Concerning Old Age, Chapter 5

Concerning Old Age · Chapter 5

p. 128CHAP. V. The Inconveniences of Old-age.

I Am come now in the Fifth place toCap. 5. The Inconveniences of Old-age. examine the Inconveniences and Disadvantages of Old-age; adding withall somewhat towards the Mitigation thereof, as I pass along. Some here set themselves with immoderate vehemence to cry down Old-age, and to load it with such intolerable Miseries, as might affright one: And to this purpose they muster all the Evils which are either the effect of mens Vices, or other separable Accidents of their Age, and put all these upon its score to inflame the reckoning kkMalè a particulari ad universale argument antur nec distinguere volunt aut valent interea quae propriè senectuti conveniunt & ea quae ei ex accidenti adveniunt; & quae omnibus vitae gradibus aut communia sunt aut non infrequentia. Rivet desen. bonâ.: Insomuch that some of the Old Philosophers took upon them to quarrel with Providence, for giving man Life, and thereby involving him in a continual state of misery. And all this, partly out of their Ignorance of mans Primitive happiness, and woful fall, and partly out of their dim-sightedness about his endless felicity; about all which material p. 129points they lived in great uncertainty.

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

We have an Elegant Description of many of them in that Twelfth Chapter of Ecclesiastes, vers. 2, 3, &c. Then the Sun, and the Light, and the Moon, and the Stars will be darkned; that is, all Outward Comfort or Prosperity, whether by Day or by Night will be eclypsed and withdrawn from us: And the clouds will return after the rain, that is, one bodily p. 130Distemper and outward Trouble will successively follow another. Then will the keepers of the house tremble, that is, the arms and hands which defend the Body, will by reason of their cold and dry temper, shake and quiver. And the strong men will bow themselves, that is, the thighs and leggs, which have strongly born up the structure of the Body, will be weak, and need the support of a staff to assist them. And the grinders will cease, because they are few, that is, the Teeth which chew and grind our meat, will break, rot, and fall out, so that being reduced to a few, they will be unable to do their office. And those that look out of the windows, will be darkened, that is, the Eye-sight will fail, the Organs of the Eye, through which, as through a window, the Soul looks out, being dried up and weakned. And the doors shall be shut in the streets, that is, the Lips and Mouth will be disabled from speaking, or eating. When the sound of the grinding is low, that is, Digestion which is furthered by chewing, and perfected in Chylification, Sanguification, &c. will be obstructed. And he shall rise up at the voyce of the bird, that is, our Sleep will be so shallow, that the least noise p. 131will awake us, and so short, that it will prevent the Cock-crowing. And all the daughters of musick shall be brought low, that is, our Ears will grow dull, so that as we cannot so we care not for the sweetest musick. Also they shall be afraid of that which is high, that is, we shall by reason of weariness, dizziness, or shortwindedness, be afraid of mounting up to high places, and attempting such high things, as in youth we adventured upon. And fears shall be in the way, that is, we shall be afraid of and in our Iourneying, lest we dash our weak and weary foot against a stone. And the almond-tree shall flourish, that is, our Head will grow hoary, like the almond tree which soon ripens. And the grashopper shall be a burden, that is, the least weight shall load our infirm Body; yea we being then like enough to grashoppers, will grow burdens to our selves and others. And desire shall fail, that is, our Appetite to meat, and our desire to Marriage-imbraces will be cooled and cease by degrees. At length the silver cord will be loosed, that is, the Chine-bone with its marrow, and the Nerves and Fibres thereunto belonging will be resolved and weakned. And the golden bowl will be broken, p. 132that is, the vessel and membrane that contains the Brain, which is aptly called golden, both for its colour and value, will at last be shattered. And the pitcher will be broken at the fountain, that is, the Veins will cease from doing their office, at the right Ventricle of the Heart, which is the fountain of life, and so our blood stagnating we are soon extinguished. And the wheel will be broken at the cistern, that is, the great Artery which is knit to the left side of the Heart, by which the Blood is derived into the parts, ceases its action and the Pulse with it, which are the immediate forerunners of Death. And then the Dust returns to the Earth as it was, and the spirit returns unto God who gave it. Thus you see Mans Body, like some curious Edifice, first battered by various Storms, at length the Roof and Walls decay, and at last falls to the ground, but our Blessed Redeemer hath provided for the Inhabitant an house not made with hands, eternal in the Heavens.

p. 133SECT. I.

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

First, The Aged are Deprived of many Pleasures. They cannot divert themselves by Hunting, Hawking, Fishing: They can neither well ride abroad, nor walk about home. They have done with Visits, and Feasts, and Musick: All the recreations of sense are generally tastless to them. Yea, they have scarce any pleasure in their meat, and drink, and sleep: So that their Condition seems to be sad and lamentable. And we have the substance of all this confessed by an Old man himself, namely Barzillai, 2 Sam. 19. 35. I am this day fourscore years old; and can thy servant tast what I eat, or what I drink? can I hear any more the voyce of singing men and singing women? q. d. These things will signifie nothing to me; they have forsaken me, and I value them as little. Here you have the Verdict which Barzillai brings in the Case. Yea instead of Pleasure, a constant Sadness p. 134takes place in their Countenance without, and, as may be judged, in their Hearts within. Sobs and sighs are the accent of their language, and their complaints are frequently mixt with tears. Their Condition then must needs be miserable, when they have such constant heaviness within, and no recreation without to alleviate it. Company burdens them, and Solitariness saddens them. Yea they are loth that any body should be merry about them: So that they seem to lead a dolorous life, and to be estranged from all manner of Pleasure.

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

p. 135Nevertheless, Old-age may support it self very well under this Inconvenience: Inasmuch, as the Pleasures they are deprived of, are in themselves and to their experience, dangerous Injoyments: For nothing is more apt to disorder and fully the Soul, than carnal Pleasure. Those very Recreations which may be harmless in themselves, yet too commonly lead to Intemperance, to Lasciviousness, to Quarrels, and other mischiefs. Now if a Dish be never so palatable, yet if there be but danger of Poyson in it, no wise man will meddle with it: Therefore Tully brings in Cato congratulating with himself, that he was delivered from the slavery of Pleasure, and concludes, that it is a singular Priviledge of Old-age, that it frees us from that which is most pernicious in youth ooMagnum munus senectutis est, quod id nobis aufert, quod in adolescentia est vitiosissimum. Cicer.. And whatever regard weak men may have to these Vanities, the wisest among the very Heathens have concluded, that there is no plague so deadly to man as the pleasures of the body ppNulla capitalior pestis est, quam corporis voluptas. Architas Tarent.. And that comes to pass through the depravation of our Natures, whereby we can hardly enjoy them, but we run mad upon them; we exceed the limits, and miss the ends which should be observed in the using of them. Wherefore p. 136Cicero tells of Sophocles, who being ask…d, whether he did still converse with Womankind, answered, The Gods have done better for me, I have willingly left that furious Master qqDii melipra libenter … tanquam a Domino …urioso pro…ugi. Cicer. de senect.. Indeed the greatest part of the Pleasures aforesaid, do belong only to the brutal part of man, and consequently the defect of them little concerns the Rational Creature. For, as a late worthy Author rrGentlemans Calling.saith, None can think God so unkind to his own Image in humane nature, as in dispensing Felicity to assign the larger share to the Beast. No, all these sensual Pleasures are so distracting, or so fulsome, or so transient, that the utmost fruition of them, cannot make a man happy, nor the want of them miserable. And this is the more Evident, in that the wisest men have found the greatest Pleasure, in refusing those pleasures; and as an Epicure hath eaten for his pleasure, so many an Abstemious man hath profest, that he hath forborn for his pleasure also.

