Concerning Old Age, Chapter 6

Concerning Old Age · Chapter 6

p. 193CHAP. VI. The Priviledges of Old-age.

SECT. I.

I Proceed now in the Sixth place, toCap. 6. The Priviledges of Old-age. discourse the Priviledges, and Comforts of Old-age. That there is some peculiar Blessing and Dignity in Old-age, is evident, both by the Light of Scripture, and the Light of Nature. The First Commandment with promise is, Honour thy Father and thy Mother, that thy days may be long in the Land, which the Lord thy God giveth thee: The like Promise p. 194you will find, Psal. 91. last. With long life will I satisfie him, and shew him my Salvation. Which shews that Old-age, whatever Inconveniences it is attended withall, is in its self a special Blessing. And on the Contrary, it is threatned as an heavy Judgment unto Eli, that God would cut off his Arm, and the Arm of his Fathers House; that is, he would take away his might, and the strength of his Family, in that there should not be an Old man in his House, 1 Sam. 2. 31. And in general, that bloody and deceitful men shall not live out half their days, Psal. 55. last. Whereupon holy David prays, Psal. 102. 24. O my God, take me not away in the midst of my days. Finally, the Holy Ghost assures us, that the Beauty of old men, is the Gray Head, Psal. 20. 29. By all which it plainly appears, that Old-age is a desirable Mercy, in the judgment of God himself.

Agreeable hereunto is the Ancient Hebrew Proverb in Ben Syra, to this effect, Senex in domo, bonum signum in domo. And if that be a real good thing which all men desire, then certainly there is some peculiar Goodness in Old-age, for that all men desire to attain it. So also we mingle among our good wishes to p. 195others, this of a long life. When Kings and Grandees are saluted, this is the common Acclamation, that they may live long bbAd multos Annos:, and if it were possible, live for ever. And Antiquity is so valuable a thing, that not only Families and Cities, but Nations have had long and sharp disputes about the Antiquity of their respective people, as the Egyptians, Phoenicians, Scythians. And the Athenians had this Character affixed upon them, that they could discourse well, but the Lacedemonians could do well; because an aged person coming upon a time into a great Assembly at Athens, had no Respect given him; but at Sparta in the like Convention, they all rose up to seat him. So that it grew Proverbial, That Old-age dwelt most like its self at Sparta ccforeign. Proverb.. So then as there are some Inconveniences in Old-age, which yet as you have seen, have divers things to mitigate them, so it hath many Priviledges and Comforts Lacedemone esse honestefri domi inline senectutis. Cicero.which do over-ballance them. God hath set the one over against the other, to the end that man should find nothing after him. There is only this difference, that all our Troubles spring from below, but all our Mercies drop from above. The particular Priviledges and Comforts p. 196of Old-age, are these following.

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

That there is a certain Authority in Old-age is plain from divers Scriptures. As, Isa. 9. 15. The Ancient, and the Honourable he is the Head. Now we know that the Head is the Seat of Rule. When Moses had occasion for some Coadjutors with him in Judgment, the Lord caused Seventy of the Elders of Israel, to be set apart for that work, Num. 11. 16. And so the Iudges who constituted the Sanhedrin, were made up of Seventy two Elders. Again, when the Apostle would p. 197most efficaciously perswade Philemon, ver. 9. he accosts him with his Title of Honour, being such a one as Paul the Aged. And the beloved Disciple authorizeth his two latter Epistles with this Periphrasis. The Elder to the Elect Lady, and the Elder to the wel-beloved Gaius ddQui cum refugeret Apostolum se scrsbere, senioremscripsit. Ambros. in Psal. 37.Ps 37. And as this Preeminence proceeds from the Will of the All-wise God, so it is the Sence of wise Men. The Philosopher eeArist. polit. lib. 7. cap. 14.affirms, that the Elder do naturally precede the younger. And Tully tells us, that as any one exceeded in years, so he had a kind of Ruling voice in debates ffUt quisqaetate antecellit, ita sententiae principatum tenet. Ci…r. Yea, Pliny and Solinus report it of the Elephants, and of the very Ants, that when they go by Troops, the Elder commonly go before the others.

