , and thou destroyest the hope of Man . Thou prevailest for ever against him , and he passeth , thou changest his Countenance and sendest him away .

As for the Progress of Old-age , there be some that make a First , Second and Third part thereof n n The Rabbins indeed begin the first at 60. the second at 70 ▪ and the third at 80. Galen . de Sanit : tuend . c. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but they undertake not , or else agree not to determine precisely their respective periods . But this is plain , that there is a Vigorous , and a Decrepit Old-age . During the Former , natural Abilities are not so decayed , as to render a Man uneasie , or unserviceable . Abraham was an elderly man , Gen. 18. 11. He was Old and well stricken in years , Gen. 24. 1. being then about one hundred and forty years of Age : but Gen. 25. 8. He was Old and full of years , being one hundred seventy and five , then he was very Old. Thus Iacob was an Old man at one hundred and seven years , for Benjamin is called a Child of his Old-age , Gen. 44. 20. But he lived Forty years after that , Gen. 47. 28. But then he was a very Old-man ; his Eyes were dim for Age , and he was confin'd to his Bed. In the former part of Old-age , many injoy a good Consistency of Mind and habitude of Body ; whereby they are very comfortable in themselves , and very capable of Counselling and Governing others : Yea , upon some accounts it may be esteemed the best parcel of our Life ; wherein our impetuous Passions being already spent , we are furnished by great experience to be very useful in our Generation . But when a Man is arrived at the latter part of Old-age , to be impotent and decrepit , then he grows uneasy to himself , and unserviceable to others . These days may be called Evil days , and of these years it may be said , I have no pleasure in them , Eccles. 12. 1.

SECT. IV.

THE last Period of Old-age is § 4. The long lives of divers . Death : Some indeed have been longer 'ere they tasted of Death , and some sooner ; there is no certain definite year , wherein that last friendly Enemy comes .

o o Omnium aetatum certus est terminus , senectutis autem nullus certus est . Cicer. de sen. The Antediluvians lived eight or nine hundred years . Those which were born after the Flood , did scarce live half so long ; for Arphaxad , who was born after it , lived but 440 years , Gen 11. 13. And in the time of Peleg his Grand-child , the Age of man was shrunk half in half shorter ; he lived only 239 years , Gen. 11. 21. And in the Age of Nahor , great Grand-child to Peleg , it fell to 150. Gen. 11. 25. And so the ordinary term of mans life was by degrees curtail'd , that in Moses time , the dayes of his years were reckon'd at threescore years and ten ; and the strongest constitutions did reach but to fourscore years , Psal. 90. 10. Howbeit , there have been in all ages of the world , some Instances of such as have exceeded the ordinary standard ; the causes and ends whereof are known only to God , in whose hand is the soul of every living thing , and the breath of all mankind , Job 12. 10. Thus we read of many in the Primitive times of Christianity that lived on mean Food , and yet overpassed an hundred years ; and Rivet in the end of his Epistle to his Brother concerning Old-age , makes a Relation of the pious life and remarkable Death of Iacobus Faber Stapulensis , who An. 1538. died above an hundred years of Age. Yea Eusebius p p Euseb. Hist. Eccl. lib. 6. c. 10 ▪ assures us , that Narcissus Bishop of Ierusalem attained to an hundred sixty and six years . Our late Geographers q q Sanson , p. 485. also tell us of the Brazilians , that they live commonly to 150. years , and that free from diseases . Fran. Alvarez affirmeth , that himself saw an Ethiopian Bishop who was an hundred and fifty years of age . And I have read that in one region of Italy there were found upon a survey , Fifty four persons of 100. years of age . Fifty seven of 110. Two of 125. Four of 130. and Three of 140. r r See Tho. of Ravenna who Ao. 1553. wrote a book wherein he relates in one Chapter of such as had lived in that age above 120 ▪ years . Yea Fern. Lopez the Portugal Kings Historiographer , gives a relation of an Indian , who upon clear evidence was found to have lived Three hundred and forty years : and of another Indian Prince , who was seen by M. D' Ottigni , and had lived Two hundred and fifty years s s Dr. Hakewells Apal . l. 3. c. 5. .

Thus Anacreon in Pliny t t Plin. hist. lib. 7. c. 48. relates of one Arganthonius King of the Tartessians , and the like of Tullius Fullonius of Bononia , that lived an hundred and fifty years ; of Cinyras who lived an hundred and sixty ; of Aegymius that lived two hundred . And Hellanicus in the same Author affirmeth , that divers in Aetolia lived two , and some three hundred years . In Greece , Nestors age became a kind of Proverb , attaining to three hundred years . And Sabellicus tells of divers in Arabia , who lived four hundred years . Famous is the Instance of Iohannes de Temporibus , who bore arms under Charles the Great . An. 800. and was alive in the reign of Conrade 3. Ao. 1124. having lived three hundred sixty and one years . And in latter times Masseus tells us , in his Indian Histories of One in the last age but one , that lived three hundred thirty and five years , whose teeth had several times faln out , and new ones came in their stead , his hoary hairs returning by degrees to black again .

There have been also in our Age and Countrey many Instances of such as have attained to an extraordinary Age. In Northumberland an Old Minister of Gods Word , called Mr. Michael Vivon , who in the year of our Lord , 1657. being then one hundred and ten years of age , had within two years time before , three young teeth sprung up ; and though for the space of forty years before , he could not read the largest Print without Spectacles ; yet afterwards he could read the smallest without them , having also new hair come●… upon his head , and had five children after that he was fourscore years old . And it is but Ao. 1635. that Thomas Parr died in London , who had lived in the Countrey above one hundred and fifty years ; In all . 152. years and nine months . Yea there were two Brothers and a Sister , Richard Green , Philip Green , and Alice , who lived but a while ago not far from Marlborough , that were alive together , and each of them above an hundred years old ; the last of them , which was Richard , dying about Ao. 1685. at an hundred and fifteen years of age . And a modern Historian u u Dr. Plot. Nat. hist. of Staffordsh . c. 8. of our own tells us , that Ao. 1588. one Iames Sands of Harbourn in Staffordshire died , aged one hundred and forty , his wife also being 120. And produces several others , that lived to see their Grand-childrens Grand-children .

Yea , even Women , though the weaker Sex , yet have sometimes survived unto a great Age. The Scripture relates , that Sarah Abrahams wife lived 127. years , Genes. 23. 1. the onely woman whose Age is recorded in the Book of God. Pliny's Note of Terentia Cicero's wife that lived an hundred and three years , or of Clodia that lived an hundred and fifteen , is rendred inconsiderable by examples of our own . For it is recorded of Dame Hester Temple of Stow in Bucking hamshire , who having four Sons and nine Daughters , lived to see . seven hundred extracted from her own body . And the instance of holy Mistris Honywood of Kent is well known , who lived to see Three hundred of her offspring alive together : and both these must needs be full of dayes . Yea , it was but about Ao. 1670. that one Mrs. Pyfield died in Ireland , who had lived one hundred thirty and six years . But the R. H. the late Countess of Desmond exceeds all late examples in these Countries ; who , when she was an hundred and forty years old , had a set of young teeth , and was able to walk many miles , who died within our memories , being , as it is credibly affirmed , an 184. years old .

In all which Instances , as the strength of Nature was great , so the Power and Goodness of the God of Nature was greater ; to the honour whereof I have Collected and mention'd them : not that any of us should deferr our Repentance or any Good Work , upon an expectation of arriving at the like term of Life ; sith an hundred thousand are dead and rotten , for one that reach such Longevity .

CHAP. II. The Causes of Old-age , and Preservatives .

SECT. I.

HAving thus Described Old-age , and Cap. 2. The Causes of Old age . selected some of the most eminent Examples thereof , I come now in the Second place , to inquire into the true Causes of it , and Preservatives against it . For the Causes thereof .

First , the Original meritorious Cause §. 1. The Original cause of Old-age . is Mans Sin and Defection from God. The truth is , it may seem somewhat strange , that Man being created at the first in the Image of the Immortal God , placed but little lower than the Angels , crowned with glory and honour , and made Ruler over all other creatures , should have his life burdened with so many sorrows , and then so soon arrive at Old-age and Death . And some of the Heathens did foolishly charge Nature with Envy and Cruelty towards Man , in causing so noble a creature to tarry so short a time in the world , and to grow old as soon as he begins to grow ripe ; And Others as wisely concluded , that Men were sent into this world only for their Punishment , for crimes committed in others Bodies before . And indeed , if you set the Scriptures aside which resolve the Case , it is somewhat unaccountable to have so short an History of so noble a creature . If a curious Architect should frame and rear up a firm and stately pile of Building , and being compleatly furnished , the same should presently shrink , and in a short time decay and fall to the ground ; Passengers would be apt to call in question the sidelity or skill of him that made it ; or exceedingly wonder by what means it came to ruine , till they come to know , that the Inhabitant himself undermin'd , pluck'd down , or fir'd his own house : So in the Case before us , it is matter of grief and astonishment to see the most exquisite piece of Gods workmanship upon earth , to become decrepit in so short a space , and to be reduc'd so soon into dust and ashes .

We must know therefore , that Man at his first Creation being made up of a Body and a Soul , was neither in his own nature so unchangeable and immortal as the Angels , nor so frail and weak as other creatures below . Not so unchangeable , I say , in his own nature ; for having a body that was to be continually supplied with food , that is , repair'd , it follows that , that which needs repair , is liable to decay ; but yet while the sweet harmony , wherein it was first form'd , was not disturb'd , the frame might well have indured for a long time ; especially , if the Tree of Life in Eden were intended , as some of the Learned * * Viv●…bat homo in Paradiso sicut volebat ; quam diu volebat quod Deus jusserat : cibus aderat , ne esuriret ; potus ne sitiret , lignum vitae ne illum senectus dissolveret . August de Civ . Dei. c : 26. thought , to support , strengthen , and perpetuate Life . But the dismal Fall of our first Parents did so crush the Body , and wound the Soul , that neither of them can be recovered in this Life . For immediately that Death , which was threatned to him , by degrees seized upon his Body ; and fear , shame and sorrow entred into his Soul. And though the divine Providence permitted Him and divers of his posterity to live many hundreds of years , that the naked world might be peopled , and that Religion with all other useful knowledge might be procur'd , preserv'd and propagated in the world ; yet we date his decaying and dying state from that word , Gen. 3. 19. For dust thou art , and unto dust shalt thou return . That righteous Sentence brings our hoary hairs upon us . Thou turnest man to destruction , and sayest , Return ye children of men — In the morning they are like grass which groweth up . In the morning it flourisheth and groweth up , in the evening it is cut down and withereth . Psal. 90. 3 , 6. If you inquire therefore into the ruines of humane nature , the answer will be , that Sin is the moth , which , being bred therein , hath fretted the garment , withers the man , and layes his honour in the dust . Every decay therefore of our Strength should mind us of our Apostacy from God by the Fall , and should renew our grief for the same . Whether Adam wept as oft as he looked towards Paradise , is uncertain ; but surely when we find our Eye-sight fail us , our Skin to wrinkle , and the pillars of the house to tremble , we should mourn for that woful Disobedience and Ingratitude , which was the Original cause of the decayes of Nature . When your Eyes cannot do you service in Seeing , let them do it in Weeping for this root of sin and misery .

Say not , that you are unconcern'd in what was done by another , time out of mind . For certainly we should never feel the effects , which we daily find to cur smart , if we had no hand in the procuring cause of them . They who would perswade you , that no sin is inherent in you , but that its only contracted by imi●…ation and custome , must needs yield that the Decayes , the ●…eebleness and the Dyscrasy , even of the temperatest man in the world , must proceed from some wound upon humane nature , which the Creator would never have inflicted without a fault . O therefore let us not only lament our Actual and daily offences , but let us go up to the Spring , and bewail that first rebellion , which is the root of evil both of sin and punishment . I say again , when thy bones ake , and when thy hand shakes , let thy heart mourn for the Sin that hath poyson'd thy nature , and made thee miserable . The body which was the Instrument in the crime , is justly the Subject in the punishment .

SECT. II.

THE Second which is the Immediate § 2. The Natural cause of Old-age . and Natural Cause of Old-age , is the Dryness and Coldness of the Temperament of the Body . There is according to the Old Philosophy , a certain Native Heat and Radical Moisture ingenerated in all mankind at their Conception , whereby Life is preserved : The one is like the Flame , the other like the Orl that feeds it . Diseases and Disasters are like a Thief in the Candle , that makes it wast the sooner : but if no such thing happen , yet the Lamp will consume , and at last extinguish . All the supplies of Food and Physick , are not able to maintain nor repair that Heat nor that Moisture , but a cold and dry temper grows upon the Body , till it be quite exhaust and wasted .

It is true , some there be who have derived to them from their Progenitors , a greater measure of radical Heat and Moisture , and therewith more lively and vigorous Spirits ; and these , meeting with no external Inconveniences , do continue longer in their strength , as may be observed in some Families every where : as some generous Wines will preserve themselves from decay much longer than others ; but at length they grow acid and spiritless : so in tract of time that Moth of Mortality , which lurks in all our Bodies , will fret that Garment into Rags . Things which are Compounded must dissolve ; contrary Qualities in the same Subject , tho never so equally temper'd , will work out one another . No care or Art can preserve these Houses of Clay , for as much as their foundation is in the Dust , Job 4. 19.

SECT. III.

THE Third sort of Causes , which §. 3. The Preternatural Causes of Old-age . may be termed Preternatural and Adventitious , that do accelerate or hasten Old-age , some of them are such as these .

1. Unwholsome Air. For the Air , being the constant Food of the Vital parts , must needs contribute much to the Repair or Decay of the Body ; and the more impure it is , must consequently impair and weaken it . Hence and from the Corruption of Food it is not improbable , that the Age of Man , after the Deluge became so much diminished ; insomuch as Arphaxad , who was the first-born in the New World , lived scarce half so long as those before the Flood ; as appears by comparing , Gen. 5. 27. with Gen. 11. 13. the Air being now become more impure and unwholsome , than it was before . However it is most evident , that people do commonly at this day grow weak , crazy and impotent , who live in those places , which mourn under a malignant Air ; and others are fresh and lusty at the same years , that injoy the blessing of a purer breathing .

2. Secondly , Diseases are another Cause that brings on Old-age . For these must needs weaken that strength of Nature , whereby our life is supported , Psal. 39. 11. When thou with rebukes dost correct man for Iniquity , thou makest his Beauty to consume away like a Moth : and not only his Beauty , but his Strength and Spirits , for the Hebrew runs there , — Thou makest that which is desirable in him to melt away . And thus it was with holy Iob. Thou hast filled me with wrinkles , which is a witness against me , Job . 16. 8. His grievous Distempers had made him old before his time . Thus we daily see divers persons , who , in respect of the number of thei●… years , have not pass'd the Meridian of their Age , yet by reason of their Sicknesses , and especially the Dregs which some kinds of them do leave behind them , are old in their very Youth . These are like Storms without , which battering the best built House , will the sooner bring it unto ruin . Holy David said of himself , Psal. 119. 83. I am become like a B●…tle in the Smoak , that is , my natural moisture is dryed , burnt up , and withered . And Hezekiah by reason of sickness complains , Mine Age is departed , and is removed from me as a Shepherds Tent , Isa. 38. 12. Thus the Lord doth sometimes weaken a mans strength in the way , and shortneth his days , Psal. 102. 23. implying , that a mans life is like a Iourney through this into a another World ; now by Diseases he weakens us in the way , as we are travelling through the World , causes us to commence Old per saltum , and shortens our days : so that by this means , some have but a winters day of life , while others injoy a longer .

3. Thirdly , Another Cause which hastens Old age , is , immoderate Care or Labour . Each of these , when they exceed a due proportion , do exhaust the Spirits , and produce early wrinkles ; whenas , being moderately used , they do us no hurt , but good . It is indeed a part of the Curse pronounced at the Fall , on Adam and all his posterity , Gen. 3. 19. In the sweat of thy face shalt thou eat bread , till thou return unto the ground ; and the carking Heart and sweating Face , hastens man to the Ground . One of these alone , immoderate Care , or immoderate Labour will do the work ; but when the mind within is eaten up by continual thoughtfulness , and the Body without is harrast with extreme Labours , no wonder that Weakness , Languishment , and Old-age hasten on a pace : x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . Op. & Di. l. x. then doth our strength give place to labour and sorrow , for it is soon cut off , and we fly away , Psal 90. 10. Great indeed is mens folly thus to ruin themselves ; sith it is certain that neither our immoderate cares , nor our immoderate labour , do us any good at all : less Care and more Prayer would avail us much more ; yea , and they do us much hurt , they disquiet the Mind , they disturb the Body , they provoke God to leave us to our selves ; and then we shall soon find , that it is vain to rise early , to sit up late , and to eat the Bread of Sorrow : whereas the blessing of the Lord , it maketh rich , and he addeth no Sorrow with it , Prov. 10. 22. Assure your selves , if moderate care and labour will not bring in Riches , then they are not good for you ; and whatsoever is gained otherwise , hath a Curse in it , and will bring misery on the Body , or on the Soul , here or hereafter .

4. A Fourth Cause which hastens Old-age , is Intemperance , that is , excess in Eating , or in Drinking , or in lustful Embraces . Any of these , especially the last , do bring Old-age into youthful years . Sad it is , that our Life being in its utmost extent so short , and our Bodies by nature so frail ; we , that have a desire to live , and who for that end will be content to use the most irksome remedies , should yet so commonly invite distempers by our Luxury , and so shamefully dig our Graves with our Teeth , and deprive our selves of the residue of our years . In so much , that altho in St. Hieroms time he affirmed , that there were reckoned five thousand Martyrs for every day in the Year , save one , yet we may sadly conclude , that Bacchus and Venus have had daily more Martyrs , if we may so call them , in one place or other of the World , than Iesus Christ . In this sense doth Seneca y y De Brevit . vit. cap. 1. truly say , Non accepimus brevem vitam , sed fecimus . From whence come for the most part those pains of the Gout , Stone , Dropsy , Convulsions and Apoplexies , with such other Distempers , but from Intemperance in some of the foresaid Objects ? A moderate use of Meat , Drink , and conjugal rights , as it doth tend much to the alacrity of the mind , so doth it no less to the Health of the Body : but excess in any of them , doth either suffocate Nature , or else impoverish and exhaust it ; as it is observed of the more lecherous Creatures , that they are short-liv'd in comparison of others .

If therefore you would arrive at a good Old-age , good in respect of the comfort of the Mind , or in respect of the welfare of the Body , oppose and check your unruly Appetites z z Pont gulae metas , ut sit tibi longior aetas . Esse cupis sanus ? sit tibi parc●… manus . ; resolve with the Grace of God , Hitherto thou shalt come and no further : conclude , I am a Man , yea , a Christian , and not a Brute ; and consequently , am not to be guided by Sense , but by Reason and Religion , which teach me to use all these outward comforts , so far as they will promote the Glory of my Maker , and the present and future good of my Body and Soul.

5. Fifthly , Inordinate Passions of the mind are another means to bring on Old-age ; such as Anger , especially Sorrow . For these do manifestly prey upon the Spirits , and also produce such bodily Distempers , as do hurry people into Old-age before their time . a a Nihil est quod senectuti magis noceat ac dies hominis abbreviet , quam tristitia , languor animi , & ira . Nihil enim bilari senectute jucundius . Cass. Hence it was , that Valentinian the Emperor , by an excessive straining of his Voice , in an angry reply against some Offenders , fell into a grievous Fever , which at length brought him to his End. And for Sorrow , the wisest of men tells us , Prov. 15. 13. A merry Heart maketh a chearful Countenance ; but by Sorrow of the Heart , the Spirit is broken b b T is mirth that nursethlise and blood , Far more than wine , or rest , or food . And when the Spirit is broken , the Body must sensibly wast and decay . For these Passions like a Torrent or Land flood break down , and overthrow all before them : you know a River , while it proceeds with its usual stream , passes harmlesly , yea , profitably through all the Fields and Meadows , and makes no breaches on the Banks on either side ; but when a suddain and excessive Rain swells it up , then it lays about it without mercy , and tears up the Ground , the Fences and Trees on every side : And even so our Passions being moderate , are innocent and useful ; but he that hath no rule over his own Spirit , is like a Flood of Water broke loose , or like a City that is broken down , and without Walls .

Yea , there have been Instances of such , as by sudden Grief have grown Gray in a few days time ; and there be hundreds that carry the Badge of their great Sorrows on their Heads , long before a due course of years would have brought them .

Let us not therefore suffer these Vultures to feed upon our Hearts , nor yield our selves Slaves to these unruly Passions ; which war not only against the Soul , but even against the Body , and will ruin both , except they be restrained and mortified by the Grace of God. Philosophy hath gone far in this work , God forbid but that Christianity should go much further .

There are also other both Moral and Natural Causes of Old-age , but these may suffice . The curious may satisfie themselves elsewhere c c See Ro. Bacons cure of old age , with Dr. Browns Notes . And by these Causes , you may easily discern what are the best Preservatives against Old-age . For tho no Art or Care can prevent the unavoidable access thereof , yet effectual Means may be used to deferr it . 'T is true , Galen tells d d Lib. de marcore . c. 2 us of a Philosopher , who affirm'd , that there was a way to prevent it , and wrote a Book of it , when he was forty years old ; but the said Author takes notice , that when he was arriv'd to eighty , he was wasted to skin and bones , and could not any way cure himself . But the most effectual Preservatives , are , 1. Piety , and 2. Sobriety .

SECT. IV.

FIrst , serious Piety . By which I § 4. The Preservatives of Old-age . mean , a Course of life in the Faith , and Fear of God , and in holy Obedience unto him . This is that Godliness , which hath the promises of the life that now is , as well as of that which is to come , 1 Tim. 4. 8. This is the best Antidote against that Poyson which hath originally infected our Nature , and which makes it swarm with Distempers , that hurry us to Old-age , and Death at last . This is , certainly , the best Means whereby to avoid that fatal Curse so early pronounc'd , or else to turn it into a Blessing . If thou wilt walk in my ways , to keep my Satutes and Commandments , then I will lengthen thy days , 1 King. 3. 14. What man is he that desireth Life ; and loveth many days , that he may see good ? Depart from evil , and do good , &c. Psal. 34. 12 , 14. It is the observation of Hierom e e Hier. Psal. 91. in unde vide tur nomen hoc sanctis non longae aetatis ratione sed authoritatis ascribi . , and of Origen f f Orig. in Gen. 18. before him , that Abraham is the first person called Old in the Scripture , tho Adam and Methuselah and many others were richer than he in years , but not in Faith and Obedience . I know , that some of the worst of men have , without this , flourished long , and some that have been most Religious , have withered quickly . ; and therefore do conclude , that all such Outward blessings and afflictions are conditionally promis'd and threatned : and yet it abides certain , that the ordinary way to a vigorous Age , and a long Life , is the true fear of God ; and that which makes it short and miserable , is Ungodliness . And the Holy Scripture is express herein , Prov. 10. 27. The fear of the Lord prolongeth days : but the years of the wicked shall be shortned . For doubtless , our Lord God , who is the giver of Life , is also the Conserver of it ; and whose word we may rely upon , as the best Prescription and Preservative in this case . This Holy course doth contribute to this end

1. In a Natural way . And that , 1. By Mortifying and discarding those Sins which do more directly hurt the Body . Such are those Passions and Excesses above-named , such is Anger , Envy , Covetousness , Ambition , and many such like , which like wind in the Intrails of the Earth do rend and shatter it . I think there is no Sin , whatsoever , but it hath a malignant influence upon the Body ; either to disorder and inflame it , or to macerate and dispirit it : Now the Fear of God obliges a man not only to restrain , but to pluck up all such by the Roots . Those are the Weeds , which both rob the sweet Flowers of their nourishment , and also depauperate the soil where they grow ; which being cast out , the whole man fares the better after them . And 2. True Piety refresheth the Body with the Comforts of a good Conscience . That Peace , that Hope , that Joy which result from a Conscience , that is pacifi'd by the Blood , and purified by the Spirit of Christ , do most efficaciously cherish the whole man , they daily feast him . This is that merry Heart , that is called a continual feast , Prov. 15. 15. And that doth good like a Medicine , Prov. 17. 22. There is that Intimacy between the Soul and the Body , that whatsoever refresheth the one , doth also cheer the other . Whereupon the Learned have judged , that Hope , Love and Ioy are great prolongers of Life , by the influence which these have upon the Humours and Spirits in the Body : much more when these Affections have heavenly and eternal things for their Object : and the Holy Scripture speaks that way , when it saith , Prov. 19. 23. The fear of the Lord tendeth to Life , and he that hath it , shall abide satisfied . 3. True Piety is the best Preservative against Old-age in a Spiritual way , to wit , by Procuring the Blessing of God. For when the Body is consecrated to him , and imployed for him , we may expect it to be blessed by him ; it is under his peculiar care and Providence . When it is united to Iesus Christ , it will receive influence from Him for its good . So that true Religiousness , tho it more immediately tend to the recovery and felicity of the Soul , yet it is really most friendly also to the Body . He that feareth God , and walketh in his ways , shall see his Childrens Children , Psal. 128. last . And on the other hand , all those destroying , and life-shortning Diseases mention'd , Deut. 28. 27. 61. even every sickness , and every plague , are denounced to the ungodly . And fully Eccl. 8. 12 , 13. Tho a Sinner do Evil an hundred times , and his days be prolonged , yet surely I know it shall be well with them that fear God , which fear before him . But it shall not be well with the wicked , neither shall he prolong his days , which are as a shadow , because he feareth not before God. Therefore you that would protract the time of your flourishing strength , learn to love and fear God , devote your selves to him , bestow your Hearts upon him , imploy your time and strength to please and honour him : abide not in a State of ungodliness , rest not with a form of Godliness ; but resolve upon that Real Holiness , which will produce a long and happy life in this World , and a longer and happier life in a better .

2. The Second Preservative against Old-age , which indeed is contained in the former , is Temperance and Sobriety g g Pugnandum tanquam contra morbum est , sic contra senectutem . Habenda ratio valetudinis : utendum exercitationibus modicis . Tantum cibi & potionis adhibendum , ut reficiantur vires , non opprimantur . Cic. de se●…ct . . I mean that gracious Vertue , which retains the Sensitive Appetite within the bounds of Reason and Religion , whereby we keep a Mediocrity in the use of Meats , both in respect to their Quantity , neither loading nor pining the Stomack ; and in respect of their Quality , neither debauching it by too much Variety , nor injuring it by things noxious . The same care in Drinks , lest the Quality of them be pernicious , or the Quantity of them prejudicial . That the Marriage-bed be moderately used , so that the vital Spirits be not exhausted . Now mans sinful Nature above all other Creatures inclines to excess in all these : and it is pleasant to the Flesh ; but it is the pleasure ▪ of poyson : At last they bite like a Serpent , and sting like an Adder , Prov. 23. 32. not the Soul only , but the Body . They do insensibly , but infallibly weaken nature , disorder the Harmony of the parts , breed the most fatal distempers , and render him , as we may daily observe , old in infirmities , that is but young in years . So that if they who give themselves up to Gluttony , Drunkenness or Lasciviousness , did truly love their own Souls , or yet their own Bodies , they would bridle their unruly Appetites for their own sakes , and not pay so dear for that which must be repented of . And as a plain and even way is much more delectable , than always to be going up Hill and down ; so certainly there is a thousand times more ease and sweetness in an even and temperate course , than in the perpetual unevenness of intemperance . How should that body hold out , that is daily clogg'd and inflam'd with preternatural excesses ? The intemperate man is constantly feeding an Enemy , whom it is charity to starve ; and deals with his Body as the Ape , who is said to hugg her young to death . Whereas a wise Sobriety is health to the Navel , and marrow to the Bones ; by it the Humours , the Blood , the Spirits are all maintain'd in order and in vigour . His meals are pleasant , and his sleep is sweet , and he is a Stranger to those crudities , and consequent distempers which pester others . Thus Plato by his careful temperance spun out his life , tho a great Student , till he attain'd above fourscore ; and Galen to above sevenscore years ; and Seneca h h Sen. Ep. 58 ▪ concludes , that there is no way to retard Old-age like a frugal Sobriety .

Let me then persuade all such , as are lovers of pleasures , more than lovers of God or of their own Souls , to have some pity on their poor Bodies . O break off your destructive Course , sow not the Seeds of consuming Maladies in your own Flesh. Be not among Wine-bibbers , amongst riotous eaters of Flesh. Put a Knife to thy Throat , if thou be a man given to Appetite , Prov. 23. 1. 20. Give not your Strength unto Women , nor your ways to that which destroyeth Kings , Prov. 31. 3. Let not the Beast captivate the Man , nor your Reason be enslav'd by Sense ; but recover a just dominion over your blind and brutish affections , that your days may be long and lively in the Land which the Lord giveth you .

If it be here Objected , that the most Religious and temperate persons grow old as soon as others . It is Answered , that tho in these external things , all things come alike to all : there is one event to the righteous and to the wicked ; yet every wise man will take the likeliest course for the blessing he desires . Tho some Children that have had no good Education , nor good Example , have afterward proved eminent men ; yet who but a desperate man will hereupon resolve , I will take no care about the instruction of my Children ? but the prudent Parent will conclude , tho some of the best Education do miscarry , and some with the worst do flourish , yet I ought and will take the likeliest course to bring up my Children in the fear of God : Even so in this case , the Old-age and Death do seize upon divers pious and circumspect persons , as soon or before they come upon others , yet is it the Interest and Duty of all such as regard God , or wish well to themselves , to use the fittest means to preserve their strength and vigour , until their time and work be done .

For it is certain , that when the success answers not the means , and that Distempers , notwithstanding our Piety and Sobriety , do overtake us ; then it is permitted and ordained by the Wisdom of God for the setting forth some way of His Glory , and for the real Good of the party affected . For an Holy and Good God never makes Exceptions to his General Rules , but in Cases reserved for his greater honour , and his Servants greater good . For all the paths of the Lord , tho never so cross and crooked , are Mercy , I say , Mercy and Truth to those that keep his Covenant , and his Testimonies . Psal. 25. 10. And thus you have had some Account of the true Causes , and the best Antidotes against Old-age , which is the second Point to be handled .

CHAP. III. The Sins of Old-age .

SECT. I.

I Come in the Third place to treat of Cap. 3. The Sins of Old-age . the Vices and Sins , which are most incident to Old-age : for the best Wine that is , hath some Dregs . And tho there be none of Old-folks Sins , but they are found in some Young-folks breasts ; yet there are some particular vices , which are more proper , because more common to Aged pesons , than to others . Nevertheless as the work of Sanctification hath been deeper , and the care in Education greater , so far the less lyable shall the Aged persons be , unto these Corruptions i i Haec morum vitra sunt , non senectutis . Cicer. de Senect. . He that bears the Yoke in his youth , will be happily fortified against them in his age . I do not therefore charge every Old man or woman with the following Faults ; for many have better learned Christ , and are as free from them as any other : but for the most part Old people are propense to these Vices .

First , Frowardness or peevishness , whereby they are prone to be morose , wayward § 1. Peevishness . and hard to be pleased ; easily angry , often angry , and sometimes angry without a cause . Seldom are they pleased with others , scarce with themselves , no not with God himself : yea , they think , as poor Ionah did , that they do well to be angry . Too apt they are to aggravate every fault to its utmost dimensions , and so never want matter for unquietness .

Now this is both a Sinful and Miserable distemper . It is displeasing to God , and it is very uncomfortable both to themselves , and to others . It s true , that Anger in it self is not evil : our Blessed Saviour was once angry , but it was at Sin , and it was accompanied with Grief for the hardness of their Hearts . Mark 3. 5. When we are angry at Sin , we are angry without Sin. And it is also true , that Old people by reason of their knowledge in matters , do see more things amiss and blame-worthy , more Sin , and more evil in Sin than others do ; and having liberty by reason of their Age and Authority to speak their minds , they are too prone to express , that which others must digest with silence ; and withall k k In fragili corpore odi●…sa omnis offensio est . Cic. de senect. their bodily distempers dispose them to more testiness than others , whose continual health and ease makes their Conversation more smooth and quiet ; and lastly , they discern themselves in some danger of being despis'd l l Contemni se putant despici , illudi . id . ibid. , and therefore are tempted to preserve their Authority by frequent and keen reproofs and reflexions , and so iniquum petunt , ut justum ferant , they require too much , lest they should receive too little .

But tho these things may abate the faultiness of this Sin , yet they are far from being sufficient to justifie the same m m Severitatem in senectute probo , sed eum modicam ; acerbitatem nullo modo . Cic. de senect. . Say , that this froppishness is their Disease rather than their Sin ; yet the Disease is the effect of Sin , and the cause of Sin , and Sin it self . The mind is distemper'd by it , both your own and others ; the Body is disordered ; unjustifiable words are spoken ; the Soul unfitted for any serious devotion ; and the proper ends of reproof seldom attained ; for as the wrath of man never works the righteousness of God , so it rarely cures the iniquities of men . The plaister being too hot , burns more than it heals n n Si is qui corrigere nititur , irâ superatur , opprimit antequam corrigat . Greg. Mor. ; and the frequency of finding fault , tempts the faulty to heed it the less ; yea , they are prone to harden themselves in evil , by retorting your unquietness upon you , as a Sin you live in without reformation .

Strive therefore against this infirmity : pray earnestly unto God for a meek and quiet Spirit : connive at smaller slips ; be not severe against involuntary faults : expect not the same Wisdom or Circumspection in young people , as you have in so long time attained : bridle the first emotions of anger ; and weigh the nature and quality of a miscarriage , before you let fly at it , and do not kill a Flea upon the Forehead of your Child or Servant with a Beetle . Learn of Plato an Heathen , who being incensed at his Servant , desir'd his Friend Xenocrates , who then came in , that he would correct him ; for now , saith he , my anger surmounts my reason . Or rather go to School to your heavenly Master , Christ Iesus , who was meek and lowly , who being reviled , reviled not again , and when he suffer'd , threatned not . Give place to any one rather than to the Devil . Resolve if others cross you , that yet you will not punish your self ; for frowardness hurts no body so much as ones self . And mortifie Pride , from whence , for the most part , these passions spring ; for we are apt to assume so much , and value our selves so highly , that we think every one should humour us ; and they that expect much , will meet with many disappointments .

Say not , that the cure is impossible ; for in all ages there have been Instances of victories in this case . There was Patricius the father of St. Augustine , and there was Mr. Calvin , both of them naturally of hot and hasty spirits ; yet did so moderate their temper , that an unbeseeming word was scarce ever heard to come from them : yea divers of the Heathen o o In moribus est culpa , non in aetate : moderati enim , & nec difficiles senes nec inhumani , tolerabilem agunt senectutem . Importunitas autem & inhumanitas omni aetati molesta est . Cic. de senect. were eminent herein ; and doubtless the Grace of God will not be wanting to you , if you sincerely seek it , which will of lions make you lambs .

SECT. II.

A Second Folly incident to Old-age , is §. 2. Talkativeness . Loquacity or Talkativeness ; that is , an exceeding proneness to speak much ; so that it hath pass'd into a Proverb , Senex psittacus , an old person is a Parrot . Herein they are twice children , whose faculty you know lies this way .

Speech is a most wonderful and excellent Faculty conferr'd only on humane nature , and for their common good , and it is great pity that it should be abused . As our Reason begins to work , so our Speech comes in ; which shews that all our words should be govern'd by Reason . And yet how unruly is this little member ! insomuch as the Apostle Iames , c. 3. 6. calls the Tongue , a World of iniquity ; the hand is not call'd a world of iniquity , for that cannot reach very far ; but with the tongue we can walk over the whole world , and by the venome of it hurt even all mankind . And Old people , whose eyes and ears , whose hands and feet are much decay'd and disabled , are apt to make the greater use of their tongues .

And whereas the noblest and best subject of Discourse is the ever blessed God , his Properties , Word and Works , too few of them deal in this argument ; but the ordinary Theme of their speech , is concerning Other folks , and concerning Themselves : and here you may find in their tongues the Perpetual Motion . About Others , their tongue travelleth round about , and few of their neighbours escape the scourge of it . It is their delight to be judging , censuring , and condemning all mankind . How much good might the same breath produce , if it were imployed in good instruction , in faithful counsel or in wise reproof ? But their talent lies not that way , but rather like Zoilus of old , who being asked , why he carped so much at others , answer'd , that he spoke ill of them , because he could do no other ill to them ; so the impotence of old people must be a plea for their ill language : but God will reprove thee , and set this and all thine other sins before thee , because thou sittest and speakest against thy brother , and standerest thine own mothers son , Psal. 50. 20 , 21.

But their most pleasing Harangues are concerning Themselves . What they have bin , what they have done , what they have had , what Strength , what Beauty , what Estates , what Affairs they have managed , what adventures they have made , what victories they have gotten ; in summe , wherever the Story begins , it shall be sure to end at their dear selves , the feats they have done , or the respect they have received .

Now all this must be nauseous to every ingenuous hearer , and is most loathsome in the sight of God. For He and his Glory is the only center , towards which all our words and actions should tend . All other discourse is no other or better , than wherein Turks and Pagans may vye with you : and our Blessed Book assures us , Mat. 12. 36. That every idle word that men shall speak , they shall give account thereof in the day of judgement . If all your extravagant words in one day should be written down , and presented at night to you , it would amaze you ; how then will ye answer whole volumes of them at the day of Judgment ? say not , that words are but wind ; since they are such a wind as , if irregular , will blow the soul into Hell ; for by thy words thou shalt be justified , and by thy words thou shalt be condemned .

Bridle therefore this unruly member . Nature hath placed two barrs unto it , the teeth and the lips ; but except watchfulness and prayer be added to them , they 'l be too weak . If any man offend not in word , the same is a perfect man , Jam. 3. 2. and you will confess , that every man should labour to be perfect in his Profession ; especially you that are Old disciples , and should exceed others in strict holiness , as much as you do in years .

Consider , that he who often said , let him that hath ears to hear , hear ; said not , let him that hath a tongue to speak , be ready to speak . No , he hath given to men two ears , and but one tongue ; to shew that we should be swift to hear , but slow to speak . It is true , as Elihu grants , Iob 32. 7. Dayes should speak , and multitude of years should teach wisdom . Their knowledge and experience qualifies them for it ; and if young people would but see their own weakness , and were modest and humble , they might with much ease learn those things of the Elder , which they have dearly bought . p p Dissi●…ibus ac morosis senibus a●…res libenter prebeto ; qui proverhiorum sententiis adolescentes ad recta studia 〈◊〉 . Hieron . Ep. ad Aug. So that the Talkativeness , which is culpable in Old persons , is utterly intolerable in Young ones . But yet even by those that are Old , both the Matter and the Measure of their talk is to be observed ; and you should consider , What good shall I now procure by speaking ? Whither is my Tongue walking ? What hurt by holding my peace ? What words are these , that are bursting out ? It is Plutarchs Counsel . And the same Lib. de garr●…l . Author a Heathen resolves , that we should never speak , but when it is some way necessary , or useful to our selves , or others . And that was a nipping answer , which Zeno the Philosopher gave to some Embassadors that were come to Athens , and had feasted some Learned men there , who had talked liberally to them : And what , said they to him , have you to tell us ? Why , saith he , tell those that sent you , that you met with one Old man , who knew how to hold his peace . And a wise man resolves , that he that hath knowledge , who of all men may best speak , spareth his words , Prov. 17. 27. And you whose humour prompts you to be sparing , should not be so prodigal herein . He was a wise man , that Si●…onides . said , he had often repented that he spake , but never that he held his peace .