Again, as the Aged person is deprived of these Pleasures, so he is freed from any Desires after them. As his sensual Delights fail, so his Desires to them fail also. As he hath not the Pleasure of p. 137Scratching, so he is free from the trouble of Itching, and what man ever complains of such a want? We are never molested by the want of any thing, which we do not desire ssNihil autem molestum, quod non desideramus. Non caret is, qui non desiderat. Cicer.. Neither is Old-age without it's particular Pleasures. Tully tells us of divers Old-men, that diverted themselves with great delight in their Studies. And for those that have any smattering of Learning, there is no Earthly Pleasure comparable to that of penetrating into the works of Creation and Providence, of observing the Natures, Causes, and Effects of those things, the Surface whereof only is known to younger people.

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

There are also several honest Recreations, in which their Years do not hinder them. And however, it can be no disparagement p. 138to them, if they can take as much Pleasure in Reading and Meditating upon Gods Word, as ever they did in any other Divertisement whatsoever ttforeign. Plato.. This is certain, that their Pleasures are more Pure, more Sound, more Strong, and more Lasting, than the frothy and unsatisfactory pleasures of Sense and Sin, which are but for a Season.

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

And tho the consideration of their own and others Sins, and of the Effects p. 139of them, do make them often sad, yet there is both a secret comfort at the bottom of it, and a certain Ioy at the end of it; they know what belongs to the Laughter of the Soul, and have frequent tasts of the joy that is unspeakable.

SECT. II.

A Second Inconvenience which attends§ 2. Strength and Beauty decreased. Old-age, is this, That their Strength and Beauty is decreased uuforeign. P. mi….. Those Arms and Hands which once were able and useful for any imployment, are now scarce strong and steady enough to feed themselves. The Legs and Thighs that have carried them many a pleasant journey, yea, to many an holy Exercise, are grown stiff and weak, and grudge to carry them up Stairs to Bed. Yea, that Back which was the support of the whole building, and many a Load that was piled upon it, begins to bow and bend, and can scarce carry it self erect. Their Parts and Members in general are quite enervated and spent, as if they were weary of their Imployment; so that there seems to be p. 140left little of a Man but his Shape: according to the Proverb, Senex est, & non est. He is old, and so is No-body. Like some ruinated Palace, here was the stately Porch, there the fair Stair-case, the shape of a fair Parlour below, and the shadow of an handsome Chamber above: so here, the Carkass of the Man remains, but the Beauty is changed into wrinkles, and the Strength into weakness. They had a pleasant prospect in their Glass, but their Flesh hath bid them farewell, their Roses and Lillies are withered, and a wan duskishness hath taken possession: their Strength and Beauty are buried both together: So that it was a Saying among the Romans, Sexagenarius de ponte dejiciendus. He is sixty, make away with him.

For when a mans Strength is gone, he seems to be useless. He can neither defend himself, nor help others. He can neither fight in War, nor labour in Peace. Whether he be in the Temple, or in the Campaign; whether he be in the Shop or in the Field; he is quickly weary. He that could run to Sin, can hardly creep to Church. He that had Strength to vanquish his Adversary, hath now scarce strength to wrestle with his Cough: p. 141and the burden of his discourse is, I have known the time, that I could have done this and that. Thus Milo that prodigious man of strength, when coming in his Old-age to see them exercise in the Olympick Games, is said to look down with tears on his own Arms, and to cry, Alas, these now are dead. Yet this Loss some Aged persons can better bear, than Others can digest the decay of their Beauty. O to be lean, withered, and deformed vexeth them at the Heart. They cannot look upon themselves with Patience: and they conclude, that when they be so unwelcome to themselves, they must be unacceptable to every body else, Job 14. 20. Thou changest their Countenance, and sendest them away.

But yet neither of these Inconveniences are chargeable upon Old-age it self. For as Tully well observes xxIntemperans Adolescentia effaetum corpus tradit senectuti. Cicer., the defects of strength, whereof we are sensible, do rather proceed from the Vices of our Youth, than from the fault of Old-age. An intemperate Youth transmits a weak body unto the time of Old-age yyIsta ipsae defectio virium, adolescentiae vitiis▪ efficitur saepius, quam senectuti. Id., and then we lay all the blame on Age. Galen in one place tells us, About the 28th. year of my Age, when I knew there was a certain way to preserve Health, I p. 142followed the same all my life after, so that I was never Sick but of an Ague for a day, and that seldom, and thereby he was vegete and brisk at Sevenscore years of Age. And M. Valerius Corvinus was strong enough to be the sixth time Consul, when he was an hundred years old. Whereas on the contrary a Luxurious youth, produces a loathsome Age. As the Thief in the Candle wasts it more than the Flame; so any Intemperance or Incontinence, doth wast the Strength and Beauty more than years.

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

Neither is this Loss so insupportable, if we consider the true Nature and Value p. 143of these Mercies. They are but bodily accomplishments; they are not the endowments of the Soul. Many Brutes surpass the youngest in Strength, and many Flowers surpass them in Beauty. Why should I, saith Cato in Tully, now more desire the strength of a Young man, than I should, when young, desire the strength of a Bull or Lyon? There is the like absurdity in both these desires. Or as he saith in another place, we may as reasonably in our Youth, call back the State of Childhood, which few will do, as in Old-age to expect the Strength and Beauty of youth, which is past and gone. You have, if it be not your own fault, the Priviledges proper to your Age, and according to the Old Observation it is far better to want the strength of Milo, than the Wisdom of Pythagoras zzNon sunt senibus vires; nec postulantur vires à senectute. Cicero.. Every Age hath its peculiar Talent, to have them in perfection is not to be expected upon Earth. We should be Thankful for the Strength and Features we have had, and bewail our abuse of them, and conclude, 'Tis well that all our Comforts have not left us together.