And there is a very rational Ground for this Authority in Old-age. In that the greater Seniority any one hath in years, the nearer, even upon that account, do they approach to the likeness of the Eternal God, who is called the Ancient of Days, Dan. 7. 9. whose Garment is represented to be white as Snow, and the Hair of his Head like the pure Wool. Withal, it is presumed that the Aged know more, for that they have seen and heard more than the younger ggSenibus Authoritas major … ▪ quod plur… nôsse & vidisse credunt…r. Quintil. lib. 1…. c c 4.. p. 198Now Wisdom and Knowledge do challenge Authority, by a certain Natural right, because the determinations proceeding thence, are ever supposed to be grounded on the soundest Maxims.

Now this Authority is a considerable Priviledge, being as is supposed in the hand of a wise person, insomuch as it is called by Cato in Tully, Senectutis apex, the Crown of Old-age. For it derives weight unto all their Counsels, Reproofs, or Instructions. The Iudges Decrees are held ponderous by reason of his years, as well as from his Office. The Ministers Advice becomes venerable by the Authority which his Age hath cloathed him withal. The Old Physician can sway by his Authority more than the younger. So that Authority is a Talent, which being well imployed, doth much further our Usefulness in the World: yea, their Example is more effectual than others; for one may learn much from such an one, though he say never a word hhMultum est quod à sapiente vel tacente proficias. Senec.. The more Authority any man hath, the more conspicuous he is, he is like a City set on a Hill, and his way and carriage are still instructive. The dignity of the person ever adds lustre to the example. And therefore all Aged persons had need p. 199to be circumspect in their ways, lest instead of leading others in the narrow way to life, they do by their Example lead them in the broad way to destruction.

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

p. 200SECT. II.

THE Second Priviledge of Old-age is,§ 2. Richer in Experience. That it is Richer in Experience, than any other age. This is manifest on the first view, that Experience is the consequent of a long life kkSerus venit usus ab annis. Ovid. Met.. We have a confused knowledge of things by Hear-say, or Instruction, but by tract of time we arrive at an experimental knowledge thereof. Iob could say, I have heard of thee by the hearing of the Ear, but now mine Eye seeth thee, Job 42. 5. By which it appears, that ocular demonstration is the most certain, wherein Old-age hath the greatest advantage llforeign Sophocl.. They have lived long enough to find, in matters Speculative, what is true and what is false. We owe the knowledge we have of the Celestial Bodies, to the Study and observation of Aged men. We discover what is Safe, or Dangerous in matters of Practice, to the well-tried Maxims of men in years. What was it, which found out the nature and use of herbs and druggs, but long observation? It's true, Experience is a dear Mistress, but yet 'tis a sure p. 201one, and the Instructions we have that way, stick fastest to us. We far sooner forget the particulars of those Countries of which we have read, than of those which we have traversed our selves. The Aged person can tell experimentally of the wisdom and justice of Gods Providence, of the Truth of his Promises and Threatnings, of the Devices of Satan, of the Deceitfulness of Riches, of the Wisdom of Integrity, of the Vanity of all carnal Delights, of the wickedness of his own Heart. Old-age is rich in the Experience of these things, whereby they are able to govern themselves, and to advise others.

As for themselves, by this Experience mmExperience is a sedious b…t a sure Master.they are taught to avoid many Dangers, which others fall into. For it is made up from long observation of particular things, to wit, of Memory of things past, Knowledge of things present, and Providence of things future. And as their long tryal of the effects of Diet, and Exercise, have made them capable of the Conservation of Health; so their manifold Experience of the deceitfulness of the Flesh, of the World, and of the Devil, hath enabled them to countermine and conquer them. And as to Others, their Experience p. 202renders them able to give the most prudent Counsels, and to forewarn them of those Consequences, which they easily foresee. Aeschines saith, that among the Athenians by an old Law of Solon, the Oldest did first make his Speech to the people, and after him each according to his age; for, saith he, they thought, that the Eldest through their Experience counselled best for the City nnforeign. And without doubt in Publick affairs, the Experienced man out-strips the learned man. For as the Philosopher ooArist. l. 1. Met.observes, Art teaches only General Notions, but Experience acquaints us with Particular Actions, by conversing with which we arrive at Skill and Conduct. Iustin relates it of Alexander the Great, thatJustin. lib. …1. he would have his Squadrons led by none under Sixty years old. For who will chuse him for a Captain that's well-read in martial affairs, and that's all? Who will trust his life in the Hands of a Speculative Physician? No, Experience goes further in all these things than Learning.