Let the Glory of God , and the Profit of the hearer be still the measure of your talk . Hunt not after the applause of men , which is but empty Air ; and remember , that you may never justly commend your self , but when you are unjustly accused by another . And then consider withal , that the more a Man speaks , commonly the less he is heeded ; and therefore if you would have people to mind what you say , check your loquacity q q Oportet ut senilis sermo non solum sit gravis , s●…d etiam brevis . Aug. , and take notice how the Wise man placeth Silence before Speech , saying , Eccles. 3. 7. A time to keep silence , and a time to speak .

SECT. III.

THE Third Sin more peculiar to Old-age , § 3. Envy . is Envy , which is an inward Grudging at those who do in any thing excell us . Now because they which are Old do see many that surpass them in strength , beauty , riches or esteem , they are too apt to look at them with an envious Eye , and to grudge them those blessings , which God hath vouchsafed them . Hence it is but too usual with them , to lessen their deserts , to carp at their enjoyments , to abound in all such reports and stories , as may degrade or blacken them ; thinking by a great mistake , that what is detracted from others , is added to themselves . Thus when an House is decaying , all the props men can get , they will buttress it up withall : but these are but rotten Pillars , and will but expose you to more contempt .

For this is an odious sin in it self : from hence proceeded the Fall of the first Adam , and the Death of the Second , for which mischiefs we should hate it the more . And indeed it is a very unreasonable thing to envy those mercies to others , whereof we have had our share as well as they . Are they strong , comely or respected ? You have in your time partaken of them , and why should you grudge at those that do but come after you ? It is like as if the Southern Husbandman , who hath inn'd his Harvest in Iuly , should repine at them that live more Northerly , whose Harvest is in September : why , the former had his Harvest as well as the Other ; and hath reason rather to be thankful to God , than to envy them that follow him . Besides , would you have two Harvests ? What answer can you give to our Saviours questions , Matth. 20. 15. Is it not lawful for me to do what I will with my own ? is thine eye evil , because I am good ? He that grudges at Gods gifts , would make a miserable distribution of them among men , if they were at his disposal . No no , younger people have their proportion of comeliness , strength , estate , honour and parts , and you have yours ; and they are distributed by a wise Hand , who is ever righteous in all his wayes , and holy all in his works .

And therefore labour with all your might to extinguish this cursed flame . Remember that wrath killeth the foolish man , and that envy slayeth the silly one , Iob 5. 2. You envy others , but you hurt your selves . Few sins have a more malignant influence upon Mind and Body , than this Sin of Envy . On the other side , if you bless the Lord for other mercies , you have the comfort of them r r T●…lle in●… & hab●…s quod m●…um est . Aug. ; if you repine at them , you lose the comfort of your own . I know that the spirit that dwelleth in us lusteth to envy , Jam. 4. 5. but to them that seek it , God giveth more grace . Be contented with such things as ye have : 't is not said , with such things as 1. you have had , or such things , as 2. others have , or such things as 3. you would have , but with such things as ye have , because he hath said , I will never leave thee nor forsake thee . If you have him , you have enough ; if you have him not , you have too much .

Let him who is infinitely wise have liberty to dispose his gifts as he pleaseth : and instead of grudging at the excellencies of others , labour you for something in your selves to ballance them . Your Gravity will be as valuable as their Beauty , your Wisdom as their Strength , your Grace as their Wealth . They do but surpass you in things that will fade as yours have done , but you may excell them in things which are everlasting .

Besides , you should consider , that we are all fellow-members of the same body , and so we should rejoyce in their welfare and in their comforts ; that 's the way to bring them to sympathize with us in our defects ; and they that pay respect to those above them , shall most usually receive it from them below them ; whereas the Envious man takes pleasure only in punishing of himself .

SECT. IV.

THE Fourth Vice too common to §. 4. Arrogance . Old-age , is Arrogancy and Conceitedness . An humour whereby they assume so much to themselves , as if they had a Monopoly of Wisdom to themselves , and that their word must be a law in all cases , so that they can endure no contradiction . It is likely enough that Iobs friends had a spice of this distemper : for they were very aged , Iob 32. 6. and we find them very wise in their own conceit . And it is most true , as before , that Dayes should speak , and that they are most likely to be in the right . Happy had Rehoboam bin , if he had acquiesced in the counsel of the Old men : for which is abler to advise , they who are only helped by some natural parts , a working fancy and a fluent tongue , or they who have read many men , as well as many books , and have weighed things as well as words , and by experience are grown wise ? These persons may certainly expect , that a great regard be given to their opinions . But yet as Iob , c. 32. 9. Great men are not alwayes wise , neither do the aged understand Iudgment . All aged people have not a Patent for Infallibility , nor any at all times . If old Nicodemus his notion of Regeneration must have pass'd for Orthodox , what kind of Divinity should we have had ? he knew not what it was to be born again , though he were a Teacher in Israel ; and I greatly fear he hath his fellows in all Ages and Places . Sometimes Old men dream dreams , and young men see visions , as Ioel 2. 28.

The Almighty will not confine his Gifts , no more than he doth his Graces to any order of men ; and therefore no man should think of himself more highly than he ought to think , but to think soberly , as God hath dealt to every man , Rom. 12. 3. And accordingly , the Aged are exhorted , Tit. 2. 2. in the first place to be Sober . It becomes no man to abound alwayes in his own sence , or to dictate in every company ; but rather according to that Levites method , Iudg. 19. last . Consider the matter , take advice , and then speak your minds . The Spirit of God dwells not in a proud heart : Pride , and arrogancy , and the evil way , and the froward mouth he hates , Prov. 8. 13.

Check therefore and mortifie this sinful Temper . Mind the Apostles counsel , Rom. 12. 16. Be not wise in your own conceits . Let not your Determinations begg respect by the number of your years , but command it by the weight of your Reasons ; so there will be more of God than of man in your Counsels . Believe it , neither great Age , nor great Honour , nor both together do infuse wisdom ; for Solomon hath said , Better is a poor and a wise child , than an Old and foolish King , who will no more be admonished , Eccl. 4. 13. Why should you therefore imagine , that Wisdom must needs live and dye with you ? that your words must be alwayes Oracles ? O Labour for more Humility , and be content with your proper measure . Know for certain , that all conceitedness comes from Pride , which Sin cleaves to a man even to the grave . Consider how the Scripture disgraces this humour of yours , Prov. 26. 12. Seest thou a man wise in his own conceit ? there is more hope of a fool than of him . Reflect sometimes , how often you have bin mistaken , even wherein you have been extreamly confident . He must be omniscient , that is alwayes infallible . Let God be true , but every man a lyar . Young Elihu may sometimes out-strip Iob and his three friends , and no meer man is wise at all times .

SECT. V.

THE Fifth and most Epidemick §. 5. Covetousness . Sin of Old-age , is Covetousness or Worldly-mindedness , that is , an inordinate love of Riches , which is shown in an insatiable endeavour to procure them , and in an unreasonable lothness to part with them . Though this Vice be frequently found in young people , as in that young man , Matth. 19. 22. who was free from other gross Sins , but infected with this ; yet it is a Disease more peculiar to Old-age . They feel the decayes of Nature , and think to support themselves by their abundance . They must have some Recreation , and are by reason of their Age incapable of other pleasures , and so do place their delight in heaping up Riches , as some s s Simonides ob avaritiam culpatus respondit , se per senectutem reliquis spoliatum voluptatibus , unicâ lucrandi voluptate gravem recreare aetatem . Plutarch . of them have ingenuously acknowledged ▪ They also know that their weakness and infirmities do expose them to contempt , and therefore endeavour to obviate that by their Wealth , and so make themselves considerable by their Estates . These are the ●…rutches , which when weakness overtakes them , they lean upon and support their fainting spirits withal .

And they want not variety of Pretences whereby to justifie their course : as that they are only providing for a rainy day , for troubles and Casualties that may besall them ; that they ought to lay up for their Children and Posterity , or else they were worse than Infidels ; yea , that they are gathering only to bestow it at their death on some pious or charitable use . And Satan is not wanting to nurse this humour in them , by suggesting to them expectations of a long life , a distrust in the Providence of God , and continual fears of want : which is nursed by the coldness of their temper , and by their consciousness of their inability to get much by their labour : And these meeting with that inveterate Self-love , which is inherent in them , and consequently an uncharitable frame of mind towards others , hardens them in their tenacious temper ; so that as they grow weaker , this lust grows stronger t t Omnia in homine senescunt vitia : sola avaritia juvenescit . Aug. Serm. 48. ad fratres in eremo . ; until Divine grace doth open their eyes , or else the Earth at last stop their mouths .

This bitter root spoils their Devotions , interrupts their prayers , renders the word of God tastless , becramps them to all God Works ; this disturbs their Rest , the thoughts and cares about these things do visit them last at night , and meet them first in the morning , and disquiet them the day throughout ; for where the treasure is , there will the heart be also . Oh the cares , the fears , the vexations that possess a covetous heart ! but only that we can digest any thing that we delight in , though it be never so bitter , else no man could endure the life of a covetous miser . But it is the Old-mans recreation ; the best of his time and the strength of his spirits are consumed , either about the keeping of what he hath , or about getting more : for as he hath no vent for his abundance , so he observes no limits for his desires . As the bladder , the more it is filled with wind , it stretches the more ; so the more his riches increase , the more his heart is set upon them ; so that he seeth more beauty in his Money , than in the Sun in the firmament u u Gratiùs aurum intuetur quam solem . Ambros . . No thoughts , no discourse , no design pleaseth them , except it end in gain : but when there is an opportunity of doing good , the heart is cold , and the hand is lame . Nay some of them will not afford conveniences , scarcely necessaries to their families or to themselves , but run in debt to their own backs and bellies , to their children and servants , and foolishly choose to live poor , that they may dy rich .

Now this Vice in it self it is plain Idolatry , and the root of all evil , leading men into temptation and a snare , into many foolish and hurtful lusts , which at last drown men in destruction and perdition , 1 Tim. 6. 9 , 10. For the worldly man gets and keeps his Estate with travel to his Body , vexation to his Spirit , scruple to his Conscience , with danger to his Soul , with envy of his neighbours , with suits to his children , and with a curse to his posterity . Do but turn to Iob 20. 15. and read that chapter out . But in no sort of men is Covetousness so unaccountable , so very foolish as in Old people . For what can be more absurd ( said a Heathen w w Avaritia verò senilis quid sibi velit non intelligo ; potest enim quicquam esse absurdius quam quo minus viae restat , eo plus viatici quaerere . Cicer. de sen. ) than to be so much concern'd for travelling Expences , when we have so small a part of our way to travel ? Or as St. Augustine x x Gravioribus sumptibus se onerare f●…stinat , cùm jam pervenerit quo tendebat . Aug. ser. de temp. 247. expresseth it , to load our selves with the greatest Burdens , when we are nearest the end of our Journey ? It is no doubt a plain infatuation , and an instance of the power of the Prince of this World on mens minds , and of the Corruption of our Nature to effect this ; that those who have seen the Vanity of all these things , the uncertainty , the unsatisfactoriness , the vexatiousness of them , should so dote upon them : that they who not only know , but even feel in themselves , that they must shortly , and may suddenly leave them all , and perhaps have no thanks at all from them that enjoy them ; that yet these persons , wise in other things , should set their Hearts upon them , and hunt after a World that is flying from them . How much Fugientem sequimur mundum . more comfortable were it , to do all the good they can ? to feed the hungry , cloath the naked , to procure the Prayers of the distressed , while they have opportunity ? to make Friends of the Mammon of unrighteousness , to be esteemed of men , to be loved and honoured of God! A good man sheweth favour and lendeth : he will guide his affairs with discretion . Surely he shall not be moved for ever , the righteous shall be in everlasting remembrance , Psal. 112. 5 , 6.

The Pleas which they produce for their Justification or Excuse , are all insufficient . Have you no other Recreation ? Surely , there are more and better Diversions , Natural , Artificial , and Spiritual , than heaping up riches . Instance but in the last of these , Psal. 119. 14. 72. I have rejoyced in the way of thy Testimonies , as much as in all Riches : yea , The Law of thy mouth is better unto me , than thousands of Gold and Silver . Again , Do you think that these will defend you from Contempt ? True Piety and Charity is a far better way , Psal. 112. 9. He hath despersed , he hath given to the Poor ; his righteousness endureth for ever : his Horn shall be exalted with Honour . Think you , that in your decays of Nature , there be no better supports , than your Riches ? Yes , the favour of God , the love of Christ , the comforts of the Spirit , the feast of a good Conscience , and the joyful hopes of eternal Happiness , are as much beyond them , as the Sun i●… brighter than●… Glow-worm . Will providing for Contingencies excuse you ? Alas , your Riches will be no certain refuge for you , Prov. 18. 10 , 11. The Name of the Lord is a strong Tower : the Righteous runneth into it and is safe . The Rich mans Wealth is his strong City , and as an high wall ( but 't is only ) in his own conceit . That bond , Heb. 13. 5. sealed to us , is worth all your Specialties , and all your Estates : He hath said , I will never leave thee , nor forsake thee . Can you justifie your immoderate scraping by a just provision for your Children and Relations ? No , no , That 's but an excuse ; for they that have no Children , are as sick of this Disease as others . But if you have Children , this course of yours is the way to undo them . A moderate care for Posterity , is a Duty , wherein we may expect a Blessing : but the Covetousness of the Parent , doth but provide for the Luxury of the Child , and so the Parents Soul is ruin'd in the getting , and the Childs in the spending of what is so gotten . If your posterity fear God , they shall want no good thing , they shall have enough : but if they do not , they will have too much . God will be dishonoured , and themselves undone for ever .

Neither will religious purposes of doing some Good with your Estates , excuse your present penuriousness : for that is to do evil that good may come of it . Hear what God himself saith to this , Isa. 61. 8. For I the Lord love judgment , I hate robbery for a burnt Offering . They that will part with nothing while they live , nothing will be accepted from them when they dye . Plead not your unspotted Justice , Honesty and Equity , against this charge ; as if a Man could not be covetous , that meddles only with his own . For tho fraud , injustice and oppression be sometimes the Effects , yet the Nature of covetousness stands in over-loving the World ; and so you may be damnably guilty of this Sin , tho you keep you within the limits of your Estate . For as a man may be guilty of uncleanness with his own Wife , and be drunk with his own drink , so a man may be covetous with his own Riches . We do not find that the rich Fool , Luk. 12. nor that the rich Glutton , Luk. 16. did other folks wrong ; nor those on the left hand of Christ , Mat. 25. that they robb'd the poor or wrong'd the needy , but yet all guilty of this accursed vice .

Strive therefore to break this snare ; And to this end , 1. Consider these few things , namely , The absolute Vanity of all these worldly things ; that is , they are not able to satisfie the Mind , or to cure the Body , or to imbelish your Name , or to lengthen the Life , or to save the Soul : and all this hath been prov'd , and concluded by Solomon a King of vast knowledge and experience . And their Vanity is yet further seen in their uncertainty , there being an hundred ways to rend them from you , and as many ways to rend you away from them . And are they not vain then ? And why wilt thou set thine Eyes upon that which is not ? For riches certainly make themselves Wings , they fly away as an Eagle to●…ards Heaven , Prov. 23. 5. Consider again the End for which these things are bestowed upon you , which is , that you should imploy them , and use them for him . God doth hereby try you , whether you will deny your self , whether you will glorify him , whether you will lay out your Talent , or lay it up . He makes some persons poor , that he may exercise their patience and humility ; and others Rich , to exercise their bounty and their charity . In short , Riches were never given to any man to spend upon his Lusts , or to hoard them up without just cause ; but to do good withal , first to your selves , then to your Families and Relations , and then to others : when they are not thus imploy'd , you utterly pervert the End for which you are intrusted with them . Consider also , that you are but Stewards in your Estates , and you must give a just account of them to him . All that you possess is His Stock only in your Hands , it is not your own . The Earth is the Lords , and the fulness of it . If you really believed this , you would never pinch or grudge to your self or others , that which is convenient . For what is it to a Steward , when his Lord and Master shall order him to abate so much to his Tenant , or pay so much to another poor man ? He sticks not at it , he knows it will pass in his account , and there 's an end . And why cannot you , who are only Stewards to the God of Heaven and Earth , of that Estate which is in your hand , when you can discern that he requires it ; I say , why cannot you give , forgive , lend , lay out freely , for none of it is your own ? and whether will it pass better in your accounts ; so much left in Bags or Bonds , or to a prodigal Heir ; or so much of it spent in hospitality , so much in well-plac'd bounty , and so much in prudent charity ? And lastly , consider the plain Command and blessed Promise of God in that foresaid , Heb. 13. 5. Let your Conversation be without Covetousness — For he hath said , I will never leave thee , nor forsake thee . q. d. Thou shalt have that which is sufficient , or , thou shalt have him that is All-sufficient .

2. Pray earnestly against this Sin. Let your Eyes be ever towards the Lord , to pluck your Feet out of this Net. Without his divine Grace , this snare will be too strong for you . There are Medicines to purge choler , and such Humours which feed our Corruptions , but none to purge Covetousness : No , this Lust is rooted only in the Soul , the bodily Complexion is very little concern'd : and therefore you have the more need to cry earnestly to God with David , Psal. 119. 36. Incline my Heart unto thy Testimonies , and not to Covetousness .

3. Labour for Faith. To believe what God hath revealed , and to rely upon what he hath promised . I have read of a certain Person , that in a change of times , after some debate about what was then impos'd , swore by his Faith , he must live ; but another of the same Cloth answered , that he would learn to live by his Faith : so when you plead for your selfish penurious course , that you must live , I counsel you to learn the life of Faith : for if you did believe the Revelation which God hath made of his Nature and Covenant , if you did believe the Iudgment to come , and the everlasting World after it , if you did believe the Promises or the Threatnings , which referr to this affair , you would readily despise all the things of this World , and set your affections on things above ; you would , as you ought , be rich in good works , ready to distribute , willing to communicate , laying up in store for your selves a good foundation against the time to come , that sith this life is slipping from under your feet , you may lay hold on eternal Life , 1 Tim. 6. 18 , 19.

SECT. VI.

AND these are the most proper Sins § 6. Other Vices of Old-age . of Old-age : some other there are , which because they are neither so common to all ancient people , nor yet peculiar to them , and yet are more often found in them than in others , I shall not wholly conceal them , but rather more briefly handle them . Which are ,

1. Craftiness , which is Prudence degenerate . Old people have had much dealing in the World , and have seen , yea , perhaps felt the effects of other mens sinister Carriage ; and being too much devoted to a selfish interest , do thereupon too often strain a point of equity and integrity , to compass their own ends . If this subtilty were only imployed for their own security , it were less culpable ; but when it is an Engine to insnare , or to over-reach their Brother , it is inexcusable . When a Crafty old Miser , hath a young Prodigal in his Tallons , what work doth he make with him ? What cunning arts , what tricks and stratagems hath he to distill his Estate into his own Coffers ? But this is a baseness unbecoming a Moral Heathen , who would put himself into anothers case , and deal with him as he would be used by him : how enormous then is it for a Christian , that ought by no means to live to himself , that should remember he is but a Stranger in this Earth , and is seeking a better Country , that is a professour of self-denial and sincerity !

Beware therefore of this unworthy Trade : believe , that what you save or gain by indirect ways , brings to you a Curse along with it ; resolve , that if you cannot stand by plain dealing , to fall with it , your fall will be glorious . Esau was a cunning Fellow , but Iacob was a plain man , and so should all his Off-spring be . But if you will needs be exercising your Talent , imploy it in a wise contriving , which way to do good to your Neighbour . So did St. Paul , 2 Cor. 12. 16. Being crafty , I caught you by Guile , but he sought not theirs , but them . You may also exercise your utmost prudence , in the preserving your outward Estate and Credit ; provided always , you do it not out of an inordinate affection to these things , nor to the injury or prejudice of any other : for that which doth harm to your Neighbour , will never do good to you , there being a just God that , Iob 5. 13. taketh the wise in their own Craftiness , and the counsel of the froward is carried headlong .

2. Unteachableness . When the fault is only in the understanding or memory , it is rather matter of pity , but when it is in the will , it is highly criminal . Now this is a fault very incident to Old-age , yea , the more ignorant , the more obstinate y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . Hence we read , Eccl. 4. 13. of an old and foolish King , who will no more be admonished . They think it a disgrace to learn ; they are more ready to teach , than to learn. It 's grown proverbial , They are too old to learn. Indeed if the things propounded be unnecessary and useless , you may safely remain in your ignorance ; but if they be proper either to your civil or spiritual Calling , it is a greater shame to be ignorant of them , than to learn them : especially in the great Points that are necessary to Salvation . How many instructive Discourses have you heard about these things , and how little have you learn'd ? You have your Lesson to get , and your Master is just coming .

O therefore begg of God and Man to teach you , and do not grudge to take somewhat the more pains to redeem your former negligence . Cato learn'd the Greek Tongue , when he was an Old man : and Solon z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . glories in this , that he was still learning something in his Old-age . How many famous Divines have learn'd the Greek and Hebrew in their Old-age ? Why should you think your selves too wise or too good or too old to learn whatsoever may make you more useful here , or more happy hereafter ? It will be small comfort for you to say , I am rich , Quid miserius misero non miserantem seipsum ? and have need of nothing , when you shall be found at last , to be poor , and blind , and naked .

3. Implacableness is charg'd as a fault common with Old People . That is , such a deep resentment against such as offend them , as is scarce abolished . On the one hand , their impotence is such , by reason of their Age , that they cannot easily revenge themselves ; and on the other , their thinking , Sedentary , and wakeful condition gives , them opportunity to rowl their disgusts in their minds , till they are boil'd into a settled rancour . Thus they who in malice should be Children , and in understanding should be Men , are on the contrary men in malice , and Children in understanding : not apt to forgive , not easie to forget . What an implacable Spirit was in Aristides and Themistocles of old in Athens , until the wisdom and integrity of the former , did somewhat asswage it for a time in the latter ? The melancholly and stiffness of Old-age , will not suffer such impressions to wear off , and their Humour disposes them to aggravate things to the utmost . So that the contentions of Old People , like those among Brethren , are like the Bars of a Castle . They will owe a Man an ill-turn seven long years together , and then pay him at last .

But this is an inhumane , and ungodly temper . Would you have every one deal so by you ? have you offended no body in all your course ? What Brute is it , that continueth an everlasting Rage ? Would you be so treated by the great God , when you have offended him ? How can you pray in this condition without Cursing your selves ? If you do not forgive , you cannot be forgiven . I am sure the affronts and injuries which you have received from men , are not to be compared to those which you have offered to God. Away then with this devilish Distemper ; make your Neighbour sensible of his offence , by a cool representation of it to him , by your self if possible , or else by some fit Friend , perhaps you may gain him . By revenge you can be but even with him , but hereby you 'l get above him , and conquer him . However do not you punish your self for his aversion , by suffering a Fire in your Bosom , which will hurt your own Soul , more than it doth your Neighbour . And do not nullifie all the good that is in him , nor all the kindness that you have received from him , but muster up all his worthy qualities , and all the former respects and benefits that you have received from him , and this will melt you into a better temper . And especially make it your earnest request unto God , to root up this Gall and Wormwood out of your Heart , and that he would make you tender hearted , forgiving one another , even as God for Christs sake hath forgiven you .

4. Speculative wickedness is another Sin too incident to Old-age . That is , either Reflecting upon former Sins , or Fancying others with delight . There is a Threefold complacence in sin ; before its commission , by contrivance ; in the Commission by present satisfaction , and after the Commission by remembrance : and as the set purpose before , so the delightful reflexion afterwards , is a Sin before God. Now weakness of Body , poverty in Estate , or other impediments may hinder Old people from those Exorbitances , which they inwardly love , or in which they have heretofore actually lived : but yet they ruminate on them with pleasure , and Re-act them in their fancy . They do not , and perhaps they cannot now profane the Lords day as they have done , fight and quarrel as they have done , nor commit uncleanness as they have done , nor drink and debauch themselves as they have done : but they can reflect upon these things with content ; strength and opportunity is wanting , but their Hearts are as wicked as ever . Hence it is , that you shall hear divers Old people rehearsing their former disobedience to Parents , their refractoriness to their Masters , their petty purloynin●…s , and other extravagances , with as fresh delight as they were at first committed .

Now this is in effect to act over those Sins again : Ezek. 23. 19. She multiplied her Whoredoms in calling to remembrance the days of her Youth , wherein she had plaid the Harlot in the Land of Egypt . Yea , perhaps this guilt will be found in some respects greater than the first : because it 's likely that then there was less knowledge , and more temptation , than now there is . This contemplative wickedness nails on the former guilt , and contracts more : this demonstrates , that the man would be always sinning , if he could ; and that he is a meer stranger to true Repentance . I deny not , but that the first sudden glance of the memory upon former Vanities may be pleased , but 't is only a surprize ; every pious Soul hath them still in remembrance , and is humbled in it . Thus Holy Augustine in his Confessions reflects upon his Robbing an Orchard in his younger days , with all the heart-breaking Aggravations imaginable . Thus Holy David cryes out , Psal. 25. 7. Remember not the Sins of my Youth , nor my Transgressions . Labour you to write after their Copies ; let the remembrance of your former follies be always bitter : never dwell upon the thoughts of them , but with a Sigh . O what a Fool , what a Beast have I been ! O what have I done ! I am asham'd , yea , even confounded , because I bear the reproach of my Youth , Jerem. 31. 19. Make not the Wound to bleed again by rubbing it afresh , lest it fester and grow incurable at length . Let it appear some way , that it is not want of power , but want of will that makes you Sober . A diligent care to avoid the Sins of your present Age and State , will be a good proof , that you would not commit the faults that are past , if you were to live over your life again . A better Life is the best Repentance a a Optima poenitentia , nova vita . Luther . .

And so much shall suffice upon this unpleasant but necessary Subject , concerning , the Sins of Old-age : which as they should be matter of our hearty Grief , so they should be the subject of our holy Iealousy and continual Caution . For tho perhaps we may not be guilty in them all , yet it is as unlikely that we are clear in all . So that whereinsoever the Spirit of God hath in these Papers or otherwise found us out , it is our indispensable duty to watch and pray with all seriousness and constancy against the same ; and tho they be rooted never so deep , we must mortify and pluck them up , tho we should ( they are grave Seneca's words ) pluck our very Hearts up with them b b Projice quaecunque cor tuum lamiant , quae si aliter extrahi nequirent cor ipsum cum illis revellendum erat . Sen. Ep. 51. . For as one Disease is sufficient to kill the Body ; so any one Sin unmortified , is able to send Body and Soul into Hell. On the other hand , it will be one special token , that we are upright before God , when we keep our selves from our own Iniquity , Psal. 18. 23.

And yet this is but the one half of our bounden Duty . For if you pluck up all the Weeds out of your Garden , it will be but a desart place , unless you procure some Herbs and Flowers therein : so tho we should clear our Hearts of these Vices , we shall have but naked and empty Souls , unless we be furnished with such Graces as are proper for us : which is the next point now to be treated of .

CHAP. IV. The Graces of Old-age .

SECT. I.

FOrasmuch as Old-age is liable to so Cap. 4. The Graces of Old-age . many vicious Habits , it greatly concerns all that are in Years , to excell in some eminent Qualifications , which may praeponderate the other ; or else Old-age would be a Miserable Age indeed . Now tho we may well hope , that they having been so long in Christs School , have throughly learned Christ , that they are indued with every Grace , and instructed to every good work ; yet there be some Peculiar Graces , wherein the Aged do or should excell . Not that any of them is confined to Gray Hairs alone : for as all the Sins above-mentioned may be found in those that are young ; so also the following Graces do apparently shine in many of them , whereby they promise a plentiful Harvest in after-time , if they hold on or mend c c Sunt quidem in juventute senes , & alii juvenes in senectute . Ambros. . For alas , to speak the plain truth , too few possess them all , and too many are strangers to them all . And therefore where I describe them with the following Excellencies , understand it rather by way of Instruction , in what they should be , than by way of Assertion of what they are , and you must remember also , that the Denomination is à parte potiori , the better sort have them , and all should endeavour after them : for since they are actually possessed by some , they may be certainly obtained by all .

The First Grace most proper for Old-age §. 1. Knowledge . is Knowledge . They have or might have a great measure of all kind of Knowledge , having read so much in the Book of Nature , and in the Book of Providence . But there is a nobler Object of their Knowledge , which is God himself , his Word and his Ways : Herein the Aged person hath been versed for a long time , 1 Ioh. 2. 13. I write unto you , Fathers , because you have known him that is from the beginning . There is no Truth , Duty , Case , Sin , or Temptation , but they have either heard , or read something concerning it , and that often ; and therefore must be supposed to have a more clear and distinct knowledge in all these things , than younger people d d A Temple was once dedicated in Spain to Old-age , as to the mistress of Knowledge . Dr. Sheafe of Old age . . Young people think that they know much , but Old people cannot chuse but sigh and smile at their ignorance . They find that the more Knowledge they have , the more Ignorance they discover in themselves ; and wherein they have been confident in their younger years , they see cause to alter their sentiments afterwards .

For Knowledge is either Infused , or Acquired by Study , Reading and Converse . In these the Aged must needs out-strip the Young , as having been much longer conversant in the use of them : and for the former , the Holy Ghost doth commonly impart these Habits in the use of means ; and so every way the Old man hath the advantage in this accomplishment . Now Knowledge is that , wherein the Image of God partly consists , it is the glory of Angels , and it is the honour of Man . Those therefore were a strange sort of Friars in Italy , that Luther writes of , call'd Fratres Ignorantiae , that took a solemn Oath , that they would know nothing at all , but answer to all questions with Nescio : unless men were resolved to renounce both Divinity and Humanity at once . No , doubtless , saving Knowledge is to the Soul , as the Eye to the Body , of great excellency and of great use . 'T is this that Crowns the hoary head , and conveys Beauty unto wrinkles , Prov. 14. 18. The prudent are crowned with knowledge . It s true , many there are , who have tasted of the Tree of Knowledge , that have never tasted of the Tree of Life ; and knowledge of it self puffeth up , so that a man may have all knowledge , and yet no Charity , 1 Cor. 13. 2. Yet as it is true , there may be much knowledge without a grain of Grace ; so it is certain , there cannot be one spark of Grace without Knowledge e e As Lumen is the Vehicle of influence , so the foundation of Regeneration is Illumination . . For how shall a Man know Sin , unless he understand the Law of God : how can he imbrace Iesus Christ aright , except he know him ? or build for Heaven without a Foundation ?

Now the Aged person hath lived long , hath conversed both with Men and Books , hath the Rust of natural Ignorance well scour'd off f f Tum maximè mentis oculus acutè cernere incipit , cum primum diflorescit corporis oculus . Plato in conviv . ; and if he have not more Riches than others , yet surely he hath more Knowledge , especially if he hath put on the New Man , which is renewed in knowledge , after the Image of him that created him , Colos. 3. 10. And therefore tho it be a Brutish thing in any body , to be ignorant in those things that concern their Happiness , yet it is intolerably absurd for one that is Old in Years , to be a Child in understanding : to be like the Old man , which Mr. Pemble tells of , who , tho by a probable computation , he had heard two or three thousand Sermons , being above sixty years old , yet being examined by a Minister on his Death-bed concerning his Knowledge of God , he thought he was a good Old man ; concerning Christ , that he was a towardly young Youth ; concerning his Soul , that it was a great Bone in his Body ; and concerning his future Estate , he said , if he had done well , he should be put into a pleasant green Meadow : what a woful thing is this , that a constant Hearer , and seeming Lover of the Word of God , as this man was , should live and dye in such gross Ignorance ? No Trade how difficult soever , but seven or eight years will teach it ; what a shameful thing then is it to be sent into the world , purposely to learn to be a true Christian , and after fifty or sixty years to remain ignorant in the mysteries of it ? To be ever learning , and never able to come to the knowledge of the Truth , 2 Tim. 3. 7. On the other side , Iosephus tells us , speaking of the Iews , Every one of our Nation being demanded of our Laws , can answer as readily , as tell his own Name ; learning it as soon as we come to the use of Reason , it is imprinted in our minds . Certainly an ignorant Old person is the shame of Christianity , yea , of Humanity it self .

Let it therefore be your Study that are ripe in years , to be ripe in Iudgment , to be well-grounded in the Knowledge of God and Godliness : whilest others are heaping up Riches , do you treasure up Knowledge . The Knowledge of Natural things , as also of Civil affairs will adorn you ; the least dram of this is more excellent than many Talents of Gold ; but the least grain of Spiritual and divine Knowledge , is more valuable than all the Natural and Civil knowledge under Heaven . Hence it is reported of Albertus Magnus , that , before his Death , he prayed that he might obtain the oblivion of all former vain knowledge , which might hinder his happiness in the knowledge of Christ . Hear also the Apostle , Yea , doubtless , and I count all things but loss , for the excellency of the Knowledge of Christ Iesus my Lord , Philip. 3. 8.

Be not discouraged with the seeming impossibility of attaining a sufficient measure hereof . He that taught Old Nicodemus , will teach you . Industry and Resolution will facilitate your atchievement . You must be convinced , that Ignorance will never excuse those that have the means of Knowledge ; that tho God doth nor require the same degree of knowledge from all Christians , but doth allow for mens Education , Parts and Imployments ; yet he doth indispensably require , so much as is necessary to the forming of the new Creature , to the necessary Doctrines and Duties of Christian Religion ; that neither the spiritually dumb , nor the blind , can enter into the Kingdom of Heaven . Awake therefore ye that sleep , out of your stupid negligence , and Christ will give you light . Redeem some time daily for Reading , Meditation and Prayer . If thou cryest after Knowledge , and liftest up thy Voice for understanding . If thou seekest her as Silver , and searchest for her as for hidden treasure : Then thou shalt understand the fear of the Lord , and find the knowledge of God , Prov. 2. 3 , 4 , 5. Especially improve the Lords-day to this end . There are variety of Books , which handle the Grounds of Religion , some more briefly , some more largely . Take not upon trust the Doctrines of your Salvation , but endeavour to be able to give a reason of the hope that is in you . You should be able to instruct others ; for shame be not you Children in Knowledge your selves . And ye that are competently knowing , should thirst for more , and grow in Grace , and in the knowledge of our Lord and Saviour Iesus Christ , 2 Pet. 3. 18. This is the fittest Covetousness for an Old Man or Woman g g Discamus in terrâ ea quarum scientia nobis perseveret in coelo . Paraei scitum Script . in Auditorio suo Theologico . : this will make you like unto God , honoured of wise men , and useful to all men .

SECT. II.

THE Second Grace proper for Old-age , § 2. Faith. is Faith , whereby the Soul doth embrace h h Fides est amplexus Christi . Dr: Redman . Iesus Christ as Mediator , and also rely upon the Promises i i Circumferentia fidei est Verbum Dei ; centrum fidei est Verbum Deus . Dr. Arrowsmith . of God for all good things needful . Now altho this Grace be needful for every Christian , insomuch as he is said to live by Faith , a life unknown to all unregenerate men ; yet it is or should be the particular Jewel of Old-age . For as Gods Word and Ordinances are the usual means to work Faith , and herein young and old stand upon the same level , they have equal capacity for the attaining of it : so still further Grounds and longer experience , are proper helps for the strengthning and encreasing thereof . So that as Reason is much improved by Learning , so is Faith by use and experience , hereby Recumbence is advanced into Plerophory . Thus Abraham is represented , Rom. 4. 19 , 20. Not weak in Faith , when he was an hundred years old , and so staggered not at the promise of God through unbelief . Tho his years rendred the Promise very unlikely , yet those years had taught him , that the performance would be certain , and so being strong in Faith , he gave Glory to God. As they have heard , so have they seen it in the City of God , and what they have often seen , they may well believe .

They have seen the wicked in great power , flourishing like a green Bay-tree , and yet suddenly they have passed away ; and therefore they are not so startled at the prosperity of ungodly men , as younger people may be . They have also seen the righteousness of the upright brought forth as the light ; and so are hir'd to believe , that it shall be well with the righteous , and it shall go ill with the wicked at length . They themselves have been in outward straits and dangers , and then wonderfully preserved and provided for , and doth not this strengthen their Faith ? And then in case of spiritual wants and troubles , when their Spirit is overwhelmed , the Old-man can say with Asaph , Psal. 77. 5. I have considered the days of old , the years of ancient times , and so prop up their Spirits in their greatest dejections . If you that are Old want Faith , it is an arrant shame for you . For you have been so often told and assured of the Veracity , the Power , and the Goodness of God ; and then you have so often seen these Properties of his exemplified to others , and to your selves , so many wonders of Providence done in your remembrance , that ye your selves must be the greatest wonder , in case you do not believe and trust him . When your Soul is cast down , you may do as David did , remember God from the Land of Iordan , and of the Hermonites , from the Hill Mizar : that is , you may review the help and comfort which you have had in this and the other place of your Pilgrimage , and so hope still in God , that the Help of his Countenance will be the Health of yours . Psal. 42. 5 , 6 , 11.

Learn therefore this life of Faith ; and endeavour as you grow weaker in body to grow stronger in Faith. 1. For Temporal mercies . You may be tempted to fear want in your Old-age : here 's now occasion for Faith , whereby you are firmly to believe either that you shall want nothing , or else no good thing , Psal. 34. 9 , 10. That the Lord will either supply your wants , or inrich you by your wants . It was a memorable saying of an Ancient pious Woman , I have made many a meal upon the Promises , when I have wanted bread . And Christ hath said it , that Man lives not by bread only , but by every word that cometh out of the mouth of God , Matth. 4. 4. So that a child of God shall never want a livelihood , so long as there is a Promise in the Book of God. But then he had need of Faith , and the stronger the faith , the chearfuller life he lives . For as by it he injoyes God in all things in case of plenty , so by it he injoyes all things in God in case of want . 2. For Spiritual blessings it concerns you to live by Faith 〈◊〉 . St. 〈◊〉 the Bp. of Winchester could say , Though Iustification by Faith were not a good breakfast for men in the hea●… of youth , yet it was a good Supper for Old-age . , to wit , for Pardon , Grace and Comfort . You have bin long conversant with the Promises of God for these mercies , and have had often Experiences of the Grace and Mercy of God unto you ; and so may conclude with the Psalmist , The Lord hath bin mindful of us , be will bless us , Psal. 115. 12. He that forgave you ten thousand talents upon your first Repentance , will readily forgive an hundred pence upon your second . And he that gave you good Desires , when you were not worth a good thought , will surely give you your Desires of more grace , when your hearts are now fully set upon it . And he that spoke Peace to your Consciences , when you were younger ; will restore unto you the joy of his Salvation , as soon and as far as is good for you , now you are older ; though at present you walk in darkness , and see no light . For an old servant he never utterly casts off .

Cast not you away therefore your confidence , which hath great recompence of reward ; the dimmer the eye of your sense grows , the clearer let the eye of your Faith become ; by which you may see , as Moses did on mount Pisgah , into the promised Land , and may Comfort your hearts with the foretasts of Glory . By this Faith it was , that Isaac when he was blind through Age , blessed Iacob and Esau concerning things to come . By this Faith Iacob when he was dying for Age , blessed both the Sons of Ioseph , and worshipped leaning upon the top of his Staff , Heb. 11. 20 , 21. In short , nothing is more needful for the Old person , whose limbs are weak , eye-sight weak , memory , all weak , than a strong and lively Faith.