But the great support under these defects is, As the outward man perisheth, to find the inward man renewed day by day: p. 144what the River loseth on the one side, it gaineth on the other, and then all's well enough: the inward man is the better man. Let strength and beauty go, sith they will not stay, strive that you may be Strong in Grace, and Beautiful within. Those things may make you acceptable unto Men, but these will render you lovely both unto God, and to all wise men. When you can say with him in the Poet aaEuripides., tho my foot be slower, yet my mind is swifter. When Severus the Emperour was sick of the Gout at York, he was asked by one of his Nobles, how he being so Lame, could rule so vast an Empire; he told him, that he rul'd the Empire with his Brain, not with his Feet. While the Head and Heart are strong, it passeth less, how it fares with the Arms and Legs. Faith, Hope and Charity are Beauties, that will not fadebbQuid times ne te abjiciat in tempore senectutis cum defecerit virtus tu…? Immo tunc in te erit virtus ejus, quando defecerit virtus tua. Aug. in Psal. 70.Ps 70: and the decays of the Body do by the blessing of God, further the true vigour of the Soul. For the Soul is a distinct Substance, and as the House may be battered by a Tempest, and yet the Inhabitant merry in't all the while: so an holy Soul may prosper very well, tho the Body be lame and crazy. And this Decrease of Strength and Beauty are very useful, to p. 145awaken the Soul from that Lethargy, which is natural to it; they deprive us only of that which is the fewel of our Lusts, and of our security. Our strength hath not weaned us from the World, God will try what feebleness will do. Briskness and Beauty hath been a snare, these being removed, perhaps He may now speak with you, and be heard. When you have seen an end of all perfection, then hee'l shew you that his Commandments are exceeding broad, Psal. 119. 96.

SECT. III.

A Third Inconvenience upon Old people; § 3 Faculties weakned.is, That they are weakned in their Faculties. Their Apprehensions dull, their Phantasy barren, their Memories broken, and their Affections dry. Formerly they could have penetrated into things, they could have learn'd any thing; now they are so clouded, that they fumble at the plainest things. They could have soar'd by their Fancy, and coin'd variety of notions; which they found to be a great help to their devotion and otherwise, p. 146but their Invention now is grown poor, and their Notions flat. But the most sensible loss is of their Memory, whereby formerly they could have produced things both new and old; but now their Memory is so wofully shattered, that this day forgets what yesterday said and did. O the excellent things that they have heard and read: and now they are like water spilt on the Ground, no notices left that ever such things had been within. Time was, their Love and Zeal for God, and their Hatred to Sin was strong as Death, and ardent as the Coals of Fire, which hath a most vehement flame: many waters could not quench it. Their holy Ioys and Sorrows were transcendent; penitential Tears were frequent with them: But now their Hearts are cold, and their Eyes are dry. These Wheels of the Soul are gone, and thereby their motion is sadly interrupted.

Now this manifest stroke upon their Faculties, is a very sensible Inconvenience. The Decay of the Outward man might be someway tolerable, but this inward Decay sinks their Spirits. When holy David said, Psal. 6. 2. My bones are vexed, his distress was great, but when he p. 147adds in the next verse, my Soul also is sore vexed, his case was more lamentable. What comfort can a man have, when his Apprehension is grown blunt? What's a Knife good for, when the mettle is gone? When a man can attain little, and retain nothing? The deficiency of these is a great impediment in all humane affairs, but of greater consequence in Religious matters. The Communion which the Soul hath with God is in the Word and Prayer. How disconsolate must the Heart be, when one can remember almost nothing of what he reads or hears? When his affections flagg, and his words freeze in Prayer? Why, he thinks he has lived long enough, he feels himself more than half dead already. The House is left standing, but all the rich Furniture is gone, and what can be said to mitigate this misery, or to reconcile any body to Old-age?

To stop any further Impatience, Consider, 1. That this great Decay in the Faculties doth not befall every Aged person. Divers there are and have been, that retain the free use of their Faculties till they dye. How many doth Tully name, as Simonides, Stesichorus, Isocrates, Hesiod, Homer, Pythagoras, p. 148Democritus, Socrates, Plato, &c. who lived long, and yet continued a course of Studies as long as their life? ccIn omnibus iis studiorum agitatio vitae aequalis fuit▪ Cicer.And he tells us there particularly of Sophocles, whose Sons accused him for a Dotard in his Old-age, till he before the Iudges repeated the Tragedy of Oedipus, which he had newly written, and so was by them acquitted. And Seneca tells of himself then in years, that he was able to repeat Two thousand Names in Order, so faithfully did his Memory stick to him in his Old-age. And there are many Instances every day of fresh and lively parts in withered Bodies. Yea, for the most part we may observe that according to the Old saying, Omnia quae curant Senes meminerunt. What old people most regard, they best remember. They seldom as Tully observes, forget their Bonds, their Mortgages, what they owe, or what is owing unto them, or where they have laid up their Treasure. So that this charge lies not against all Old people, nor in all cases.

2. These Decays proceed not from Old-age only, but many times from Sloth and Negligence. Their Faculties would continue more intire to them, if they did exercise them with Study and Industry. p. 149but the best mettal will rust with disuse, and the meanest by constant use will be kept bright and in good order.

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

4. There is this Comfort, that tho all these Decays be the fruit of Sin, yet in themselves they are rather Afflictions, than Faults, and so are more ordinable to our good. How much better is the Decay of our faculties, than the perver… use of them? Nay, how many thing… may we afford to forget, rather than chuse to remember? Again, as there may be quick Apprehension, clear fancy, and firm memory without one grain of Grace; so there may be strong Graces, where there are but lame Faculties. p. 150You may have a warm Heart, tho you have but a weak Head. The Favour of God is not determin'd by our natural parts, but is disposed according to his everlasting Covenant; according to which he will require no more than he gives. He will welcome him that improveth his Two talents to Four, with the same words as he was received, that made Ten of his Five.

And finally, It is a Mercy that the use of your Faculties is not wholly lost; that you are able, in some measure, to expound the Book of Ecclesiastes concerning the Vanity of all things below, though you cannot so clearly unfold the Book of Canticles; that you are able to understand and chuse the best things; that you can press others, to the things that you cannot now perform your selves. An Old man can direct, though he cannot work. When David was almost spent, yet if you read 2 Sam. 22. … 23 Chapters, you will find his Last words were not in vain. In short, in unavoidable Shipwracks, as these are, we must not vainly murmur at what we have lost, but thankfully and diligently improve what we have left; for it is certain, that in this case habenti p. 151dabitur; to him that hath and improveth what he hath, it shall be given, and he shall have abundance.

SECT. IV.

A Fourth Inconvenience incident to§. 4. Senses decayed. Old-age, is the … … their Senses; and especially in …ose which are called Senses of Discipline, Seeing and Hearing, by which as through windows Light is derived into the Soul. For as in Natural things nothing is found in the Understanding, which was not before in the senses; so in Spiritual things, the Mysteries of Religion are not invented by our Minds, but conveyed to us by the sacred Oracles. And therefore it is very probable that Satan beareth a particular spite to these, as some have observed from the Persons possest by him, whom he so frequently struck deaf, and dumb, and blind. But it is evident, that as by these Doors sin entred into the Soul, so we find our Decayes sooner in them, than in our other Senses. The Eye it grows dim, and the Ear it grows dull, and both grow worse p. 152and worse, and that without hopes of Cure. This was the case of the Patriarch Isaac, Gen. 27. 1. And it came to pass, that when Isaac was old and his Eyes were dim, so that he could not see, &c. whereupon using his Hands for Eyes, he was mistaken in his own Sons. Indeed the Degrees of these Decayes are different, in some less, in some greater: but as in Houses the Windows suffer first and most; so in our houses of Clay, the Organs of sight and hearing, do more or less, wax out of tune, before the Fabrick fall.