For the Aged and Experienced person having seen such great mistakes in himself and others, is cured of that vain Credulity, which hath ruin'd young people; p. 203and having met with so many disappointments in the World, is well freed from that carnal Confidence, which hath undone others. And yet their great Experience of the power and faithfulness of God, is a mighty Bulwark to their Faith. As they have heard, so have they seen in the City of God, what he hath done to vindicate his Attributes, and to verify his Promises. Hence holy David, Psal. 37. 25. I have been young, and now am old: yet have I not seen the righteous forsaken, nor his Seed begging Bread. This was the advantage he had by his Old-age, to trace out the Providence of God towards the posterity of good men, that walking in their Parents steps, they were seldom or never reduced to want, at least to common beggery; or if so, yet were never quite forsaken of God, as himself found, when though, 1 Sam. 21. 3. and 25. 8. he was glad to ask supplies of men, yet was he still supported and owned of God.

The good Old man can say, Thou art my King of old, O God, Psal. 74. 12. He can say, I remembred thy judgments of old, O Lord, and have comforted my self, Psal. 119. 52. And thus he may direct others. I will guide thee with my Eye, p. 204Psal. 32. 8. And thus a man may vindicate and honour God: Concerning thy Testimonies, I have known of old, that thou hast founded them for ever, Psal. 119. 152. The unexperienced Newness of any case or trouble, is apt to stagger the strongest faith or courage. Such things assault a man by way of Surprize, but when we have had an experience of them, we are corroborated to grapple with them. No doubt the first Night was a strange thing, to them that had seen nothing but Light before, but when when they found by Experience the return of the Light again, they could brook it well enough. So the Burden that did at first affright us, by often carrying it, we easily bear it, Psal. 63. 7. Because thou hast been my help, therefore in the shadow of thy Wings will I rejoyce. And it is conceived, that this caused David to speak so of Goliahs Sword, 1 Sam. 21. 9. There is none like that, give it me. He might have found another Sword of equal mettle, but he had Experience of the goodness of that, and so there was none like that.

From this long Experience, the Aged person not only contemns many things which others admire; but grows able p. 205to give a great guess concerning future events, both in publick and particular Cases. So that such persons may well be resorted unto as to common Oracles, if they have treasured up wisdom according to their years.

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

p. 206SECT. III.

THirdly, another Priviledge of Oldage, §. 3. Freer from Sin.is, That it is freer from Sin. The Corruption of Nature, and the Fruits thereof, are the great blot, and woful plague upon mankind, and the first thing which every person, arrived at the use of Reason should seriously set about, should be to be healed of it. But instead of that, most people meeting with temptations without them, and finding Strength and Youth within them, forget the care of their Hereditary Disease, and pursue their iniquities with greediness. Some are tickled with applause, and so they hunt after an airy renown, and an ungrounded reputation; others let the reins loose to sensual delights, and wallow in the pleasures of Sin for a Season; Others setting aside all fear of God, and love to their Neighbour, are set upon Revenge, and will run down every one that stands in their way; and others hoping for that fatisfaction in Riches, which they will never find, set their minds to grasp after a plentiful Estate, p. 207by hook or crook. Now tho some young people do happily escape these snares, as was the case of Obadiah; and some Old people are unhappily intrapt in them, as was the case of Solomon; yet most commonly Youth, by reason of it's inexperience and unmortifiedness, is full of Sin. Iob could reflect on the Sins of his Youth, and David saw cause to cry for the pardon of those offences. Hence Aristotle would scarce admit them capable of Moral Lectures. And indeed that ardour and vehemence which is almost inseparable from that age, makes them an easie prey to many Temptations.

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

But you will say, though one sort of sins are gone, yet others succed in their p. 208room: and it is too evident by what hath been said before, that Old-age hath it's sins, as well as Youth. The Objection must be answer'd with Tears: No age in this World without it's temptations; this Leprosy will not be fully cleansed, until the House be taken down: but yet as we find Children and Youth more apt to breed vermine, than aged persons; so there are fewer Enormities in this age, than in that qqId ago senex ne videar velle, quae puer volui. Sen. Ep. 61.For Transgressions do generally proceed either from Ignorance, which Old-age doth usually inform and heal; or from the strength of Passions, which are much rebated and represt in Old-age; or from Malice, now the wiser a man is grown, the less likely he is to chuse evil: the more divine Strokes and Iudgments one hath seen upon evil doers, the more he should be afraid of tampering with it: the nearer a man is to his end, the more in all reason he will beware of clogging his Conscience; so that dying lusts are fittest for a dying Body, and an holy Heart for an hoary Head.

