Concerning Old Age, Chapter 3

Concerning Old Age · Chapter 3

p. 40CHAP. III. The Sins of Old-age.

SECT. I.

I Come in the Third place to treat ofCap. 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 p. 41found 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 iiHaec 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. Its true, that Anger p. 42in 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 kkIn 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 llContemni 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 mmSeveritatem 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 p. 43the 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 nnSi 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 p. 44then 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 ooIn 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 p. 45doubtless 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. p. 46And 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 p. 47against 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 p. 48words 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, p. 49they might with much ease learn those things of the Elder, which they have dearly bought. ppDissi…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 sameLib. 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, thatSi…onides. p. 50said, 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 qqOportet 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 Oldage, § 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 p. 51it 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 p. 52answer 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 rrT…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: 'tis not said, with such things as 1. you have p. 53had, 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.

p. 54SECT. 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 p. 55men 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.

p. 56Check 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 p. 57every 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 ssSimonides 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 p. 58that 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 p. 59temper; so that as they grow weaker, this lust grows stronger ttOmnia 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 p. 60the firmament uuGratiùs 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 wwAvaritia 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 p. 61much concern'd for travelling Expences, when we have so small a part of our way to travel? Or as St. Augustine xxGravioribus 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 muchFugientem 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 p. 62and 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? p. 63Alas, 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 'tis 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 p. 64some 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 overloving 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 p. 65things, 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 p. 66good 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, p. 67and 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; p. 68but 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 p. 69to 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!

p. 70Beware 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, p. 71the more ignorant, the more obstinate yyforeign.. 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 zzforeign.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 p. 72may 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 p. 73that the contentions of Old People, like those among Brethren, are like the Bars of a Castle. They will owe a Man an illturn 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. p. 74And 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 p. 75fancy. 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 p. 76first sudden glance of the memory upon former Vanities may be pleased, but 'tis 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 aaOptima poenitentia, nova vita. Luther..

And so much shall suffice upon this p. 77unpleasant 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 bbProjice quaecun que 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 p. 78Souls, unless we be furnished with such Graces as are proper for us: which is the next point now to be treated of.