Now the Decayes of the Eye and Ear are grievous Afflictions; when one can scarce discern one thing, or person, or one letter from another; to continue in a perpetual night or twilight, how uncomfortable must it be? Or, to see people speak, and yet scarce to hear what they say, it is next to being buried alive. For man is a sociable creature; and the All-wise God saw that it was not good for Adam himself, to be alone: but the Privation of these senses leaves a man to himself alone. He sitteth alone and keepeth silence, because he hath born it upon him. He is liable to be abused and injured both in word and deed, and is p. 153uncapable to help himself. He is also rendred useless; hereupon T. Manlius Torquatus excused himself from the Consulship, saying it was not fit he should be intrusted with the Lives and Fortunes of others, that could not see or hear, but with others eyes and ears: yea, which is worst of all, such persons are precluded from the Means of Grace and Salvation. There is no better company sometimes than a good Book, but they cannot see a letter. And then Faith comes by Hearing, and it is preserved, and increased by the same means; but let them press never so near, they can scarce hear a distinct word, much less a whole sentence: and what a dry and dead Soul must that be, that lives out of the road of these ordinary helps?

It is some Question whether of these losses is the greater, of the Eye-sight or of the Hearing. And upon some accounts the latter seems to be the sadder loss of the two; partly because God hath ordained Hearing, to be the ordinary Means of Grace and Comfort: partly because there are no such, at least no such ready and commodious Helps yet found out, for the Dulness of the Ear, as there are for the Dimness of the Eye. However, p. 154the Decayes of either of them, especially of Both these senses, are a great Disadvantage, and a heavy burden upon Oldage.

Notwithstanding all this allegation, Old-age is not altogether so miserable as it is painted. For there are many Aged People, of whom it may be said, as it was of Moses, Deut. 34. 7. his Eye was not dim, nor his natural force abated: So it pleaseth the Lord to continue to many Aged personsddConstant Visus & Auditus, nec quicquam in iis imminutum experior. Guil. River. aetatis 70., very great vivacity in both those Senses, the greater cause they have to be thankfull for the same. But though it must not be denyed, that for the most part Old-age is dim of sight Nec dum caligant oculi eo usque ut perspicillis opus sit. And. Rivet. aetat. 78.and dull of hearing; yet 'tis as true, that even these decayes are incident to younger persons. How many young people may we meet with, that are defective in one or other of them? Some that are purblind, others dim-sighted, some from their birth, some by casual accidents, some by distempers: nay, it is one of the wonders of Gods Providence, that considering the folly and rashness of Children, any of us carry our Eyes untouched unto elder years: so that neither is this affliction to be confined to Old-age. Yea, if we grant that these Defects should p. 155unavoydably befall Old people, yet they do not alwayes make them useless, and then all's well enough. Even Blind and Deaf persons have bin more serviceable in their places, than multitudes of some people, that have their eyes and ears. Tully tells of divers, that were wholly dark, yet Ornaments to their Countrey. In particular, he relates of Appius, that was old and blind, yet retaining his Authority, he governed a great Family with that dexterity, that his Children feared him, his Neighbours respected him; and when a dishonourable Peace was likely to be made with Pyrrhus, he caused himself to be carryed in his Chair to the Senate, and there did effectually interpose to hinder it.

But that which should chiefly support a wise and good man under these Decayes of the Senses, is, The comfortable review of the right use he hath made of them, that he hath not us'd them as Instruments of unrighteousness unto Sin, but as the Instruments of righteousness unto God; or an hearty Grief for his Abuse of them: And the joyful Prospect of the Resurrection, when all our Imperfections will be done away, and our vile bodies made like Christs glorious body. p. 156There's no body much grieved at the want of repair in a House which he is leaving, when he is ready to go to one that will need reparation no more. Yea, there is cause of Thankfulness, that we have enjoyed the use of these Senses so long, whereas we might have bin born blind, and deaf, and dumb: but especially, that God hath given us a spiritual Eye, and an inward Ear. Let that Soul exceedingly rejoyce, said Basil, that hath an Eye to discern invisible things, even to behold him with whom it shall dwell for ever. And thus Antony the Hermite comforted Didymus. You should not, saith he, take it heavily, that you want such Eyes as Mice and other brute Animals enjoy, but rather reckon your self a blessed man, in having such eyes as Angels have, whereby you may behold God himself .eeSozom. lib. 3. c. 14. Hieron. ep. ad Abigaum.

And through the Goodness of God it often falls out, that these outward Defects are more than compensated with greater measures of Understanding and of Memory. He may well be contented to lose an Eye or Ear, which must perish at last, that in lieu thereof receives a greater portion of Faith, Love, Wisdom and Patience, and so becomes the p. 157better man, and the better Christian.

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

And lastly, let us that feel these Decayes, greatly magnify the Lord, who hath directed us to the use of Glasses and Spectacles, whereby we have in a p. 158manner new Eyes put into our Heads, and are inabled to read, and write, and work, even to the very Sun-set of our Lives. This is so great a Mercy, that we should do well to take thankfull notice of it, every time we use them, to the Praise of God, who is the Father of Lights, and from whose holy Spirit comes the knowledge of witty Inventions.

SECT. V.

THE Fifth Inconvenience incident to§. 5. Distemper and Pain. Old-age is, That it is burdened with Distemper and Pain. Thus Asa, 2 King. 15. 23. in the time of his Old-age was diseased in his feet. Then Aches and Diseases take possession of every part. Megrims and Dizziness seize on the Head; Catarrhs; Ptisick and Astma's on the Lungs; Palsyes on the Nerves; Weakness and Pain on the Back and Loins; Gravell and Stone on the Reins and Bladder: The Gout on the Ioynts; The Hypochondriack Melancholy on the Spleen; The Colick on the Gutts; and lastly, a Dropsy or an Hectick, which carry the p. 159man away. So that an Aged person isSenectus incurabilis morbus. a very Hospital, and Old-age is it self an incurable Disease, and any other added to it makes the case desperate. Some of them indeed speed better than others, but usually if they escape Acute diseases, some Chronical distemper attends them to their Graves.

Now this is a very sensible Inconvenience: None of these afflictions are joyous, but grievous with a witness. They vex and torment the Body, that a man hath no mind to live, and yet no power to dye. Hear Iob, c. 7. 20. I am a burden to my self. Job 10. 1. My soul is weary of my life. The Old person cries out with him, Iob 16. 12. I was at ease, but he hath broken me asunder, he hath taken me by my neck and shaken me to pieces;—he cleaveth my reins asunder, and doth not spare, he poureth out my gall upon the ground. He breaketh me with breach upon breach, &c. These Distempers and Pain imbitter all worldly comforts; House, goods, Money, Friends, Relations, they are all dead to a man that is sick and in pain. They deprive a man of himself, he hath Ears and Eyes, but no comfortable use of them: those things that used to refresh him, now offend him; his Meat, p. 160Chair, his Bed tires him; his Friends, their absence offends him, and he is disturb'd with their presence; poor wretch! he is not well, and nothing is well about him, as to the giddy all things turn round. These also waste his Estate, what will not one spend for ease and health? one Remedy is commended and used, and then another; one Physician employed, and then another; skin for skin, all shall go for Life and Health. Yea, these have a sad influence upon the Soul. When it is lodg'd in a ruinous body, it is stifled within it self for want of motion, and move it cannot, or but lamely for want of OrgansffDr. Harris his Sermon on Hezekiah's recovery.. It is like a traveller with a tired Horse; he spurs and strains, but his Horse is foundred; so here, the Soul would pray, and meditate, and flie upward, but the dead weight of a crazy Body hinders; so that both his flesh upon him hath pain, and his Soul within him doth mourn, Job 14. 22.