And this is a great Priviledge, for as much as Sin is the Disease of the Soul, and the greatest Evil in the World: so that that State of life, which is freest p. 209from it, must needs be the happiest. For it is this that helps to compleat our felicity in Heaven, that no Sin lodgeth there, and the Aged person is hastning thither, and consequently strives to break this Yoke, and fit himself for that Estate. As the pleasures he hath had in these is gone, so his desires after them are gone also. He now finds that there is more Satisfaction, in not desiring them, than there is in enjoying of them, and so is far from being grieved at his releasement from those Shackles rrQui se libidinum vinculis laxatos no… molesti …errent. Cicer.. He would not live over again his sinful life for all the world; and he is concern'd, not because they are past, but because at any time they had dominion. Yea, he finds more real content in his Poenitential Tears, than ever he had in his Youthful Frolicks: with what contempt doth he behold the Debaucheries, the Duels, and the frothy Follies of the roaring Sparks, which they triumph in, as in an Heaven upon Earth? But he hath fathom'd them, and found them empty as vanity, and filthy as the Mire. He now believes what he had often heard, that the pleasures of Sin are but like a golden dream, which leave nothing but Pensiveness behind them, till God upon p. 210his repentance, restore unto him the joys of his Salvation. Now the Varnish of his Sin is worn off, he sees the filthy and ugly nature of it, and wonders that any rational person should ever love it. He is now frighted at the remembrance of those Pranks, that he formerly committed without remorse; and in short, he is well pleased, that he hath a weak body instead of his strong corruption; and is ready, with that excellent Philosopher ssNon sentio in animo aetatis injuriam, cùm sentiam in corpore: tantum vitia & vitiorum ministeria senu… runt; vig…t animus & gaudet non multum sibi cum corpore; magnam partem oneris sui deposuit; Exultat & mihi facit controversiam de senectute, hanc ait esse …orem suum; credamus illi, bono suo utat…r. Sen. Ep. 26.to count his Old-age, his flourishing age, because he only finds his Vices, and the fewel of them withered, and that his mind began now to be freed from the Snares, wherein it was held by the Body, &c.

Let every Aged person labour to find these blessed Effects, and so be content with the fall of that House, which was continually haunted with such Furies ttOne may desire the Death of this Body, to be delivered from the Body of this death, Mr. Caryll.But take heed of being only Passive in this parting; these Fires should not only go out of themselves, but should be quenched by true Mortification. It is not sufficient, that Sin be dead in you, but you must be dead to it: you must be p. 211Active in the Crucifixion of it, or else the Corruption of one vice will be the Generation of another. If ye through the Spirit▪ mortify the deeds of the Body, ye shall live, Rom. 8. 13.

SECT. IV.

THE Fourth Priviledge of Old-age §. 4. Proner to Piety.is, That it is Proner to Piety. True and solid Piety is the Dominion of Gods Fear and Love, in the Heart of Man, and exerts its self in the constant Practice of all the Duties of Religion, in a conscientious manner. For in Religion there is a Body and a Soul. The Body of it consists in the Form of Godliness; the Soul of it, is that which animates all the outward Acts, and is fitly called the Power of Godliness; for that the Activity and force of any thing proceeds from the Soul, or inward Principle. Now the separating this form and power of Godliness, like as that of the Soul and Body, is the death of Godliness. And therefore, though we prefer the Soul, or inside of Religion, yet we divorce it not from the Body: but do take Piety in p. 212it's just Latitude, comprehending the Acts of Devotion, from a right principle, in a right manner, and to a right end, and expressing it self in a sober, righteous, and godly life. And however the prophane Atheist may wickedly deride it on the one hand, or the rotten Hypocrite falsly pretend it on the other; yet there is a wonderful excellency in it, and an absolute necessity of it, even the Consciences of it's greatest Enemies, first or last, being Iudges.