And this you must labour for by earnest and frequent Prayer ; for every one that asketh , receiveth ; and he that seeketh , findeth ; Cry out therefore with the Apostles , Luk. 17. 5. Lord increase our faith ; and when you find it waver , then cry again with the man , Mark 9. 24. Lord , I believe , help mine unbelief . Wee 'l relieve a poor Old man , when we pass by the younger ; and he that hath planted that Compassion in us , hath much more in himself . And then consider often of the Truth and Faithfulness of God , whose Word is as sure as Deed. For all his promises are Yea and Amen in Christ . Which Promises you ought to store up and study ; instead of counting over your Coyn or surveying your Bonds , review the rich and precious promises of God , and clear your Interest in them ; and they will beget new blood and spirits in your Souls , so that your youth will be renewed as the Eagles . And as long as ye are able , attend upon the Preaching of Gods Word ; for as Faith comes , so it comes on by hearing . The same Texts , the same Truths , the same Promises which you have often read and heard , will still afford new strength to your Faith and Hope , as long as you live .

SECT. III.

THE Third Grace proper for Old-age §. 3. Wisdom . is Wisdom : which we take here in the largest and yet truest sence , not once regarding that meer worldly wisdom , which is not only earthly and selfish , but wicked and devilish ; that is only skill'd in getting an Estate by hook or crook , and in keeping it without respect to God or our Neighbour . No , this cannot in any tolerable sence be called Wisdom . It 's absolute folly to lose , yea to venture a Soul , for what may be utterly lost to morrow . But I speak here of true Wisdom in its latitude , teaching men to live safely and comfortably here , and happily hereafter ; as it fixes upon a right End , and chuses and uses the proper Means to attain it . This Grace directs a man to make choice of God for his Happiness , and then diligently to apply himself to know , love , serve and enjoy him . This also guides him in all his imployments in this world , to attempt nothing but what is possible , honest and useful ; to chuse the fittest means for the attainment of his just ends ; to place his words and actions in their proper circumstances ; not alwayes to take the next , but the safest way to his desires ; and in short to order his affairs with discretion .

And this is the crown of Old-age l l In senibus gravitas , in juvenibus alacritas , in adolescentibus verecundia . Bern. de ordin . vitae . : Every Aged person is or should be truely wise ; multitude of years should teach wisdom , Iob 32. 7. The crown of youth is their strength , but the glory of Old-age is their wisdom . And wisdom is better than strength , Eccl. 9. 16. Wisdom strengtheneth the wise more than ten mighty men in a city , Eccl. 7. 19. By this the Aged are better inabled to discharge their duties to Husbands , Wives , Children , Servants and Neighbours , than ordinarily younger people are ; to dispose Spiritual and Secular duties in their right places ; to temper and guide that zeal and affection , which without it is foolish and dangerous . The Rashness of young Counsels is evident in the case of Rehoboam , 1 King. 12. who following the heady and fierce advice of his Young Courtiers , lost ten Tribes in one day , which the sage Counsel of his Old Counsellours had certainly preserved . And it is known , how often the Common-wealths of Athens , and Rome were indangered by the folly and rashness of young heads , had they not bin ballasted by the Sober and wary Interposition of graver persons .

Younger people may excell in feats of activity , but the Ancient do exceed in the skill of managery m m Temeritas est florentis aetatis , prudentia senectutis . Cicer. de senect. . And upon this account that famous Fabius was called Maximus , and was esteemed more useful to his Countrey by being the Buckler , than Marcellus who was the Sword of the Common-wealth . Young people indeed may sooner apprehend a business , and may more strenuously execute it ; but the Old man by comparing and weighing all circumstances can make a better judgment of it , and so give better directions for the execution of it n n Senex plus prospicit , meliùs consulit , minus decipitur , certiùs judic●…it . Palaeol . . As it is said of young Musicians , that they may Sing tunes better , but the Old Musician can set lessons better . The Aged have not only read and heard , but also seen such variety of Actions and Events , that it renders them much more circumspect and wary in their courses . This made that Roman soon answer the Consul o o M. Castritius Placentinus Carboni consuli . Val ▪ Max. , that boasted he had many Arms by him ; Yes , said he , and I have many Years . And the wisest of men concludes , Eccl. 9. 18. that wisdom is better than weapons of war . And this is rarely found in Novices , they are too young to look backward , and too rash to look forward . But the Aged person being taught by things past , hath a clearer sight of things present , and consequently doth more cautiously provide for things future . Words and Shews and Appearances do more easily deceive the Young ; but the Old see through all such varnish , and penetrate into the inside of men and things p p Difficile est verba dare seni . Proverb . : and so are strangely stupid , if they be not much accomplished with this vertue . Miserable is that Old-age , saith Cicero q q Misera quippe est senectus , quae praeter rugas & canos nil senile habet . Cicero . , that hath nothing grave besides gray hairs and wrinkles . But any man that hath made but common Observations of what hath fallen out , with their Causes and Effects , during the space of forty or fifty years , must needs understand better , What , and How , and When a thing is to be done , than those that have neither read , seen , or observed half so much r r Senectus aetate fit doctior , usu tritior , processu temporis sapientior . Hier. ad Nepotia . . Hence that Expression , Psal. 119. 100. I understand more than the ancients ; which implies , that the Ancients have ordinarily the greatest stock of understanding . Hereupon Themistocles is said to be sorry to dye , when he began to be wise , being Ut aequalium usus dulcior , it a senex tutior est . Amb. de offic. c. 43. then an hundred and seven years of age : which is the common fate of mankind , to dye even just then when they begin to know how to live ; and therefore no man should deferr his careful endeavours to get wisdom , since there is a price put into our hands for that end , if we have but an heart to it , Prov. 17. 16.

Let it therefore be your study to get and increase in all wisdom s s Senectus nostra albescat canis sapientiae , non marcescat carnis vetustate . Aug: in Ps. 112. : chiefly for the attaining everlasting happiness . For unto man God hath said , Behold the fear of the Lord , that is wisdom , and to depart from evil , that is understanding , Job 28. 28. For as it would be curious folly to contrive a neat House , and then set it upon a quick-sand ; so doubtless all the policy of worldly men to get riches and a name , if they do not truly fear God , is but like an house upon the sand , or a spiders web in the cieling , which will quickly vanish . It 's true Wisdom for every man to chuse the Chiefest Good for his ultimate End , and then to take Gods Counsel how to obtain it . I have seen five Princes , ( said Sir Io. Mason , on his death-bed , ) and bin Privy Counsellour to four , I have seen the most remarkable Observables in forreign parts , and bin present at most State-transactions for Thirty years together , and I have learned this , after so many years experience , that Seriousness is the greatest Wisdom , Temperance the best Physick , and that a good Conscience is the best Estate : yea , I would change the whole life I have lived in the Palace , for one hours enjoyment of God in the Chappel . O that all young persons would believe and consider this sage Observation of a dying man ! For judge your own selves , Is it wisdom to do that daily and wittingly , which must be undone ? To pretend the End , happiness ; and neglect the Means , holiness ? To maintain strong hope , and yet to have no ground for it ? To chuse the worst of Evils , before the chief Good ? To live in Sin , and yet expect to dy in Christ ? To defer the greatest business , till we have the least fit time , and strength to do it ? and yet this is the wisdom that passes currant in this world .

Endeavour also to store your minds with Prudence to order your affairs aright . There is no time , or place , or business , but there is use for this ; not such constant use for Iustice , Fortitude , or many other vertues . This will render your gray hairs really comely . I had rather , saith Nazianzen , have one drop of Prudence , than a Sea of worldly riches . Integrity and Wisdom are good Companions . A Serpents Eye is a singular ornament in a doves head . Hereby you will be useful to your selves , helpful to others , beneficial to all . Happy is that City , said Plutarch , where the counsels of Old men , and the arms of Young men concurr for the Common good t t Consilia senum , hastas juvenum esse . . Your time will be rightly divided , your household affairs calmly and constantly managed , and your mind freed from the hurry and perturbation , which fills the lives of other men . Then I saw that wisdom , excelleth folly ; as far as light excelleth darkness , Eccl. 2. 13. The first Direction which the Apostle gives to Old men , is , Tit. 2. 2. That the aged men be sober , grave — The infirmity of your bodies should promote the sobriety of your minds u u Infirmitas corporis est sobrietas mentis . Ambros . Hex. lib 1. c. 8. : and folly is no where less excusable than in an aged person .

You should therefore pray incessantly unto God for this Blessing . Jam. 1. 5. If any of you lack wisdom , let him ask of God , and it shall be given him . And improve your Thinking time ; for meditation inriches the mind , and helps us to draw such Inferences from what we have read and heard and seen , which will serve for Rules of practice in every case . And especially Converse with the Scripture , which will make you wise to Salvation . Surely there is no book under heaven , which affords such Rules of ture Prudence for the conduct of our lives , as the Book of Proverbs . And still remember this , that the more wisdom , the liker you will be to God , and the more useful you will be to men . And certainly Usefulness is next to the fruition of God , the greatest happiness of man upon earth .

SECT. IV.

THE Fourth Grace that Old-age doth ●… . 4. Patience . or should excell in , is Patience . Which is a quiet and chearful undergoing whatever Difficulties , or Troubles , are incident to us in this world w w Patientia est honestatis & utilitatis causà , rerum arduarum ac difficilium voluntaria & diuturna per●… . Cicero . . It extends indeed , in its largest sence , to comprehend , both Waiting Gods time for the Blessings we want , and Bearing what crosses he inflicts upon us , either by his Own hand or by Others . When we neither sink by Despondency , nor rage by inordinate Passion either at the stone , or at the hand that throws it . And this not by vertue of a Stoical insensibleness , or of some moral Arguments which might quiet some of the Philosophers under pain or losses , but could never do it under disgrace . But that Patience which is directed by the Example of Christ , and strengthened by the Grace and Spirit of Christ , keepeth the Soul from secret repining , or open murmuring at any event , saves from distraction at present and from ruine hereafter .

And herein Old-age doth or should excel x x Patientia servunt Domino , dominum Deo commendat : faeminar exornat , virum approbat ; amatur in puero , laudatur in juvene , suspicitur in sene . Tert. de pat. c. 15. . They have met with many troubles in their pilgrimage ; and the Scripture tells us , that tribulation worketh patience , Rom. 5. 3. consequently , the more troubles , the greater patience . They have bin taught to wait for some Mercies which they have desired , for many years ; and so have bin taught Patience , which when they have well learned , then the Mercy hath been conferr'd . They have been tryed with many Afflictions from the hand of God , either upon their Bodies , as Sickness , Pain , &c. sometimes by acute , sometimes by chronical Distempers ; and these have exercised and taught them Patience ; or upon their Souls , as Desertions , or other Impressions of divine Displeasure , and thereby have learned quietly to wait for the Salvation of God ; or by the Death of their dear Consorts or Children ; all which , by the blessing of God concurring therewith , have like continual burdens on the shoulder , inur'd and strengthened them in this Excellent Grace . The Aged Person hath also had many provocations , losses , and injuries from Men , which have both tried and tamed his mettle . He hath been either uncomfortably Match't , whereby his Patience hath been put to it every day ; or cross'd in his Children , or fix't near some unquiet Neighbour ; or harrass'd by a costly and tedious suit of Law ; any of which have forced him to exercise this Grace : Or else he hath been smitten in his Reputation , or maim'd by some great loss or disappointment in his Estate , where he hath had no Remedy but Patience . I know these things do too often work the wrong way , that is , they produce fretfulness , rage , melancholy , and other dismal effects ; but in the upright man , they sortifie his Spirits , they break the pride , security and stubbornness of his Soul , and make him by patient continuance in well-doing , seek for glory , honour and immortality , and so fit him for Eternal Life .

And the Aged do or should exceed those that are young herein . For the tender shoulders of these cannot well bear these burdens : As Ephraim once , so they are like bullocks unaccustomed to the yoke , which fret and fume , and are gall'd under the aforesaid tryals : Thô the Holy Ghost hath told us , that it is good for a man to bear the yoke in his youth : But commonly it is some tract of time , before this yoke is quietly and evenly carried . Old age doth most perfectly teach this lesson . He that in his youth would quickly have answered the Lye with his Sword , will then answer it with a smile . The tears which in our youth we spent upon any trivial occasion , we then reserve for better purposes ; and we come to learn manners to wait Gods time for the mercies we desire . Time and trials have taught the Old-man to digest hard words , and hard things , rather than to fight it out . Good David could better bear Shimei's Curse when he was grown into years , than Nabal's Uncharitableness , when he was younger : Now it was nothing but kill and slay , at least every Male in Nabal's house ; but afterwards , so let him Curse , because the Lord hath said unto him , Curse David : Who shall then say , Wherefore hast thou done this ? 2 Sam. 16. 10. And those Disciples of our Saviour , who in their younger years would have had Fire sent from Heaven , to revenge the incivility of the Samaritans , they in their riper years had learned , when reviled to bless , when persecuted to suffer it ; and to bear all indignities not only with much patience , 2 Cor. 6. 4. but with all patience , 2 Cor. 12. 12. Such is the effect of years and experience by the blessing of God.

And you that are in years must be inexcusable , if you be defective in this Grace , because you have been for a long time Scholars under a Patient Master , who hath lest us an Example , that we should follow his steps ; who when he was reviled , reviled not again , when he suffered , he threatned not , 1 Pet. 2. 21 , 23. You have also read and heard many convincing Discourses upon this Subject ; you have seen the folly and madness of Impatience , and of Revenge in others ; and you have had so many Crosses of your own , that it is the absurdest thing imaginable for you to be destitute hereof . No great wonder to see an unback't Colt to winch and curvet at the spur or whip , but if the old tryed Beast do so , he is better fed than taught . No , you should be Patterns of Patience to others . We may well feel things as Mortal men , ( saith Mr. Hooper ) yet overcome them as Christian men . Outward Afflictions may prick us , but yet they should not pierce us . The Old Soldier will not fret at hard Marches , hard Weather , hard Usage , for he hath been beaten to them : The Old Mariner repines not at the boisterous Winds , or the threatning Waves . You are too Nice my Brother , saith Hierom , if you grudge to be Tried below , yet expect to be Crown'd above .

Labour therefore to get and increase your stock of Patience : Let Patience have her perfect work , that ye may be perfect and intire , wanting nothing , Jam. 1. 4. This Grace you will daily need , and daily use . For we have need of Patience , that after we have done the Will of God , we may receive the Promise , Heb. 10. 36. It will be like a Buckler , to save you harmless from the evil of Affliction : Though you have Faith , Vertue , Knowledge , Temperance , yet ye must add unto these Patience , that ye may never fall , 2 Pet. 1. 6. This will not only bridle your Tongue , but quiet your Mind , and keep you , when dispossest of all other things , in possession of your own Souls y y Patientia iram temperat , linguam fraenat , mentem gubernat , pacem custodit . Cyprian . : For an impatient man , whilst he is afflicted by another , even then punishes himself , and so is his own greatest tormenter . Alas ! you must still expect a succession of troubles , and unexpected crosses , until your Course be finished ; and if you escape these from abroad , yet you may find occasion enough for your Patience with your own Children and Servants , and perhaps with nearer Relations ; and though you should miss of these , yet your own Distempers will try your Patience ; when you can neither eat your meat , nor live without it ; neither sleep with refreshment , nor lye awake with ease ; neither endure company , nor be contented alone ; when you will be weary of every place , of every posture , and without Patience , weary of your self : And therefore it greatly concerns you to store your selves with this needful , this useful Grace .

And to that End , Inure your selves unto it by degrees : Strive to digest lesser wrongs , provocations and losses , which will prepare you to be quiet under greater . Whilst others are endeavouring to out-wit , or out-power their adversaries , be you labouring to overcome your own resentments , to conquer your selves : And then set before you that mirrour of Patience , the Lord Iesus Christ , who alwayes had Right and Power on his side , and yet patiently bore the anger of God , the reproaches of Men , and the rage of Devils . It is reported of that noble Elziarius , that he would set himself to think of the Injuries done to Christ , 'till he was fully contented to digest his own : For alas , each of us deserves infinitely greater , and yet we suffer infinitely less than He did . And this prevailed with the Apostle Iames and other Martyrs to express such Patience at their Sufferings , that even that convinced some of their very Persecutors to declare themselves Christians . Above all , Pray earnestly to him who is called , Rom. 15. 5. the God of Patience , for a sufficient portion of this Grace : No Philosophical Arguments will compose the Mind like the Grace of God. I have read of a Learned Man , it was Iustus Lipsius , that being on his Death-bed , One of his Friends told him , it was needless to suggest arguments of Patience to him that was so well read in the Writings of the Stoicks ; thereupon , instead of an answer , turns him to God , saying , Da mihi , Domine Iesu , patientiam Christianam ; Lord Iesus bestow upon me the Christian Patience ! So will your Burdens be tolerable , your Life amiable , your Relations comfortable , your Mind calm , and your Body easie .

SECT. V.

THE Fifth Excellency that doth or § 5. Stedfastness . should adorn Old-age , is Stedfastness : Which is a fixed settledness of the Soul , influencing our Life and Actions ; and is oppos'd to that Levity and Inconstancy which is incident to young persons . The Aged man is Stedfast in his Mind and Iudgment , and not easily unhinged there ; he is Fixed in his Will , and not easily charm'd or drawn from his well-chosen Objects . In respect of God and the things of Religion , a person in years is or should be like a Rock , unmoveable , not like the Ship that is tossed to and fro . Having considered and weighed their Principles , no worldly consideration , no plausible harangues , no loss or punishment will induce them easily to alter the same . In respect of Others , their Friendship being grounded upon a firm bottom is constant , and they have learned to overlook ordinary failings , and to put the best sense on the words and actions of a Friend . So likewise their Conjugal Love , though the frothy fondness of it be worn off , yet the strength and substance of it is unquestionable and unalterable . And then as to Themselves , their Passions are by long endeavours so moderated and regulated , that as their temper is far more even and uniform , than once it was ; so also their Actions and course of life are more steady and consistent , than in the dayes of their Vanity .

I will not contend that all Aged People excell in this Stedfastness , especially when Dotage invades Old-age ; but that generally it is so , and universally it should be so ; and particular exceptions do always confirm general conclusions : Nor do I conclude that all young People are light and inconstant , but it is too manifest to be denyed , that Childhood and Youth have usually the large Sails , but Old-age hath the solid Ballast , and and therefore doth sail more steadily and more safely . Every Wind will make impression on the Young Tree , but the Old Oak stands firm against the Storms . The young Horse may go more nimbly , but the tried Beast goes more stedfastly and surely . Youth is the unsettled age ; the Head unsettled , the Heart unsettled , and the Life unsettled . When the Wise man exhorts to remember our Creator in the days of our Youth , Eccles. 12. 1. that word Youth comes of a root signifying Choice ; which seems to imply , that Youth is a time wherein Persons are undetermined ; they have their Religion , their Relations , their Vocation to choose ; but when a man is crown'd with years , then he is in a settled estate : Settled in Judgment , settled in his Purposes , settled in his Practice , and commonly settled in his Comfort : When the Apostle Paul was near his End , then he could say , 2 Tim. 1. 12 I know whom I have believed , and I am perswaded , &c.

For indeed the Constitution and Temper of the Aged disposeth them hereunto : Their Sanguine and Mercurial days are done ; their Phlegm and Melancholy further their Stedfastness , either in good or evil . They have seen the World , the vanities and varieties of men and things , of opinions and practices , they have tried all things , and therefore are likelier to hold fast that which is good . And as there is a wearisomness of the Body , so there is a certain weariness of the Mind , which makes it desirous to be fixt , and to be at rest . And having often heard , read and pondered the things of Religion , and also tasted the real comfort and sweetness in them , they are not easily either flatter'd , or frighted out of them . Their approach to Death adds also to their Constancy ; why should they through fear recede from their Principles , that in a short time must dye of necessity ? Hence that saying of Archbishop Whitgift , Two things help men to be resolute in a good Cause , namely Old-age and Want of Issue . And it is recorded , that when all the City of Athens yielded to the Tyranny of Pisistratus , Solon only oppos'd him ; and being interrogated by him , what made him have such Confidence , he answer'd , It was his Old-age : He knew the Tyrant could not despise him of many years ; and he that cannot lose many years , needs not fear other losses ; and so may well be stedfast and unmovable in his Duty .

Let it be your Care therefore to be rooted and grounded in the Principle and Practice of true Piety : Be not like Children tossed too and fro with every wind of Doctrine . It is an arrant shame for you that are Old , to have your Religion to chuse , or to change it every month : It is not for you to follow fashions in Religion : But you should be rooted and built up in Christ , and stablished in the Faith as ye have been taught , abounding therein with thanksgiving , Colos. 2. 7. Ability and Stability should be your peculiar honour . Young Persons may have a land-flood of Devotion and Zeal : You ought to pass like a still and constant River ; you should be constant in Prayer , in Watchfulness , in Charity , &c. While the goodness of many young People is as a morning cloud , and as the early dew that passeth away ; your path should be as the shining light , that shineth more and more unto the perfect day . As the the motion of natural bodies , when they approach their center , is more swift ; so your motions should withal be more steady . It was no honour to that Noble Marquess z z He dyed at 107 years , having lived in nine Kings and Queens reigns . , who being askt how he could maintain his standing in the reign of four Princes , who also were of different Sentiments in Religion , to return this Answer ; he perform'd it by imitating the twining Willow , and not the sturdy Oak . No , it is impossible to be upright without Courage a a Pius esse nequit , qui non est fortis , Dr. Sanderson . . That 's the happy man , either young or old , who is like Athanasius , Magnes & Adamas ; of a temper and converse to attract Love and Respect ; and yet of Principles and Resolutions to withstand , in a good cause , all opposition . The weakness of your Limbs and Senses , should be compensated with stability and strength in your Spirit . The Aged mind alone grows young b b Sola mens senescens juvenescit . Plutarch . . We faint not , saith the Apostle , but as the outward man perisheth , so should your inward man be renewed day by day , 2 Cor. 4. 16.

For this purpose , you should weigh and examine your Principles well . Those of Religion , by the Rule of the Scriptures ; those of humane Life , in the scales of Reason : and having once well fixt them , alter them not upon every Suggestion . The manifest cause of most mens Unstedfastness , both in Iudgment and Practice , is their rash embracing of those Points that should have been well weighed at the first : for what they have swallowed down by Wholesale , they will Vomit up again by Retail in time of tryal . My Lord Verulam's observation is very true , He that begins in doubts , will end in certainties ; and he that begins in certainties , will end in doubts . Add to this , a conscionable Practice of your sound and honest Principles † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. . This will acquaint you with that comfort and sweetness , which will stablish your mind in them more and more . A rotten Heart is apt to produce a giddy Head ; whereas righteousness both directs , and keeps him that is upright in the way , Prov. 11. 5. with chap. 13. 6. All the parts and learning in the World will not fix the Head and Heart , like Sincerity : It is good that the Heart be established with Grace , Heb. 13. 9. Experience in Religion , will make you stedfast in Religion . And lastly , Pray earnestly unto God to make you stedfast . See how emphatically the Apostle Paul mentions this , 2 Thes. 2. 17. Now our Lord Iesus Christ himself , and God even our Father — stablish you . For we are weak Creatures , yea , Knowledge and Grace are but Creatures ; but earnest Prayer will ingage the help and support of Almighty God , who can and will stablish , strengthen , settle you , 1 Pet. 5. 10.

SECT. VI.

THE Sixth Grace wherein Old-age § 6. Temperance . doth or snould excell , is Temperance and Sobriety c c Sobrietas corporis & mentis . Rivet . . That 's the Injunction of the Apostle , Tit. 2. 2. That the Aged men be sober , grave , temperate . By this Temperance , I understand that Fruit of the Spirit which bridleth our inordinate affections in all outward mercies ; or more strictly , which observes a right mean in desiring , and using the Pleasures of the Senses : and so in respect of Meat , it is Abstinence ; in respect of Drinking , Sobriety : in respect of other carnal pleasures , Chastity . All these the Temperate man curbs by holy Reason , and by holy Force . Hereby he sti●…es the inordinate Desire , and restrains the Use within its due bounds ; he mortifies the unlawful , and moderates the lawful pleasures and recreations of the Body ; He neither absolutely refuseth them , nor inordinately desireth or useth them .

Now this Grace is very proper , tho not peculiar to Old-age . They especially do or ought to excell herein . There is indeed a Proverbial saying , that Wine is the Vinum lac senum . Milk of Old-men : some intemperate men there may be of every age , but God forbid that this Proverb should be adaequate to Old-age . True it is , that where there be the decays of Nature , there is more need of reparation , and that the most reviving means are expedient for that end . Whereupon Plato permits ancient Plato de legibus Dial. 2. persons to drink more liberally , to alleviate their troubles , and to soften their Spirits , as Iron is softned by the Fire . But commonly the Aged are by Gods Grace , weaned from the excesses of Youth . The Lusts of the Flesh , the Lust of the Eyes , and the Pride of Life have , too usually , their distinct Seasons of rule , or at least molestation in the Soul of man . And the First having had its course in the time of Youth , its reign is expired , and the Aged must now combate th●… other Two as well as he can . The Decays of natural strength are great helps to the Old-mans Temperance ; he cannot , if he would , Eat and Drink , and act his Lust as heretofore ; and altho this Inability doth not make him a Temperate man , yet hereby the Discontinuance of the Acts weaken the Habit ; and his contentedness therewith , and his hearty thankfulness for this reformation may be accounted real Temperance d d Habeo senectutis magnam gratiam , quae mihi sermonis aviditatem auxit , potionis & cibi sustulit . Cato in Cicerone . : especially when he can reflect upon his former disorders with Grief , Hatred and Shame . Now they find by experience , that a man may live more comfortably , and healthfully with less Meat , less Drink , and less Sleep , than young people indulge themselves withal : and other carnal pleasures are indifferent to them , because desire doth fail : and it is much better and easier to want desires , than to fulfill them ; as it is far better not to Itch , than to have the pleasure of scratching where it itcheth .

But now the pious Old person hath really crucified the Flesh with the Affections and Lusts ; His Sins did not leave him , but he hath left them . They have not heard and read the Scripture so long in vain , which every where disgraceth and condemneth all excess and riot , all Chambering and Wantonness , and obligeth all Christians to deny themselves , and to pluck out the right Eye that doth offend them . They have found by experience that as true Vertue , so true Satisfaction is only found in a Mediocrity ; and that all extremes and inordinacies , are offensive both to the Mind and Body . I said of Laughter , it is mad , and of Mirth , what doth it ? Eccles. 2. 2. This was the Verdict which wise Solomon brought in his Old-age , when he had not withheld his Heart from any joy , &c. yet then he concludes , all was vanity and vexation of Spirit , and there was no profit under the Sun , Eccles. 2. 10. Besides , they who have lived long , have seen the woful Effects of Drunkenness , Uncleanness , and Luxury ; how many Bodies they have destroyed , how many Estates and Families they have ruined , and what small pity the miserable Spend-thrift meets with in those persons and places , where he hath consumed his substance . These and such like observations have contributed to the Aged mans Sobriety , they have been Pillars of Salt to him .

So that any Licenciousness in a person of Years , as it is most pernicious to him , so it is intolerable to him . It makes them the objects both of laughter , scorn , and detestation . Every excess in them debilitates their Nature , sullies their Reputation , and shakes their Grace exceedingly . When Old people fall , they fall with a great weight , and are crush'd more than younger people , and perhaps they have more difficulty to rise again . Far more excuses are found for the Lapses of young people , than can be pretended by the Aged ; their faults are crimes , and their crimes are prodigies e e Amor in puero , pudor ; in virgine , rubor ; in f●…minâ , fur●…r ; in juvene , ardor ; in sene , risus . Epictet . . As their Diseases , so their Exorbitances are far more dangerous .

Let it therefore be your constant care to keep your selves within the bounds of Temperance and Sobriety . And that both for Others sakes , and for your Own. You should be examples , O be not stumbling Blocks to younger people . Your vices may propagate when your persons are past it ; and those that are Eye or Ear-witnesses of your follies , may derive the practice of them to the Child that is yet unborn ; and altho you may recover by true Repentance , yet they may stumble upon you , and fall and never rise again . Entail not a Curse upon your Posterity , do not nourish in them , that natural depravation , which in equity you ought rather to cure . And for your Own sake be sober , be vigilant ; for you are upon the confines of the everlasting World ; a World wherein all sensual enjoyments will be for ever out of date ; endeavour to go off the Stage without a Blemish . When some Courtiers were sent to Sr Fr. Walsingham , being sick and sad , to make him merry , God , said he , is serious in his Law , Iesus Christ was serious in his Death , the Holy Ghost is serious in his dealing with our Souls , all in Heaven and Hell are serious , and shall a Man that hath one Foot in the Grave , Laugh and Iest ? Take warning by poor Noah , One hours Drunkenness discovered that , which Six hundred years Sobriety had concealed . If his inexperience did in any degree excuse him , you can make no such pretence . If you have any regard to the Health and Vigour of your Bodies , to the quiet and welfare of your Souls , to the pleasing and honouring of God , bridle your appetite and check the pleasures of your Senses . In short , there is , as we observed before , no better way to spin out your lives , to make Old-age pleasant , and Death easie , than the exercise of this Vertue . The instance of Cornaro a learned and rich Venetian is common , that with a sparing and orderly Diet lived to a great Age with little inconvenience . To deny a mans self , is the way to please himself at length ; and by opposing the preternatural desires of the Body , we contribute to the true happiness even of the Body it self .

And here comes in the use and exercise of Mortification , wherein tho a wise man may make some steps , yet the work cannot be done without the assistance of Gods Holy Spirit . If ye through the Spirit mortify the deeds of the Body , ye shall live , Rom. 8. 13. Implore therefore the aid of this good Spirit , who can make you mortally to hate that which you now do ardently love ; and will pluck up the roots of that , whereof Morality doth only shave the Hair. Set the Spectacle of Death oft before you , and of that endless Estate to which you are such near Neighbours ; and think how unsuitable a vain life is , to a serious Death . Be much in Prayer , and if need be add Fasting thereunto , that your moderation may be known unto all men , seeing undoubtedly to Old people , The Lord is at hand .

SECT. VII .

THE Seventh Grace proper for Old-age , § 7. Love. is Charity or Love. Not that sensual or carnal Love which is proper or rather common to Youth , and which hath long since dropt off , like Leaves , in the Autumn of their Age ; but that Grace which disposeth the Heart to think the best , the Tongue to speak the best , and the whole man to promote the Welfare of Others . The Seat or chief Mansion of this , is the Heart , which being filled with this Grace , it is diffused every way , and the whole man is tinctur'd with it . It obligeth a man to Think the best of every man. Charity thinketh no evil , believeth all things , hopeth all things , beareth all things . By this we are ready to account the Certain good things in Others , better than they are ; the certain Evils in others , less than they are ; the good that is but doubtful in others , certain ; and doubtful Evils , none f f Charitas dicit alioram bona certa , m●…liora ; certa mala , minora ; bona dubia , certa ; dubia mala , nulla . . And it rests not in Opinion , but works by Desire , whereby the Heart doth unfeignedly desire the Temporal , Spiritual and Eternal good of all men . Neither doth it rest there , but shews it self in Endeavour , and that both by Word and Deed ; speaking To them , Of them , For them to God and man what may conduce thereunto ; in their Lips is the Law of kindness . Charity vaunteth not it self , is not puffed up , doth not behave it self unseemly , is not easily provoked , 1 Cor. 13. 5. Neither will Words satisfie it , but doth actually help and cheerfully succour every Body , as their occasion requires , and his own ability extends .

And in this Grace doth every good Old Man and Woman excell . This was the eminent Grace of the Evangelist Iohn in his Old-age , for he lived longer than any of the Apostles ; and his Swan-like Song still was Love , as is evident in all his Epistles : yea , some Church Historians affirm , that when he could go no longer by reason of his Age into the Christian Assemblies ; yet he was instant to be led or carried there , where the substance of what he was able to say , was , little Children , love one another . And you may find , how pathetical was Paul the Aged in his tender charity to Onesimus , Philem. 9. Being such a one as Paul the Aged , for loves sake I beseech thee for my Son Onesimus . And this Spirit did continue in the Ancient Christians in the Primitive times g g Occultis se notis noscunt & amant mutuò penè antequam noverint . Min. Fel. , who loved , as Tertullian tells us , as Brethren , and were ready to dye for one another . We that did hate one another , saith Iustin Martyr , now do live familiarly together , and do pray for our Enemies . In all Ages , as men have increased in Piety , they have increased in Charity , and come to relent of their rigour and keenness . It was Age , Experience and Consideration , as well as a Prison that melted Bishop Ridley to accost his Brother Hooper in this manner : However in some by-matters and circumstances of Religion , your wisdom and my Simplicity hath a little jarred , yet now I sincerely love and imbrace you . You know Rehoboams Old Counsellours were for lenity , when the young were stern and furious . It 's true , the natural tempers or painful distempers , may incline some Old people to too much Acrimony ; yet all Aged people that are considerate , have taken more degrees in Charity , than young people have . It was an Old man in Gibeah that had more of this Grace , than all the City besides , Iudg. 19. 16.

For besides the advantage they have had of Gods holy Ordinances , the Scope whereof is to increase our Faith and Love h h Principium vitae , fides ; finis , charitas : haec duo perficiunt Dei hominem . Ignatius . ; they have found by experience , that the Life and Soul of Religion lies not in these lesser matters , that have caused the greatest noise in the World ; that every difference in Religion makes not a different Religion : so that wheresoever they see any thing of Christ , these they love . Their Consciousness of their own mistakes , and of their own imperfections , hath forced them to more charitable thoughts of others . They have observed , that true Grace hath lived in the midst of great infirmities ; yea , they have found this Flower in divers persons , where they thought there had been nothing but Weeds . Being conversant most at home in their own Souls , they have in their long experience discovered so much Vanity and Iniquity there , that they are are very charitable Iudges of all other persons . They grow like the famous Pliny , who so past by others offences , as if himself had been the greatest offender ; and yet was so severe to himself , as if he would pardon no body : their Charity covers a multitude of Sins . In short , their Age and Afflictions have so happily humbled them , that they are ready to esteem every one better than themselves ; and so they are far from that uncharitable Censoriousness , which tears mens Names in pieces , and keeps up a continual civil War among mankind .

And then for other Acts of Charity , who should be more ready to Give a part , than they that know they must shortly leave the whole ? who should be good in his Stewardship , but he that is sure he must shortly be out of it ? But the noblest Charity is that which respects the Soul , which consists in Counselling , Perswading , Reproving and Praying for Others . And Old-age is evidently qualified for these above the young . Their Wisdom and Authority gives them a great advantage herein : and they have found by experience , that sometimes a word of good Counsel and charitable Reproof fitly spoken , hath been like Apples of Gold. And then for Prayer , it is observed that the Charity of young persons therein , doth begin and end at themselves ; whereas the Prayers of the Aged are much imployed for the good of others . Few Children pray for their Parents , as the Parents pray for their Children . Yea , they have learned to love and pray for their Enemies , as well as for their Friends ; and for the ungodly , as well as for the godly . And the poorest Old Man or Woman may be rich , in these acts of Charity .

Therefore as ye abound in every thing , in faith , in utterance and knowledge , see that ye abound in this Grace of Charity also . It is the Apostles Exhortation , 2 Cor. 8. 7. We use to say , that in Winter the natural heat retreats inward , and there resides about the vital parts : ye that are in the winter quarter of your life , let this warm Grace dwell richly in your Hearts , and then it will influence all your words and actions . It is the Image of God , for God is Love ; it is the fulfilling of the Law , and it is the great command of the Gospel ; and tho you have Knowledge , Faith , Wisdom , Riches , &c. yet if you have not Charity , you are nothing . You are going out of the World , now is your time to exercise this Grace . In the World where you are going , there will be no infirmities to cover , no poor to relieve , no injuries to forgive , no ignorant persons to instruct , no miserable Creature to pray for : and you have but a short time for these imployments . Yea , perhaps you are reprieved all this while for these Services ; and to be useful in these and such like ways is the greatest happiness on Earth , it is the next step to eternal Glory . Yea , nothing should hire an Old person , or make him content to live out of Heaven with such a Body of Sin about him , but only that they may do God and Man that service , which cannot be done in Heaven .

And for the obtaining this sweet Grace , the Scripture tells us , that it is a Fruit of the Spirit , Gal. 5. 22. and there it is ranked in the first place : It must be sought then in the Word of God , which is the vehicle of the Spirit ; where , it being carefully read and heard , we shall find an account of the infinite love of God to us , and of the stupendous love of Christ . There we shall discern how nearly we are related to all men , especially to all Christians , and how unnatural it is for one hand to be unkind to the other . And in short , we shall there find , that Love and Charity is still the Character of good men , and hatred and uncharitableness of the bad . And you must beg this Grace of God , that the Spirit of Love , would plant this Grace of Love in your Hearts . You will feel your hearts warming as you are praying , and the Lord will fill you with this Charity which is the bond of perfectness .

And so I have done with the Vertues and Excellencies of Old-age : Whereby you may perceive that all Old things are not to be cast away : But as Old Wood is best to burn , Old Wine best to drink , Old Authors best to read , and Old Friends best to trust ; so Old People , if they have improved their Time aright , are good for something i i Old Fish , old Oil , and an old Friend are best . Ital. Proverb . ; yea are eminently good for their Knowledge , for their Faith , for their Wisdom , for their Patience , for their Stedfastness , for their Temperance , and for their Charity . And so much for the Fourth Point concerning Old-age , viz. The Graces most proper for it .

CHAP. V. The Inconveniences of Old-age .

I Am come now in the Fifth place to Cap. 5. The Inconveniences of Old-age . examine the Inconveniences and Disadvantages of Old-age ; adding withall somewhat towards the Mitigation thereof , as I pass along . Some here set themselves with immoderate vehemence to cry down Old-age , and to load it with such intolerable Miseries , as might affright one : And to this purpose they muster all the Evils which are either the effect of mens Vices , or other separable Accidents of their Age , and put all these upon its score to inflame the reckoning k k Malè a particulari ad universale argument antur nec distinguere volunt aut valent interea quae propriè senectuti conveniunt & ea quae ei ex accidenti adveniunt ; & quae omnibus vitae gradibus aut communia sunt aut non infrequentia . Rivet desen . bonâ . : Insomuch that some of the Old Philosophers took upon them to quarrel with Providence , for giving man Life , and thereby involving him in a continual state of misery . And all this , partly out of their Ignorance of mans Primitive happiness , and woful fall , and partly out of their dim-sightedness about his endless felicity ; about all which material points they lived in great uncertainty .

Others on the Contrary have been ready so to mince the matter , as if there were nothing in Old-age , but what is desirable , guilding its hairs and smoothing all its wrinkles ; as if the Spiritual advantage did annihilate the corporal burdens . The truth dwells , as I conceive , between these extremes : And it must be granted , that as the dreggs of the purest Wines are left in the bottom , so Old-age hath many Inconveniences peculiar to it l l Senectus mare malorum . Plaut. ; for which cause those dayes are called Evil dayes , wherein the man hath no pleasure , or with which he is greatly displeased m m Extreme displicent . Geier . in loc. , Eccles. 12. 1. But yet the same Old-age hath divers Priviledges to ballance them ; and their pressures are not properly Miseries , because there is abundance of Comfort , and Benefit , which mitigate them n n Miseria est copia tribulationis & inopia consolationis . .