But yet this Burden is not to be appropriated to Old-age, as if they and they only were the subject of distempers and of pain. For, if we observe it, we shall find Diseases more common yea and more dangerous among Young people, than among Old ggFaciliùs in morbos incidune adolescentes, graviùs aegrotant, tristiùs curantur. Cicer.. In the Sacred Story you will p. 161meet with more young People brought to our Saviour for Cure, than Old. There was Iairus daughter, there was the Noblemans son, there was the Syrophenicians daughter, and then the Centurions servant, with many others. In contagious Diseases it's evident that they are sooner infected, and every Register will inform us, that a far greater number of Infants and Young People are yearly carried to their long home, than of Aged Persons. And then for Casualties, there are far more of young and middle-aged persons, that are slain and taken captives, than of the Old.

Neither are all Aged people so laden with these pains and distempers; many of them having a very convenient measure of health to their lives end. Thus Tully brings in Cato at eighty four years of age declaring, that notwithstanding these years, he was well enough to appear in the Senate, to defend his Client, and to entertain his Friends: And Masinissa, King of Mauritania, that at fourscore and ten years old, he would not be perswaded to ride in his journeys, or to be covered on his head in the hardest frost, or sharpest storm. And one of the old men mentioned in p. 162the first chapter, made nothing of walking twenty miles to dine with a Relation, when he was above an hundred years old. Neither are these Diseases always the fruits of Old-age, but rather of an heedless and intemperate youth. This layes up such crudities, surfeits and noxious humours, which lurk in us till Old-age, and then seize upon us; and then we find fault with the Choler in our Stomack, but forget the sweet meats which have caused it. So that this Inconvenience doth neither befall all Old People, nor only them, nor only upon the account of their Old-age.

The best Supports however for the Aged under their Maladies, are a deep Study on the Wisdom, Power, Goodness, and Promises of God. His Wisdom, whereby he knows what condition is best for us. His Power, whereby he hath all Diseases at his Command, as the Centurion had his servants. His Goodness, whereby he pities us more than the tenderest Parent doth his weak Child; who also knoweth our frame, and remembers that we are but dust, Psal. 103. 13, 14. His Promises, that he will not afflict without need, Lam. 3. 33. that he will correct in measure, Jer. 30. 11. that p. 163he will not leave us, Psal. 23. 4. that all shall work for the best, Rom. 8. 28. that he will cease, when his good Ends are accomplished, Lam. 3. 22.

And then we should revolve the great Benefit and use of them. For by our Distempers the Lord is pleased to shew us more effectually the frailty of our Condition, the Evil of sin, the Vanity of the World, and many other Lessons that are not commonly learn'd otherwise. It's plain, that these are fair warnings to us to provide a better house for the Soul, that will endure. In this Disease, said Old Olevian, I have learned to know aright what sin is, and what the Majesty of God is. Nay, said that Learned Rivet near his death, I have learned more Divinity in these Ten dayes of my Sickness, than in Fifty years before; it hath sent me home into my self. And now who would not be Content with such useful Discipline? To conclude, try it who will, there is no Condition of Life without some Inconvenience. Marriage is desired, they are S. Basil's wordshhHom. 11. in Hex., but how many troubles in it? Children are long'd for, but how many griefs with them? rich People are counted happy, but how many thorns p. 164are found there? These are the tributes of Life, which if a man know how to bear patiently, his Soul will be bettered, and his Vertues adorned. Our business is to prepare for them beforehand, to lay up a stock of Prayers, of Patience, of Promises, of Faith, of Evidences; and when they come, to possess our Souls in patience, to resign up our selves to the holy will of God, and if we cannot turn off this our Burden, to carry it with all the ease and satisfaction we can; and to keep a sound mind, if we cannot have a sound body.

SECT. VI.

A Sixth Inconvenience in Old-age, is,§. 6. Broken with Crosses. that it is broken with Crosses and outward Troubles. These, though they meet us in every stage of our life, yet a whole troop of them commonly fall upon us in Old-age. Then doth Poverty often come as an armed man: His getting dayes are gone, now his spending time is come: And if he have need of much, and yet hath little in store, he seems to be in a miserable Condition. p. 165The Cynick Philosopher, when he was asked, what was the most calamitous Creature in the world, confidently answered, It was an indigent Old person. Likewise every body is ready to injure and run down the Aged, reckoning that they are least able to defend themselves. For as to the weakest part of the body, there is a confluence of all humours, which settle there, so very often it falls out, that a combination of troubles seize upon Aged people, Ioh. 21. 18. Verily, verily, I say unto thee, when thou wast young thou girdedst thy self, and walkedst whither thou wouldst: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not.

And of these Troubles, the sharpest are from their Relations; the Disobedience of some, or the Death of others. How doth the pride, prodigality or wilfulness of Children or Grand-children provoke, and grieve the hoary head! And how many Aged persons see husband, wife, children, and other dear Friends, and Relations posted to the grave before them, which do each of them, as it were, tear away a piece of him, and leave him as a sparrow alone upon the p. 166house-top? In short, Old-age is recorded as the Sink of mans life, into which run all the miseries incident to humane nature.

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

Now to Mitigate these Pressures we must know, 1. That these Crosses are common to all. As they do not infallibly attend all Aged persons, for many have fair weather all their journey long; so they befall all mankind indifferently in every part of life. If these be Miseries, there's no mortal man without his Misery. We are in this World, as Israel was in the Wilderness, who had no day without a Cloud, but then they had no night without a glympse of light. Where p. 167dwells the man, or of what Cloth is his coat made, who hath not met with straits, and with vexations? that hath not buried many of his Relations and Friends? so that we must quarrel with every age, as well as Old-age, yea with the Providence of God by this argument.

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

3. They are Useful to those that are good. Though they be briars, thorns and thistles in themselves, yet by the p. 168blessing of God, they prove sweet-bryars and holy-thistles to holy men. How many things do we count Evil, that are most wholsom for us? They Exercise our Faith, our Wisdom, our Patience, and the tryal of these is more precious than of fine gold. They teach us, as was said of Diseases, many lessons more effectually, than the Word it self without them can do. The Chyrurgeon and the Executioner do both bind men, but to different Ends; the one doth it to bereave of life, the other to preserve itkkChamier.. When the good man is bound in fetters, and holden in cords of affliction, Then the Lord sheweth them their work, and their transgressions that they have exceeded. He openeth also their ears to discipline, Job 36. 8, 9.

