Concerning Old Age, Chapter 4

Concerning Old Age · Chapter 4

p. 78CHAP. IV. The Graces of Old-age.

SECT. I.

FOrasmuch as Old-age is liable to soCap. 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 p. 79hold on or mend ccSunt 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 Oldage §. 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, p. 80than younger people ddA 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 p. 81to the Body, of great excellency and of great use. 'Tis this that Crowns the hoary head, and conveys Beauty unto wrinkles, Prov. 14. 18. The prudent are crowned with knowledge. Its 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 eeAs 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 offffTum 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 p. 82for 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 p. 83as 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 p. 84will 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 p. 85your 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 ggDiscamus 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 Oldage, § 2. Faith.is Faith, whereby the Soul doth embrace hhFides est amplexus Christi. Dr: Redman.Iesus Christ as Mediator, and also rely upon the Promises iiCircumferentia 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 p. 86as 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 p. 87wants 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 p. 88mercies. 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 Oldage., 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 p. 89us, 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 p. 90Staff, 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, sindeth; 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; p. 91for 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 Oldage §. 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 p. 92then 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 llIn 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 Oldage is their wisdom. And wisdom is better than strength, Eccl. 9. 16. VVisdom 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 p. 93the 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 Commonwealths 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 mmTemeritas 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 nnSenex 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, p. 94that it renders them much more circumspect and wary in their courses. This made that Roman soon answer the Consul ooM. 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 ppDifficile 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 qqMisera 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, VVhat, and How, and VVhen a thing is to be p. 95done, than those that have neither read, seen, or observed half so much rrSenectus 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, beingUt 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 ssSenectus nostra albescat canis sapientiae, non marcescat carnis vetustate. Aug: in Ps. 112.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 p. 96vanish. 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 VVisdom, 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.

p. 97Endeavour 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 ttConsilia 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 uuInfirmitas corporis est sobrietas mentis. Ambros. Hex. lib 1. c. 8.: and folly is no where less excusable than in an aged person.

p. 98You 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, p. 99are incident to us in this world wwPatientia est honestatis & utilitatis causà, rerum arduarum ac difficilium voluntaria & diuturna per…. Cicero.. It extends indeed, in its largest sence, to comprehend, both VVaiting 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 xxPatientia 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, p. 100then 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 p. 101these 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 p. 102desire. 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, p. 103he 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 p. 104daily 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 yyPatientia 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 p. 105every 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, p. 106Rom. 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 Deathbed, 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 p. 107there; 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 p. 108it 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 p. 109say, 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 p. 110only oppos'd him; and being interrogated by him, what made him have such Confidence, he answer'd, It was his Oldage: 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 p. 111perfect 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 zzHe 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 aaPius 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 bbSola 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 p. 112Reason: 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 ††foreign. 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 p. 113mentions 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 ccSobrietas 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 p. 114the 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 ancientPlato 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… p. 115other 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 ddHabeo 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 p. 116and 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, p. 117so 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 eeAmor 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, p. 118that 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 S^r 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 p. 119this 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.

p. 120SECT. VII.

THE Seventh Grace proper for Oldage, § 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 ffCharitas 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 p. 121Eternal 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 Swanlike 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 p. 122Onesimus. And this Spirit did continue in the Ancient Christians in the Primitive times ggOccultis 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 bymatters 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 p. 123had of Gods holy Ordinances, the Scope whereof is to increase our Faith and Love hhPrincipium 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 VVeeds. 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 p. 124they 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 p. 125their 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 p. 126are 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 p. 127Hearts. 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 iiOld 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.