We have an Elegant Description of many of them in that Twelfth Chapter of Ecclesiastes , vers. 2 , 3 , &c. Then the Sun , and the Light , and the Moon , and the Stars will be darkned ; that is , all Outward Comfort or Prosperity , whether by Day or by Night will be eclypsed and withdrawn from us : And the clouds will return after the rain , that is , one bodily Distemper and outward Trouble will successively follow another . Then will the keepers of the house tremble , that is , the arms and hands which defend the Body , will by reason of their cold and dry temper , shake and quiver . And the strong men will bow themselves , that is , the thighs and leggs , which have strongly born up the structure of the Body , will be weak , and need the support of a staff to assist them . And the grinders will cease , because they are few , that is , the Teeth which chew and grind our meat , will break , rot , and fall out , so that being reduced to a few , they will be unable to do their office . And those that look out of the windows , will be darkened , that is , the Eye-sight will fail , the Organs of the Eye , through which , as through a window , the Soul looks out , being dried up and weakned . And the doors shall be shut in the streets , that is , the Lips and Mouth will be disabled from speaking , or eating . When the sound of the grinding is low , that is , Digestion which is furthered by chewing , and perfected in Chylification , Sanguification , &c. will be obstructed . And he shall rise up at the voyce of the bird , that is , our Sleep will be so shallow , that the least noise will awake us , and so short , that it will prevent the Cock-crowing . And all the daughters of musick shall be brought low , that is , our Ears will grow dull , so that as we cannot so we care not for the sweetest musick . Also they shall be afraid of that which is high , that is , we shall by reason of weariness , dizziness , or short-windedness , be afraid of mounting up to high places , and attempting such high things , as in youth we adventured upon . And fears shall be in the way , that is , we shall be afraid of and in our Iourneying , lest we dash our weak and weary foot against a stone . And the almond-tree shall flourish , that is , our Head will grow hoary , like the almond tree which soon ripens . And the grashopper shall be a burden , that is , the least weight shall load our infirm Body ; yea we being then like enough to grashoppers , will grow burdens to our selves and others . And desire shall fail , that is , our Appetite to meat , and our desire to Marriage-imbraces will be cooled and cease by degrees . At length the silver cord will be loosed , that is , the Chine-bone with its marrow , and the Nerves and Fibres thereunto belonging will be resolved and weakned . And the golden bowl will be broken , that is , the vessel and membrane that contains the Brain , which is aptly called golden , both for its colour and value , will at last be shattered . And the pitcher will be broken at the fountain , that is , the Veins will cease from doing their office , at the right Ventricle of the Heart , which is the fountain of life , and so our blood stagnating we are soon extinguished . And the wheel will be broken at the cistern , that is , the great Artery which is knit to the left side of the Heart , by which the Blood is derived into the parts , ceases its action and the Pulse with it , which are the immediate forerunners of Death . And then the Dust returns to the Earth as it was , and the spirit returns unto God who gave it . Thus you see Mans Body , like some curious Edifice , first battered by various Storms , at length the Roof and Walls decay , and at last falls to the ground , but our Blessed Redeemer hath provided for the Inhabitant an house not made with hands , eternal in the Heavens .

SECT. I.

AND now let us more distinctly survey §. 1. It is deprived of Pleasures . the Inconveniences of Old-age ; the chief whereof are these following .

First , The Aged are Deprived of many Pleasures . They cannot divert themselves by Hunting , Hawking , Fishing : They can neither well ride abroad , nor walk about home . They have done with Visits , and Feasts , and Musick : All the recreations of sense are generally tastless to them . Yea , they have scarce any pleasure in their meat , and drink , and sleep : So that their Condition seems to be sad and lamentable . And we have the substance of all this confessed by an Old man himself , namely Barzillai , 2 Sam. 19. 35. I am this day fourscore years old ; and can thy servant tast what I eat , or what I drink ? can I hear any more the voyce of singing men and singing women ? q. d. These things will signifie nothing to me ; they have forsaken me , and I value them as little . Here you have the Verdict which Barzillai brings in the Case . Yea instead of Pleasure , a constant Sadness takes place in their Countenance without , and , as may be judged , in their Hearts within . Sobs and sighs are the accent of their language , and their complaints are frequently mixt with tears . Their Condition then must needs be miserable , when they have such constant heaviness within , and no recreation without to alleviate it . Company burdens them , and Solitariness saddens them . Yea they are loth that any body should be merry about them : So that they seem to lead a dolorous life , and to be estranged from all manner of Pleasure .

Now Pleasure is the life of Life : What is Life without Delight ? why do men toyl to get Estates , but for the pleasure they take in them ? why do others hunt for Applause , and climb for Honour , but to please their fancy and their humour ? even the Schollar would take leave of his Books , if he had not Delight in them : So that Pleasure acts all mankind , and rules the world . Now those years are lamentable , wherein a man shall say , I have no pleasure in them . And this makes some Old People weary of their lives , they reckon that a Life stript of joy and comfort , is not worth the keeping .

Nevertheless , Old-age may support it self very well under this Inconvenience : Inasmuch , as the Pleasures they are deprived of , are in themselves and to their experience , dangerous Injoyments : For nothing is more apt to disorder and fully the Soul , than carnal Pleasure . Those very Recreations which may be harmless in themselves , yet too commonly lead to Intemperance , to Lasciviousness , to Quarrels , and other mischiefs . Now if a Dish be never so palatable , yet if there be but danger of Poyson in it , no wise man will meddle with it : Therefore Tully brings in Cato congratulating with himself , that he was delivered from the slavery of Pleasure , and concludes , that it is a singular Priviledge of Old-age , that it frees us from that which is most pernicious in youth o o Magnum munus senectutis est , quod id nobis aufert , quod in adolescentia est vitiosissimum . Cicer. . And whatever regard weak men may have to these Vanities , the wisest among the very Heathens have concluded , that there is no plague so deadly to man as the pleasures of the body p p Nulla capitalior pestis est , quam corporis voluptas . Architas Tarent . . And that comes to pass through the depravation of our Natures , whereby we can hardly enjoy them , but we run mad upon them ; we exceed the limits , and miss the ends which should be observed in the using of them . Wherefore Cicero tells of Sophocles , who being ask●…d , whether he did still converse with Womankind , answered , The Gods have done better for me , I have willingly left that furious Master q q Dii melipra libenter 〈◊〉 tanquam a Domino ●…urioso pro●…ugi . Cicer. de senect. . Indeed the greatest part of the Pleasures aforesaid , do belong only to the brutal part of man , and consequently the defect of them little concerns the Rational Creature . For , as a late worthy Author r r Gentlemans Calling . saith , None can think God so unkind to his own Image in humane nature , as in dispensing Felicity to assign the larger share to the Beast . No , all these sensual Pleasures are so distracting , or so fulsome , or so transient , that the utmost fruition of them , cannot make a man happy , nor the want of them miserable . And this is the more Evident , in that the wisest men have found the greatest Pleasure , in refusing those pleasures ; and as an Epicure hath eaten for his pleasure , so many an Abstemious man hath profest , that he hath forborn for his pleasure also .

Again , as the Aged person is deprived of these Pleasures , so he is freed from any Desires after them . As his sensual Delights fail , so his Desires to them fail also . As he hath not the Pleasure of Scratching , so he is free from the trouble of Itching , and what man ever complains of such a want ? We are never molested by the want of any thing , which we do not desire s s Nihil autem molestum , quod non desideramus . Non caret is , qui non desiderat . Cicer. . Neither is Old-age without it's particular Pleasures . Tully tells us of divers Old-men , that diverted themselves with great delight in their Studies . And for those that have any smattering of Learning , there is no Earthly Pleasure comparable to that of penetrating into the works of Creation and Providence , of observing the Natures , Causes , and Effects of those things , the Surface whereof only is known to younger people .

Furthermore , the Religious Old person hath an unexpressible Pleasure in the Reflexion of a well-spent Life , and upon the various Preservations and Deliverances , which the Lord hath vouchsafed him , out of many Temptations and Afflictions . They have also the solid comfort of seeing their Posterity grow up in the endowments of Mind , Body or Estate ; and so of a Generation after them to serve and honour God , while the World stands .

There are also several honest Recreations , in which their Years do not hinder them . And however , it can be no disparagement to them , if they can take as much Pleasure in Reading and Meditating upon Gods Word , as ever they did in any other Divertisement whatsoever t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato . . This is certain , that their Pleasures are more Pure , more Sound , more Strong , and more Lasting , than the frothy and unsatisfactory pleasures of Sense and Sin , which are but for a Season .

Finally , Sickness of Body or Trouble of Mind , to both which the Young are equally obnoxious as the Old , are able to divorce the youngest persons from all sensible Pleasures , and to cloath their Faces with sadness : so that this Inconvenience must not be so appropriated to Old-age , but that any Age may partake thereof . Even St. Augustine tells us , that in his younger years , he had contracted such sadness upon his Spirits upon occasion of his good Mothers Death , that nothing could comfort him . He went into the Bath , hoping for some refreshment thereby , but his sorrow met him when he came out again . A thousand Accidents may fix such sorrow even upon young people , which all the Pleasures in the World cannot remove .

And tho the consideration of their own and others Sins , and of the Effects of them , do make them often sad , yet there is both a secret comfort at the bottom of it , and a certain Ioy at the end of it ; they know what belongs to the Laughter of the Soul , and have frequent tasts of the joy that is unspeakable .

SECT. II.

A Second Inconvenience which attends § 2. Strength and Beauty decreased . Old-age , is this , That their Strength and Beauty is decreased u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . P. mi●… . . Those Arms and Hands which once were able and useful for any imployment , are now scarce strong and steady enough to feed themselves . The Legs and Thighs that have carried them many a pleasant journey , yea , to many an holy Exercise , are grown stiff and weak , and grudge to carry them up Stairs to Bed. Yea , that Back which was the support of the whole building , and many a Load that was piled upon it , begins to bow and bend , and can scarce carry it self erect . Their Parts and Members in general are quite enervated and spent , as if they were weary of their Imployment ; so that there seems to be left little of a Man but his Shape : according to the Proverb , Senex est , & non est . He is old , and so is No-body . Like some ruinated Palace , here was the stately Porch , there the fair Stair-case , the shape of a fair Parlour below , and the shadow of an handsome Chamber above : so here , the Carkass of the Man remains , but the Beauty is changed into wrinkles , and the Strength into weakness . They had a pleasant prospect in their Glass , but their Flesh hath bid them farewell , their Roses and Lillies are withered , and a wan duskishness hath taken possession : their Strength and Beauty are buried both together : So that it was a Saying among the Romans , Sexagenarius de ponte dejiciendus . He is sixty , make away with him .

For when a mans Strength is gone , he seems to be useless . He can neither defend himself , nor help others . He can neither fight in War , nor labour in Peace . Whether he be in the Temple , or in the Campaign ; whether he be in the Shop or in the Field ; he is quickly weary . He that could run to Sin , can hardly creep to Church . He that had Strength to vanquish his Adversary , hath now scarce strength to wrestle with his Cough : and the burden of his discourse is , I have known the time , that I could have done this and that . Thus Milo that prodigious man of strength , when coming in his Old-age to see them exercise in the Olympick Games , is said to look down with tears on his own Arms , and to cry , Alas , these now are dead . Yet this Loss some Aged persons can better bear , than Others can digest the decay of their Beauty . O to be lean , withered , and deformed vexeth them at the Heart . They cannot look upon themselves with Patience : and they conclude , that when they be so unwelcome to themselves , they must be unacceptable to every body else , Job 14. 20. Thou changest their Countenance , and sendest them away .

But yet neither of these Inconveniences are chargeable upon Old-age it self . For as Tully well observes x x Intemperans Adolescentia effaetum corpus tradit senectuti . Cicer. , the defects of strength , whereof we are sensible , do rather proceed from the Vices of our Youth , than from the fault of Old-age . An intemperate Youth transmits a weak body unto the time of Old-age y y Ista ipsae defectio virium , adolescentiae vitiis ▪ efficitur saepius , quam senectuti . Id. , and then we lay all the blame on Age. Galen in one place tells us , About the 28th . year of my Age , when I knew there was a certain way to preserve Health , I followed the same all my life after , so that I was never Sick but of an Ague for a day , and that seldom , and thereby he was vegete and brisk at Sevenscore years of Age. And M. Valerius Corvinus was strong enough to be the sixth time Consul , when he was an hundred years old . Whereas on the contrary a Luxurious youth , produces a loathsome Age. As the Thief in the Candle wasts it more than the Flame ; so any Intemperance or Incontinence , doth wast the Strength and Beauty more than years .

Neither is Old-age alone subject to these Evils . For one Weeks Sickness , to which Youth is as lyable as Old-age will ruine your Strength and spoil your Beauty , as much as twenty years time can do . How many are crippled in their Youth ? how commonly doth the Small-pox disfigure their beauty ! David himself complains , Psal. 102. 23. He weakened my strength in the way ; he shortned my dayes . And he cries , O my God , take me not away in the midst of my dayes . So that these Decayes must not be impropriated to Old-age ; any Age may be afflicted with them as well as that .

Neither is this Loss so insupportable , if we consider the true Nature and Value of these Mercies . They are but bodily accomplishments ; they are not the endowments of the Soul. Many Brutes surpass the youngest in Strength , and many Flowers surpass them in Beauty . Why should I , saith Cato in Tully , now more desire the strength of a Young man , than I should , when young , desire the strength of a Bull or Lyon ? There is the like absurdity in both these desires . Or as he saith in another place , we may as reasonably in our Youth , call back the State of Childhood , which few will do , as in Old-age to expect the Strength and Beauty of youth , which is past and gone . You have , if it be not your own fault , the Priviledges proper to your Age , and according to the Old Observation it is far better to want the strength of Milo , than the Wisdom of Pythagoras z z Non sunt senibus vires ; nec postulantur vires à senectute . Cicero . . Every Age hath its peculiar Talent , to have them in perfection is not to be expected upon Earth . We should be Thankful for the Strength and Features we have had , and bewail our abuse of them , and conclude , 'T is well that all our Comforts have not left us together .

But the great support under these defects is , As the outward man perisheth , to find the inward man renewed day by day : what the River loseth on the one side , it gaineth on the other , and then all 's well enough : the inward man is the better man . Let strength and beauty go , sith they will not stay , strive that you may be Strong in Grace , and Beautiful within . Those things may make you acceptable unto Men , but these will render you lovely both unto God , and to all wise men . When you can say with him in the Poet a a Euripides . , tho my foot be slower , yet my mind is swifter . When Severus the Emperour was sick of the Gout at York , he was asked by one of his Nobles , how he being so Lame , could rule so vast an Empire ; he told him , that he rul'd the Empire with his Brain , not with his Feet . While the Head and Heart are strong , it passeth less , how it fares with the Arms and Legs . Faith , Hope and Charity are Beauties , that will not fade b b Quid times ne te abjiciat in tempore senectutis cum defecerit virtus tu●… ? Immo tunc in te erit virtus ejus , quando defecerit virtus tua . Aug. in Psal. 70. : and the decays of the Body do by the blessing of God , further the true vigour of the Soul. For the Soul is a distinct Substance , and as the House may be battered by a Tempest , and yet the Inhabitant merry in 't all the while : so an holy Soul may prosper very well , tho the Body be lame and crazy . And this Decrease of Strength and Beauty are very useful , to awaken the Soul from that Lethargy , which is natural to it ; they deprive us only of that which is the fewel of our Lusts , and of our security . Our strength hath not weaned us from the World , God will try what feebleness will do . Briskness and Beauty hath been a snare , these being removed , perhaps He may now speak with you , and be heard . When you have seen an end of all perfection , then hee 'l shew you that his Commandments are exceeding broad , Psal. 119. 96.

SECT. III.

A Third Inconvenience upon Old people ; § 3 Faculties weakned . is , That they are weakned in their Faculties . Their Apprehensions dull , their Phantasy barren , their Memories broken , and their Affections dry . Formerly they could have penetrated into things , they could have learn'd any thing ; now they are so clouded , that they fumble at the plainest things . They could have soar'd by their Fancy , and coin'd variety of notions ; which they found to be a great help to their devotion and otherwise , but their Invention now is grown poor , and their Notions flat . But the most sensible loss is of their Memory , whereby formerly they could have produced things both new and old ; but now their Memory is so wofully shattered , that this day forgets what yesterday said and did . O the excellent things that they have heard and read : and now they are like water spilt on the Ground , no notices left that ever such things had been within . Time was , their Love and Zeal for God , and their Hatred to Sin was strong as Death , and ardent as the Coals of Fire , which hath a most vehement flame : many waters could not quench it . Their holy Ioys and Sorrows were transcendent ; penitential Tears were frequent with them : But now their Hearts are cold , and their Eyes are dry . These Wheels of the Soul are gone , and thereby their motion is sadly interrupted .

Now this manifest stroke upon their Faculties , is a very sensible Inconvenience . The Decay of the Outward man might be someway tolerable , but this inward Decay sinks their Spirits . When holy David said , Psal. 6. 2. My bones are vexed , his distress was great , but when he adds in the next verse , my Soul also is sore vexed , his case was more lamentable . What comfort can a man have , when his Apprehension is grown blunt ? What 's a Knife good for , when the mettle is gone ? When a man can attain little , and retain nothing ? The deficiency of these is a great impediment in all humane affairs , but of greater consequence in Religious matters . The Communion which the Soul hath with God is in the Word and Prayer . How disconsolate must the Heart be , when one can remember almost nothing of what he reads or hears ? When his affections flagg , and his words freeze in Prayer ? Why , he thinks he has lived long enough , he feels himself more than half dead already . The House is left standing , but all the rich Furniture is gone , and what can be said to mitigate this misery , or to reconcile any body to Old-age ?

To stop any further Impatience , Consider , 1. That this great Decay in the Faculties doth not befall every Aged person . Divers there are and have been , that retain the free use of their Faculties till they dye . How many doth Tully name , as Simonides , Stesichorus , Isocrates , Hesiod , Homer , Pythagoras , Democritus , Socrates , Plato , &c. who lived long , and yet continued a course of Studies as long as their life ? c c In omnibus iis studiorum agitatio vitae aequalis fuit ▪ Cicer. And he tells us there particularly of Sophocles , whose Sons accused him for a Dotard in his Old-age , till he before the Iudges repeated the Tragedy of Oedipus , which he had newly written , and so was by them acquitted . And Seneca tells of himself then in years , that he was able to repeat Two thousand Names in Order , so faithfully did his Memory stick to him in his Old-age . And there are many Instances every day of fresh and lively parts in withered Bodies . Yea , for the most part we may observe that according to the Old saying , Omnia quae curant Senes meminerunt . What old people most regard , they best remember . They seldom as Tully observes , forget their Bonds , their Mortgages , what they owe , or what is owing unto them , or where they have laid up their Treasure . So that this charge lies not against all Old people , nor in all cases .

2. These Decays proceed not from Old-age only , but many times from Sloth and Negligence . Their Faculties would continue more intire to them , if they did exercise them with Study and Industry . but the best mettal will rust with disuse , and the meanest by constant use will be kept bright and in good order .

3. The blastingof Parts is not peculiar to Old-age . For many Diseases and other Accidents do often Eclypse our Faculties as well as Old-age . Witness Messala Corvinus , who was so weakned in his Head , that he forgot his own Name . Yea , many a mans bad Morals have spoiled his good Intellectuals , before he hath made one step into Old-age . And therefore this misery is not to be confin'd to Old-age , which neither attends all old people , nor only such , nor meerly upon the account of their Age.

4. There is this Comfort , that tho all these Decays be the fruit of Sin , yet in themselves they are rather Afflictions , than Faults , and so are more ordinable to our good . How much better is the Decay of our faculties , than the perver●… use of them ? Nay , how many thing●… may we afford to forget , rather than chuse to remember ? Again , as there may be quick Apprehension , clear fancy , and firm memory without one grain of Grace ; so there may be strong Graces , where there are but lame Faculties . You may have a warm Heart , tho you have but a weak Head. The Favour of God is not determin'd by our natural parts , but is disposed according to his everlasting Covenant ; according to which he will require no more than he gives . He will welcome him that improveth his Two talents to Four , with the same words as he was received , that made Ten of his Five .

And finally , It is a Mercy that the use of your Faculties is not wholly lost ; that you are able , in some measure , to expound the Book of Ecclesiastes concerning the Vanity of all things below , though you cannot so clearly unfold the Book of Canticles ; that you are able to understand and chuse the best things ; that you can press others , to the things that you cannot now perform your selves . An Old man can direct , though he cannot work . When David was almost spent , yet if you read 2 Sam. 22. 〈◊〉 23 Chapters , you will find his Last words were not in vain . In short , in unavoidable Shipwracks , as these are , we must not vainly murmur at what we have lost , but thankfully and diligently improve what we have left ; for it is certain , that in this case habenti dabitur ; to him that hath and improveth what he hath , it shall be given , and he shall have abundance .

SECT. IV.

A Fourth Inconvenience incident to §. 4. Senses decayed . Old-age , is the 〈◊〉〈◊〉 their Senses ; and especially in ●…ose which are called Senses of Discipline , Seeing and Hearing , by which as through windows Light is derived into the Soul. For as in Natural things nothing is found in the Understanding , which was not before in the senses ; so in Spiritual things , the Mysteries of Religion are not invented by our Minds , but conveyed to us by the sacred Oracles . And therefore it is very probable that Satan beareth a particular spite to these , as some have observed from the Persons possest by him , whom he so frequently struck deaf , and dumb , and blind . But it is evident , that as by these Doors sin entred into the Soul , so we find our Decayes sooner in them , than in our other Senses . The Eye it grows dim , and the Ear it grows dull , and both grow worse and worse , and that without hopes of Cure. This was the case of the Patriarch Isaac , Gen. 27. 1. And it came to pass , that when Isaac was old and his Eyes were dim , so that he could not see , &c. whereupon using his Hands for Eyes , he was mistaken in his own Sons . Indeed the Degrees of these Decayes are different , in some less , in some greater : but as in Houses the Windows suffer first and most ; so in our houses of Clay , the Organs of sight and hearing , do more or less , wax out of tune , before the Fabrick fall .

Now the Decayes of the Eye and Ear are grievous Afflictions ; when one can scarce discern one thing , or person , or one letter from another ; to continue in a perpetual night or twilight , how uncomfortable must it be ? Or , to see people speak , and yet scarce to hear what they say , it is next to being buried alive . For man is a sociable creature ; and the All-wise God saw that it was not good for Adam himself , to be alone : but the Privation of these senses leaves a man to himself alone . He sitteth alone and keepeth silence , because he hath born it upon him . He is liable to be abused and injured both in word and deed , and is uncapable to help himself . He is also rendred useless ; hereupon T. Manlius Torquatus excused himself from the Consulship , saying it was not fit he should be intrusted with the Lives and Fortunes of others , that could not see or hear , but with others eyes and ears : yea , which is worst of all , such persons are precluded from the Means of Grace and Salvation . There is no better company sometimes than a good Book , but they cannot see a letter . And then Faith comes by Hearing , and it is preserved , and increased by the same means ; but let them press never so near , they can scarce hear a distinct word , much less a whole sentence : and what a dry and dead Soul must that be , that lives out of the road of these ordinary helps ?

It is some Question whether of these losses is the greater , of the Eye-sight or of the Hearing . And upon some accounts the latter seems to be the sadder loss of the two ; partly because God hath ordained Hearing , to be the ordinary Means of Grace and Comfort : partly because there are no such , at least no such ready and commodious Helps yet found out , for the Dulness of the Ear , as there are for the Dimness of the Eye . However , the Decayes of either of them , especially of Both these senses , are a great Disadvantage , and a heavy burden upon Old-age .

Notwithstanding all this allegation , Old-age is not altogether so miserable as it is painted . For there are many Aged People , of whom it may be said , as it was of Moses , Deut. 34. 7. his Eye was not dim , nor his natural force abated : So it pleaseth the Lord to continue to many Aged persons d d Constant Visus & Auditus , nec quicquam in iis imminutum experior . Guil. River . aetatis 70. , very great vivacity in both those Senses , the greater cause they have to be thankfull for the same . But though it must not be denyed , that for the most part Old-age is dim of sight Nec dum caligant oculi eo usque ut perspicillis opus sit . And. Rivet . aetat. 78. and dull of hearing ; yet 't is as true , that even these decayes are incident to younger persons . How many young people may we meet with , that are defective in one or other of them ? Some that are purblind , others dim-sighted , some from their birth , some by casual accidents , some by distempers : nay , it is one of the wonders of Gods Providence , that considering the folly and rashness of Children , any of us carry our Eyes untouched unto elder years : so that neither is this affliction to be confined to Old-age . Yea , if we grant that these Defects should unavoydably befall Old people , yet they do not alwayes make them useless , and then all 's well enough . Even Blind and Deaf persons have bin more serviceable in their places , than multitudes of some people , that have their eyes and ears . Tully tells of divers , that were wholly dark , yet Ornaments to their Countrey . In particular , he relates of Appius , that was old and blind , yet retaining his Authority , he governed a great Family with that dexterity , that his Children feared him , his Neighbours respected him ; and when a dishonourable Peace was likely to be made with Pyrrhus , he caused himself to be carryed in his Chair to the Senate , and there did effectually interpose to hinder it .

But that which should chiefly support a wise and good man under these Decayes of the Senses , is , The comfortable review of the right use he hath made of them , that he hath not us'd them as Instruments of unrighteousness unto Sin , but as the Instruments of righteousness unto God ; or an hearty Grief for his Abuse of them : And the joyful Prospect of the Resurrection , when all our Imperfections will be done away , and our vile bodies made like Christs glorious body . There 's no body much grieved at the want of repair in a House which he is leaving , when he is ready to go to one that will need reparation no more . Yea , there is cause of Thankfulness , that we have enjoyed the use of these Senses so long , whereas we might have bin born blind , and deaf , and dumb : but especially , that God hath given us a spiritual Eye , and an inward Ear. Let that Soul exceedingly rejoyce , said Basil , that hath an Eye to discern invisible things , even to behold him with whom it shall dwell for ever . And thus Antony the Hermite comforted Didymus . You should not , saith he , take it heavily , that you want such Eyes as Mice and other brute Animals enjoy , but rather reckon your self a blessed man , in having such eyes as Angels have , whereby you may behold God himself . e e Sozom. lib. 3. c. 14. Hieron . ep. ad Abigaum .

And through the Goodness of God it often falls out , that these outward Defects are more than compensated with greater measures of Understanding and of Memory . He may well be contented to lose an Eye or Ear , which must perish at last , that in lieu thereof receives a greater portion of Faith , Love , Wisdom and Patience , and so becomes the better man , and the better Christian.

It is also some alleviation of this Affliction , to consider that all these Visible things are but Vanity , yea vanity of vanities . That the Eye is not satisfied with seeing , nor the Ear filled with hearing , Eccles. 1. 2. 8. And that whose wants his Sight or Hearing , escapes many a Temptation , which do frequently surprize the Soul through those Windows : and that , as at other times , so especially in the Service of God. How often doth the Heart walk after the Eyes , and so steal away from God ? How apt is every noise , to disorder the Soul ? so that as we are deprived of the comfort of these Senses , so we are freed from the snares that attend them . And the Answer is not to be forgotten which Maris the Godly Bishop of Chalcedon gave to Iulian the Apostate , who upbraided him , that his God had not cured him of his Blindness ; which was , That he praised his God with all his heart for his Blindness , whereby he was kept from seeing such an ungracious face , as his was .

And lastly , let us that feel these Decayes , greatly magnify the Lord , who hath directed us to the use of Glasses and Spectacles , whereby we have in a manner new Eyes put into our Heads , and are inabled to read , and write , and work , even to the very Sun-set of our Lives . This is so great a Mercy , that we should do well to take thankfull notice of it , every time we use them , to the Praise of God , who is the Father of Lights , and from whose holy Spirit comes the knowledge of witty Inventions .

SECT. V.

THE Fifth Inconvenience incident to §. 5. Distemper and Pain . Old-age is , That it is burdened with Distemper and Pain . Thus Asa , 2 King. 15. 23. in the time of his Old-age was diseased in his feet . Then Aches and Diseases take possession of every part . Megrims and Dizziness seize on the Head ; Catarrhs ; Ptisick and Astma's on the Lungs ; Palsyes on the Nerves ; Weakness and Pain on the Back and Loins ; Gravell and Stone on the Reins and Bladder : The Gout on the Ioynts ; The Hypochondriack Melancholy on the Spleen ; The Colick on the Gutts ; and lastly , a Dropsy or an Hectick , which carry the man away . So that an Aged person is Senectus incurabilis morbus . a very Hospital , and Old-age is it self an incurable Disease , and any other added to it makes the case desperate . Some of them indeed speed better than others , but usually if they escape Acute diseases , some Chronical distemper attends them to their Graves .

Now this is a very sensible Inconvenience : None of these afflictions are joyous , but grievous with a witness . They vex and torment the Body , that a man hath no mind to live , and yet no power to dye . Hear Iob , c. 7. 20. I am a burden to my self . Job 10. 1. My soul is weary of my life . The Old person cries out with him , Iob 16. 12. I was at ease , but he hath broken me asunder , he hath taken me by my neck and shaken me to pieces ; — he cleaveth my reins asunder , and doth not spare , he poureth out my gall upon the ground . He breaketh me with breach upon breach , &c. These Distempers and Pain imbitter all worldly comforts ; House , goods , Money , Friends , Relations , they are all dead to a man that is sick and in pain . They deprive a man of himself , he hath Ears and Eyes , but no comfortable use of them : those things that used to refresh him , now offend him ; his Meat , Chair , his Bed tires him ; his Friends , their absence offends him , and he is disturb'd with their presence ; poor wretch ! he is not well , and nothing is well about him , as to the giddy all things turn round . These also waste his Estate , what will not one spend for ease and health ? one Remedy is commended and used , and then another ; one Physician employed , and then another ; skin for skin , all shall go for Life and Health . Yea , these have a sad influence upon the Soul. When it is lodg'd in a ruinous body , it is stifled within it self for want of motion , and move it cannot , or but lamely for want of Organs f f Dr. Harris his Sermon on Hezekiah's recovery . . It is like a traveller with a tired Horse ; he spurs and strains , but his Horse is foundred ; so here , the Soul would pray , and meditate , and flie upward , but the dead weight of a crazy Body hinders ; so that both his flesh upon him hath pain , and his Soul within him doth mourn , Job 14. 22.

But yet this Burden is not to be appropriated to Old-age , as if they and they only were the subject of distempers and of pain . For , if we observe it , we shall find Diseases more common yea and more dangerous among Young people , than among Old g g Faciliùs in morbos incidune adolescentes , graviùs aegrotant , tristiùs curantur . Cicer . . In the Sacred Story you will meet with more young People brought to our Saviour for Cure , than Old. There was Iairus daughter , there was the Noblemans son , there was the Syrophenicians daughter , and then the Centurions servant , with many others . In contagious Diseases it 's evident that they are sooner infected , and every Register will inform us , that a far greater number of Infants and Young People are yearly carried to their long home , than of Aged Persons . And then for Casualties , there are far more of young and middle-aged persons , that are slain and taken captives , than of the Old.

Neither are all Aged people so laden with these pains and distempers ; many of them having a very convenient measure of health to their lives end . Thus Tully brings in Cato at eighty four years of age declaring , that notwithstanding these years , he was well enough to appear in the Senate , to defend his Client , and to entertain his Friends : And Masinissa , King of Mauritania , that at fourscore and ten years old , he would not be perswaded to ride in his journeys , or to be covered on his head in the hardest frost , or sharpest storm . And one of the old men mentioned in the first chapter , made nothing of walking twenty miles to dine with a Relation , when he was above an hundred years old . Neither are these Diseases always the fruits of Old-age , but rather of an heedless and intemperate youth . This layes up such crudities , surfeits and noxious humours , which lurk in us till Old-age , and then seize upon us ; and then we find fault with the Choler in our Stomack , but forget the sweet meats which have caused it . So that this Inconvenience doth neither befall all Old People , nor only them , nor only upon the account of their Old-age .

The best Supports however for the Aged under their Maladies , are a deep Study on the Wisdom , Power , Goodness , and Promises of God. His Wisdom , whereby he knows what condition is best for us . His Power , whereby he hath all Diseases at his Command , as the Centurion had his servants . His Goodness , whereby he pities us more than the tenderest Parent doth his weak Child ; who also knoweth our frame , and remembers that we are but dust , Psal. 103. 13 , 14. His Promises , that he will not afflict without need , Lam. 3. 33. that he will correct in measure , Jer. 30. 11. that he will not leave us , Psal. 23. 4. that all shall work for the best , Rom. 8. 28. that he will cease , when his good Ends are accomplished , Lam. 3. 22.

And then we should revolve the great Benefit and use of them . For by our Distempers the Lord is pleased to shew us more effectually the frailty of our Condition , the Evil of sin , the Vanity of the World , and many other Lessons that are not commonly learn'd otherwise . It 's plain , that these are fair warnings to us to provide a better house for the Soul , that will endure . In this Disease , said Old Olevian , I have learned to know aright what sin is , and what the Majesty of God is . Nay , said that Learned Rivet near his death , I have learned more Divinity in these Ten dayes of my Sickness , than in Fifty years before ; it hath sent me home into my self . And now who would not be Content with such useful Discipline ? To conclude , try it who will , there is no Condition of Life without some Inconvenience . Marriage is desired , they are S. Basil's words h h Hom. 11. in Hex. , but how many troubles in it ? Children are long'd for , but how many griefs with them ? rich People are counted happy , but how many thorns are found there ? These are the tributes of Life , which if a man know how to bear patiently , his Soul will be bettered , and his Vertues adorned . Our business is to prepare for them beforehand , to lay up a stock of Prayers , of Patience , of Promises , of Faith , of Evidences ; and when they come , to possess our Souls in patience , to resign up our selves to the holy will of God , and if we cannot turn off this our Burden , to carry it with all the ease and satisfaction we can ; and to keep a sound mind , if we cannot have a sound body .

SECT. VI.

A Sixth Inconvenience in Old-age , is , §. 6. Broken with Crosses . that it is broken with Crosses and outward Troubles . These , though they meet us in every stage of our life , yet a whole troop of them commonly fall upon us in Old-age . Then doth Poverty often come as an armed man : His getting dayes are gone , now his spending time is come : And if he have need of much , and yet hath little in store , he seems to be in a miserable Condition . The Cynick Philosopher , when he was asked , what was the most calamitous Creature in the world , confidently answered , It was an indigent Old person . Likewise every body is ready to injure and run down the Aged , reckoning that they are least able to defend themselves . For as to the weakest part of the body , there is a confluence of all humours , which settle there , so very often it falls out , that a combination of troubles seize upon Aged people , Ioh. 21. 18. Verily , verily , I say unto thee , when thou wast young thou girdedst thy self , and walkedst whither thou wouldst : but when thou shalt be old , thou shalt stretch forth thy hands , and another shall gird thee , and carry thee whither thou wouldst not .

And of these Troubles , the sharpest are from their Relations ; the Disobedience of some , or the Death of others . How doth the pride , prodigality or wilfulness of Children or Grand-children provoke , and grieve the hoary head ! And how many Aged persons see husband , wife , children , and other dear Friends , and Relations posted to the grave before them , which do each of them , as it were , tear away a piece of him , and leave him as a sparrow alone upon the house-top ? In short , Old-age is recorded as the Sink of mans life , into which run all the miseries incident to humane nature .

And that which makes this Burden more grievous , is , That these seize upon the persons when their strength is spent , their spirits low , and their bodily infirmities many . They are within sight of the shore , and yet in danger to be sunk and wrack'd , with the storms which beat upon them . When they had thought all their troubles had been blown over , it frets them sore to meet them again . And especially , if they have had plenty and prosperity in the course of their lives , their straits , losses and troubles , now aggravate their affliction .

Now to Mitigate these Pressures we must know , 1. That these Crosses are common to all . As they do not infallibly attend all Aged persons , for many have fair weather all their journey long ; so they befall all mankind indifferently in every part of life . If these be Miseries , there 's no mortal man without his Misery . We are in this World , as Israel was in the Wilderness , who had no day without a Cloud , but then they had no night without a glympse of light . Where dwells the man , or of what Cloth is his coat made , who hath not met with straits , and with vexations ? that hath not buried many of his Relations and Friends ? so that we must quarrel with every age , as well as Old-age , yea with the Providence of God by this argument .

2. These Crosses and Losses are absolutely Hurtful to none . They are not properly and intirely Evils . Criminal evils are real Evils , poenal Evils are not so . These fluunt a summo bono , are inflicted by Him that is eminently Good ; ducunt ad summum bonum , they guide and help us towards the greatest Good ; erant in summo Bono , they were upon him who was intirely Good. Prosperity hath , but Adversity hath never hurt a good man . Yea some of the Heathens i i Nihil infelicius mihi eo videtur , cui nihil unquam evenit adversi . Seneca . have been bold to judge those men miserable , that have never met with any troubles . They are our Physick , which may disturb us ; but Sin is our Poyson , which will destroy us . The bitterest Physick is better than the sweetest Poyson .

3. They are Useful to those that are good . Though they be briars , thorns and thistles in themselves , yet by the blessing of God , they prove sweet-bryars and holy-thistles to holy men . How many things do we count Evil , that are most wholsom for us ? They Exercise our Faith , our Wisdom , our Patience , and the tryal of these is more precious than of fine gold . They teach us , as was said of Diseases , many lessons more effectually , than the Word it self without them can do . The Chyrurgeon and the Executioner do both bind men , but to different Ends ; the one doth it to bereave of life , the other to preserve it k k Chamier . . When the good man is bound in fetters , and holden in cords of affliction , Then the Lord sheweth them their work , and their transgressions that they have exceeded . He openeth also their ears to discipline , Job 36. 8 , 9.

4. These Crosses and Afflictions are most fit for Old men . They are or should be ●…ost strong to bear them ; they have 〈◊〉 a long Summer , to lay up for a sharp Winter : If they have not stored up a great deal of Faith and Patience , they have slept in harvest : They also have been trained , and inur'd to them before this time of day , by long experience . They have received much good at the hands of the Lord , and therefore may the better receive evil . As Cato in Tully answers Caecilius , who objected this against Old-age , that living long a man sees many displeasing and uncomfortable events ; Yea , said he , and perhaps many comfortable things also l l Quod diu vivendo multa quae non vult videt : R. Et multa fortasse , quae vult . Cicer. . But the true and only Remedy against this Inconvenience , is Faith and Patience ; which the wise God hath largely prescribed in the 11th . and 12th . Chapters of the Hebrews . By these a sound Christian shall not only bear these Onsets , but overcome them , and adorn the hoary head with trophies . We cannot , saith a Foreigner to Christianity , change the course of things , but we can take a good heart , a masculine spirit , to bear sad accidents with substantial courage , and to be reconciled to Providence m m Quo fortiter fortuita patiamur & naturae consentiamus . Senec. . And presently again , It is our best way to abide what we cannot amend , and to attend God without murmuring , from whom all ailments come ; for it is an ill Soldier that follows his Commander grumbling n n Optimum est pati , quod emendare non possis ; & Deum , quo auctore cuncta proveniunt sine murmuratione comitari : malus miles est , qui Imperatorem gemens sequitur . Sen. . But we have a more sure word of prophecy , Rom. 8. 28. All things , mark it , all things work together for good to them that love God , that are called according to his purpose : Which blessed word , if it be understood , believed and considered ; and our love to God and effectual calling evinced , is alone able , Gods spirit accompanying it , to settle , quiet , and comfort our hearts under all troubles whatsoever .