4. These Crosses and Afflictions are most fit for Old men. They are or should be …ost strong to bear them; they have … a long Summer, to lay up for a sharp Winter: If they have not stored up a great deal of Faith and Patience, they have slept in harvest: They also have been trained, and inur'd to them before this time of day, by long experience. They have received much good at the hands of the Lord, and therefore p. 169may the better receive evil. As Cato in Tully answers Caecilius, who objected this against Old-age, that living long a man sees many displeasing and uncomfortable events; Yea, said he, and perhaps many comfortable things alsollQuod diu vivendo multa quae non vult videt: R. Et multa fortasse, quae vult. Cicer.. But the true and only Remedy against this Inconvenience, is Faith and Patience; which the wise God hath largely prescribed in the 11th. and 12th. Chapters of the Hebrews. By these a sound Christian shall not only bear these Onsets, but overcome them, and adorn the hoary head with trophies. We cannot, saith a Foreigner to Christianity, change the course of things, but we can take a good heart, a masculine spirit, to bear sad accidents with substantial courage, and to be reconciled to Providence mmQuo fortiter fortuita patiamur & naturae consentiamus. Senec.. And presently again, It is our best way to abide what we cannot amend, and to attend God without murmuring, from whom all ailments come; for it is an ill Soldier that follows his Commander grumblingnnOptimum est pati, quod emendare non possis; & Deum, quo auctore cuncta proveniunt sine murmuratione comitari: malus miles est, qui Imperatorem gemens sequitur. Sen.. But we have a more sure word of prophecy, Rom. 8. 28. All things, mark it, all things work together for good to them that love God, that are called according to his purpose: Which blessed word, if it be understood, believed and p. 170considered; and our love to God and effectual calling evinced, is alone able, Gods spirit accompanying it, to settle, quiet, and comfort our hearts under all troubles whatsoever.

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

p. 171SECT. VII.

THE Seventh Inconvenience that is§. 7. Attended with Contempt. charged on Old-age is, That it is attended with Contempt. Old People commonly are despis'd, especially when they are not supported with good Estates. Most People avoid them, and treat them as superfluous Creatures. For the generality of men do value others not for their Wisdom, or real Vertue, but either for some likeness of disposition, or some usefulness. Now the Ancient are not, by the disparity of their years, so complaisant, nor by their disability so helpful as heretofore; and thereupon they are contemned by younger people: Especially also when they are grown decrepit, and confin'd to their chairs or chambers; then are they an eye-sore to their successors, who secretly wish them well in Heaven, or any where out of their way upon Earth. It is too evident, how unpleasing their groans, their coughing, and their other weaknesses are. They that can brook the peevishness, and the uncleanliness of their p. 172Children, cannot bear with it in their Parents: All their former parts and pains are forgotten, and they are beheld, as last years Almanacks, wholly out of date.

Now this is a sore Affliction, and touches man or woman to the quick. For such as have been regarded and reverenced, to be neglected and despised, grates even the most ingenuous spirits. Iob 29. 30. Unto me men gave ear, and waited, and kept silence at my counsel: but now they that are younger than I, have me in derision; they abhor me, they flee from me, &c. Miserrimum est fuisse felicem. The respects and honour that one hath formerly had, makes his present contempt more intolerable. Not but that a good man is satisfied with himself; but he is aware, that hereby he is rendred unuseful to others: For when the Person is despised, his Example nor his Counsel, let them be never so profitable, will be regardable or useful: He passes for an old Dotard, and there's an end. The truth is, every man would be beloved, and in some sort esteemed, but when on the contrary, he perceives that he is nothing set by, what should he do in this world? That man is a burden to p. 173himself, who discerns that he is a burden to every body else.

But yet as we have observed in other Cases, This Inconvenience is not peculiar to Old-age, as if they only were despised, or set at nought: For they that will contemn them, will set light by any other sober and wise Person also, yea they will contemn God himself. Plain is the connexion, Levit. 19. 32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the Lord. They that will despise an Ancient Person upon that score, will despise the Ancient of dayes himself; so that they are not alone under this Inconvenience. Neither is this Contempt universal; some young persons have that Wisdom, which teacheth them to value, and respect their Elders. Thus Tully again brings in Cato answering Caecilius, who had said, that there was nothing more miserable in Old-age, than to find themselves odious to others; nay, sayes Gato, I believe such Old men as we, are very acceptable to such young men as you, Scipio and Lelius: And so goes on, shewing that look as Old men take pleasure in vertuous young men, though far inferiour to them, in age and wisdom; p. 174so all Iudicious young men take delight, and yield great respect to grave and Ancient men: And thus Plato brings in Socrates saying, I love to hear the Discourses of Old men, seeing they have already traced the way that I must go. And most commonly those Ancient People meet with most Contempt, who by their Frowardness or otherwise do lessen themselves, and alienate the respects of others from them; or such as have lived meerly to themselves, without regard to the good of others: Or else▪ perhaps to repay into their own bosoms that neglect and contempt, which they heretofore have been guilty of, either to their Parents, or other Seniors.

But however it be, this Inconvenience is not the fault of Old-age, but rather of such undutiful Relations, who have forgotten the Law of Nature; or of such inconsiderate people, as never foresee that the case will e're long be their own; and they must look for the same measure, which they have meted to others, to be repaid into their bosoms. The Infirmities of Old People should rather breed Pity, than Contempt: Inasmuch as though, by reason of their Age, they are become twice Children, yet even their p. 175Angels behold the face of their heavenly Father. And though, by reason of their impotence or poverty, they cannot vindicate their just Authority, or punish their Contemners; yet God will certainly take their parts, and revenge their wrongs.

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

Yet it should be the Care of all Ancient people, to use all good Means to prevent, as much as may be, this Inconvenience; to wit, to watch against p. 176all Peevishness, Covetousness, Envy, and all the other aforesaid Vices of Old-age: For there is nothing doth so much vilifie, yea nullifie a person as sin. And then to study and practise Wisdom, Patience and Charity, and those other Graces before specified: For there is nothing doth so much command Regard as the Image of God. Sincere Piety will procure respect, more than birth or riches; and you have seldom seen Old People despised but for some real or supposed failings. Particular instances do never invalidate, but establish general Rules; and that is, Them that honour me I will honour, and they that despise me, shall be lightly esteemed, 1 Sam. 2. 30.

SECT. VIII.

THe Eighth Infelicity of Old-age is,§. 8. Disabled from Service. That it is Disabled from Service, and rendered incapable of doing good in their Generation. Which though it be an Effect of some of the former, yet is a distinct Affliction. When the Faculties are impaired, the Strength exhausted, Pains and Diseases inflicted, p. 177alas! what Service can such a one do for the Church! how little for the Common-wealth! how little for their own Family? Hence the Levites, Numb. 8. at Fifty were discharged from the substance of their work. Hence the Soldier at Sixty was Miles emeritus. For how should the Head, Heart or Hand be serviceable, that are shatter'd with breach upon breach? His useful dayes are done: He must now be labouring for Life, who before liv'd for Labour. They see things out of order in the places where they live, but they cannot amend them. He that formerly could have Studied many hours, is spent now with a few minutes; and those that have served at the altar, are now glad to sit by the fire. Hence the old Roman Proverb beforementioned, Sexagenarios de ponte dejiciendos, that is, Let those that are sixty years old be turn'd off the bridge: Their work is done, they live to no purpose.

Now this is a heavy Trouble to a Good man, yea to any Ingenuous man. Such do know, that Usefulness is the End, and Happiness of Life: Take that away, and what is Life good for? A man is thenceforth but a Cypher, yea p. 178and worse; for he eats, and drinks, and troubles the world, and no way helps the Inhabitants of it. Hereupon in a certain Countrey, its said, that the Old people, when they found themselves decrepit, went into an adjacent Climate, where by the quality of the Air they were soon extinguished: Which Remedy is not to be liked, though their sense of unserviceableness is to be remarked. For Plato ppforeign. Plato.could say, The more beneficial we can be to mankind, the liker we are to God. To become therefore disabled from Service, is Death to an active useful spirit. Besides, as Imployment makes improvement, so on the other side Rest breeds Rust, and they that leave off the Acts, lose the Habits, and become more empty and insignificant, than ever they were before. Upon all which accounts this Disability is a most disconsolate Affliction, and sufficient of it self to sink their weak spirits with despair.

But as we have observed in other Cases, this Grievance is not peculiar to Old-age. But people of all Ages have divers ways become unable to serve their generation. Some by the hand of God, inflicting such Distempers on their Minds or Bodies, as have made them useless in p. 179their places. Some by the Procurement of Men, by whom many in the prime of their time have been laid aside; sometimes justly, sometimes unjustly, and all opportunity taken from them of doing good in the World. Neither are all Aged persons rendred useless: For many there be of both Sexes, that persevere in well-doing to the last. Cato pleaded causes, when he was past fourscore years, and Isocrates wrote excellent things at fourscore and fourteen years of age. And not only the Tongues, but the Hands of very many Old people are found as nimble to good works, as of younger Persons. They that have been useful in their strength, will scarce ever become useless in their weakness. Plutarch observes that an industrious Bee, never degenerates into a Drone, in its Old-age. Too many there be of every Age that live only to themselves, that neither Serve God, nor observe Man, but in order to their own Interest, or Appetite: These are good for nothing, young or old; but they that understand, and embrace the true Ends of life, will be useful one way or other, to their lives end.

And the great Service that the Ancient p. 180do perform, is by their sage Advice. When the Levites were at fifty releas'd from the labour of the Sanctuary, they are said yet to be Iudges in their Cities. So that although they cannot do that service, which younger persons may, yet they do greater: For the greatest things are compassed, not by strength, but counsel. They cannot be counted useless, says Tully, that prescribe to the more raw and ignorant their work. Like as a Pilot, who thô he run not up and down the Ship, but sits at the helm, yet is the most useful person in the ship: So the Aged head is the most useful part in a family or Commonwealth, though it be confined to the fire side qqNullane res seniles sunt, quae vel infirmis corporibus, animo tamen administrentur? Cicer.Hence Homer brings in Agamemnon, wishing rather for ten Nestor's, an Aged wise man among the Greeks, than so many Ajax's, who was a man of Arms, for the winning of Troy. And it is well known, that the grand Magistrates both in Greece and Rome were the Ancients of their Cities; and thereupon they were called Senators, and the great Council of Rome, The Senate, being composed of Aged men.

Yea if they should by reason of their p. 181Age be wholly unserviceable, yet their Example is useful. To see a man or woman deprived of all outward comfort and respect, and laden with heavy Distempers, yet patient and thankful, serious and devout, it is a powerful Lecture to all the spectators; and may teach them to be doing their own great work with all their might, to be thankful to God for their present strength and ease, to beware of slothfulness and selfishness: That when they arrive at that decrepit estate, they may have the pleasant prospect of a fruitful life behind them, and the joyful prospect of a blessed life before them.

SECT. IX.

THe Ninth Disadvantage of Old-age §. 9. Unfit for Religious Exercises.is, That it is unfit for Religious Exercises. When we are in years, we are indisposed to Prayer and Fasting, to Hearing or Reading, and in general to all such Spiritual Imployments, wherein the Soul and Body must concurr. They need these Helps as much as Others, and perhaps desire them as much as Others; p. 182but the dead weight of a crazy body sinks down the towring of their precious Souls. To will is present with them, but how to perform the same, they find not; and no wonder, having not only a law of sin within them, but a body of death without them. Their senses are grown weak, their faculties weak, their spirits weak: How then should they wrestle with God in Prayer, or continue instant therein? Let the Rider be never so good a Horsman, yet he must travel as his Horse will give him leave: So let the Soul be never so active, it can operate only as the organs of the body will permit it. Instead of taking pains about their Souls, they are forc'd to prop up their decrepit bodies. Their weaknesses keep them in bed, while the holy zeal of others is burning in Devotion. And as the Old woman in Plautus being askt why she went no faster, answer'd, because she carried so great a load, to wit of eighty four years on her back; so the load on Old peoples back either hinders them from coming to holy Assemblies, or else causes them to travel thither very slowly; so that they are constrained to live, in a mannet, without God in the world.

p. 183Now this Affliction to an holy heart is a very heavy burden. When a poor man is cut short in all his other Comforts, and as it were besieged with all the Calamities of this life; yet while he hath this River of Gods Ordinances free and open, thereby he receives continual supplies from Heaven, the streams thereof make glad the City of God: But when this is stopt, the Soul grows sad, and dry, and barren. Hence holy David in his Exile, never mentioning his temporal losses, yet cries out, Psal. 42. 4. When I remember these things, I pour out my soul in me: for I had gone with the multitude to the house of God. This went nearest to his heart. For when a man is harras'd with cares and troubles all the week long, yet he is relieved and refreshed in his approach unto God upon his own Day: But with the decrepit Old man, every day is alike, and his Soul is left destitute of spiritual supplies in an ordinary way. And this Affliction is saddest of all, when by disuse of the means of Grace, the Soul grows stupid and unconcern'd in the matter; as without special Grace, we shall be apt to be: So that the misery is great in the want, and greater when insensible p. 184of the want. No great wonder therefore that when all these miseries meet together, a man cry out with Iob, I would not live always. So that Tiberius Caesar had a saying, as Plutarch tells us, that it was a shameful thing for a man that was past sixty, to stretch out his hand to a Physician; reckoning that it was fit he should then be content to dye.

But yet, if we weigh the matter well, the Case of Ancient people is not so desperate as it seems. For to proceed in our former Method, it is evident that many others besides the Aged are cut short in the means of Grace; some willingly in Factories beyond the Seas, some willfully by their own Atheism and Ungodliness, some unwillingly by Distempers and other hindrances. And on the other side, divers Ancient people have been capable to attend the Service of God even to their dying day. Thus Ahijah, though his Eyes were set for Age, yet was enabled to prophecy to Ieroboam's wife. And Iacob could worship God, leaning on the top of his Staff. And St. Iohn was an Evangelist, when he was an hundred years old. And there was Anna, a widdow of about fourscore and p. 185four years, yet departed not from the Temple, but served God with fastings and prayers night and day, Luk. 2. 37. So that all Aged persons are not precluded from spiritual exercises.