Let it therefore be the chief care of all Aged Persons to make their calling and election sure , to strengthen their Faith in God , and by their hope to travel into the other World ; for then only will our afflictions feel light , while we look not at things seen , but at things unseen . The thoughts of the grave will mortifie us to things seen , and the thoughts of the Countrey beyond the grave will realize the unseen World , and then our troubles will be easie , and our crosses blessings . The sight of the approaching shore , will make an Aged Person bear the present storms with chearfulness , knowing that he shall shortly be well , either under Heaven , or in Heaven : None of these things move me , neither count I my life dear unto my self , so that I may finish my course with joy , Act. 20. 24.

SECT. VII .

THE Seventh Inconvenience that is §. 7. Attended with Contempt . charged on Old-age is , That it is attended with Contempt . Old People commonly are despis'd , especially when they are not supported with good Estates . Most People avoid them , and treat them as superfluous Creatures . For the generality of men do value others not for their Wisdom , or real Vertue , but either for some likeness of disposition , or some usefulness . Now the Ancient are not , by the disparity of their years , so complaisant , nor by their disability so helpful as heretofore ; and thereupon they are contemned by younger people : Especially also when they are grown decrepit , and confin'd to their chairs or chambers ; then are they an eye-sore to their successors , who secretly wish them well in Heaven , or any where out of their way upon Earth . It is too evident , how unpleasing their groans , their coughing , and their other weaknesses are . They that can brook the peevishness , and the uncleanliness of their Children , cannot bear with it in their Parents : All their former parts and pains are forgotten , and they are beheld , as last years Almanacks , wholly out of date .

Now this is a sore Affliction , and touches man or woman to the quick . For such as have been regarded and reverenced , to be neglected and despised , grates even the most ingenuous spirits . Iob 29. 30. Unto me men gave ear , and waited , and kept silence at my counsel : but now they that are younger than I , have me in derision ; they abhor me , they flee from me , &c. Miserrimum est fuisse felicem . The respects and honour that one hath formerly had , makes his present contempt more intolerable . Not but that a good man is satisfied with himself ; but he is aware , that hereby he is rendred unuseful to others : For when the Person is despised , his Example nor his Counsel , let them be never so profitable , will be regardable or useful : He passes for an old Dotard , and there 's an end . The truth is , every man would be beloved , and in some sort esteemed , but when on the contrary , he perceives that he is nothing set by , what should he do in this world ? That man is a burden to himself , who discerns that he is a burden to every body else .

But yet as we have observed in other Cases , This Inconvenience is not peculiar to Old-age , as if they only were despised , or set at nought : For they that will contemn them , will set light by any other sober and wise Person also , yea they will contemn God himself . Plain is the connexion , Levit. 19. 32. Thou shalt rise up before the hoary head , and honour the face of the old man , and fear thy God : I am the Lord . They that will despise an Ancient Person upon that score , will despise the Ancient of dayes himself ; so that they are not alone under this Inconvenience . Neither is this Contempt universal ; some young persons have that Wisdom , which teacheth them to value , and respect their Elders . Thus Tully again brings in Cato answering Caecilius , who had said , that there was nothing more miserable in Old-age , than to find themselves odious to others ; nay , sayes Gato , I believe such Old men as we , are very acceptable to such young men as you , Scipio and Lelius : And so goes on , shewing that look as Old men take pleasure in vertuous young men , though far inferiour to them , in age and wisdom ; so all Iudicious young men take delight , and yield great respect to grave and Ancient men : And thus Plato brings in Socrates saying , I love to hear the Discourses of Old men , seeing they have already traced the way that I must go . And most commonly those Ancient People meet with most Contempt , who by their Frowardness or otherwise do lessen themselves , and alienate the respects of others from them ; or such as have lived meerly to themselves , without regard to the good of others : Or else ▪ perhaps to repay into their own bosoms that neglect and contempt , which they heretofore have been guilty of , either to their Parents , or other Seniors .

But however it be , this Inconvenience is not the fault of Old-age , but rather of such undutiful Relations , who have forgotten the Law of Nature ; or of such inconsiderate people , as never foresee that the case will e're long be their own ; and they must look for the same measure , which they have meted to others , to be repaid into their bosoms . The Infirmities of Old People should rather breed Pity , than Contempt : Inasmuch as though , by reason of their Age , they are become twice Children , yet even their Angels behold the face of their heavenly Father . And though , by reason of their impotence or poverty , they cannot vindicate their just Authority , or punish their Contemners ; yet God will certainly take their parts , and revenge their wrongs .

In the mean time they must comfort themselves in the Favour and Protection of the most High , in the Promises which he hath made , in the Iudgment and esteem which he hath of them , in the Integrity of their hearts , in the former Usefulness of their Lives o o Beatus juvenis qui benè vivit , sed magis beatus est senex qui benè vixit : quod enim juvenis sperat , adeptus est senex . Ambr. de Iacob . & vit. beat . c. 8. , and in the Hopes they have to be shortly out of the reach either of envy or contempt . What matter is it for the esteem of a company of worms , when a man is well accounted of among the Angels ? how easily may he want the respects of Men , that enjoys the smiles of God ? Alas we are but strangers in this world , and therefore must not grudge to be strangely used ; he greatly forgets himself , and the countrey to which he is travelling , that is much concern'd either with the Admiration , or Contempt of foolish men .

Yet it should be the Care of all Ancient people , to use all good Means to prevent , as much as may be , this Inconvenience ; to wit , to watch against all Peevishness , Covetousness , Envy , and all the other aforesaid Vices of Old-age : For there is nothing doth so much vilifie , yea nullifie a person as sin . And then to study and practise Wisdom , Patience and Charity , and those other Graces before specified : For there is nothing doth so much command Regard as the Image of God. Sincere Piety will procure respect , more than birth or riches ; and you have seldom seen Old People despised but for some real or supposed failings . Particular instances do never invalidate , but establish general Rules ; and that is , Them that honour me I will honour , and they that despise me , shall be lightly esteemed , 1 Sam. 2. 30.

SECT. VIII .

THe Eighth Infelicity of Old-age is , §. 8. Disabled from Service . That it is Disabled from Service , and rendered incapable of doing good in their Generation . Which though it be an Effect of some of the former , yet is a distinct Affliction . When the Faculties are impaired , the Strength exhausted , Pains and Diseases inflicted , alas ! what Service can such a one do for the Church ! how little for the Common-wealth ! how little for their own Family ? Hence the Levites , Numb. 8. at Fifty were discharged from the substance of their work . Hence the Soldier at Sixty was Miles emeritus . For how should the Head , Heart or Hand be serviceable , that are shatter'd with breach upon breach ? His useful dayes are done : He must now be labouring for Life , who before liv'd for Labour . They see things out of order in the places where they live , but they cannot amend them . He that formerly could have Studied many hours , is spent now with a few minutes ; and those that have served at the altar , are now glad to sit by the fire . Hence the old Roman Proverb beforementioned , Sexagenarios de ponte dejiciendos , that is , Let those that are sixty years old be turn'd off the bridge : Their work is done , they live to no purpose .

Now this is a heavy Trouble to a Good man , yea to any Ingenuous man . Such do know , that Usefulness is the End , and Happiness of Life : Take that away , and what is Life good for ? A man is thenceforth but a Cypher , yea and worse ; for he eats , and drinks , and troubles the world , and no way helps the Inhabitants of it . Hereupon in a certain Countrey , it s said , that the Old people , when they found themselves decrepit , went into an adjacent Climate , where by the quality of the Air they were soon extinguished : Which Remedy is not to be liked , though their sense of unserviceableness is to be remarked . For Plato p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato . could say , The more beneficial we can be to mankind , the liker we are to God. To become therefore disabled from Service , is Death to an active useful spirit . Besides , as Imployment makes improvement , so on the other side Rest breeds Rust , and they that leave off the Acts , lose the Habits , and become more empty and insignificant , than ever they were before . Upon all which accounts this Disability is a most disconsolate Affliction , and sufficient of it self to sink their weak spirits with despair .

But as we have observed in other Cases , this Grievance is not peculiar to Old-age . But people of all Ages have divers ways become unable to serve their generation . Some by the hand of God , inflicting such Distempers on their Minds or Bodies , as have made them useless in their places . Some by the Procurement of Men , by whom many in the prime of their time have been laid aside ; sometimes justly , sometimes unjustly , and all opportunity taken from them of doing good in the World. Neither are all Aged persons rendred useless : For many there be of both Sexes , that persevere in well-doing to the last . Cato pleaded causes , when he was past fourscore years , and Isocrates wrote excellent things at fourscore and fourteen years of age . And not only the Tongues , but the Hands of very many Old people are found as nimble to good works , as of younger Persons . They that have been useful in their strength , will scarce ever become useless in their weakness . Plutarch observes that an industrious Bee , never degenerates into a Drone , in its Old-age . Too many there be of every Age that live only to themselves , that neither Serve God , nor observe Man , but in order to their own Interest , or Appetite : These are good for nothing , young or old ; but they that understand , and embrace the true Ends of life , will be useful one way or other , to their lives end .

And the great Service that the Ancient do perform , is by their sage Advice . When the Levites were at fifty releas'd from the labour of the Sanctuary , they are said yet to be Iudges in their Cities . So that although they cannot do that service , which younger persons may , yet they do greater : For the greatest things are compassed , not by strength , but counsel . They cannot be counted useless , says Tully , that prescribe to the more raw and ignorant their work . Like as a Pilot , who thô he run not up and down the Ship , but sits at the helm , yet is the most useful person in the ship : So the Aged head is the most useful part in a family or Commonwealth , though it be confined to the fire side q q Nullane res seniles sunt , quae vel infirmis corporibus , animo tamen administrentur ? Cicer. Hence Homer brings in Agamemnon , wishing rather for ten Nestor's , an Aged wise man among the Greeks , than so many Ajax's , who was a man of Arms , for the winning of Troy. And it is well known , that the grand Magistrates both in Greece and Rome were the Ancients of their Cities ; and thereupon they were called Senators , and the great Council of Rome , The Senate , being composed of Aged men .

Yea if they should by reason of their Age be wholly unserviceable , yet their Example is useful . To see a man or woman deprived of all outward comfort and respect , and laden with heavy Distempers , yet patient and thankful , serious and devout , it is a powerful Lecture to all the spectators ; and may teach them to be doing their own great work with all their might , to be thankful to God for their present strength and ease , to beware of slothfulness and selfishness : That when they arrive at that decrepit estate , they may have the pleasant prospect of a fruitful life behind them , and the joyful prospect of a blessed life before them .

SECT. IX .

THe Ninth Disadvantage of Old-age §. 9. Unfit for Religious Exercises . is , That it is unfit for Religious Exercises . When we are in years , we are indisposed to Prayer and Fasting , to Hearing or Reading , and in general to all such Spiritual Imployments , wherein the Soul and Body must concurr . They need these Helps as much as Others , and perhaps desire them as much as Others ; but the dead weight of a crazy body sinks down the towring of their precious Souls . To will is present with them , but how to perform the same , they find not ; and no wonder , having not only a law of sin within them , but a body of death without them . Their senses are grown weak , their faculties weak , their spirits weak : How then should they wrestle with God in Prayer , or continue instant therein ? Let the Rider be never so good a Horsman , yet he must travel as his Horse will give him leave : So let the Soul be never so active , it can operate only as the organs of the body will permit it . Instead of taking pains about their Souls , they are forc'd to prop up their decrepit bodies . Their weaknesses keep them in bed , while the holy zeal of others is burning in Devotion . And as the Old woman in Plautus being askt why she went no faster , answer'd , because she carried so great a load , to wit of eighty four years on her back ; so the load on Old peoples back either hinders them from coming to holy Assemblies , or else causes them to travel thither very slowly ; so that they are constrained to live , in a mannet , without God in the world .

Now this Affliction to an holy heart is a very heavy burden . When a poor man is cut short in all his other Comforts , and as it were besieged with all the Calamities of this life ; yet while he hath this River of Gods Ordinances free and open , thereby he receives continual supplies from Heaven , the streams thereof make glad the City of God : But when this is stopt , the Soul grows sad , and dry , and barren . Hence holy David in his Exile , never mentioning his temporal losses , yet cries out , Psal. 42. 4. When I remember these things , I pour out my soul in me : for I had gone with the multitude to the house of God. This went nearest to his heart . For when a man is harras'd with cares and troubles all the week long , yet he is relieved and refreshed in his approach unto God upon his own Day : But with the decrepit Old man , every day is alike , and his Soul is left destitute of spiritual supplies in an ordinary way . And this Affliction is saddest of all , when by disuse of the means of Grace , the Soul grows stupid and unconcern'd in the matter ; as without special Grace , we shall be apt to be : So that the misery is great in the want , and greater when insensible of the want . No great wonder therefore that when all these miseries meet together , a man cry out with Iob , I would not live always . So that Tiberius Caesar had a saying , as Plutarch tells us , that it was a shameful thing for a man that was past sixty , to stretch out his hand to a Physician ; reckoning that it was fit he should then be content to dye .

But yet , if we weigh the matter well , the Case of Ancient people is not so desperate as it seems . For to proceed in our former Method , it is evident that many others besides the Aged are cut short in the means of Grace ; some willingly in Factories beyond the Seas , some willfully by their own Atheism and Ungodliness , some unwillingly by Distempers and other hindrances . And on the other side , divers Ancient people have been capable to attend the Service of God even to their dying day . Thus Ahijah , though his Eyes were set for Age , yet was enabled to prophecy to Ieroboam's wife . And Iacob could worship God , leaning on the top of his Staff. And St. Iohn was an Evangelist , when he was an hundred years old . And there was Anna , a widdow of about fourscore and four years , yet departed not from the Temple , but served God with fastings and prayers night and day , Luk. 2. 37. So that all Aged persons are not precluded from spiritual exercises .

And though they should become unable to frequent the Publick Ordinances of God , yet they may pray , and sigh , and meditate in their chambers ; and these , proceeding from a sincere and sensible Soul , are most acceptable unto God. As for the external Acts of Religion , they avail nothing without faith and love , which lodge in the heart . The immanent Acts of the Soul , which are to understand , to meditate , to will , and to desire , do most perfect the same . And where the Deed cannot be done , God doth accept the will for the Deed. The weakest and poorest Old man or woman may have high meditations under a low roof , and a large heart within narrow walls .

No Aged person therefore should be discouraged by their Inability for Gods Service ; since He knoweth their frame , he remembreth that they are but dust . The Lord hath said , When the poor and needy seek water , and there is none , and their tongue faileth for thirst : I the Lord will hear them , I the God of Israel will not forsake them . I will open Rivers in high places , and fountains in the midst of the valleys , I will make the Wilderness a pool of water , and the dry Land springs of water , Isa. 41. 17 , 18. In the want of ordinary supplies , I will provide them with extraordinary supports : the wilderness shall produce a pool of water rather than any Child of God shall dy for thirst . When they cannot wait upon God as before , he will wait to be gracious to them , he will come to them , and teach , and comfort them . If indeed a man be inwardly pleased , that his weakness excuseth him from his Devotions , he hath cause to blame himself ; but if he hath the same desires and holy affections with others , the old Law shall stand ; to wit , he that stayes by the Stuffe , shall part the Spoil , with him that goes out to battel . You have a trade going in every Ship , an Interest in every holy Assembly in the World.

SECT. X.

THE Tenth and last Inconvenience in §. 10. Terrified with the approach of Death . Old-age , is , That they are Terrified with the approach of Death . For Death is a word hard of digestion to any man. The Philosopher counted it of all dreadfull things the most Terrible . And Mr. Latimer observes of Hezekiah , that he was more afraid of Death , than of all Senacheribs Army . Now Old-age is a near neighbour to it , and the aspect of it alwayes before them , is not very pleasant . Most men , saith Seneca , are miserably tost between the fear of Death and the miseries of Life , are unwilling either to live or dy r r Plerique inter mortis metum & vitae tormenta miseri fluctuant : & vivere nolunt , & mori nesciunt . Sen. Ep. 4. . Especially they who have had their portion in this life , and have made no provision for a better . This made Lewis 11th of France to charge all about him , to forbear the mention of Death . The strict Account which follows it , and the long Eternity which follows that , makes Death a most serious matter . No wonder if the hand tremble , when it is going to take that Cup , which will mend or end them . Now the Old man is at the door of this fatal place . Though a Casualty may bring Death suddenly , though a sickness may bring it probably , yet Old-age brings it certainly s s Casus nunciat mortem latentem ; infirmitas apparentem ; senectus presentem . Ex incertituditudine , timor ; ex infirmitate dolor ; ex certitudine afflictio . Palaeot . ex Hug. de claustr . anim . . Peradventure there are fifty weeks or dayes remaining in their life , peradventure but forry five ; perhaps but forty , but thirty , yea but twenty , as Abraham said of Sodom ; nay , since it is dubious every moment , and no mortal man knows at what Wat●… of the Night he shall be called , the 〈◊〉 person that is but a step from death , must be through fear of Death in continual bondage .

But the Lyon is not so terrible as he is painted , neither is Death so formidable as it is by many represented . Though it be against the Desires of Nature , yet it is not against the Series of Nature t t Every thing is good that is agreeable to Nature ; what more natural , than for an old man to dy ? . For if we consult this , we find Autumn kindly after Summer , and Winter after Autumn ; and Death is as natural after Old-age . And the Light of Nature taught some of the Heathens to reckon the worthy men , especially that are dead , to be most truly alive , in that while we live in this world , the Soul is imprison'd in the body , and is set at liberty by Death . Thus Xenophon brings in Cyrus discoursing to his Children on his Death-bed . Think not , O my Sons , that I leave you quite , and am lost when I dye ; perhaps you will not see me , neither do you now see the most Essential part of me , nor never did : only by my actions you believed it was in this body , and that will live out of this body as well as in it . u u The Godly in Death is alive . Hebr. Prov. And if Pagans set so light by Death , what notion should we Christians have of it , that can look more clearly beyond it ? It is styl'd a falling asleep , and what 's more welcome to an Aged person than a sound sleep ? And from that Expression , 1 Thess. 4. an Old Toletan ▪ Council ordained that the dead should be followed with Psalms of Praise to their Graves .

In short , 1. All Aged People are not oppressed with the fear of Death . Too few there are that think at all of it . Men generally put far from them the evil day ; and it will be an evil day to such as put it far from them . Most people can think of any place in the Parish rather than the Church-yard ; yea , I doubt it be one of the Faults of the Aged to think seldom of Death , and they who think little of it , are in no danger of being frighted with its thoughts .

2. The Young have the same reason to be concern'd about Dying as the Old. For Youth hath more wayes to Death than Age hath . And far more dye in their Youth , than that dye for Age. It 's true , they hope to live longer , but their hopes have no good ground at all . They have neither Promise nor Experience to build their hopes upon . And in Young Peoples Death , they being in their strength , Nature receives a more violent shock , whereas the Aged are more quietly extinguished , like a Candle in the Socket .

3. No good man need be affrighted at the approach of Death . For the power and sting of Death is utterly taken away by our Saviours Death , and so it can do us no hurt w w Vita Christi instruxit nostram ; mors Christi destruxit nostram . Bern. . A Child of God doth not so much as tast Death . The true Believer now hath not to do with Death , but with its shadow , with a toothless Dog , with a dead Lyon , with a Wasp without a Sting , with a conquer'd Enemy . What man in his wits is afraid after a tempestuous Voyage , that he is drawing nigh his Haven . It was a sweet saying of S. Ambrose , near his end : I have not so lived , that I am ashamed to live among you , neither do I fear to dy , going to so good a Master . The unprepared and the ungodly may dread Death . As Aristippus told the wicked Mariners trembling in a Storm ; You may well be afraid , going to receive your just punishment , but hoping for my reward in the other Life , I am not amazed with this at all . But now when a man hath set his House and Heart in order , and finisht his work , he may sing his Nunc dimittis with comfort , and say as that holy Woman ˣ , I am one that neither wisheth Death , nor feareth his might , but as merry as one that 's bound for Heaven . z Mrs. Ann Aiscough .

4. There is much Folly in this slavish fear of Death . A holy Care to prepare for it , is far better than an unprofitable Fear . For the passion of Fear is planted in us for the avoiding of things hurtful , but there is no avoiding of this fate y y Mortem timere dementis estquia certa expectantur , dubia metuuntur . Senec . Ep. 30. . There is no man that hath power over the Spirit , to retain the Spirit , and there is no discharge in that War , Eccles. 8. 8. That disquiet is therefore foolish , that torments but profits not . How can the mind be quiet at any time , which is afraid of what is impendent at all times z z Nulli potest secura vita contingere , qui de producenda nimis cogitat . Id. It is observed by Seneca , that neither Children nor Idiots are afraid of Death ; and he infers , that it is a base thing , that Reason ( I add the Scripture ) should not work as much security in us , as Folly doth in them . Shall learned Old men fear that , which foolish Young men do not ? O wretched Old man , said Tully , that in so long life hast not learn'd to despise Death ! I end this with the Observation of Iudicious Mr. Calvin : He that cannot quiet his Heart in the holy contempt of Death , hath profited but little in the Faith of Christ .

Let it therefore be the business of each Aged person to be reconciled to Death ; to be dying daily , by Mortifying your affections to all the vanities of this life , and by meditating on the life to come . Never fret at that Death which leads you to immortality . Rather rejoyce , that you are taking leave of a World of Sin , and taking flight into a Land of uprightness ; O Father ( said an Officer to a noble Ancient Persian Minister , that trembled at the approach of Death ) shut your Eyes but a little , and you shall see God in Glory . And thus I conclude this Particular , that too many Old people never fear Death , for they never spend thoughts about it ; that the young have as much reason to apprehend it , as the Old ; that a slavish fear of it is folly in any ; and that no good man needs to be affrighted , but rather comforted with it .

So that upon a just Survey of all the Inconveniences of Old-age , all Aged persons may answer , as Tully tells of one Gorgias , who being 107 years old , was asked why he was contented to live so long ? Why , said he , I have nothing whereof to accuse Old-age ; and the truth is , it seems perverse and unreasonable , that all people should desire to attain unto it , and then when they have attain'd it , to dislike it a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Menecrates . . Difficulties and Disadvantages there are with it . Whereof no Age or condition is free , but they are Tolerable and Ordinable to the good Valeant s●…olidi illi qui , dum abest senectus , eam optant ; dum adest , accusant . Cicer . of all that fear God. And so much may suffice for this fifth Point to be handled .

CHAP. VI. The Priviledges of Old-age .

SECT. I.

I Proceed now in the Sixth place , to Cap. 6. The Priviledges of Old-age . discourse the Priviledges , and Comforts of Old-age . That there is some peculiar Blessing and Dignity in Old-age , is evident , both by the Light of Scripture , and the Light of Nature . The First Commandment with promise is , Honour thy Father and thy Mother , that thy days may be long in the Land , which the Lord thy God giveth thee : The like Promise you will find , Psal. 91. last . With long life will I satisfie him , and shew him my Salvation . Which shews that Old-age , whatever Inconveniences it is attended withall , is in its self a special Blessing . And on the Contrary , it is threatned as an heavy Judgment unto Eli , that God would cut off his Arm , and the Arm of his Fathers House ; that is , he would take away his might , and the strength of his Family , in that there should not be an Old man in his House , 1 Sam. 2. 31. And in general , that bloody and deceitful men shall not live out half their days , Psal. 55. last . Whereupon holy David prays , Psal. 102. 24. O my God , take me not away in the midst of my days . Finally , the Holy Ghost assures us , that the Beauty of old men , is the Gray Head , Psal. 20. 29. By all which it plainly appears , that Old-age is a desirable Mercy , in the judgment of God himself .

Agreeable hereunto is the Ancient Hebrew Proverb in Ben Syra , to this effect , Senex in domo , bonum signum in domo . And if that be a real good thing which all men desire , then certainly there is some peculiar Goodness in Old-age , for that all men desire to attain it . So also we mingle among our good wishes to others , this of a long life . When Kings and Grandees are saluted , this is the common Acclamation , that they may live long b b Ad multos Annos : , and if it were possible , live for ever . And Antiquity is so valuable a thing , that not only Families and Cities , but Nations have had long and sharp disputes about the Antiquity of their respective people , as the Egyptians , Phoenicians , Scythians . And the Athenians had this Character affixed upon them , that they could discourse well , but the Lacedemonians could do well ; because an aged person coming upon a time into a great Assembly at Athens , had no Respect given him ; but at Sparta in the like Convention , they all rose up to seat him . So that it grew Proverbial , That Old-age dwelt most like its self at Sparta c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Proverb . . So then as there are some Inconveniences in Old-age , which yet as you have seen , have divers things to mitigate them , so it hath many Priviledges and Comforts Lacedemone esse honestefri domi inline senectutis . Cicero . which do over-ballance them . God hath set the one over against the other , to the end that man should find nothing after him . There is only this difference , that all our Troubles spring from below , but all our Mercies drop from above . The particular Priviledges and Comforts of Old-age , are these following .

First , Old-age is Greater in Authority , § 1. It is greater in Authority . than any other Age. There is an Authory resulting from the Law of Nature , as well as that which is conferr'd by Civil Laws ; the former is that wherewith Old-age is invested . God himself , who is the Fountain of Honour , hath given them a Patent for it : so that their Authority hath something in it divine , and they seem to have a kind of Natural Government over others . Hereby the Sentence or Opinion of the Aged may well conclude , as much as the Arguments of the younger ; and he must have a great deal of Wisdom or of Confidence , that shall contradict what a wise Aged person hath asserted .

That there is a certain Authority in Old-age is plain from divers Scriptures . As , Isa. 9. 15. The Ancient , and the Honourable he is the Head. Now we know that the Head is the Seat of Rule . When Moses had occasion for some Coadjutors with him in Judgment , the Lord caused Seventy of the Elders of Israel , to be set apart for that work , Num. 11. 16. And so the Iudges who constituted the Sanhedrin , were made up of Seventy two Elders . Again , when the Apostle would most efficaciously perswade Philemon , ver. 9. he accosts him with his Title of Honour , being such a one as Paul the Aged . And the beloved Disciple authorizeth his two latter Epistles with this Periphrasis . The Elder to the Elect Lady , and the Elder to the wel-beloved Gaius d d Qui cum refugeret Apostolum se scrsbere , senioremscripsit . Ambros. in Psal. 37. . And as this Preeminence proceeds from the Will of the All-wise God , so it is the Sence of wise Men. The Philosopher e e Arist. polit. lib. 7. cap. 14. affirms , that the Elder do naturally precede the younger . And Tully tells us , that as any one exceeded in years , so he had a kind of Ruling voice in debates f f Ut quisqaetate antecellit , ita sententiae principatum tenet . Ci●…r . Yea , Pliny and Solinus report it of the Elephants , and of the very Ants , that when they go by Troops , the Elder commonly go before the others .

And there is a very rational Ground for this Authority in Old-age . In that the greater Seniority any one hath in years , the nearer , even upon that account , do they approach to the likeness of the Eternal God , who is called the Ancient of Days , Dan. 7. 9. whose Garment is represented to be white as Snow , and the Hair of his Head like the pure Wool. Withal , it is presumed that the Aged know more , for that they have seen and heard more than the younger g g Senibus Authoritas major 〈◊〉 ▪ quod plur●… nôsse & vidisse credunt●…r . Quintil . lib. 1●… . c c 4. . Now Wisdom and Knowledge do challenge Authority , by a certain Natural right , because the determinations proceeding thence , are ever supposed to be grounded on the soundest Maxims .

Now this Authority is a considerable Priviledge , being as is supposed in the hand of a wise person , insomuch as it is called by Cato in Tully , Senectutis apex , the Crown of Old-age . For it derives weight unto all their Counsels , Reproofs , or Instructions . The Iudges Decrees are held ponderous by reason of his years , as well as from his Office. The Ministers Advice becomes venerable by the Authority which his Age hath cloathed him withal . The Old Physician can sway by his Authority more than the younger . So that Authority is a Talent , which being well imployed , doth much further our Usefulness in the World : yea , their Example is more effectual than others ; for one may learn much from such an one , though he say never a word h h Multum est quod à sapiente vel tacente proficias . Senec . . The more Authority any man hath , the more conspicuous he is , he is like a City set on a Hill , and his way and carriage are still instructive . The dignity of the person ever adds lustre to the example . And therefore all Aged persons had need to be circumspect in their ways , lest instead of leading others in the narrow way to life , they do by their Example lead them in the broad way to destruction .

It doth therefore greatly behove all those that are in years , to be Sober , Grave , Temperate , &c. For the hoary Head is a Crown of glory , if it be found in the way of Righteousness , Prov. 16. 31. That which is the Crown of Glory on the hoary Head , is the Wisdom and Piety that lodgeth in the heart . The Heathen could say , Gray hairs and wrinkles do not presently create Authority , but the former life well managed , makes the latter part justly respected i i Non cani ▪ no●…rugae repentè authoritatem aferre possunt , s●…d honestè acta superior aetas ●…ructus capit authoritatis extremos . Cicero . . So that Old age , simply considered , will not always pass for a leading demonstrative Argument ; as if it were enough to say , I am an old man , and therefore you must needs believe or yield unto me ; no , true worth and wisdom must lead the Van : but it is a good Second , and carries with it a great presumption , that Prudence and Piety dwell there . And hence it is , that in all Societies and Assemblies , whether Civil or Religious , that Dignity is allowed to Seniority , that commonly the Eldest presides in the company , and guides the affairs thereof .

SECT. II.

THE Second Priviledge of Old-age is , § 2. Richer in Experience . That it is Richer in Experience , than any other age . This is manifest on the first view , that Experience is the consequent of a long life k k Serus venit usus ab annis . Ovid. Met. . We have a confused knowledge of things by Hear-say , or Instruction , but by tract of time we arrive at an experimental knowledge thereof . Iob could say , I have heard of thee by the hearing of the Ear , but now mine Eye seeth thee , Job 42. 5. By which it appears , that ocular demonstration is the most certain , wherein Old-age hath the greatest advantage l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sophocl . . They have lived long enough to find , in matters Speculative , what is true and what is false . We owe the knowledge we have of the Celestial Bodies , to the Study and observation of Aged men . We discover what is Safe , or Dangerous in matters of Practice , to the well-tried Maxims of men in years . What was it , which found out the nature and use of herbs and druggs , but long observation ? It 's true , Experience is a dear Mistress , but yet 't is a sure one , and the Instructions we have that way , stick fastest to us . We far sooner forget the particulars of those Countries of which we have read , than of those which we have traversed our selves . The Aged person can tell experimentally of the wisdom and justice of Gods Providence , of the Truth of his Promises and Threatnings , of the Devices of Satan , of the Deceitfulness of Riches , of the Wisdom of Integrity , of the Vanity of all carnal Delights , of the wickedness of his own Heart . Old-age is rich in the Experience of these things , whereby they are able to govern themselves , and to advise others .

As for themselves , by this Experience m m Experience is a sedious b●…t a sure Master . they are taught to avoid many Dangers , which others fall into . For it is made up from long observation of particular things , to wit , of Memory of things past , Knowledge of things present , and Providence of things future . And as their long tryal of the effects of Diet , and Exercise , have made them capable of the Conservation of Health ; so their manifold Experience of the deceitfulness of the Flesh , of the World , and of the Devil , hath enabled them to countermine and conquer them . And as to Others , their Experience renders them able to give the most prudent Counsels , and to forewarn them of those Consequences , which they easily foresee . Aeschines saith , that among the Athenians by an old Law of Solon , the Oldest did first make his Speech to the people , and after him each according to his age ; for , saith he , they thought , that the Eldest through their Experience counselled best for the City n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And without doubt in Publick affairs , the Experienced man out-strips the learned man . For as the Philosopher o o Arist. l. 1. Met. observes , Art teaches only General Notions , but Experience acquaints us with Particular Actions , by conversing with which we arrive at Skill and Conduct . Iustin relates it of Alexander the Great , that Justin. lib. ●…1 . he would have his Squadrons led by none under Sixty years old . For who will chuse him for a Captain that 's well-read in martial affairs , and that 's all ? Who will trust his life in the Hands of a Speculative Physician ? No , Experience goes further in all these things than Learning .

For the Aged and Experienced person having seen such great mistakes in himself and others , is cured of that vain Credulity , which hath ruin'd young people ; and having met with so many disappointments in the World , is well freed from that carnal Confidence , which hath undone others . And yet their great Experience of the power and faithfulness of God , is a mighty Bulwark to their Faith. As they have heard , so have they seen in the City of God , what he hath done to vindicate his Attributes , and to verify his Promises . Hence holy David , Psal. 37. 25. I have been young , and now am old : yet have I not seen the righteous forsaken , nor his Seed begging Bread. This was the advantage he had by his Old-age , to trace out the Providence of God towards the posterity of good men , that walking in their Parents steps , they were seldom or never reduced to want , at least to common beggery ; or if so , yet were never quite forsaken of God , as himself found , when though , 1 Sam. 21. 3. and 25. 8. he was glad to ask supplies of men , yet was he still supported and owned of God.

The good Old man can say , Thou art my King of old , O God , Psal. 74. 12. He can say , I remembred thy judgments of old , O Lord , and have comforted my self , Psal. 119. 52. And thus he may direct others . I will guide thee with my Eye , Psal. 32. 8. And thus a man may vindicate and honour God : Concerning thy Testimonies , I have known of old , that thou hast founded them for ever , Psal. 119. 152. The unexperienced Newness of any case or trouble , is apt to stagger the strongest faith or courage . Such things assault a man by way of Surprize , but when we have had an experience of them , we are corroborated to grapple with them . No doubt the first Night was a strange thing , to them that had seen nothing but Light before , but when when they found by Experience the return of the Light again , they could brook it well enough . So the Burden that did at first affright us , by often carrying it , we easily bear it , Psal. 63. 7. Because thou hast been my help , therefore in the shadow of thy Wings will I rejoyce . And it is conceived , that this caused David to speak so of Goliahs Sword , 1 Sam. 21. 9. There is none like that , give it me . He might have found another Sword of equal mettle , but he had Experience of the goodness of that , and so there was none like that .

From this long Experience , the Aged person not only contemns many things which others admire ; but grows able to give a great guess concerning future events , both in publick and particular Cases . So that such persons may well be resorted unto as to common Oracles , if they have treasured up wisdom according to their years .

To conclude this , there lies a double Duty upon Aged persons in reference hereunto ; the One is , to take due Notice of all such passages of the Providence of God , or the Improvidence of men , that come within the sphere of their Cognizance , and not heedlesly to neglect them ; another is , to store up in their memories such Observations . For experience is made up of divers Memories of the same things p p Ex multis memor●…is ejusdem rei conflatur experientia . Palaeot . , Psal. 143. 5. I remember the days of old , I meditate on all thy works , I muse on the work of thy hands . And then to produce these in time and place convenient , either for their own , or others direction , caution or consolation .

SECT. III.

THirdly , another Priviledge of Old-age , §. 3. Freer from Sin. is , That it is freer from Sin. The Corruption of Nature , and the Fruits thereof , are the great blot , and woful plague upon mankind , and the first thing which every person , arrived at the use of Reason should seriously set about , should be to be healed of it . But instead of that , most people meeting with temptations without them , and finding Strength and Youth within them , forget the care of their Hereditary Disease , and pursue their iniquities with greediness . Some are tickled with applause , and so they hunt after an airy renown , and an ungrounded reputation ; others let the reins loose to sensual delights , and wallow in the pleasures of Sin for a Season ; Others setting aside all fear of God , and love to their Neighbour , are set upon Revenge , and will run down every one that stands in their way ; and others hoping for that fatisfaction in Riches , which they will never find , set their minds to grasp after a plentiful Estate , by hook or crook . Now tho some young people do happily escape these snares , as was the case of Obadiah ; and some Old people are unhappily intrapt in them , as was the case of Solomon ; yet most commonly Youth , by reason of it's inexperience and unmortifiedness , is full of Sin. Iob could reflect on the Sins of his Youth , and David saw cause to cry for the pardon of those offences . Hence Aristotle would scarce admit them capable of Moral Lectures . And indeed that ardour and vehemence which is almost inseparable from that age , makes them an easie prey to many Temptations .

Now when Old-age takes possession , the proud , the furious , and the wanton spirits are spent . As Wine at first is mixt with dregs , till by time it settles and is refined ; so the Passions of youth , if they be not mortified by the Grace of God , yet they are weakned and deaded by the age of men . As Tully hath it , when Pleasures have almost depraved both body and mind , then age comes and cures that , which Wisdom could not ; and it is an happiness to be rid of such unruly Guests any way .

But you will say , though one sort of sins are gone , yet others succed in their room : and it is too evident by what hath been said before , that Old-age hath it's sins , as well as Youth . The Objection must be answer'd with Tears : No age in this World without it's temptations ; this Leprosy will not be fully cleansed , until the House be taken down : but yet as we find Children and Youth more apt to breed vermine , than aged persons ; so there are fewer Enormities in this age , than in that q q Id ago senex ne videar velle , quae puer volui . Sen. Ep. 61. For Transgressions do generally proceed either from Ignorance , which Old-age doth usually inform and heal ; or from the strength of Passions , which are much rebated and represt in Old-age ; or from Malice , now the wiser a man is grown , the less likely he is to chuse evil : the more divine Strokes and Iudgments one hath seen upon evil doers , the more he should be afraid of tampering with it : the nearer a man is to his end , the more in all reason he will beware of clogging his Conscience ; so that dying lusts are fittest for a dying Body , and an holy Heart for an hoary Head.

And this is a great Priviledge , for as much as Sin is the Disease of the Soul , and the greatest Evil in the World : so that that State of life , which is freest from it , must needs be the happiest . For it is this that helps to compleat our felicity in Heaven , that no Sin lodgeth there , and the Aged person is hastning thither , and consequently strives to break this Yoke , and fit himself for that Estate . As the pleasures he hath had in these is gone , so his desires after them are gone also . He now finds that there is more Satisfaction , in not desiring them , than there is in enjoying of them , and so is far from being grieved at his releasement from those Shackles r r Qui se libidinum vinculis laxatos no●… molesti ●…errent . Cicer. . He would not live over again his sinful life for all the world ; and he is concern'd , not because they are past , but because at any time they had dominion . Yea , he finds more real content in his Poenitential Tears , than ever he had in his Youthful Frolicks : with what contempt doth he behold the Debaucheries , the Duels , and the frothy Follies of the roaring Sparks , which they triumph in , as in an Heaven upon Earth ? But he hath fathom'd them , and found them empty as vanity , and filthy as the Mire . He now believes what he had often heard , that the pleasures of Sin are but like a golden dream , which leave nothing but Pensiveness behind them , till God upon his repentance , restore unto him the joys of his Salvation . Now the Varnish of his Sin is worn off , he sees the filthy and ugly nature of it , and wonders that any rational person should ever love it . He is now frighted at the remembrance of those Pranks , that he formerly committed without remorse ; and in short , he is well pleased , that he hath a weak body instead of his strong corruption ; and is ready , with that excellent Philosopher s s Non sentio in animo aetatis injuriam , cùm sentiam in corpore : tantum vitia & vitiorum ministeria senu●…runt ; vig●…t animus & gaudet non multum sibi cum corpore ; magnam partem oneris sui deposuit ; Exultat & mihi facit controversiam de senectute , hanc ait esse ●…orem suum ; credamus illi , bono suo utat●…r . Sen. Ep. 26. to count his Old-age , his flourishing age , because he only finds his Vices , and the fewel of them withered , and that his mind began now to be freed from the Snares , wherein it was held by the Body , &c.