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

No Aged person therefore should be discouraged by their Inability for Gods Service; since He knoweth their frame, he remembreth that they are but dust. The Lord hath said, When the poor and needy seek water, and there is none, and their tongue faileth for thirst: I the Lord will p. 186hear them, I the God of Israel will not forsake them. I will open Rivers in high places, and fountains in the midst of the valleys, I will make the Wilderness a pool of water, and the dry Land springs of water, Isa. 41. 17, 18. In the want of ordinary supplies, I will provide them with extraordinary supports: the wilderness shall produce a pool of water rather than any Child of God shall dy for thirst. When they cannot wait upon God as before, he will wait to be gracious to them, he will come to them, and teach, and comfort them. If indeed a man be inwardly pleased, that his weakness excuseth him from his Devotions, he hath cause to blame himself; but if he hath the same desires and holy affections with others, the old Law shall stand; to wit, he that stayes by the Stuffe, shall part the Spoil, with him that goes out to battel. You have a trade going in every Ship, an Interest in every holy Assembly in the World.

SECT. X.

THE Tenth and last Inconvenience in§. 10. Terrified with the approach of Death. Old-age, is, That they are Terrified with the approach of Death. For Death is a word hard of digestion to any man. p. 187The Philosopher counted it of all dreadfull things the most Terrible. And Mr. Latimer observes of Hezekiah, that he was more afraid of Death, than of all Senacheribs Army. Now Old-age is a near neighbour to it, and the aspect of it alwayes before them, is not very pleasant. Most men, saith Seneca, are miserably tost between the fear of Death and the miseries of Life, are unwilling either to live or dyrrPlerique inter mortis metum & vitae tormenta miseri fluctuant: & vivere nolunt, & mori nesciunt. Sen. Ep. 4.. Especially they who have had their portion in this life, and have made no provision for a better. This made Lewis 11^th of France to charge all about him, to forbear the mention of Death. The strict Account which follows it, and the long Eternity which follows that, makes Death a most serious matter. No wonder if the hand tremble, when it is going to take that Cup, which will mend or end them. Now the Old man is at the door of this fatal place. Though a Casualty may bring Death suddenly, though a sickness may bring it probably, yet Oldage brings it certainly ssCasus nunciat mortem latentem; infirmitas apparentem; senectus presentem. Ex incertituditudine, timor; ex infirmitate dolor; ex certitudine afflictio. Palaeot. ex Hug. de claustr. anim.. Peradventure there are fifty weeks or dayes remaining in their life, peradventure but forry five; perhaps but forty, but thirty, yea but twenty, as Abraham said of Sodom; nay, since it is dubious every moment, and p. 188no mortal man knows at what Wat… of the Night he shall be called, the … person that is but a step from death, must be through fear of Death in continual bondage.

But the Lyon is not so terrible as he is painted, neither is Death so formidable as it is by many represented. Though it be against the Desires of Nature, yet it is not against the Series of Nature ttEvery thing is good that is agreeable to Nature; what more natural, than for an old man to dy?. For if we consult this, we find Autumn kindly after Summer, and Winter after Autumn; and Death is as natural after Oldage. And the Light of Nature taught some of the Heathens to reckon the worthy men, especially that are dead, to be most truly alive, in that while we live in this world, the Soul is imprison'd in the body, and is set at liberty by Death. Thus Xenophon brings in Cyrus discoursing to his Children on his Death-bed. Think not, O my Sons, that I leave you quite, and am lost when I dye; perhaps you will not see me, neither do you now see the most Essential part of me, nor never did: only by my actions you believed it was in this body, and that will live out of this body as well as in it. uuThe Godly in Death is alive. Hebr. Prov.And if Pagans set so light by Death, what notion should p. 189we Christians have of it, that can look more clearly beyond it? It is styl'd a falling asleep, and what's more welcome to an Aged person than a sound sleep? And from that Expression, 1 Thess. 4. an Old Toletan▪ Council ordained that the dead should be followed with Psalms of Praise to their Graves.

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

2. The Young have the same reason to be concern'd about Dying as the Old. For Youth hath more wayes to Death than Age hath. And far more dye in their Youth, than that dye for Age. It's true, they hope to live longer, but their hopes have no good ground at all. They have neither Promise nor Experience to build their hopes upon. And in Young Peoples Death, they being in their strength, p. 190Nature receives a more violent shock, whereas the Aged are more quietly extinguished, like a Candle in the Socket.

3. No good man need be affrighted at the approach of Death. For the power and sting of Death is utterly taken away by our Saviours Death, and so it can do us no hurtwwVita Christi instruxit nostram; mors Christi destruxit nostram. Bern.. A Child of God doth not so much as tast Death. The true Believer now hath not to do with Death, but with its shadow, with a toothless Dog, with a dead Lyon, with a Wasp without a Sting, with a conquer'd Enemy. What man in his wits is afraid after a tempestuous Voyage, that he is drawing nigh his Haven. It was a sweet saying of S. Ambrose, near his end: I have not so lived, that I am ashamed to live among you, neither do I fear to dy, going to so good a Master. The unprepared and the ungodly may dread Death. As Aristippus told the wicked Mariners trembling in a Storm; You may well be afraid, going to receive your just punishment, but hoping for my reward in the other Life, I am not amazed with this at all. But now when a man hath set his House and Heart in order, and finisht his work, he may sing his Nunc dimittis with comfort, p. 191and say as that holy Woman ^x, I am one that neither wisheth Death, nor feareth his might, but as merry as one that's bound for Heaven.z Mrs. Ann Aiscough.

4. There is much Folly in this slavish fear of Death. A holy Care to prepare for it, is far better than an unprofitable Fear. For the passion of Fear is planted in us for the avoiding of things hurtful, but there is no avoiding of this fate yyMortem timere dementis estquia certa expectantur, dubia metuuntur. Senec. Ep. 30.. There is no man that hath power over the Spirit, to retain the Spirit, and there is no discharge in that War, Eccles. 8. 8. That disquiet is therefore foolish, that torments but profits not. How can the mind be quiet at any time, which is afraid of what is impendent at all timeszzNulli potest secura vita contingere, qui de producenda nimis cogitat. Id. It is observed by Seneca, that neither Children nor Idiots are afraid of Death; and he infers, that it is a base thing, that Reason (I add the Scripture) should not work as much security in us, as Folly doth in them. Shall learned Old men fear that, which foolish Young men do not? O wretched Old man, said Tully, that in so long life hast not learn'd to despise Death! I end this with the Observation of Iudicious M^r. Calvin: He that cannot quiet his Heart in the holy contempt of Death, hath profited p. 192but little in the Faith of Christ.

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

So that upon a just Survey of all the Inconveniences of Old-age, all Aged persons may answer, as Tully tells of one Gorgias, who being 107 years old, was asked why he was contented to live so long? Why, said he, I have nothing whereof to accuse Old-age; and the p. 193truth is, it seems perverse and unreasonable, that all people should desire to attain unto it, and then when they have attain'd it, to dislike it aaforeign. Menecrates.. Difficulties and Disadvantages there are with it. Whereof no Age or condition is free, but they are Tolerable and Ordinable to the good Valeant s…olidi illi qui, dum abest senectus, eam optant; dum adest, accusant. Cicer.of all that fear God. And so much may suffice for this fifth Point to be handled.