Let every Aged person labour to find these blessed Effects , and so be content with the fall of that House , which was continually haunted with such Furies t t One may desire the Death of this Body , to be delivered from the Body of this death , Mr. Caryll . But take heed of being only Passive in this parting ; these Fires should not only go out of themselves , but should be quenched by true Mortification . It is not sufficient , that Sin be dead in you , but you must be dead to it : you must be Active in the Crucifixion of it , or else the Corruption of one vice will be the Generation of another . If ye through the Spirit ▪ mortify the deeds of the Body , ye shall live , Rom. 8. 13.

SECT. IV.

THE Fourth Priviledge of Old-age §. 4. Proner to Piety . is , That it is Proner to Piety . True and solid Piety is the Dominion of Gods Fear and Love , in the Heart of Man , and exerts its self in the constant Practice of all the Duties of Religion , in a conscientious manner . For in Religion there is a Body and a Soul. The Body of it consists in the Form of Godliness ; the Soul of it , is that which animates all the outward Acts , and is fitly called the Power of Godliness ; for that the Activity and force of any thing proceeds from the Soul , or inward Principle . Now the separating this form and power of Godliness , like as that of the Soul and Body , is the death of Godliness . And therefore , though we prefer the Soul , or inside of Religion , yet we divorce it not from the Body : but do take Piety in it's just Latitude , comprehending the Acts of Devotion , from a right principle , in a right manner , and to a right end , and expressing it self in a sober , righteous , and godly life . And however the prophane Atheist may wickedly deride it on the one hand , or the rotten Hypocrite falsly pretend it on the other ; yet there is a wonderful excellency in it , and an absolute necessity of it , even the Consciences of it's greatest Enemies , first or last , being Iudges .

To this serious Piety , Old-age is more propense , than any other age of man . Insomuch as we find divers in Scripture , and other Stories bent for Heaven in their declining years , who in the former parts of their lives minded nothing , but the World and the Flesh. They whom no Perswasions , no Ordinances , no Afflictions could fully reduce to the obedience of Christ , yet the lively sense and feeling of their own decay , and of their approach to the eternal Judgment obligeth them to true repentance , and to make their calling and election sure . So that it hath pass'd for an Observation , that they who are not fair at twenty , strong at thirty , wise at forty , rich at fifty , pious at sixty ; are never like to be fair , or strong , or wise , or rich , or religious . When any man is warn'd out of the House he lives in , laying aside all other unnecessary business , he sets himself to provide another Habitation : Now every decay of strength , of sense ; every gray Hair , or Wrinkle is a sensible warning out of the earthly House of his Tabernacle ; and he must be strangely stupid u u Quid enim stolidius fieri posset , si mens ad perfectionem non contendit , quando totus corporis habitus senectute confectus ad interitum properat ? Cyprian . , that buckles not , in good earnest , to provide for his Soul , when not only it may suddenly , but must shortly go either to Heaven or Hell. These kind of Sentiments caused that learned Grotius to profess , when he approached Death , that he would gladly exchange all his Learning and Honour , for the plain integrity of one Iean Urick , who was a devout poor man , that spent eight hours of his time in Devotion , eight in Labour , and but eight in Sleep , and all other Refreshments . So also that great States-man , St Tho. Smith , Secretary of State to Q. Elizabeth , some time before he fell sick , sent for Directions to two Bishops , how he might live most piously and make his peace with God w w Dr. Lo●…d Fair warning , p. 162.

Besides , all the unruly Passions being now cooled by time and years , Reason obtains a fair hearing , and the Spirit of God gets a compleat victory over the Heart , that had resisted so long . Even as a City which hath been long besieg'd , and often summoned to surrender , yet stands it out , till provisions begin to fail , and that the defender of it sees the Walls terribly shaken , and then he finds it high time to capitulate and deliver it : so Almighty God calls , and cryes , and knocks time after time at the sinners Heart , but it is heedless of these calls , it 's feasted and filled with the Vanities of this present life ; but when it finds all the Fabrick ready to fall upon it's Head , and no provision made for a future and eternal State ; it is high time to be getting Oyl , and laying up a good foundation for the time to come . And for those who have been well disposed before , yet Old-age is a great Incentive to greater holiness . As a Man in sailing , saith Mr. Bradford , the nearer he comes to the Shore , the nearer he would be ; so the nearer I am to God , the nearer still I would be . A person of years must needs have a more clear and comprehensive knowledge , of the Doctrine and Duties of Christianity , of the life of Faith , of Mortification , of the extent of the Divine Law , of the Nature and Power of Godliness ; and having more leisure , and being somewhat retired out of the throng of worldly business , they are fitter to recollect these things , and to reduce them into practice .

And this certainly is a great Priviledge , to have a greater Aptitude to that which is good . Alas , young people are under a great disadvantage herein : it 's true , their Faculties are more nimble , and their Memories more fresh ; but then they come into the World like raw Souldiers into the Field ; they are compassed and daily allured with divers Temptations , and have boisterous lusts within themselves , and so they are in a more remote distance from true Piety . They are like an unruly Colt in a large and fat Pasture , there 's no coming near them , till they are driven into a Corner , till their way be hedged up with Thorns , and then you may catch them . Such is the fate of young people , they are born like a wild Asses Colt , Job . 11. 12. they care not for any thing that 's good , they fear not any evil , adding Iniquity unto Iniquity , until it come to snow upon their Heads , and that their Arms and Legs begin to fail them ; and then the Voice of God will be heard , and his counsel shall be followed . So that though Old-age will not bring a man to Heaven , yet it will fit a man for it , it removes the Obstacles of repentance , and promotes the Exercises of Religion .

And it is high time it should be so ; their activity for this world is past , if they do not grow active for another , they will be good for nothing . They cannot work , O but they can fast and pray , and that 's better . The Aged person remembers , that he is going into an holy world , and labours to have on Earth some suitableness to the life of Heaven ; because men begin their Heaven or Hell upon Earth . And this age fits his purpose , being proper for Mortification and Meditation . The more knowledge , and holiness he arrives at here , the riper and fitter he is for that place to which he is ready to goe x x Hae●… aetas optimè facit ad studia , jam despumavit , jam vitia adolescentiae domita , lassavit : non multum superest , ut extinguat : si quis quaerat , quando proderit , quod in exit●… discitur , aut in quam rem ? In hanc , ut exeat melior . Senec. Ep. 78. .

Let every Aged person then , endeavour to verify this Priviledge by their solid Piety in all the instances thereof . Let there be a Principle of holiness within , and the Practice of it without in all manner of Conversation , for as you were told , then is the hoary head a crown of glory , when it is found in the way of righteousness , Prov. 16. 31.

SECT. V.

THE Fifth Priviledge of Old-age is , §. 5. Riper in Fruits . That it is Riper in its Fruits , than any other age . That is , their Iudgments are more refined , their Passions more sedate , their Devotions more strong , their Actions more regular and uniform , and their spiritual Stature taller . This may be gathered , à fortiori , from the Apostle , 1 Cor. 13. 11. When I was a child , I spake as a child , I understood as a child , I thought as a child : but when I became a man , I put away childish things . The words and the thoughts then of an Aged experienced man must , by a just inference , be very solid and weighty . Every man must needs observe the rawness of his younger conceptions , and the lightness of his former assertions : that Dies diem docet , every day learns somewhat of that which went before it ; and so I may allude to that passage , Day unto day uttereth speech , and night unto night addeth knowledge . Yea the Psalmist ex●…sly tells us , that the righteous shall 〈◊〉 bring forth fruit in Old-age , yea that they shall be fat and flourishing , Psal. 92. 14. And to this do other Authors y y Senectus enim ipsa in bonis moribus dulcior , in consiliis utilior , ad constantiam subeundae mortis paratior , ad reprimendas libidines firmior . Ambros . Hex. l. 1. c. 8. , and Experience bear witness . Trace some Aged good men from morning to night , you shall still find them ( humane and unavoidable infirmities excepted ) so discreet in their Charity , so grave in their Counsels , so savoury in their Discourse , so constant in their Devotion , so considerate in their Resolutions , so faithful in their Reproofs , so poized in their Temper , so charitable in their Censures , and so uniform and useful in their Lives , that their Practice may be a perpetual Sermon , and Copy to teach others their duty to God and man : So that it was no small Title of Honour , which was given to Mnason . Act. 21. 16. That he was an Old Disciple .

And there is a rational account to be given of this ; seeing the Aged person hath had Time and means to sift and weigh all vulgar Notions , to observe the frailties both of himself and others , to distinguish realities from appearances , and to penetrate through the surface ●…nto the substance of spiritual things , and of temporal . They have past through all Relations , and having been Children and Parents , Husbands or Wives for a ●…ong time , and many of them Servants and Masters ; they are hereby inabled both to speak and to act in all cases , with the greater solidity and efficacy . Add to this , that their long acquaintance ▪ with God cannot but assimilate them unto him , and make their fruits holy , just , and good . Let observation be made , and it will be commonly found , that the Discourses , the Sermons , the Books z z See Dr. Sheafe's Vindication of Old-age , written by Him at 80. Dedicated to Dr. Chaderton who was 100. and published by Dr. Gouge at 65. A. D. 1639. that proceed from persons of years , thô they may want the external ornaments and ardour , which are usual with younger persons , yet have that congruity , weight , and wisdom that raise their value , and render them more truly useful : So that we may well say in this Case , that the best wine is reserved to the last .

Now this is a valuable Priviledge . For who doth not rather chuse the fruit that is ripe , than that which is raw ? if it be not to some palates more toothsome , yet it is to all bodies more wholsome : Summer fruit may be more luscious , but Winter ( Old-age ) fruit is more solid , and will keep longer . The stony ground were they that received the Word with joy , but having no root , they soon withered : But the good ground were they , that kept the word , and brought forth fruit with patience . And that which puts a value upon these ripe and well-digested fruits , is that they tend more eminently to the glory of God ; hereby they shew forth the vertues , and so the praises of him , that hath called them : And they do more largely conduce to the good of all , that have occasion to use them , or are conversant with them . To which purpose Plutarch observeth , Plutarch . An. seni , &c. p. 519. that as they who teach Musick do by their own singing , direct their Scholars ; so they that would instruct young men in private or publick affairs , must not only outwardly dictate good axioms and rules to them , but by their own steady course in word and deed , endeavour to frame their minds to vertue . There is an incredible charm in Example , and thereby a good man is a common blessing .

Let all you Aged persons then , consider what fruits ye bring forth . It doth not become you to be credulous in what ye hear , nor rash in what ye speak , nor precipitate in what ye do : Whatsoever savours of youth is unseemly in you . You must study to live as patterns , you should do more than others . They that have been long at a Trade , should be accurate in it . The Apostle puts much upon the Time , Heb. 5. 12. When for the time ye ought to be teachers , &c. you have been long in Christs school , you should be perfect in the Rules of Christian life a a Ille ergo bene senescit , qui bene senserit . Ambr. . They who had received Five talents , will not be accepted , unless they bring ten again . If your figs be not good , very good , it is probable they will be bad , very bad . If an Aged person be not ripe for Heaven , let him take heed he be not ripe for Hell.

SECT. VI.

THE Sixth Priviledge of Old-age is , §. 6. Worthier of Respect . That it is worthier of Respect , than those of an inferiour Age. I mean hereby , both an Inward Reverence , and the External expression thereof ; and the former is and ought to be the foundation of the latter . An Aged person , even on that account , though neither ric●… nor wise , though neither noble nor pious , yet deserves a respect for the Priority of his Being . The Veneration d●… to them is founded on the Law b b Magna fuit capitis quondam reverentia cani . Ovid. 5. Fast. of Nature . Hence Plato appoints that ever●… one should honour the Aged both in word and deed , and this he often repeats . And it was much observed in Three Indians once in Paris , that kept strictly to the order of their Age in speaking , without any Directour but the Law of Nature . All the disputes abou●… the Antiquity , and consequently the Dignity of Families or Cities is grounde●… on this foundation . Why should Ol●… Monuments , Old Coins , yea even Ol●… Ruines be regarded , and not Old men and Old women ? This is also directly injoyned in the Fifth Commandment , where by Father and Mother that are to be honour'd , Divines do rightly determine , that such as are Elders by Age , as well as those that are so by Relation , and Office are intended . And Honour in that Précept means an inward Esteem , and Reverence in the heart , and the same expressed by a suitable behaviour towards them , in word and deed . And this is expresly specified , Levit. 19. 32. Thou shalt rise up before the hoary head , and honour the face of the old man , and fear thy God : I am the Lord . The Iews indeed had a Tradition hereupon , that it was not only fit to rise , when an Aged person was passing by us , but that we should rise up , when they were four cubits distance from us ; and then we should presently sit down again , thereby to manifest that we rose up in honour to them : But the plain scope of that Command is only , that we ought to make all due expression of Respect to the Aged . And the indefiniteness of the Precept shews , that it is due to all that are Aged ; even that pale and wrinkled face challengeth a regard ; and the fear of God is joyned with it : q. d. As you fear God , honour the Aged : and because the young , the rich , and the proud will be loth to stoop herein , therefore he adds , I am the Lord : Whose Authority is unquestionable , and whose Will is the highest Reason , who will reward the keepers of this law , and punish the breakers of it . Agreeable to this is that , Prov. 23. 22. Hearken unto thy father that begat thee , and despise not thy mother , when she is old . Likewise , 1 Tim. 5. 1 , 2. Rebuke not an Elder , but intreat him as a father , and the younger men as brethren , the elder women as mothers . Where you see the Apostle interpreting the Fifth Commandment as abovesaid ; elder men as fathers , elder women as mothers .

Accordingly it is threatned as a sore Iudgment , when the child shall behave himself proudly against the Ancient , Isa. 3. 5. and so it was resented , when it was executed , Lam. 4. 12. When the faces of the Elders were not honoured . And we have a Comment upon this in a heathen Poet c c Credebant hoc grande nefas & morte piandum , Si Iuvenis vetulo non assurrexerat — Juv. Sat. 13. , who tells us that they held it for a wickedness worthy to be expiated by Death , if one that was young did not rise , to shew respect to one that was Old. Let those consider this , who make no difficulty to take place of their elders , meerly because themselves are somewhat richer . And upon this very Principle the Eldest son is by a natural right concluded to be heir , and I question whether he should be defeated of it for any defects or immoralities . Upon all which it is apparent , that there is a special Respect and Reverence due to Old-age .

Now let us consider what Priviledge there is herein . If there were nothing in it but a matter of Preference or precedence , it were no great attainment ; though many an Estate hath been spent , and many a Life lost for the compassing of these . But this Respect is chiefly valuable for its Use. For hereby the Aged person is fenced from Contempt , unto which he is liable enough through his impotence , poverty , and infirmities ; and any ingenuous man had rather dye with comfort , than live in contempt . But principally , they are hereby preserved in a capacity of doing some good ; their example , their instructions , their reproofs , and their advice will become significant . We generally value mens Iudgments and Determinations according to the persons that give them . Great care they should have how they advise , and a great deference should be given to their advice . So the Apostle , 1 Pet. 5. 5. Likewise ye younger submit your selves to the elder . And hereupon I would exhort and charge all young people , that shall cast their eyes on these papers , to remember their place and duty , to deny themselves , their own humours and preconceits , and to strike sail to their Seniors . They were praying , perhaps before you had a being ; they had done God and their Countrey good service , before you had done one stroke of work . Holy Paul laid something upon seniority in Grace , Rom. 16. 7. Andronicus and Iunia , who were in Christ before me ; and by the like reason , it is some Dignity to be in the world before others . Insomuch as when the Latines would express their esteem of any thing , they use this word of Antiquity d d Nil habui antiquius . to express it by . Away then with that unchristian , yea unmanly , and unmannerly pertness and disrespect too frequent every where , towards Aged persons : Instead whereof reckon it to your good Breeding , yea charge it upon your Conscience , to give Honour to whom honour is due .

SECT. VII .

THE Seventh Priviledge of Old-age §. 7. Further from the World. is , That they are Further from the World than younger persons are . These are in the midst of it , and of all its troubles , and temptations ; but those have travelled through them , and are now almost past them . There are Two things in the World that make it uneasie , Sin and Suffering . Sin that makes it uneasie to Good men , Suffering that makes it uneasie to All men . A good man hath contracted a deep hatred against sin , and yet he cannot be rid of it . He meets with it in every place ; among the looser sort of people it swarms , he sees and hears that every day , which vexeth his righteous soul ; and returning home he finds it in his own heart , and that grieves him most . He is chain'd to a body of death without any remedy ; and the more knowledge and grace he hath , the more he hates it , and abhorrs himself by reason of it . It meets him in every Imployment , in every Prayer , and vexeth him at the heart . He is like a man who lives by a bad Neighbour , or that is yoaked to a froward Wife , that cannot live comfortably with them , and cannot live possibly without them : Hence he cries out , O wretched man that I am , who shall deliver me from the body of this Death ? Now the young person , is in the midst of these Philistines ; the corruption of his Nature meeting , as is said before , with the temptations of the World , is as tinder to the sparks , too easily set on fire with lust , anger , gluttony , and such like ; wherewith he must be either in continual and sharp conflict , or else miserably ruin'd . Now the Aged person hath gotten many victories in this spiritual warfare , whereby his enemies are grown weaker , and he bolder and stronger . He knows this bickering will not last long , and sees the reward of his victory , and so pleaseth himself with his Condition . This made the Apostle , when Aged , to say , 2 Tim. 4. 7 , 8. I have fought a good fight , I have finished my course , I have kept the faith , and henceforth there is laid up for me a crown of righteousness : And is not this a Priviledge ? would he accept a new lease to live over his life again ? not for the whole world . Seneca could say , if some God would indulge me so far , as that I might return into my cradle again , I would earnestly refuse it : I would never yield , when I have almost run my whole race , to return quite back again e e Quod si quis Deus mihi largiatur ut ex hac aetate repuerascam & in cunis vagiam , valdè recusem : nec vero velim , quasi decurso spatio , a calce ad carceres revocari . Seneca . .

And for the Sufferings in the World ; man whether he be born to an Estate or not , yet is born unto troubles as the sparks flie upward . We meet them in every stage of our Life ; we come into the world with Cries , and go out with groans ; and a great part of the space between , is replenisht with sighs , and cares , and troubles . Some inflicted by the hand of God , and some by the hand of Man . One while pain or sickness upon the body , another while wants or losses in our estates ; sometimes wounded in our names , and sometimes in the unhappy life , or untimely death of our Relations ; yea if we escape these , and have a perpetual Sun-shine , yet the cares and troubles that attend Prosperity are not few nor small . So that when God surveyed the world at first , he pronounced all was good ; but when the wisest of men had made his survey of it since the Fall , he pronounced all things in it to be vanity , and vexation of spirit ; and the Aged man can conclude it by his own experience , to be a sea of storms , a sink of sins , and a very prison to the soul.

Indeed it is a Stage whereon we have opportunity to honour God , and do some service to our fellow-creatures ; but otherwise the best Notion of it , is only a convenient Inn for Pilgrims in their Iourney . And upon this account we ought to be content while we are in it , and and very well content to be released out of it . For what wise man but is glad to part with the most convenient Inn , to be going towards his own home f f Nec me vixisse poenitet ; quoniam ita vixi , ut frustra me natum non existimem : & ex vitâ istâ discedo , tanquam ex hospitio , non tanquam ex domo : commora●…di enim Natura diversorium nobis , non habitandi , dedit . Senec. ? Alas , they who are Old have seen so much of the falseness of the world , of the deceits of men , of the divisions of the Church , of the weakness of good men , and of the wickedness of evil men , that they are sick of this world , and could not be hired with all it can give , to abide in it one day after their work is done . When a man hath found something above , beyond , and after this world , he is weary of it g g Nihil de seculo desiderare potest , qui seculo major est . Tertul. .

So that the Priviledge of Aged persons who are even past the World , is really great . They have escaped those rocks and gulfs , of which younger persons are yet in danger . They may look back with pity on younger persons , who are to grapple with the difficulties , which they have overcome . They have also attained that , which all young men desire , for these would live long , and the Aged have lived long h h At senex est eò melior conditione quam adolescens , cùm id quod sperat ille , hic jam assecutus est . Ille vult diu vivere , hic diu vixit . Cicero . . They have seen an end of all perfection , and that is a poor perfection that hath an end ; and after all they find , that this is not their rest , because it is polluted . Although they have been crucifying the world a long time , yet they cannot make it wholsome enough to feed on , without much caution and jealousie . And finding it so dangerous a Master , and so troublesome a Servant , they are glad to be rid of it , and glad that they are near parting : So that he who hath tried the world , and yet loves it , is bewitcht by it . As a man that hath surfeited on any thing , his Stomach riseth against it : so is it with the Aged , they have too long surfeited on it , and now their Hearts rise against it i i Solenne in confinio mortis positis , res humanas ex ignotâ quadam & supernaturali causa fastidire . P. Suav : Histor. Conc. Trident. . The World and they are easily parted , for it cares little for them , and they care less for it . Farewell ( think they ) thou false and flattering World , that promised me content , and never performed it ; that pretended to be my good Friend , and hast proved my constant Snare , my deadly Enemy ; I am now going to a peaceable holy and endless World. Hence it was that when the Physicians once told holy Mr. Dod , in a dangerous Sickness in his Old-age , that they had good hopes of his Recovery ; he answered them , that the news pleased him no better , than if one should tell the weather-beaten Mariner that was putting into the haven , that he must turn back to conflict with the Storms again . No certainly , they who are almost got safely through this dangerous World , would be loth to venture into it again .

Indeed if a man have no portion but in this Life , if he have no house but Hell to go to , when he leaves the world ; it is no wonder if he be loth to part with it : but they who are dead to this world , and ripe for a better , would not live here alway , but rejoyce exceedingly , and are glad , when they can find the grave , Job 3. 22. And this leads me to

SECT. VIII .

THE Eighth Priviledge of Old-Age , ●… 8. Nearer to Death and Eternity . which is , that it is Nearer to Death than in the Course of Nature , younger persons are , and consequently if they be in Christ , nearer to the Everlasting Life . For though it is possible for the Young to dye soon , yet it is impossible for the Aged to live long † † Of young men dy many , Of old men scape not any . . Their manifest Decayes are a certain presage of their approaching Dissolution , and no Medicine hath yet bin found to cure Old-age . The graves are ready for them , and the Worms wait for their last repast upon them . The moth of Mortality , which is bred in our Nature , will still be fretting the Garment of our Bodies , till they be consumed . Death is already got into the Aged persons Eye , and Ear , and in a short time will bring him unto the dust . Now though this be an unwelcome Messenger to those that live at ease , yet to an holy Old man and woman it is a blessed Priviledge : for as looking backward they see a tempting troublesome world , so looking forward they see by Faith a state of perfect Holiness and Happiness prepared for them . This Faith assures them , that the end of their fight , is the beginning of their Victory , and as they part from their labours , they take possession of their honours k k Pugnae finis est initium victoriae , & dum finiuntur labores , accedunt honores . Rivet . de senbon . . And doth not any Apprentice rejoyce , when the time of his service is near its expiration ? I know Nature recoils at the approach of Death in the best , but Faith is then of greatest need and use , and the just may be said to dy , as well as to live by his faith . Thereby he sees Life and Immortality just before him , and one only miry step to pass , and then he is well . Indeed the idle man desires not to go to bed , but to all that take or suffer pain , saith S. Chrysostome l l Chrysost. hom. 49. in Matth. , an end of it is sweet ; the traveller gladly beholds his Inne ; the hireling often computes when his year is out ; the husbandman greedily expects harvest ; the pregnant woman waits for her expected deliverance and the Aged person for his Writ of Ease .

One would wonder what shift even the Heathen made to render Death desirable , who had such weak glimmerings of any other life . And yet even they would thus argue : Death , either it annihilates us , or else translates us : Annihilation will but reduce me into the State wherein I was ; and if it translate me , it will put me into better lodgings ; my Soul can be no where so pen'd up , as here it is in the Body m m Mo●… quid est ? aut finis est , aut transitus : nec desinere timeo , idem est enim quod non coepisse : nec transire , quia nusquam tam angustè ero . Senec. Ep. 65. . What boast would they have made of Death , had they but firmly believed everlasting life ? For this it was which enabled the Apostle to make this expression , Phil. 1. 23. — Having a desire to depart , and to be with Christ , which is far better . For where should the Spouse desire to be , but with her husband ? or where the members , but with the head ? And upon this account , that good Lady Falkland would usually say , when she was going to bed , Now am I nearer Heaven by one day than ever I was . The Aged person sees a wofull wilderness behind him , and the blessed land of Promise before him , and therefore no wonder that , with Moses , he longs to be in it . And the nearer the holy Soul approacheth its perfection , the more earnest and almost impatient it is to attain it .

And one great Advantage of the Aged lies in this ; that the Meditation of Death , which is then in view , is of great use to compose the Mind , to keep us in the Fear of the Lord all the day long , and our Consciences void of offence towards God and men , to work in us a great contempt of the World , and a singular freedom of spirit and of speech . It will make us neither much to fear , nor much to hope , or desire any thing , that the world can do for us , or against us n n Facilè contemnit omnia , qui semper cogitat se esse moriturum . Hieron . ep. ad Paul. ; and finally doth greatly conduce , to keep us steady and constant in faith and holiness .

And if some Ancient people do not make this use of their approaching dissolution , what would they or others do , if they did not grow Old at all ? what a careless worldly and vain life would men live , if they had no certain Indications of their dying ? Surely the nearer to Heaven , the more heavenly we should be : as any man when he is come to the confines of another Countrey , will frame himself to the guise thereof , so he that hath this hope in him , doth purifie himself as he is pure , and will begin the Life below , which he expects to live above .

And the other Priviledge herein contained is this , that being weary , they are near to their Journeys end . They have bin long toss'd upon the Sea , and now they see the Haven , and rejoyce that they are ready to put into it . This could make Cato in Tully to say , My old-age is herein pleasant to me , that by how much I approach nearer to death , so much sooner do I , as it were , descry land , and after long sailing am ready to enter the Port. Not that a good man should desire to dye for ease , only to be freed from the troubles of life : all the tribulations of that blessed Apostle Paul , never made him cry out , O wretched man that I am ! but his body of death forc'd him to it . But whil'st we carry these earthly Tabernacles about us , even the Sufferings of this present time will make us rejoyce in hope of the glory of God. Especially when we behold that innumerable company of Angels , the general assembly and Church of the first born , the spirits of just men made perfect , yea God the Iudge of all , and Iesus the Mediator of the new Covenant , amongst whom we are going to reside in perfect bliss ; then will our heart and our flesh cry out , O when shall we come and appear before God! And this is the Priviledge of Old-age , that there is but one feeble life between them and a Crown ; and you know that he who is shortly to be invested in some Dignity , feasts himself with the hopes of it o o O preclaram di●… , cum ad illud amicorum concilium coetumque profi●…iscar & cum ex hac turbâ & colluvione discedam ! Cicero . . Yea this is the constant relief of the Aged man under all his bodily , and other temporal afflictions , that they will last but for a moment . Hold out Faith and Patience , the Iubilee is at hand .

Therefore it behoves all that are in years , to lay up for themselves a good foundation for the time to come , that they may lay hold on eternal life : to get some unquestionable evidence of their right to the tree of life , of their part in Paradise ; and then their thoughts of what 's beyond death , will support them against all events on this side it , or in it . That Death is never to be dreaded , saith an Heathen Poet p p Ennius . , which is followed with Immortality . All your riches , reputation , or friends will then nothing comfort you , like a lively sense of Christ in you , the hope of glory . He that hath liv'd to God , will chearfully go to him ; and they who have run with difficulty , will dye with ease q q Ante senectutem curavi , ut benè viverem ; in senectute , ut benè moriar ; benè autem mori est libenter mori . Sen. ep. 61. .

And thus you have an account of some of the many Priviledges of Old-age : for besides all these ; it is a Priviledge to attain to such an Age , as that we may our selves see to the Education , and Disposal of our Children ; and also to have the comfort of their piety and prosperity . Thou shalt see thy childrens children , and peace upon Israel , Psal. last . Hereupon it is recorded among , and as the crown of the Blessings bestow'd upon Iob , after his restoration , that he lived an hundred and forty years , and saw his sons , and his sons sons , even four generations , Job 42. 16. From all which we may conclude , that although every Age of mans life hath its peculiar bitterness and sweetness , yet all things well weighed , a quiet and honest Old-age is to be preferr'd before any other age . It is the assertion of the learned Petrarch r r O veneranda ante alias senectus ! O diu optata ! O nequicquam formidata mortalibus ! Et si nôsse coeperis , faelix aetas : Indignus est ad te pervenire , qui te metuit : Indignus pervenisse qui te accusat . Petrarch . lib. 8. ep. ●…enil . ep. 2. , who thereupon breaks forth into the praises of it ; concluding them unworthy to arrive at it , that are afraid of it , and them unworthy to possess it , that accuse it . So that though we commonly say , That every thing is worse for its age , yet a pious Old person is the better ; and therefore no man needs to be , as too many are , ashamed of their gray hairs . Forasmuch as Old-age , is Greater in Authority than any other age , Richer in Experience , Freer from sin , Proner to Piety , Riper in its Fruits , Worthier of Respect , Further from the World , and Nearer to Eternity . And so much for the Priviledges of Old-age , which is the Sixth point to be handled .

CHAP. VII . The Work of Old-age .

SECT. I.

AND so I come in the Seventh , Cap. 7. The Work of Old-age . and Last place to treat , concerning the Work and Business of Old-age : What special and proper Imployment , besides their necessary and ordinary affairs , their Years obligeth them unto . Their labouring and travelling dayes are done , but yet they have much Work to do . Sith they have not yet apprehended , this One thing they must do , forgetting those things which are behind , and reaching forth unto those things which are before , they must press towards the mark . There is no compleat rest for the body , on this side the grave ; nor for the soul , on this side Heaven . They that were Idle in the eleventh hour , were checkt with , Why stand ye here idle all the day ? Matth. 20. 6. You have been busie a great while for Time , it is but reasonable , you should take some pains for Eternity . The shadows of the Evening have overtaken you , ye have but a little time to work in . It was wise counsel of the Wise man ; Whatsoever thy hand findeth to do , do it with thy might , for there is no work , nor device , nor knowledge , nor wisdom in the grave , whither thou goest , Eccles. 9. 10. Behold and see how fast the sands of your glass are running ; hearken how fast the Pendulum of your Clock hastens . The Bills of Mortality , besides other Diseases , contain some weekly that dye for Age ; and which week your Name will be called , you know not : But when it is called , you must go , no Bail is taken by Serjeant Death . Blessed is that servant , whom his Lord when he cometh , findeth so doing . And therefore to use the Prophet Ioel's words , Ioel 1. 2. Hear this , ye Old men , and give ear all the inhabitants of the land : Suffer the word of Exhortation , and buckle in sober sadness to these Imployments of Old-age .

The First Work of Old-age , is Repentance §. 1. Repentance of their Sins . of your sins . This is a bitter Pill to flesh and blood , but it must be swallowed here or hereafter . When it is tasted here , it is only bitter-sweet , there is comfort in it , there is comfort after it : It is like the pains of an honest woman in travel , the remembrance of the loving Father supports her at present , and the birth of a comely child revives her after ; but if it be deferr'd , and plac'd on the wrong side of Death , then it will be bitter , bitter ; there is no present , no future comfort : Then it will be like the gnawing pains of a woman with a Cancer , though infinitely sharper , and infinitely longer . So that it is not referred to the Old-man , or any man else , whether he will Repent or not , for it ●…annot be avoided ; but whether he will repent for a time , or repent for ever ; whether he will repent with hope , or repent with despair .

Now Repentance may be considered , in a Double respect . 1. Initially , at the first Conversion of the Soul to God ; and 2. Secondarily , at the Renewing of the acts thereof afterwards . It concerns Ancient people to be acquainted respectively with both . This needful message then is directed ,

1. To such Aged persons , who are yet in the state of unrenewed Nature ; who have never past through the New-birth , nor know any thing by experience of Regeneration , which was the Case of Old Nicodemus , though a Master in Israel , Joh. 3. 9. Now that a Fundamental Repentance or Conversion , call it how you will , is necessary to all that shall be saved , I should think is past dispute . For it cannot be denyed , that we come into the world in a sinful state : And it is manifest , that Baptism doth not cure the Soul of that Disease ; but that all people in general have a strong propensity either to the lusts of the flesh , or to the lusts of the eyes , or to pride of life , until an inward Change be wrought in the heart ; which is the effectual Calling of a careless Sinner , to turn to God and Godliness . Now if an Aged person have been a stranger to this Grace , though perhaps he hath led a sober , industrious , just , yea a charitable life , and also hath complied with the outward acts of devotion in use : Yet except the tree have been made good by Regeneration , it cannot have its fruit unto holiness , nor the end everlasting life .

I would therefore conjure all such Unconverted Old people , to apply themselves with all speed and seriousness to this First Repentance ; to be renewed in the spirit of your minds , to make you new hearts and new spirits , or else infallibly you must dye . Say not with Nicodemus , How can a man be born when he is old ? For the Work is possible and the Method is plain . Harder it may be for an Old man to become a New man , than for the younger ; hence the Proverb , An old naught , will never be ought : That is rarely , or difficulty , according to the Greek saying s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . : For that the Faculties of the Soul are enfeebled , and the Habits of Sin strengthened by continuance ; former guilt and negligence , makes men to doubt of future assistance or acceptance . But since God doth call Old people to Repent , sith he hath spared you alive hitherto , and to them that are joyned to the living there is hope ; sith there be innumerable instances of Old Converts : In fine , sith God looketh upon men , and if any , mark , if Any say , I have sinned and perverted that which was right , and it profiteth me not ; he will deliver him from going down to the pit , Iob 33. 27 , 28. Never question the possibility , but set about the work . Set the Necessity against the Difficulty , it is Turn in Time or Burn in Eternity ; for Truth hath said , Except a man be born again , he cannot see the kingdom of heaven . How can you imagine that a limb of the Devil , should become a member of Christ , a child of wrath become a child of God , but by Regeneration ? Outward Reformation may shave the hair , but this Leprosie must be cur'd inwardly .

O lay to heart the long time you have lived in sin , and in enmity to God t t I repent of all my life , but that part I have spent in communion with God , and in doing good . Dr. Donn●… on his Death-bed . ; the short time you have to live in the world ; that Death makes no Converts , and Sickness but a few : Consider what mercies and deliverances you have received from this good God ; and how little true service you have done him , and whether it be not now high time to turn unto him with your whole heart and not feignedly . If that Holy man would not be in an unregenerate state but one hour for all the world , left he should dye in that hour , what is your pillow , or rather your heart made of , that you can sleep so long in a state of Condemnation ? To be born in sin is sad , but to live and dye in sin , will prove a thousand times worse . Remember that the destroying Angels began , at the Ancient men before the house , Ezek. 9. 6.

It s true , late Repentance is seldom true , but yet true Repentance is never too late . O then lay all business aside , and set your selves about the New creature . Now or never , now and ever . If you turn the deaf ear unto God now , beware lest he deny you either the space , or the grace to repent hereafter ; lest he answer you , Ubi consumpsisti farinam , &c. where thou hast spent the flour of thy life , there bestow the bran of it . Take warning by that Penitent in story , who had often determined to begin his Amendment from som●… eminent time , as the First day of the year , or his Birth day , that so his Repentance might have some Remarkable date ; but when that Time came , he was ready to adjourn it till another time : Who thereupon concluded , that he would make that present Day , though it were obscure in the Calender , yet memorable to his Soul by his turning , through divine assistance , unto God.

Do you not perceive how you are in danger to be trapann'd by Satan , who suggested to you in the time of youth , that Repentance was then too early , and who will now perswade it is grown too late ? ye have de●…err'd this work long enough already , now you must use double diligence about it . It is said of the Mulberry tree , that it casts out its buds latest , but then thrusts them all out in a night : You are late in the Vineyard , you must work the harder . The whole business of your life hitherto stands for nothing ; if you be not new born , you will cease to be in this world , before you begin to live u u Quidam tunc vivere incipiunt , cum desinendu●… est : si hoc judice●… mirum ; adjiciam quod magis admireris , quidam ante vivere desierunt quam incipiunt . Sen. Ep. 23. ; if your last change get the start of this first change , you will curse the day of your birth to all eternity .

Now for your Direction in this great Work , your present business is to get a Competence of Knowledge , in the Doctrine of Religion : and then searching your own Hearts to compare them with the holy Law of God. For example , look your face in the glass of that hundred and nineteenth Psalm , or of the Fifth , Sixth , and Seventh of Matthew , and then , through Gods help you will presently find the dissimilitude , yea the contrariety between them . And then fix your mind upon the Wrath of God , hanging over all persons in your Condition , and upon the sufficient satisfaction made by Iesus Christ for all that believe and repent , and apply all this to your selves . Frequent the serious Preaching of Gods word , and begin to pray in good earnest , Turn thou me and I shall be turned ▪ and be assured , that Spirit , which inclines you to the use of these means , will breath life into your dead and dry bones , and make you new Creatures .

And in case you find your selves at a loss in this affair , repair to some Able and faithful Minister of Christ , and be not afraid or asham'd to lay open your Condition , and follow his guidance therein . For if men are not content , in case of an Infirmity of body , to hear the Physick Lectures , or to read books of Receits , but will state their own case to the Physician himself ; and will do the like to the Lawyer in weighty cases concerning their Estates , how much more need have you of a Godly Divine , to direct and assist you in an affair , wherein body and Soul are at stake , and that for Eternity ? And so much for that First and fundamental Repentance , so absolutely necessary for such Ancient people , as have spent their lives in the service of the world , and the flesh , and were never truly converted unto God.

But besides these , Repentance in the renewed Acts thereof , is a proper and necessary work for All Old people whatsoever . You have lived a long time , and through Omissions and Commissions have contracted abundance of guilt w w Nonne tota vita ob commissa damnabilis , vel ob omissa inutilis ? quid restat , ô peccator , nisi ut in tota vita deplores totam vitam . Anselm . . Trace your selves therefore from place to place , from one period of your life to another , and strictly reckon with your selves . Study the Ten Commandments in their true extent ; they are called Ten words , but they command ten thousand Duties , and forbid ten thousand Sins , many whereof you have ten thousand times failed in , and in divers of them with great aggravations : and then sit down and cry out , O that my head were a fountain , and mine Eyes rivers of tears , to bewail these offences against a gracious God x x In quantum non peperceris tibi , in tantum Deus , crede , parcet . Tertul . de poen . c. 9. . Upon this account did holy Augustine in his Old-age write his Confessions ; wherein he makes no difficulty to shame himself , that he might give glory to God. And the Book of Ecclesiastes is judged to be the Poenitenials of King Solomon , in his Old-age ; wherein he plainly confesseth his Vanity , in seeking for Happiness in a vain and vexatious World , and warns all young men to beware of such like folly . Alas if you had fallen but seven times a day , yet in seventy years those Sins would have amounted unto almost Two hundred thousand offences ; and can you reflect upon this without amazement ; nay it is a wonder that we do not , as Nectarius his Accuser of old , weep out our Eyes for very grief y y O that this flesh had bin compos'd of Snow , Instead of Earth ●… and bones of Ice , that so Feeling the fervour of my sins , and loathing The Fire I feel , I might be thaw'd to nothing . Quarles . . When the leaves are fallen from the trees , as is aptly observed by One , the birds nests are easily seen , which were invisible before ; so when through Age our frothy vanities are wither'd , we may palpably discover , the sallies of Pride , Wantonne●…s and Folly ; yea those nest of vermine , and vipers which replenished our youthful dayes .

It was the sober Advice of that Statesman , Sir Thomas Randolph in his Old-age , after he had been eighteen times Embassador in forreign parts , to Sir Thomas Walsingham Secretary of State : It is now time , sayes he , for us to leave the tricks of State , and to imploy our time before Death in Repentance ▪ for the Sins of our Lives . And Blessed be God that hath appointed this Remedy , and the Blood of Christ without which all our tears could not wash out one Sin , that poor Sinners have this after-game of Recovery , when they have been undone by Sin ! when we have eaten so much of the forbidden fruit in our youth , we have need of this worm-wood in our Old-age . Renew therefore daily the Acts of unfaigned Repentance , and take account duly of your selves , as some of the very Heathens z z Quid quoque die dixerim , audiverim , egerim , commemoro vesperi . Cato in Tully . have done , sith you must give account to God very shortly ; and he that daily reckons with himself , will have but one day to reckon for , when he comes to dye .

But be sure you mistake not the Nature of Repentanee . For it is not only a Trouble , an Anger , a Sorrow ; but it is made up of Grief , and Hatred : Grief for the Offence to God , and Hatred of the Sins we grieve for . So that Repentance is a turning to God from all sin , with grief for it and hatred of it . And the best Proof you can give of your Repentance for the Sins of your Youth , is a watchful care against the Sins of your Old-age : otherwise , your Sins are not forsaken , but changed . Withal , if your Repentance be sound , it is attended with a will and endeavour to make Restitution , wherein you have injur'd any in their Souls , Bodies , Names , or Estates . This will be as Letters Testimonial of the truth of your Repentance : you must not , nay , you cannot be quiet , if your Repentance be sound , until you have seriously endeavour'd , as far as in you lies , to recover the Souls , to restore the Bodies , to heal the Reputations , and to repair the Estates , which you have injur'd : without which , there can be no true Repentance on Earth , and without which , there will be no Remission in Heaven a a An melius est damnatum latere , quam palam absolvi ? Tertul : de poen●… c. 10. .

SECT. II.

ANother work of Old-age is , obtaining §. 2. Obtaining of Assurance : Assurance of Salvation . I mean hereby , not only a General Certainty , that some good people shall be saved ; for the Devils believe this , and rage at it , which , I think , is the same with Objective Certainty ; nor that Assurance which may come by special and extraordinary Revelation , sith we find few or no examples in Scripture of such a thing ; but rather that the Apostle Paul himself grounds his Assurance of the Crown , upon the righteousness of God , which he extends to all them , that love Christs appearing , 2 Tim. 4. 8. Neither do I mean a Conjectural Hope of Salvation , which admits both of anxiety and of slavish fear ; sith the Scripture represents it by Faith , and full assurance , and produceth Earnests and Seals for confirmation . Nor lastly , is this Assurance confin'd to Grace at present , but extends to final Salvation . Thus the Apostle , 2 Tim. 1. 12. I know whom I have believed ; there is Assurance of his present State , but was he certain of his Perseverance ? Yes , that follows , and I am perswaded , that he is able to keep that which I have committed unto him against that day .

That such Assurance hath been attained , is clear enough from the Instances of Iob 19. 25 , 26. of David , Psal. 16. 9 , 10. of Paul , 2 Tim. 4. 7 , 8. and many others . That it may be attained , is as clear ; sith there is no intimation that these , or the rest , had any extraordinary Discovery thereof unto them , but arriv'd thereat in the use of those means , and by the consignation of that Spirit , unto which we have access as well as they . And the Apostle doth expresly comprehend the generality of Believers in this Priviledge , 2 Cor. 5. 1. For we know , that if our earthly House of this Tabernacle were dissolved , we have a building of God , &c. That it ought to be endeavoured by all true Christians , is most evident from the plain commands to that purpose , 2 Pet. 1. 10. Wherefore the rather , Brethren , give diligence to make your calling and election sure , &c. That few do labour to attain it , thinking it to be impossible or unnecessary , is to be bewailed . That many deceive themselves with a false perswasion of present Grace and future Glory , is manifest by Scripture and daily Experience . And that it is most proper and needful for Old people , the thing it self speaks .

For you cannot deny but that you have Souls , immortal Souls , which being Spirits cannnot dye , but must return to God that gave them : and are these Souls of so small value to be left to a Hazard , to an everlasting venture ? And it is as evident , that this life is uncertain : we may say as Isaac , Gen. 27. 2. Behold now , I am Old , I know not the day of my Death ; and therefore it 's time for us to go about this work without delay . Children desire the time of youth , and youth longs to be at mans age , and they then would live to be Old , but Old-age hath no further Age to desire b b August . Ep. 110. , it hath none other to succeed it here , and they are wholly uncertain how long it will last ; and therefore it is absolutely necessary , that they should be on sure grounds for Eternity , and then the day of death will be better than the day of their Birth . You know how much of your life is already spent , you can see the Sands that are run into the nether end of the Glass , but the upper Part is covered with a Mantle , you know not how few Sands are left there to run . Nay , you cannot but perceive , that Death is approaching very near you . You are filled with Wrinkles which is a Witness against you , and your leanness rising up in you , beareth witness to your Face , as it is , Job 16. 8. For as it is observed of All men , that they are Mortales , apt to dye , and of all Good men , that they are Mortificati , dying to Sin ; so it is of all Old men , that they are Morituri , about to dye . And for such to have Oyl to seek , when they should have it to Use ; Evidences to procure , when they should have them to produce , is an unexcusable neglect .

Especially knowing , that your last Breath wafts you into an unalterable Estate . What Journeys and Presents were heretofore made to the Oracles , to assure the Votaries concerning the Event of some temporal affairs ! and how many do now Hazard their Souls by seeking to Necromancers , to know the success of their Marriages , Voyages , and such like ; and yet a miscarriage in these things is remediable , there may be some alleviation in them , there may be some end of them : but you are lanching into the Ocean of Eternity , and are at no certainty , whether it be eternal Happiness , or eternal Misery . What an anxious and uncomfortable State must this be ? If you were not loose in your belief of future things , you would be restless in this condition : you owe your Ease to your Let●…argy ; if you were not half Infidels , you would be more than half distracted . Which brings to mind the course which some Eminent persons among the Heathens c c C●…rneades & Chesila●…s . took , they durst not dye sober , but drank great Draughts o●… Wine , saying , That no voluptuous person can go in his Wits into an invisible Estate ▪ With what poor comfort must that man dye , that must cry out with that Old Philosopher ; I dye in great doubt , and know not whither I am going ; yet out the Soul must go , ready or unready . Then will the careless sinner gnash his Teeth for rage at his slothful and sinful life , which he hath spent as a Tale that is told . Then will he have time enough , to curse all the worldly business , or wicked Company , that hath devoured his precious time , and left his Soul to shift for it self for ever .

Do not we in all other cases strive to be at a point ? will May-be's and Peradventure's satisfie us in any material humane affairs ? The Tenant who is warned out of one House , cannot enjoy himself , until he be sure of another ; The Steward that was discharged of his Office , Luk. 16. took present course to be provided of some other Subsistence ; The poorest man is uneasie , when his old Suit of Cloaths is worn out , till he have a new one ; what then are your Souls dreaming on , which find the Garment of the Body quite worn out , your earthly House ready to fall upon its Head , and yet Sleep quiet only with some weak ungrounded hopes of endless happiness ? Have you left your outward Estates under no better Assurance ? your Conveyances , your Fines and Recoveries will rise up in witness against you , and you will be found at last to be wise in trifles , and Fools in the things of moment . Yea , you will see , when Friends and Relations will leave you , your Estates and Pleasures leave you , Life it self leave you , that they who make not sure of Heaven , are sure of Nothing .

Think not , that your Outward Blessings are any certain Arguments of Gods love to you ; that , because God hath done much for you in this World , he will therefore Crown you in another ; or because ye have lived long here in the day of his Patience , that you must live always with him in Heaven . No , no , Iob 21. 7. 20. Even the wicked live , become old , yea , and are mighty in power : yet his Eyes shall see his Destruction , and he shall drink of the wrath of the Almighty . Many a man hath been strangely saved from Death , that will not be saved at last from Hell : and men do hold temporal mercies by one Tenure , and Eternal by another .

Be advised therefore to set about this ●…eedful work , with all possible speed ●…nd care . And to that end , chuse out ●…wo or three Scriptures , which do most ●…vidently describe a Sanctified Heart ; ●…ch as Mat. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. Or ●…om . 8. 1. 5. 9. and endeavour by the best h●…lps you have , to know the true . Gen●…ine meaning thereof : Then compare your own Hearts with them . And whatsoever doubt you have of your Conformity thereunto , examine it to the bottom ; and in case of any insuperable difficulty consult with some discreet Messenger of God. And when you have throughly sifted one Scripture , go to another , and another , that in the Mouth of two or three witnesses , your Assurance may be established . And this done , betake you to your Knees , and spreading these tryed Evidences before God , humbly beg the help of his Holy Spirit ; both to clear your understanding , to guide your Conscience , and to seal you up to the day of Redemption . And then you must patiently wait in the use of all the means of Grace , Sermons , Prayers and Sacraments , until His Spirit witness with your spirit , that ye are the Children of God.

SECT. III.

THE Third Work of Old-age , is Prayers §. 3. Prayer and Praises . and Praises . 1. For Prayers . I do not here mean only the Ordinary Devotions , which I presume every good Christian useth , both Old and Young , and whereby indeed the Soul Breaths ; for a true Believer lives by Faith , and breaths by Prayer : whereof that excellent Bishop Hall thus concludes , I may truly say , that man hath no Grace nor Goodness in him , that Prays not by Himself , and with his Family : but also that they should be frequent in Prayer . It is said of Luther , that he spent daily at least Three hours in Prayer . And holy David saith , Psal. 55. 17. Evening and Morning and at Noon will I Pray , and cry aloud : yea , in his Old-age we may conclude , that he dyed with a Prayer in his Mouth , from Psal. 72. last . The Prayers ( and belike the life ) of David the Son of Iesse are ended together . And therefore the Egyptian Hieroglyphick of an Aged person was a Swan , whom they imagined to dye Singing : for there is no Musick so sweet in the Ears of God , as hearty Prayers and Praises .

And if you find your selves unable to hold out in the more stated and solemn Prayers , you should be more frequent and fervent in shorter Addresses ; for it is not the length , but the strength of a Prayer that carries it with God. And in case of the want of Ability , or Opportunity for this frequency , for every poor crazy Old Man or Woman hath them not , you may and should abound in holy Ejaculations , or short Elevations of the Soul to God ; sometimes by way of Confession , sometimes by way of Admiration , sometimes by way of Petition , and sometimes by way of Thanksgiving , of all which there are various Instances in Scripture . And these you may dart upward , as you sit by the fire , as you lie in your beds , as you put on and off your cloaths . Thus ye may pray without ceasing , as it is , 1 Thes. 5. 17. And the Lord will accept of these , coming from a sincere and holy heart , and which in its present circumstances can do no better . But still Prayer is the proper Province of the Aged person , and both you and your Pictures will look best , when they are ( as Paul the Hermites carkass was ) found in a praying posture .

For as was noted before , your labouring and travelling dayes are done , your Hands and Feet have done their work : the best service you can now do is upon your knees . There you may do much , therein you may ingage Him who can do All : nothing can stand before the prayer of Faith. And therefore , when you reflect upon the slips and falls in the course of your Life , so that your hearts begin to ake and faint for fear , then enter into your Closet , and pour out your hearts before God , and that will revive you . When that coward Satan sets upon an Aged man or woman , with his Assault and Battery , either to weaken their faith , or to unravel their repentance , or to cloud their comforts , their only course is to run to God by Prayer ; God is a refuge for us . When we feel the decayes of Nature , and are almost overwhelmed with Distempers or Troubles , then let us by Prayer cast our burden upon the Lord , and he will sustain us . Thus that learned and holy Rivet d d Rivet . ep. de bona senectute . did every day in his Old-age repeat the seventeenth and eighteenth verses of the seventy first Psalm . O God , thou hast taught me from my youth , and hitherto have I declared thy wondrous works . Now also when I am Old and gray-headed , O God , forsake me not , untill I have shewed thy strength to this generation , and thy power to every one that is to come .

And here the Aged shall do well not only to plead their own Cause with God , but to lay up a stock for Posterity , that the generations yet unborn may be the better for them . Thus David , in that Psal. 72. 1. Give thy Iudgments to the King , O God , and thy righteousness to the Kings Son , &c. What you are now sowing , may be reaped by your Posterity hundreds of years afterwards . And perhaps this will be the best Intail which you can make of your Estates , for hitherto whatever Settlements the Will of men hath devised , the Wit of men hath defeated ; but by faithfull Prayer , God himself is made Trustee , who only can establish your Purposes .

So also you should be instant with the Lord for his Church , Truth , and Gospel . So was David , Psal. 122. So was Paul , alwayes in every Prayer of his . And we cannot better approve our selves to be members of that mystical Body , than by our incessant Prayers for the Increase , the Unity and the Happiness thereof . And when you are thinking of your Countrey , of your Kindred , and of your Friends , add an Ejaculation to every of these your thoughts for a blessing upon them . These are Employments fit for a Christian Aged person , and will become them better , than endless Complaints , or groundless Presages . Pray , pray , and do not Prophesie , was holy Mr. Palmers saying to those , that were alwayes boding misery . I tell you , that you may do your selves , the Church , the Nation , and Posterity more service by your fervent Prayers , than you have done by the cares and labours of your whole life .

And then , 2. For Praises ; when you consider all the Good which God hath done In you , the Good he hath done For you , and the Good he hath done By you , you cannot sure be silent . Reflect upon your own Hearts , and remember what a plight you were in , when his Grace and Mercy found you out ; what Methods he hath used to recover you ; what light and love and life he hath bestowed upon you ; what outward Means and inward Motions he hath vouchsafed you ; how he hath rescued you out of various temptations , recovered you out of sad relapses , stablished you in times of tryal and defection , and brought you within sight of the Promised Land . And then review your whole Life , and consider what great things he hath done For you . Observe Old Davids course . Psal. 71. 6. By thee have I bin holden up from the Womb , thou art he that took me out of my Mothers bowels ; my praise shall be continually of thee . Remember the care he took of your Education , the wonderfull Preservations in your Childhood , and Youth , when your rashness and folly did every day precipitate you into palpable dangers ; how many sicknesses and distempers he hath either prevented or healed ; in how many Iourneys and Voyages his Angels have had the Charge of you ; in what perils by day and by night , by Land and by Sea he hath preserved you . O remember the works of the Lord , surely you should remember his wonders of old . Psal. 77. 11. Have you not heard of that Man , who having pass'd over a Plank on Horseback , over a deep River over night , and being brought in the Morning to see his deliverance , fell down dead with the apprehension ? How many Lives have you had given you ? How many thousands have bin cut off , and you have bin spared ? What a wonder is it , that your Eyes and Limbs have bin kept safe so long ! Now you are weak , but remember how long you were strong : now you cannot eat , or sleep , as ●…heretofore ; but you have lost your Register , if you have forgotten the chearful meals , and restful nights you have en●…oyed .

〈◊〉 in respect of your Outward Estate , ●…emember how naked you came into the world , how the Lord hath fed you all ●…our life long ; he it is that hath given ●…ou power to get wealth , he hath still spread your Table , and filled your Cup , and ●…ent you more than ever you expected , at ●…east deserved . Remember how merciful ●…e hath bin unto you in your Names , in your Relations , Posterity , every way . And ●…hen conclude with David , 2 Sam. 7. 18. Who am I , O Lord God , and what is my house , ●…hat thou hast brought me hitherto ? My ●…outh shall shew forth thy Righteousness ●…nd thy Salvation , for I know not the num●…ers thereof . I will hope continually , and will ●…et praise thee more and more . Psal. 71. 14 , 15. Let Hallelujah be your Song , as ●…t was the Motto of Godly Mr. Bruen , which he wrote in the first leaf of all his Books . Let not your present weakness and pain , bury your sense of all your former health and ease . A thankfull life is a pleasant life .

And lastly review the Good that God hath done By you , that still God may have all the praise . You have wrestled with God in Prayer , though now you are soon faint and weary . You have measured many a step to hear Gods Word , though now you cannot : and have read many a good Book , though now your Eyes be quickly dazled . Many a Soul hath bin the better for your Counsel , and many bowels have bin refreshed by your relief . Now as God is not unrighteous to forget your work and labour of love , so your remembrance of it in this your Old-age , must oblige you to renewed thanks and praise . Thus David in that Psal. 18. which he spake unto the Lord , when he was delivered out of the hands of all his enemies , toucheth all these Topicks or Heads of Mercies , and then cries out , vers. 46. 49. The Lord liveth , and blessed be my rock , and let the God of my Salvation be exalted . It is God that — Therefore will I give thanks unto thee , O Lord , among the Heathen , and sing praises unto thy Name . Thus will you conjoyn the Life of Heaven and Earth ; you will end your Lives with that work , wherewith you will begin your Everlasting Life .

SECT. IV.

THE Fourth Work of Old-age is , Instruction §. 4. Instruction of the Younger . of the Younger . God hath in great Wisdom lodged his various gifts in divers subjects , that there may be a mutual dependance one upon another , and a mutual helpfulness of each to others . Thus he intrusts the Young with Strength to support and aid the Elder , whose strength is decayed ; and the Aged with knowledge and wisdom to guide the younger , whose judgment is yet unripe . And as it is a great misery , when the Aged are not relieved by the strength and industry of those that are young , so it is a great infelicity , when the Aged are either unable or unwilling to instruct , or when those who are young are too careless or conceited to receive Instruction . That is therefore a barbarous Precept in the Alcoran , and like the rest of that Divinity , You are not obliged to lead men in the right way , God guideth whom he listeth . But we have better learned Christ .

The whole Current of Scripture runs for this Practice . Thus did Abraham , as we may gather from Gen. 18. 19. Thus Iacob — Thus Moses , leaving more especially that excellent Chapter , Deuter. 32. just before he died , for an Instruction to those he left behind him . The like did Ioshua , in Cap. 24. when he was Aged , and about to dy . So Samuel , 1 Sam. 12. So David , 1 Chron. 28. 9. to his Son. And thou Solomon my Son , &c. Thus did Peter when he was ready to put off his Tabernacle , 2 Pet. 1. 12 , 13. and the like did Aged Paul in his Epistle to Timothy , when the time of his departure was at hand , 2 Tim. 4. 5 , 6. So that we have a whole cloud of Witnesses , showring down their counsels and directions on the younger sort .

And the Aged are furnished for this Imployment , having Ability and Opportunity for such purposes . Their peculiar Talent lies this way ; For Dayes should speak and multitude of years should teach knowledge , Ioh 32. 9. You must have a stock of Observations , and your Speech commonly is least impaired of all Faculties ; and it is best imployed in communicating your usefull Notions unto others . The Vestal Virgins of old , in the First part of their time , learned the Mysteries of their Religion , in the Second , they produced them into Practice , in the Third , they taught them unto others e e Plutarch . . One end of our learning any thing , is that we may instruct others . And the Heathens f f Major pars aetatis certè melior Reipublicae data sit : aliquid temporis tui s●…me etiam tibi . Sen. de br. vit. c. 18. thought , that the greatest part of our time should be devoted to the Common good . Hide not therefore your Talent in a Napkin , but produce your Stock , and without impoverishing your selves , inrich those that need it . You have Opportunity , you have your Children and Posterity about you , you have some Authority with them , let your words drop as the dew , and let your lips feed many . What profit have they by your longevity , if you further them not in goodness ? In short , our lives are little worth , when they are not usefull ; and we cannot better bestow them , than in making others better .

And here is a large field to walk in : You should be able and ready to instruct the younger in the Word of God , in the Doctrine of the Gospel , in that great mystery of Godliness , God manifest in the flesh . The publick Explications hereof , should be familiarly opened by you at home . You should talk of them , as you sit in your house , as you walk by the way , when you lye down , and when you rise up , Deut. 6. 7. Thus David , Come ye children , hearken unto me , I will teach you the fear of the Lord , Psal. 34. 11. So also Solomon at large , Prov. 4. 1 , 2. Hear ye children the instruction of a father , and attend to know understanding : For I give you good doctrine , &c. Thus Timothy's mother , yea and grandmother instructed him . You are to instruct them also in the Works of God , both of Creation and Providence ▪ wherein you may convey to them many things , tending to the glory of you●… Maker , and the benefit of their Souls You should acquaint them with such particular Instances of the Wisdom , Righteousness , Power , and Goodness of God which you have read , heard or seen ▪ That the generation to come might kno●… them , even the children that should be born who should arise and declare them to thei●… children , that they might set their hope i●… God , and keep his Commandments , Psal. 78 ▪ 6 , 7. You can tell them also the Methods of Satan , and the wicked devic●… whereby he beguileth poor Souls . ●… Slave who hath been in Algier , and i●… redeemed or rescued , can discover the miserable bondage there , and relate , with pleasure , the means of his Deliverance . You can describe the intriegues of Sin , and warn young people of the deceitfulness , and folly thereof by your own experience . They who have been almost mir'd in a puddle or quagmire , can easily shew others the place , and direct them to avoid it . In Summe , you should instruct the younger to know , and serve , and trust in God ; and whatsoever you have observed in the course of your lives conducive thereunto , you should impart unto them . That as ungodly men do wickedly communicate their ▪ sinful acts and practices , and endeavour to propagate them unto posterity , that each generation may be ▪ worse than other ; so all wise and good men , especially when they are in years , should transmit the knowledge and practice of Piety to their Successors , that the next age may be better than this ; and that when we are dead and gone , yet it may be truly said , the world was the better for us .

Besides these Instructions in the excellent matters of Religion , it lies in the power and way of many Ancient persons , to direct and advise the younger in many useful Observations otherwise : As concerning the Education of their Children , and the disposing of them into Callings or Marriage ; concerning the preservation or recovery of their health . And in case they have any peculiar Skill , Receipt , or Art useful for the good of Mankind , they ought not to bury it in their graves , but to assign it to Posterity . And whatsoever you have learned or observed , that may be beneficial or any way useful to the Church or Common-wealth , to your Countrey , Town or Family , all these Notices you should communicate to those that are younger , with all possible fidelity and exactness . And if need be , commit them to writing for the benefit , at least , of your own posterity . And although your Instructions may not at present seem to be much regarded , yet be not discouraged by this ; for the wise Counsels of the Ancient , like the seed of the word of God , seems to dye and to be lost , and yet in process of time it revives , and brings forth fruit .

Howbeit , there is Wisdom to be used in the Instructing of young people . For they too commonly are proud , conceit▪ed , and self-witted : your Lessons therefore must be at such seasons , and by such degrees , as may render them most valuable and welcome : and must be sweetned with that love and dearness , and withal interlac'd with such pleasant Diversion , that their Appetite may not be cloyed , nor your grave Advices be distasted . Thus the Emperor Augustus accosted his Hearers . Audite Iuvenes senem , quem senes juvenem audiverunt ; You that are young , hearken to me , that now am old , whom Old men hearkened unto , when I was yet but young .

Finally , your Example should be a Continual Instruction to young people . They that will not heed your good words , yet seeing your good works will have a constant copy before them , and be induced to write after it . The objects of the Eye make deeper impression , than those of the Ear : When they see the constant practice of piety and charity , prudence and patience , they conclude that your Directions are in good earnest , that they are practicable , that they are necessary , or else what the right hand of good Counsel builds up , the left hand of a loose practice will pull down .

SECT. V.

THE Fifth Work of Old-age is , §. 5. Watchfulness against several Temptations . Watchfulness against your special Temptations . For besides the abovesaid Sins , that are most usual in Old-age , there are some particular Weaknesses , to which they are rather tempted , than overcome ; wherein if they be not watchful , they will become miserable . Such as

1. Discontentedness of mind . This is a Distemper to which Old-age is very liable . They want this , and they want that , which perhaps they have had heretofore , and they cannot bear these wants . One loss or cross befalls them , and e're they have well digested this , another comes . One while this Disease or pain afflicts them , and that no sooner over , but they are smitten in another part , so that they are prone to perpetual murmurings . Never was any bodies life so miserable , as theirs ; they are ready to quarrel at God , at men , at any thing , at nothing g g Omne p●…catum impatientiae ascribendum . Tert : de pat. c. 6. . They are neither content to live , nor ready to dy ; but yet seem to be fallen out with life , and to be in love with death , whereupon their common note is , I have lived too long , O that I were in my grave .

But this Distemper argues great weakness of Grace , yea a great weakness of Spirit . Hence that Philosopher that sometimes resolved , that a wise and couragious man should not flee from life , how discommodious soever ; but fairly depart from it h h Vir fortis & sapiens non fugere debet ●… vitâ sed exire . Sen. ep. 24. : yet at other times advised , to let the wearied Soul out of the useless body , before its time i i Atsi inutile ministeriis est c●…rpus , quidni oportent educere animam laborantem , & fortasse antequam debet , faciendum est : ne cùm fieri debeat , facere non posses . Id. ep. 58. . A crime of the deepest tincture ! to snatch the Prerogative of our Soveraign Creatour out of his hands , whose rightful priviledge alone it is , to give life to men , and to take it away . And why should you be so uneasie under these momentany tryals ? Is it not the Lot , which your heavenly Father hath in great wisdom , set out for you ? It is better to be Old , and crazy on earth , than to have been sent young to hell . You have your ailments , and if you were privy to others mens , you would be reconciled to your own . It was Socrates his Observation , that if every mans burden were laid on a common heap , each man would be glad to take up his own again . You should rather be thankful to God for the blessings of the former part of your life , than murmur at the troubles of the present . You think it the only happiness , to have all the Comforts of this World ; but Others have thought it a greater , to have a Mind above them . You have , or else the fault is your own , the Company of a gracious God and a good Conscience k k Conscientia benè actae vitae , multorumque bene factorum recordatio jucundissima est . Cicero . , when you are uncapable of other company . You should imitate the Grashopper l l Tithonus being very old , was , say the Poets , turn'd into a Grashopper . , to whom the Old man by some is likened , who is made the Emblem of Contentation , because she only sucks the dew and sings ; and is content with that , hoping , for better . One Crown will swallow up all your Crosses , whereas Discontent makes your Condition most uneasie here , and most unfit for Heaven hereafter .

2. Another Temptation which you that are Old are in danger of , is Hardness of Heart and Security . You ha●… sinned often , and perhaps repented bu●… seldom : you have heard and read many convincing Sermons , and made but slender application of them : you have seen many swept away by the hand of God , and you have escaped : yea some of you peradventure have lived long in some sinful course , are grown Old in adulteries , Ezek. 23. 43. or in oppression , or in some other Sin. These things you have done , and the Lord hath kept Silence , and now you are ready to think , that He is such a one as your selves , and to bless your selves in your woful wayes , till your iniquity be found to be hateful . The Aged person surely must have either a very tender heart , or a very hard one . If Gods Ordinances and Providences , that is Mercies and Afflictions , have made a due impression upon you , your hearts must be very soft , but otherwise , you are in the greatest danger of a hard heart , and a spirit of slumber .

Watch and pray therefore , in the fear of God , against this dangerous Temptation . They are most guilty of this distemper , that were never afraid of it m m Ne pergas quaererè qui●… cor durum sit , si non expavisti , tuum est . Bern. . Preserve a due tenderness in your Consciences , suffer not any sin to ly upon them unrepented . Endeavour to have daily a clearer sight of sin , and a deeper sense of the evil of it . Let the exemplary Judgments upon others , startle you . Know , that if you sleep in sin , your Preservation will be but a Reservation to some fearful issue . Remember that though a Sinner do evil an hundred times , and his dayes be prolonged , yet it shall not be well with the wicked , Eccl. 8. 12 , 13. The greatest Iudgment that can befall a man upon earth , is to prosper in any sinful way .

There is a Natural hardness in All men , there is an Habitual hardness in some men , but there is a Iudicial hardness only in such , as are ripe for hell . And the First , if it be not cured by Gods grace , leads to the second , and the second prepares for the third . Of all sorts of men , ye that are Old have least cause to be secure , that have one foot already in the grave . The green apple may be pluckt off , but the ripe one is falling off already . But it is not the approach of Death , without the effectual influence of Gods Spirit , that will soften an hardned sinner ; as is too evident in the Malefactors in Newgate , that will be drunk and swear at a dreadful rate , when they know that the Execution-day is certainly at hand . Be instant therefore with the Lord , to deliver you from hardness of heart , from a spirit of slumber and from a reprobate sense .

3. A Third Temptation which Old-age must watch against , is , Slothfulness of Spirit . The decay of natural Spirits disposeth them hereunto , and corrupt Nature joyns with the temptation . It is an easie thing to be idle , and flesh and blood is glad enough of excuses from pains and trouble . Indeed , where natural Parts , or natural Strength are wasted , much cannot be expected , Iob 30. 2. Yea , whereto might the strength of their hands profit me , in whom old age was perished ? yet that which will release them in part , will not do it altogether . Time is so short , so precious , so irrevocable , that it should not be slept or trif●…ed away , if we can do any thing for the ends of life . The Aged person must consider , how much wast ground there hath been in the field of his life n n Exig●…a pars est vitae , quam nos vivimus , non exiguum temporis habemus , sed multum perdimus . Re omnium pretiosissimâ luditur . Sen. de ●…r . vit. ; how many years are lost in Infancy and Childhood ; how much time at riper years in unnecessary sleep and recreations ; how much hath been consumed in doing nothing ; and how much in doing worse than nothing ; and that it is an easie thing to lose time , that it is an hard thing to redeem time , and that it is an impossible thing to recall time ; and therefore they who have lost so much time , and can recall none of it , had need to redeem , and make the best of that which is left . Few men will throw away their money , but most men squander away their lives ; being most prodigal of that wherein we may most justly be covetous , as the same Philosopher discourseth .

Let no Aged person imagine , that they are to live to no purpose . The Levites , though at Fifty years of age , they were discharged from the most laborious service of the Temple , yet they were not left to be Idle , but to do the work of the Lord in some more easie imployments . Tully brings in Cato telling how he learned Greek in his Old-age , and that even at those years no body came to see him , but they found him imployed o o Animus fuit victor annorum . as Bernard saith of Humbertus . : and he reports of Leontius Gorgias , who was an hundred and seven years old , and yet never was weary of his studies and labours . The truth is , sloth is a vice that accelerates Old-age , as you heard before , and abetts that languishment of the Spirits which furthers it . We shall not feel it so sensibly , while we are continually imployed p p Semp●…r enim in iis studiis laboribusque viventi , non intelligitur quando obrepat s●…ectus . Cicero . . How much knowledge and wisdom have we neglected , which we might have obtained , if our sloth had not beguiled us ?

Hence comes Neglect of the means of Grace , to which we may adde Drowsiness in the use of them . Aged people are apt to satisfie themselves in the Omission of Reading , Hearing , Praying by their craziness and infirmities . Indeed when we are inevitably hindred in these Means , and are grieved for that hindrance , God will supply those wants ; but if we be glad that we have an occasion comen in the way , whereby we may , without sin omit our duty , it savours strongly of hypocrisie . And Old people are more concern'd than others to be diligent herein ; for many of them have put off much of their greatest business to their Old-age , and therefore their plea of Impotence will be overruled . I have lost a World of time , said the learned Salmasius on his death-bed ; If I had one year longer , I would spend it in reading David's Psalms , and in Paul's Epistles . Neither imagine , that you are too old to learn : for the Fundamentals of Doctrine and Practice may easily , and must necessarily be learned , else he that made you will not save you , and he that formed you will shew you no favour , Isa. 27. 11. As weak as you are , you could creep to the Assembly to be laden back again with Gold ; and a grain of grace is worth a world of riches . When some outward sickness afflicts , you find a man carried in a bed to Christ , and the house untiled to let him down through the roof , rather than continue under it , Luk. 5. 18. and will you languish in your spiritual distempers , and use no means for healing ? Be not deceived , God is not mocked : he never accepts the will for the deed , if the deed can well be done ; nor chuses Mercy before sacrifice , where both may be offered .

And though your Years may dispose you to Drowsiness in the service of God , yet they will not wholly excuse you . We read but of one person in the Bible , that slept at Sermon , and he was taken up dead thereby , Act. 20. 9. It is a sin charged on them of old , Isa. 64. 7. There is none that calleth on thy name , that stirreth up himself to take hold on thee . You should use all possible means to shake off that drowsie distemper , and set the holy God before you , and remember that your own cause is still pleading or trying ; that the diligent hand makes rich in this world , and the diligent heart rich for ever ; and that Grace and Comfort are like the Manna , which was to be gather'd early , or else it vanished : they that loved their beds , starved their bellies . How much good might you do and get , notwithstanding your years , if you would shake off that slothful distemper , that haunts . you ? how many have lamented at their end their loss of time ? Nothing so much troubled that Excellent Preacher , Dr. Robert Harris , when he was on his death-bed , as Loss of time . Rouse up then your benumbed spirits , your time of Action will last but a while . Consider , wherein you are capable to serve your generation by the will of God , and up and be doing . The Grave will be most irksome to the loyterer , but most welcome to the labourer , for there the weary , and only they will be at rest .

4. The Fourth Temptation which Aged persons are liable unto , is , Expectation still of longer life . No man is so Old , saith the Orator , but thinks it very possible to weather it out a year longer q q Nemo est tam senex quise annum non putet posse vivere . Cicer. ; and such men do , upon the matter , think they may live alwayes . It hath been an old complaint , that men eat and drink , as though they must dye to morrow , and yet buy and build as though they must live alwayes . How usual is it with very Aged men and women , to contrive and appoint affairs for a month , or a year beforehand ? It is not only young persons that say , To day or to morrow we will go into such a City , and continue there a year , and buy and sell and get gain . Whereas you know not , what shall be on the morrow . For what is your life ? it is even a vapour that appeareth for a little time , and then vanisheth away , Jam. 5. 13 , 14. But even Old persons are apt to think the same thing . The most decrepit person fancies he shall abide here a little longer ; and when that time is expir'd , still reckons to continue a little longer r r Quotidiè morimur , quotidiè mutamur , & tamen aeternos nos esse credimus . Hieron ep. ad Helvi●… . .

The folly and ungroundedness of this Imagination , is obvious . For what should induce one that is already dying , to think that he shall not very quickly dy out and out ? Alas ! Death hath laid its cold hand already upon us s s Seni mors in januis est . Bern. ep. 185. . Our Eyes , our Ears , our Hands , our Legs , our Lungs , our very Vitals are death-struck already . Death puts in for a share in every day we spend t t Hunc ipsum diem quem agimus cum morte dividimus . Senec . ep. 24. Have we taken any Lease of our lives , for a determinate time ? Can we produce any Reason , any one Reason to prove that we should live a year , or a week longer ? I am sure the provoking Sins , which are in our Souls , and the unruly Humours which are in our Bodies , render our speedy death more likely , than a longer life : besides the rage of Satan against us , and the many Casualties incident to us . Now when a man expects any thing , and hath no reason for such his expectation , it is lamentably ridiculous .

But what little Reason soever there is for such an Imagination , there is some Cause of it : And the cause seems to be a Lothness to dy . Too few there are , that are willing to part with things seen , for things unseen u u Mors omnibus est finis , multis remedium , paucis [ probis ] etiam votum . . They are loth to go out of this world of men and women , into a world of Souls . Death is like a cup that will either mend or end , and such a dose is taken with a trembling hand . And therefore the heart cryes out , Let me alone this year also . Thus men would put far from them the evil day , and it will prove an evil day , when it is thus deferr'd . Alas ! it is not the duration of ones life , but the goodness and comfort of it , that is considerable . This the dim eye of Nature saw and concluded , that a wise man chuses to live as long as he ought , not as long as he could w w Non enim vivere bonum est , sed bene vivere . Itaque sapiens vivit , quantum debet , non quantum potest , Sen. Ep. 70. Quomodo fabula , sic vita : non quamdiu , sed quam bene acta , refert . Id. Ep. 76. . I know it is a hard pluck , to have a Soul and a body that have ▪ lived long together , to part a-sunder : but it is irrevocably appointed unto men to dye ; and when a thing is indispensably necessary , it is the best course to consider what will best mitigate , and render it either desirable or tolerable . Wherein as right Reason may contribute much , so Christian Religion much more ; whereby the holy Soul is assured of a far better house , than the body , and the body of a far better estate , after it hath slept a while in the grave .

To Remedy therefore this Temptation , Consider the Folly and ill Effects thereof . That is a foolish Traveller , who being quite spent with the fatigue of his journey , would turn again and trave●… it over again ; when as nothing is more welcome to the weary than a quiet lodging x x Every bird is on the wing to its nest . Every tratraveller his mind is still on home , home . This was Barzilla s Song , &c. Dr. Harris . . Upon occasion of this groundless Expectation in that rich man , Luk. 12 ▪ our Saviour plainly calls him , Thou fool ▪ For it is the rankest folly , to expect when winter is coming , that it will relent and retire again , because we distast it . No more will Death forbear us , but when our Name is called , we must go .

But this vain expectation of a longer life unfits us for Death , it keeps the Soul secure and careless , we deferr that till to morrow , which should be done to day ; we lose the present time , and dispose of the future which is not in our hands , but in Gods y y Maximum vivendi impedimentum est expectatio quae pendet ex crastino ; perdis hodiernum : quod in manu fortunae disponis , quod in t●… dimittis . Sen. de br. vit. c. 9. . This causes Men to procrastinate their Repentance , to deferr the Good works which they have purposed to do , yea the very making of their Last Will hath been protracted hereupon by many , until they have bin uncapable to do it . Let all Aged persons therefore be advised , to set Death each morning between themselves , and the ensuing night ; and every night make that reasonable supposition , that it may arrest you before morning : The messenger that you have so long looked for , will not amaze you , when he comes . As the meeting of a stroke breaks the force of it , so the Sting of death is in a great measure lost , when we are first aware of it . He that in this respect dyes daily , will easily and happily dye at last .

SECT. VI.

THE Sixth Work of Old-age is , Providence §. 6 Providence for Posterity . for Posterity . Too many when they are going out of this World , care not what becomes , either Temporally , or Eternally , of those that shall come after them . And accordingly will neither plant'a Tree , nor repair an House , nor do any thing for the benefit of Posterity . They cry , It will serve our time : and so suffer all things to go to ruine , because they are removing into another world themselves ; yea and commit , or permit wilfull wast divers ways , for somepresent small advantage , leaving great inconveniences to their Successors : whereas the very Heatheus had better principles , and injoyned their Old men to plant trees , &c. which might be usefull to another Generation z z Serant arbores , que alteri seculo prosint . Cicero ex Statio . . Thus a man may be benefiting others still , after he is dead and gone , and God may be praised for your care and kindness , by them which succeed you .

And another sort there are , that in stead of leaving any Blessing or benefit , do lay up a Curse for their Posterity ; by leaving them Estates which they have got by Fraud and Injustice , or some unconscionable course ; which is the ready way to melt away the rest how justly soever obtained . You cannot invent a more compendious and infallible means to undoe all your Posterity , than by transferring to them Goods or Estates indirectly gotten : for God is righteous , and will not prosper unrighteous dealings . Those riches will perish by evil travel , and he begetteth a Son , and there is nothing in his hand . Eccl. 5. 14.

But if you have any care or concern for your Posterity , lay up a stock of Prayers for them , and leave them , as is aforemention'd , wholsome and good Rules concerning Piety , Equity and Charity . Leave them an Account of your own Experience in all things material ; that so , if they have any brains , they may cheaply learn what you have dearly bought . And especially leave them a Copy of your own good Example , which will be a constant Monitor , and Check to them in the whole course of their conversation .

But these having bin touched before , that which remains for the Peace , Comfort and good of Posterity , is a Prudent and seasonable Settling of your outward Estate . It is strange to see the great backwardness of many Aged persons to this work , as if making their Will would either lessen their Estates , or shorten their Lives , a gross and groundless Opinion ; whereas the neglecting of this affair , hath a train of very ill consequences ; particularly , many of the most tedious Suits of Law are occasion'd thereby , mutual Love among Relations spoiled , the poor overcome by the rich , the simple by the cunning , the Orphan by the Guardian , and very often the whole Estate squandred away in trying for it . What a folly is this , to neglect that which would both quiet your own minds , and preserve quiet among them that come after ? Ten lines discreetly written , would prevent ten thousand lines when you are dead . When the Lord therefore sent a Message of Death , by the Prophet Isaiah , to King Hezekiah , he commanded him to set his house in order , Isa. 38. 1. as if that work must of right go before his death . The Aged person then ought to present this Message daily to his Soul , Man , Woman , set thy house in order . For since it is uncertain in what place , or in what moment Death waiteth for us ; it behoves us to wait for it in every place , and every moment , and consequently to set not only the heart , but the house in Order .

And in the doing of this work , let Reason and Iudgment over-rule Passion and Affection . If need be , advise in Law ; the neglect whereof renders the Testaments of many persons nothing , but Bones of Contention ; and so the sparing of a small Fee at present , proves the spending of many in a short time . But however , weigh your Purposes in a good Conscience , and remember that you are only Deputies under God , whose you are , and your whole Estate ; that it be so Devised , as may agree with his Revealed will ▪ Think with your selves , what judgment wise , and impartial persons will pass upon your Disposals , when you are in the grave . Pray therefore unto God on this occasion , that he would first Direct , and then Establish your Purposes , which is the likeliest way to bring them to pass .

And dispatch this affair Timcusly , while you are in health and strength . For you can never do it as you would , nor perhaps as you should , when you are in the power of those , that stand waiting for your Estate a a Dispone de rebus ante mortem : saepe quis efficitur infirmitatis servus , testari non potest : liber ergo testeris antequam servus efficiaris . Ber●… . They who are so weak , that they must be beholden to their Relations , for every Refreshment they have need of , cannot have the liberty or opportunity to order their affairs in an impartial manner . What if upon the alteration of your circumstances , you revise your Will , and alter it every year ? Is it not much better to be at that trouble , than either to deferr it till you can make none at all , or such as must savour greatly of your present weakness ? Do not imagine , that the Expedition of this , will hasten your Death . For what influence or efficacy can this have , to procure any such effect ? It were easie to produce those , that have never bin without a Will written and sealed , for Thirty or Forty years together . It affords a man great satisfaction , in case any sudden sickness seize upon him , that he hath nothing of any earthly affairs to trouble him , nothing to do but to bear , or to be relieved of his distemper . For when our inward State is fixed , and our outward State is settled , yet we shall find it work enough , to grapple with the disquiets of a disease , and with the pangs of Death .

SECT. VII .

THE Seventh Work of Old-age , is , §. 7. Mor●…fication to Sin and to the World. Mortification . And the Object hereof is double : 1. That which is Evil in it self . 2. That which is Lawful in it self . The Religious Old person hath work in both these .

1. One great work of Old-age is Dying to sin , to all sin . The time past of our life may suffice us to have walked in lasciviousness , lusts , excess of Wine , revellings , banquettings , &c. 1 Pet. 4. 3. We have sinn'd enough already , yea much more than enough ; it is high time to undo that which hath almost undone us . We are dying , it is necessary that our sins dy before us b b Hoc denique tibi citra mortem praesta : moriantur ante te vitia . Sen. ep. 27. , and that by Faith in the death of Christ , and Repentance from dead works ; for want of which course , our Evidences prove litigious , and snarled with inextricable doubts . It is not enough , that we want strength , or opportunity to sin , but our wills and desires towards it , must be dead also . Sin is only asleep , or benumbed in us , if we have not used Gods means to crucify it . It 's not sufficient that we leave it , except we loath it . Go through-stitch therefore with this work ; do it quickly , do it sincerely : it is , Kill or be Kill'd , and necessity makes the Coward resolute . Dread not any Scriptural severities necessary in Mortification . Some Devils are not cast out without Prayer and Fasting ; and Hippocrates c c Hippocr . Aph. 13. observes , that Old-age is the fittest for the use of Fasting . The wounds that sin hath made , must be searched to the bottom , and doubtless it is never crucified , no more than Christ was , without pain .

How justly doth the Scripture still stigmatize sin with the name of Folly ? to weave a Webb that must be unrav'led ; and to make us spend our lives between sinfull joyes , and painfull sorrowes . And though Old-age doth not mortify sin by it self , yet cooling our lusts and passions , it proves helpfull in that work d d Si vol●…ptatem aspernari ratione & sapientiâ non possumus , magnam 〈◊〉 senectuti gratiam , q●…ae effecerit , ut id non liberet , quod non oport●…ret . Cicer. : and provided , we be truly thankful unto God for that advantage , and that we use other necessary means to that end , we may comfortably acquiesce in that blessed effect ; and rejoyce that the things which are displeasing to God , are become unpleasant to us . But we must not be content to be only passive , in the decayes of sin ; we must be active in that work . If ye , through the Spirit , mortifie the deeds of the Body , ye shall live , Rom. 8. 13.

And as All sin must be the Object of Mortification , so especially all Youthful sins e e Hoc q●…idem p●…jus est , quod autoritatem habemus senum , vitia verò puerorum ; nec puerorum tantùm , sed etiam insantum . Sen. ep. 16. . For as Chrysostom says , An Old man acting juvenile sins , is far more ridiculous than young persons , that commit those sins . To have our hearts burn with Lust , or Revenge , when our veins are freezing with Age , the soul rampant and the body dying , is monstrous f f Anus quum ludit , morti delitias ●…acit . Sen. . And yet we know , how S. Hierom himself complains of scalding motions , that were ready to invade his withered body . And the Scripture gives us a sad Instance hereof , even of Solomon the best and wisest of men alive , that had done more for God , and God for him , than any man in the age he lived in ; that he when he was between Fifty and Sixty years of age , should be so far inslaved to his strange wives , as to be carried by them to worship strange gods . For it came to pass , when Soloman was Old , that his wives turned away his heart , &c. 1 Kin. 11. 4. Whereby he set in such a cloud , as hath drawn his very Salvation into question . Let it be a warning to all Aged people , to see that their Corruptions be not asleep but dead , as far as is attainable in this life ; that the Old man , as well as the outward man perish , and which will be a good proof thereof , that the inward man be renewed day by day . That our Thoughts , our Words , our very Behaviour and Attire proclaim , that Sin and we are parted never to meet again . It was a good answer of a Lacedemonian to one that asked him , why he wore his Beard so long ? Answ. It is to mind me , that I do nothing unbeseeming my hoary hairs . A light behaviour in a grave person is foolish and loathsome : For as dead flies cause the ointment of the Apothecary to send forth a stinking saviour ; so doth a little folly , him that is in reputation for wisdom and honour , Eccl. 10. 1.

2. The Other Object of Mortification proper for Old-age , is The World and all the innocent , but charming vanities thereof . Not that they are bound actually to forsake the World , either the needful cares , or the lawful comforts of it : But to wean and abate their desires of it , their delights in it , their cares about it g g When one Similis a great Captain in Adrian's time had retir'd into the Countrey seven years before he died , he caused this Epitaph to be prepared for him . Smilis hic jacet , cujus aetas quidem multorum annorum fuit . Septem tamen duntaxat annis vixit . . This should be every Christians work , but it should be the Aged persons care , in a more eminent measure . For they are ready to leave this world , and ascend into another ; and every one takes off their mind from an house they are leaving . The world also is forsaking them , the pleasure they have formerly taken in meats , apparel , building , is much decayed ; the things which did formerly ravish , are now grown insipid ; and doth not this call aloud to them to real Mortification ? you should most readily consent to part with them , and say , Farewell my gold and all my gayeties , I meant not to injoy , but use you , I can be happy without you .

It is the absurdest sight in the world , to see one gaping and grasping after this world , when he is going into another . Let your moderation be known unto all men , the Lord is at hand , Phil. 4. 5. Your loyns should be always girded about , and your lights burning , and ye your selves like unto men that wait for your Lord , Luk. 12. 35. I write unto you Fathers , Love not the world , neither the things that are in the world , 1 Joh. 2. 14 , 15. Abate your love to things below , and increase your love to things above : Nothing can overcome love but Love , love of earthly things , but the Love of heavenly things , as nothing can fetch out fire like fire . O when we do love all these things for God , we will willingly leave them all to go to God , for whose sake only we valued them . Otherwise you will find it an hard pluck to leave them , even like the plucking the Skin off your hand ; whereas the heart that is mortified to them , can part with them , as easily as you can draw the glove off your hand . How readi●… did 〈◊〉 g●… up into the mount , and dye ! what little noise or dispute did Iacob , or David , or Paul make about leaving ●…he world ? They were dead to 〈◊〉〈◊〉 ▪ He that said I am ready to be offer●… , had said before , the world is crucified to me , and I unto ●…he world .

So that the Aged person should be mortified to Life it self ; he should be very well content to dy . It was a sad Confession of Caesar Borgia that ambitious Grandee , when he was near his end , that he was prepar'd for every occurrent but Death ; which was the only thing that he should have been most ready for . But 't is Grace , not years that makes us dead to the world , and to the desire of Life h h Ut satis vixerimus , nec anni nec dies faciunt , sed animus ; vixi quantum satis erat : mortem ple●…us expecto . Sen. ep. 61. . When the Aged man hath made it his business to honour God , to save his own soul , and to serve his own generation , he may with unconceivable comfort say with Old Simeon , Lord , now lettest thou thy Servant depart in peace ; I have done with this life , welcome be the grave , welcome everlasting life .

SECT. VIII .

THE Eighth Work of Old-age is , §. 8. Laying up a Treasure in Heaven . Laying up a treasure in Heaven . Where by Heaven I understand not only the Place , but the Nature of the Treasures , heavenly Treasures . Some of these the Aged will have need of Before Death , of some At Death , of some After Death .

1. You should lay up for your selves a Treasure of Prayers , and Promises to support you before Death comes . Of Prayer I have spoken before ; but there are Promises that are very comfortable and very necessary for Old people ; which they who are assured of Gods Veracity , and their own Integrity , may apply to themselves , as if individually directed unto them . The Apostle makes that inference from that excellent Promise , which hath more value in it , than all the Old mans baggs and bonds , Heb. 13. 5. I will never leave thee , nor forsake thee ; whence he inferrs , vers. 6. So that we , even we , may boldly say , The Lord is my helper . Another Promise there is , most comfortable for Ancient people , Isa. 46. 4. Even to your Old-age I am he , and even to hoar hairs will I carry you : I have made , and I will bear , even I will carry , and will deliver you . When our feeble legs will not carry us ; when the pillars of the house tremble , and in effect cry out , we can bear you no longer ; then will the power and goodness of God carry us up and deliver us , yea when we approach to Death , and fear presents it , and the grave most formidably , we may then apply what the Lord spake to Old Iacob , concerning his going down into Egypt , Gen. 46. 3. I am God , the God of thy father , fear not to go down into Egypt : For I will go down with thee , and will also surely bring thee up again . So assuredly will the Lord go down with us to the grave , and as surely bring us up again , and how can we be afraid with such company , and with such a promise ? Hoard on still , there is another gracious Promise , Psal. 23. 4. Yea , though I walk through the valley of the shadow of death , I will fear no evil , for thou art with me , thy rod and thy staff they comfort me : More yet , Psal. 48. last . For this God is our God for ever and ever , he will be our guide even unto death . These and such like Promises , left by him that cannot lye , will support the sinking spirits of a poor Christian more than all the friends , the cordials , the extrinsick comforts in the whole world .

2. At Death you will need a Treasure of Faith and Patience . The reign of Sense is expired ; somewhat is necessary to support a dying man , more than a living healthy man . What is it that makes Death terrible to a poor creature ? The withdrawing of all a mans outward comforts , and the Appearance of all his Sins : When one is dying , they must leave husband , wife , children , parents , friends , house , all . Now Faith will give us a real sight of the other world ; and one sight of that quite disgraces and annihilates all the comforts of this world . Adieu poor house , I see a far better ready for me ! adieu my dearest friends and relations , I see those enjoyments before me , that utterly eclypse you all ! And then , when your Sins are mustered up before you , their heinous nature , and deserved punishment , and that Satan bestirs him , to represent them with the greatest Terror , to the Aged dying person ; if Faith be dormant , the poor soul is driven into the pit of despair . But a lively Faith flies to Iesus Christ , runs into his wounds , lays hold on his everlasting righteousness , and so bids defiance to Satan , yea even to the law , and all his sins , with , Who is he that condemneth ? It is Christ that dyed . It is related in an Epistle prefixed to Brentius's works , that when a certain Senator in Suevia lay dying , one like a Scribe came into his chamber with pen and paper , calling to him to reckon up his sins ; for , saith he , I am sent from God to bring an account of them to his Tribunal : Well , saith the Sick man , raising up himself as well as he could , and perceiving that he had to do with his great Enemy , the Devil ; write this down first , The seed of the woman shall break the serpents head , and thou mayst write all my sins under it : Whereupon the Accuser of the brethren presently vanished , and left the weak man in peace .

And you will have need of Patience also , that after ye have done and suffered the will of God , ye may receive the promise , Heb. 10. 36. So acute , or else tedious are some Distempers , that they will strain all the nerves of the Soul , to wrestle with them . Lay up therefore , by diligent reading , hearing , meditation , and Prayer , a stock of these Graces , before the evil day come . These are the true riches , and which neither the fire can burn , nor the plague infect , nor time wast , nor thieves purloyn .

3. And lastly , It behoves the Aged to lay up a Treasure , which they may meet with After death ; to wit , of Good works . In this life is your seed time for these ; and they that scatter this precious seed , shall doubtless , mark , doubtless they shall come again with rejoycing , bringing their sheaves with them , Psal. 126. 6. Faith and good works may well agree in a Christian , and though they cannot cooperate to a mans Iustification , ( for though both of them are Acts of a creature , yet Faith derives not this influence from the Subject , but from the Object ; it justifies as it apprehends and imbraces Christ ) notwithstanding both are necessary to Salvation , Luk. 12. 33. Sell that ye have , and give alms , provide your selves baggs which wax not old , a treasure in the heavens that faileth not , where no thief approacheth , neither moth corrupteth ; i. e. This treasure is neither liable to intrinsick decay , nor to extrinsick casualty . What other treasure hath escaped danger , but who can scale the Empyrean Heaven ? These the Apostle calls a good foundation , 1 Tim. 6. 19. Charge the rich that they do good , that they be rich in good works , ready to distribute , willing to communicate : Laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life . Other riches you lay up for others , yea perhaps for such as you know not ; but by doing all the good you can , you lay up something in store for your selves . What if the advantage be not at present visible , men will lay out money upon a good Reversion , though they never live to injoy it . Here is a Reversion worth the having , Eternal life .

Many useful things may be done in this life , which cannot be done by you when this life is ended . Now you may feed the poor , cloath the naked , redeem the captive , incourage learning , promote Soul-saving Preaching , &c. Are you any other than Gods Stewards ? and poor Christians , poor Tradesmen , poor Scholars , poor Ministers are Gods Assigns , to whom he appoints you to do good out of his stock in your hand , according to your ability and their necessity . You do but draw Bills upon Almighty God by every good Work , which he will most faithfully and fully pay in the Kingdom of Heaven . I omit the Story of Synesius ; our blessed Saviour hath said enough to perswade us , if we be not Infidels , from that Parable of the unjust Steward , Luk. 16. where he thus concludes , ver. 9. Make to your selves friends of the Mammon of unrighteousness , that when ye fail , they may receive you into everlasting habitations . Consider now before it be too late , what a sad prospect it will be for you on your death-bed , to review the book of a life , wherein is nothing but Blots , transgressions on the one side of the page ; and Blanks , omissions of good on the other .

Bethink your selves therefore , which way you may yet do some good in the world . Do not live , do not dye to your selves : poor Christ in his members begs of you to remember him . Oblige him here in the Countrey , and he will befriend you at the Court. Whilst you have opportunity , do good unto all , especially to the houshold of faith , Gal. 6. 10. your opportunity will shortly be over and past ; yet you have something to give , and some body to give unto : but if you refuse or delay it , shortly you will have nothing to give , no body to relieve . And remember Gods Counsel , 2 Cor. 9. 6. He which soweth sparingly , shall reap sparingly ; and he which soweth bountifully , shall reap bountifully . I urge you not , to undoe your selves by doing good to others ; but that ye be ready , willing , and rich in good works , according to the talents wherewith you are intrusted . And this will be a good Proof that your Faith is sound , when you can part with present and visible things , upon the word and promise of an Invisible God , for future things which are unseen .

And , if the circumstances of your Estate will bear it ▪ let me prevail with you to make your own Eyes your Overseers , and your own hands your Executors . For though I would not discourage any one from making pious or charitable Bequests in their Wills , by bewailing the uncertainty , the abuse , and loss of such intentions : But the thing it self is no way so laudable , or acceptable ; only to part with what we cannot keep : it insinuates , that if we could alwayes live , we would never part with any thing ; whereby there is neither that Faith , nor that Charity exercised which becomes a Christian. Withhold not good from them to whom it is due : mark , it is due to them , when it is in the power of thine hand to do it , Prov. 3. 27. You are just ready to travel into another Countrey , take care to send something before you , lest you lose both Earth and Heaven at once .

SECT. IX .

THE Ninth Work of Old-age is Meditation §. 9 ▪ Meditation on Death and Eternity . of Death and Eternity . Meditation in general is the application of our thoughts to some particular Subject : which being imployed about things Holy , becomes one of the parts of Inward Religion . A most excellent and useful exercise , and which greatly inriches the Soul i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Periander . . It was a clear proof of the great sanctity of Davids heart , that he was so frequent and familiar in this imployment ; sometimes on God , sometimes on his Word , sometimes on his Works , both of Creation and of Providence , &c. O that we all had the Art of it , the Heart of it , for the heart is all . Doubtless if our Love were stronger , our meditation would be longer on these things , for where the treasure is , there the heart will dwell also . I know some Constitutions of body are more capable of it than others , but certainly the more the soul is sanctified , that is , mortified to things below and vivified to things above , the more chearfully will it dwell upon spiritual things ; such as the Stomach is , such food will it desire .

But among other useful Points , The Aged is greatly concern'd to Meditate on Death , and the endless Life after it ; which is , to pencill out before the Eyes of his mind the time of his Departure , the serious Circumstances and Consequences of it . We should place our selves upon our Death-beds , gasping there for breath , our Friends ready to close our Eyes , the dabbe of flegme ready to stop our breath , and our Souls just forsaking the poor carkass . When we look upon our hands and feet , it should be attended with these thoughts , that shortly they will be turn'd to rottenness ; that the worms will make furrows in our faces , and feed upon our very hearts ; yea that we at present do breed and nourish the vermine , that wait for to devour us : that e're long we shall have nothing to do here , our house and goods in the possession of those that would be affrighted to see us again : that we must lodge a long time in the dark grave , and the Soul must go into an unknown world , and that unto all Eternity . These are thoughts for Aged persons ; and not to ▪ be roving about things past to no purpose , or contriving about things of this world to come . This is in some sence to dy daily , to wit , by serious thoughts concerning our latter end .

The truth is , this is a duty incumbent upon all . Hence that saying , Deut. 32. 29. O that they were wise , that they understood this , that they would consider their latter end . A Deaths-head is no unfit furniture , for a young persons closet k k Vivere totâ vitâ discendum est , & quod magis fortasse miraberis totâ vitâ discendum est mori . Sen. de br. vit. c. 7. . The serious apprehensions of the exceeding great change , which Death will make , would give a check to that wantonness , worldliness and vain-glory , which cleaves to us all by nature . For Death observes not our humane order , it ▪ is anomalous , we are not called according to our Age ; it proceeds not according to our Registers l l Non citamur ex censu . Sen. ●…p. 12. . Your considering of Death will not make you Older but Better . But principally it concerns the Aged , who live in the confines of the grave . You should be acquainted with it , for you are neighbour's to it . It is one of the Spanish Proverbs , That the Old mans Staff is the Rapper at Deaths-door . When Cato would awaken the Roman Senate to level Carthage , he brought in some green figs thence among them , thereby to shew unto them , how soon those their inveterate Enemies , their distance being so small , might be with a Fleet among them ; alas ! how small is the distance between an Old man and his grave ! Is it not reasonable therefore , is it not necessary , that we should be provided for this enemy ? and since we cannot escape it , ought we not to be reconciled to it , to be better acquainted with it , yea and learn some way to overcome it . And certainly the more we rightly think of it , the less we shall fear it or be hurt by it m m Non mortem timem●…s sed cogitationem mortis . — T●… tamen ut nunquam timeas , semper cogita . Sen. ep. 30. . We must drink this Cup , and therefore it is all the reason in the world , that we should take some foretasts of it , especially considering the sequele of it : that it sets us on an everlasting shore . It 's time for Old people to bethink them well , sith a Crown or Flames are just before them : When you sit trimming the fire ponder this , whether you can indure the fire that is unquenchable ; when you lift up those dazled eyes towards Heaven , consider what title you have to the blessed Mansions there . What have you to do below ? your traffick now should be in Invisibles ; you have studied long enough how to live , at length you should study how to dy .

These Meditations are certainly of great Excellence , and of great Use. Better it is to go to the house of mourning , than to go to the house of feasting , for that is the end of all men , and the living will lay it to his heart , Eccl. 7. 2. 'T is more pleasant indeed to go to the house of feasting , how gladly do people go that way ? but it is better to go to the house of mourning , for there we see what is the end of all men , and so the living will lay something that 's useful to his heart . These thoughts will quicken any rational man to do and get all the good he can , while he is on this side the line of Eternity . The less a poor Old creature can do about the affairs of this life , the more he should endeavour to do about that better life . These presentiating thoughts of Death will make us careful and conscionable in all our wayes , as seeing that Change alwayes at hand . I write this Letter , saith Seneca n n Hoc animo tibi hanc Epistolam scribo , tanquam cum maxime scribentem mors evocatura sit . Paratus exire sum & ideo fruor vitâ , quia quamdiu futurum hoc sit , minime pendo . Sen. ep. 61. , with such a mind , as if Death were to call me away , before I have done : and being ready to go , the less I value Life , the more comfortably I enjoy it . For , as the same Authour o o Illorum brevissi●…a & solicitissima aetas est , qui praeteritorum obliviscuntur , praesentia negligunt , de futuro timent . Id. de br. vit. c. 15. saith in another place ; Theirs is the most anxious life , that forget what 's past , neglect what 's present , and are afraid of what 's to come . For certainly they that forget their past sins , and neglect their present duty , have cause to fear their reckoning to come . As on the the other side , he that , having an inlightned and sensible Conscience , can think of Death without disturbance , hath made a good progress in Religion .

And yet if Death , were only the finishing of Life , these Thoughts about it were not so necessary or considerable : but we are assured of an Everlasting Life immediately following ; that the extremest happiness or misery commences thereupon , which also never ends . Now what Thoughts or cares can be so momentous , as those about our endless Glory or Torment ? Sit down then , compose your selves to this Meditation ; draw a Curtain over all this present World and your Concerns therein , and open a window into Eternity , and by Faith look steadily into it . Look Upward first , and survey those blessed Mansions , that glorious Company , the sweet Imployment , the unconceivable Injoyment , the transcendent Bliss of Body and Soul in the full Fruition of God to all Eternity . And will not these Meditations nullifie all the faint and fading comforts of this Life ? will they not cause you to trample under foot the Pleasures of sin , that are but for a season ? will they not easily wean you from your dearest Relations upon Earth ? will they not carry you with longing desires to injoy the beatifical Vision ? will you not cry out with Augustine , Can no man see thy face and live ? O let me dy then , to see thy face !

Again , look Downward into that Bottomless Pit , and by faith behold the desperate condition of the Damned : lay your Ear to the Key-hole of Hell , and hearken a while to the weeping , wailing and gnashing of teeth there . Consider the torments of a roaring Conscience , the fury of exasperated Devils , the unspeakable racks and tortures of wofull Bodies , which must be as much beyond what the most cruel Malice can invent or act , as the Almighty and just indignation of God exceeds the weak and finite wrath of Man : And these to continue during the innumerable spaces of an unconceivable Eternity ; and the Aged man must conclude , that there is no other way for him to take at Death , but into one of these Receptacles : and that he may justly expect by reason of his Age very shortly to determine this point , that he is even at the door ; that he hangs over this Etenity by a slender twist , which is now almost fretted through , and that before a few weeks or days are come , he must go the way whence he shall not return . What agitations of heart would these Meditations produce in us ? what diligence in making our Calling and Election sure ? what contempt of all the World ? what detestation of the sweetest sins ? In short , the Thoughts of Eternity would effectually disgrace the trifles of Time , and prepare the Aged for the injoyment of it .

How comes it then to pass , that we are so backward to the thoughts of Death and the World to come ? The truth is , it is not gratefull to Flesh and Blood. Hence , when thousands died in the Wilderness , which should probably of it self have made impressions on the rest , yet then Moses finds it needfull to beg of God , Psal. 90. 12. So teach us to number our dayes , that we may apply our hearts to wisdom . Alas ! we find that we can think on any Person in the world rather than of God , and of any Thing in the world rather than of our Soul , and of any part of our Lives rather than of Death , and of any place in the world rather than of Heaven . But should Flesh and Blood be gratified , rather than our Maker , our Redeemer , our Comforter , our own Souls ? God forbid . How many unpleasant doses do we take , to preserve or recover the health of the body ? But here the health and happiness both of body and soul are concerned . I may boldly say , that Death will prove a bitter Cup to those that live at ease , and that will make no acquaintance with it , before it seize upon them . We are surpriz'd with any thing that is altogether new , but frequent converse maketh the most fearfull Objects familiar . Walk then into the place of Skulls ; make room for your Coffin in your Chambers or in your Minds , and call before you all the solemn Circumstances of your own Funerals , and step now and then into the other world by holy Meditation . Your natural Eye growes dim , open then the Eye of Faith , and penetrate into things unseen . You cannot work , but you can think ; your sleeps are broken , but then you may have golden hours : When you have various discomforts below , you may have hereby unspeakable comfort above ; yea this will inure you unto , and begin that blessed life which you hope to live for ever . He that thus travels often to Heaven while he lives , will more certainly and comfortably be lodged there for ever , when he dies .

SECT. X.

THE Tenth and last Work of Old-age , §. 10. Perseverance to the end . is Perseverance to the End , and that , 1. In doing : 2. In suffering the will of God.

1. In Active Obedience . You must never be weary of well-doing , nor imagine that your work is done , till your life is done . It was an evil Servant , that because his Lord delayed his coming , fell to smite his fellow-servants , and to eat and drink with the drunken , Matt. 24. 48. Alas ! there are many points of your duty , which you have formerly Omitted , and there are other which you have done by the halves , and spoiled them in your performing of them . You had need therefore to be as busie as ever you can , to correct the Errata's in the large book of your Lives . You should think , that there be many Persons who were born after you , who have got the start of you in Knowledge , Holiness and Charity , and therefore you had need to crowd as much work into your narrow time , as you can . If your Principles be sound , you will be some way fruitfull to the last . The righteous man will hold on his way , and he that hath clean hands will be stronger and stronger , Job 17. 9. It 's Elementary fire that 's apt to go out , the celestial fire is never quenched . If you had but one grain of the right Mustard-seed , it will grow to be a great tree . The path of the just is like the shining light , that shineth more and more to the perfest day . Prov. 4. 18. O labour to cross that uncharitable Proverb , A young Saint , and an old Devil p p Iuvenis in sanctis senibus satanizat in annis . : rather , he that is a Saint when he is young , should be an Angel when he is old . The nearer any thing comes to its center , the faster it moves ; so the nearer we approach perfection , the more we should hunger after it and labour for it . No man approached nearer unto God than Moses , and no man made so ambitious a suit , that he might draw nearer to him . And the Lord said unto Moses , thou hast found grace in my sight , and I know thee by name . And he said , I beseech thee , shew me thy Glory , Exod. 33. 17 , 18. It was a complaint of old , that few people were solicitous how well , but only how long they should live : when as a good life might be attained by many , a long life only by a few q q Nemo quam benè vivat sed quamdiu , curat : cum omnibus possit contingere , ut bene vivant ; ut diu , nulli . Sen. ep. 22. . But our business should be to live well , and referr it to the wise God to determine how long . It is said , Isa. 65. 20. There shall not be an old man that hath not filled his dayes : It s true , that signifies , all the Aged shall compleat their time , they shall fall ripe into their graves : But then it should follow , that if God in his goodness please to fill up the dayes of the Aged , surely they also should fill their dayes with some good service or other .

Hold out then to run with patience the race that is set before you . He that sits down within sight of the goal , loseth the race , and so loseth the things that he hath wrought : Si dixisti , sufficit , periisti . He that concludes , I have believed or obeyed sufficiently , is a lost man. The hoary head must be still found in the way of righteousness , Prov. 16. 31. If our face be withered , yet we must take care that our faith be not withered . We should make it appear , that our spiritual heat or zeal did not result only from our natural heat and vigour . To see a young man wise , and an Old man zealous are most grateful objects to God and man . They are those that by patient continuance in well doing , seek for glory and honour and immortality , that shall obtain eternal life , Rom. 2. 7.

And here let all Aged persons beware of the Rock of Carnal Security and Presumption . Some of those that have lived long , are prone to rely upon their very Age as an Argument of Gods favour : Whereas Old-age will save no man . It may be a means of Salvation in a large sence , in affording you Space of Repentance : And it will be an aggravation of your impenitence , in case you have such space , and yet not grace to repent : But otherwise it can make no argument for your salvation ; for God hath said , that the sinner being an hundred years old shall be accursed , Isa. 65. 20.

And Others that have been serious and serviceable in their dayes , may perhaps presume upon what they have been or have done , as if they might be justified thereby ; or else that they need to take no further pains about their own Salvation or others good ; whereas in the morning we must sow our seed , and not withhold our hand in the evening ; for we know not whether shall prosper , either this or that ; or whether they both shall be alike good : Which S. Hierom applies to this matter ; Say not , saith he , I have been diligent while I was able ; I may rest my self in mine Old-age ; for thou knowest not , whether shall more please and honour God in thy Youth , or in thine Age r r Hier. in Eccl. 11. . Thus we read that when Old Mr. Knox was dying , he was assaulted with this proud Engine , what Service he had done his Master , which he presently repelled with that of the Apostle , 1 Cor. 4. 7. Who maketh thee to differ , and what hast thou that thou di●…st not receive ? And the same Apostle had said a little before , ver. 4. I know nothing by my self , yet am I not hereby justified . Alas ! all our righteousness will not cover one of our Sins . We must say without a complement , we are unprofitable Servants , when we have done our best . Neither may we imagine that any our former diligence , will excuse our future negligence . As long as we live we must not live to our selves s s Mallem mortuum esse quam non viveres Curius Dentatus . , but we ought to live unto the Lord , Rom. 14. 7 , 8. The ancient Servant cannot do so much as he hath done , but he oversees affairs , he directs others in their imployments , his head is full of cares about his Masters business , and therein he dies and so must we . No man must think , saith Seneca t t Non itaque quod quenquam propter canos aut rugas putas diu vi●…isse : non ille diu vixit , sed diu fuit . Sen. de brvit . c. 8. , that because of his gray hairs only or wrinkles he hath lived long ; he may have indured long , but he hath not lived , unless he have improved his life . It was the honourable Epitaph of Abraham , Gen. 25. 8. He died in a good old age , an old man and full — there is no more in the Hebrew , you may adde full of dayes , full of Grace and Comfort , full of Heaven . And it was the comfortable incouragement of Eliphaz to Iob , which was truly fulfilled unto him , Thou shalt come to thy grave in a full age , like as a shock of corn cometh in , in its season , Job 5. 26. for he died old and full of dayes , Job 42. last : he had lived as long as he could wish , and had lived to good purpose . He was full of dayes , and his dayes were full of good fruits .

2. The Other branch of Perseverance is , in Suffering the will of God , or in Passive Obedience . The Aged person must hold out herein to the end . He that endureth to the end shall be saved . Perhaps you will be followed with great distress and of long continuance , and sore sickness and of long continuance , as is threatned , Deut. 28. 59. You cannot reasonably expect , but that at least some bodily distemper will last as long as your life , yea peradventure such painful diseases as will put all your patience to the rout , if the Lord be not your helper : but yet you must not murmur , nay you must not grudge , nor make hast ; but indure the Lords pleasure , and wait the Lords leisure . I was dumb , I opened not my mouth , because thou didst it . The sight of the haven animates the weather-beaten mariner . Hitherto the Lord hath helped you , and as a father pitieth his children , so the Lord pitieth them that fear him . He that hath put that compassion into the heart of a father , hath a surpassing infinite Ocean of it in himself u u Tam pater nemo , tam pius nemo . Tert. de poenit . c. 8. : and withal he knows our frame , he remembers that we are but dust , Psal. 103. 13 , 14. He that hath the wisdom and power of a God , and the pity of a father , will be sure to lay no more upon you , than he will inable you to bear and to overcome .

And therefore the Aged must beware of the other Extream , namely , the Gulf of Despondence , and Dejection of Spirit . Their Sins are mustered up against them , their outward strength is decayed , their Spirits broken with a succession of cares and troubles , their distempers and pains are heavy upon them , their friends and relations seem to be weary of them , and an unperswadable Enemy Death stands just before them . And what flesh alive can bear up under such and so many weights together ! But besides what hath been offered before , I adde , that as all these Mortifications are needful to wean us from this world , from the love whereof even these can hardly divorce us ; so all such Discomsorts should drive the Aged person no lower than his knees , even unto God who hath said , Be not dismayed , for I am thy God : I will strengthen thee , yea I will help thee , yea I will uphold thee with the right hand of my righteousness , Isa. 41. 10. Have not all the Saints and Servants of God that have lived to Old-age , pass'd these pikes before you ? have they not born these burdens , that you sink under . There is no temptation befaln you , but what is common to men . Where is the faith , where are the prayers that you have been laying up for such a time ? O miserable Old-man , said the Heathen Orator , that in so long a life , hast not yet learned to despise Death ; which is not at all to be feared , if it extinguish the Soul ; and greatly to be desired , if it convey the Soul into an everlasting good condition w w O miserum senem qui mortem contemnendam esse in tam longa aetate non viderit ! quae qut planè negligenda est , si omnino extinguit animum , aut etiam appetenda si aliquò eum deducit , ubi sit futurus eternus . Atqui certè nihil tertium inveniri potest . Cicero . . And then for the pain in Death , the same Author tells us , that if there be any sense of pain in dying , it is but very short ; especially to Old people , that have prevented it and tasted it by degrees . And therefore never render your life or death unquiet as many do , that even dye for fear of dying , that create by their melancholy fancies greater torments to themselves , than Death brings with it . Behold it through the glass of Gods word , which represents it only as a Dissolution , to wit , out of a prison to go to Christ , Phil. 1. 23. Going to rest , Isa. 57. 2. Finishing our course , 2 Tim. 4. 8. Falling asleep in Iesus , 1 Thes. 4. 14. and a stepping out of this world unto our father , Joh. 13. 1. and why should the prospect hereof at all deject us ? Yea , in case you should have the honour to be called to suffer Death for Christ , and his Truth ; yet fear it not under its most terrible Aspect : for the Supports and Comforts of that Tryal will ballance , yea surmount the fears and pains thereof . As the sufferings of Christ abound in us , so our consolation also aboundeth by Christ , 2 Cor. 1. 5. Strive therefore rather to adorn , than to avoid the Cross : considering that , as it is a great honour for you in your Old-age to suffer for the Truth x x Bona senectus non vitae longevitate imbecilla ad usum ; sed maturitat ! virtutis ad martyrium preparata . Ambr. in Luc. l. 10. , so it is a great shame , that the Truth should suffer by you . It was the worthy Resolution of Old Eleazar , when he was urged to counterfeit the eating of Swines flesh , to save his life : No , saith he , it becometh not our Age in any wise to dissemble , whereby many young persons might think , that Eleazar being fourscore and ten , were now gone to a strange Religion . — And so they through my hypocrisie and desire to live a little time , should be deceived by me , and I get a stain to my Old-age , and make it abominable . Wherefore now manfully changing this life , I will shew my self such an one as mine Age requireth . So Polycarp , when he was tempted to deny Christ , and to swear by the Fortune of Caesar , answered ; Fourscore and six years have I served Christ , and have found him a good Master , and should I now deny him ? I have lived by him , and I will live and dye to him . Let us resolve , by Gods grace , to write after these Copies . Doubtless , if there be any going to Heaven on horse-back , as Mr. Bradford styles it , that is , in Honour and State , it is by Martyrdom .

Nay , it is not enough , that we be content and quiet under these discouragements , that we who have received good at the hands of the Lord , be content with evil also : but we should triumph over them . In all these things we should be more than conquerours through him that loved us . Our rooted Faith , our fixed Hope , our long Experience should lift us up to surmount all these fears and troubles . The veterane Soldier must not be scared with such Hydra's . We are near the promised Land , the news of these Anakims in our way should not affright us , they are bread for us , as Ioshua said . When these things come upon you , then look up and lift up your heads , for your redemption draweth nigh y y Neque enim peterit nisi & laetus & gratus semper esse , qui cu●… morti fuisset obnoxius , factus est de immortalitate securus . Cypr. . Be faithful unto death , and I will give you a crown of life , Rev. 2. 10.

And thus we are at length arrived at the end of the Aged persons Work , which was the Seventh and Last thing to be treated of in this Subject .

The Practice of these things now only remains : That we study to correct the Causes , avoid the Sins , obtain the Graces , sustain the Inconveniences , improve the Priviledges , and dispatch the Work described before us . Wherein we must earnestly implore the gracious Assistance of God , who worketh in us both to will and to do of his good pleasure , and who will not fail us therein , unless we be wanting to our selves .

And O that all Younger people would learn Knowledge , Temperance , and Industry z z There is scarce any old man , but then sees how he might formerly have improved his talents better . Dr. Sheaf his Vind. of Old-age . in their youth , which will be the only means to attain to an Healthy , Wealthy , and Holy Old-age .

FINIS .