To this serious Piety, Old-age is more propense, than any other age of man. Insomuch as we find divers in Scripture, and other Stories bent for Heaven in their declining years, who in the former parts of their lives minded nothing, but the World and the Flesh. They whom no Perswasions, no Ordinances, no Afflictions could fully reduce to the obedience of Christ, yet the lively sense and feeling of their own decay, and of their approach to the eternal Judgment obligeth them to true repentance, and to make their calling and election sure. So that it hath pass'd for an Observation, that they who are not fair at twenty, strong at thirty, wise at forty, rich at fifty, pious at sixty; are never like to be fair, or strong, p. 213or wise, or rich, or religious. When any man is warn'd out of the House he lives in, laying aside all other unnecessary business, he sets himself to provide another Habitation: Now every decay of strength, of sense; every gray Hair, or Wrinkle is a sensible warning out of the earthly House of his Tabernacle; and he must be strangely stupid uuQuid enim stolidius fieri posset, si mens ad perfectionem non contendit, quando totus corporis habitus senectute confectus ad interitum properat? Cyprian., that buckles not, in good earnest, to provide for his Soul, when not only it may suddenly, but must shortly go either to Heaven or Hell. These kind of Sentiments caused that learned Grotius to profess, when he approached Death, that he would gladly exchange all his Learning and Honour, for the plain integrity of one Iean Urick, who was a devout poor man, that spent eight hours of his time in Devotion, eight in Labour, and but eight in Sleep, and all other Refreshments. So also that great States-man, S^t Tho. Smith, Secretary of State to Q. Elizabeth, some time before he fell sick, sent for Directions to two Bishops, how he might live most piously and make his peace with GodwwDr. Lo…d Fair warning, p. 162.

Besides, all the unruly Passions being now cooled by time and years, Reason obtains a fair hearing, and the Spirit of p. 214God gets a compleat victory over the Heart, that had resisted so long. Even as a City which hath been long besieg'd, and often summoned to surrender, yet stands it out, till provisions begin to fail, and that the defender of it sees the Walls terribly shaken, and then he finds it high time to capitulate and deliver it: so Almighty God calls, and cryes, and knocks time after time at the sinners Heart, but it is heedless of these calls, it's feasted and filled with the Vanities of this present life; but when it finds all the Fabrick ready to fall upon it's Head, and no provision made for a future and eternal State; it is high time to be getting Oyl, and laying up a good foundation for the time to come. And for those who have been well disposed before, yet Old-age is a great Incentive to greater holiness. As a Man in sailing, saith Mr. Bradford, the nearer he comes to the Shore, the nearer he would be; so the nearer I am to God, the nearer still I would be. A person of years must needs have a more clear and comprehensive knowledge, of the Doctrine and Duties of Christianity, of the life of Faith, of Mortification, of the extent of the Divine Law, of the Nature and Power of Godliness; p. 215and having more leisure, and being somewhat retired out of the throng of worldly business, they are fitter to recollect these things, and to reduce them into practice.

And this certainly is a great Priviledge, to have a greater Aptitude to that which is good. Alas, young people are under a great disadvantage herein: it's true, their Faculties are more nimble, and their Memories more fresh; but then they come into the World like raw Souldiers into the Field; they are compassed and daily allured with divers Temptations, and have boisterous lusts within themselves, and so they are in a more remote distance from true Piety. They are like an unruly Colt in a large and fat Pasture, there's no coming near them, till they are driven into a Corner, till their way be hedged up with Thorns, and then you may catch them. Such is the fate of young people, they are born like a wild Asses Colt, Job. 11. 12. they care not for any thing that's good, they fear not any evil, adding Iniquity unto Iniquity, until it come to snow upon their Heads, and that their Arms and Legs begin to fail them; and then the Voice of God will p. 216be heard, and his counsel shall be followed. So that though Old-age will not bring a man to Heaven, yet it will fit a man for it, it removes the Obstacles of repentance, and promotes the Exercises of Religion.

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

Let every Aged person then, endeavour to verify this Priviledge by their solid Piety in all the instances thereof. Let there be a Principle of holiness within, p. 217and the Practice of it without in all manner of Conversation, for as you were told, then is the hoary head a crown of glory, when it is found in the way of righteousness, Prov. 16. 31.

SECT. V.

THE Fifth Priviledge of Old-age is,§. 5. Riper in Fruits. That it is Riper in its Fruits, than any other age. That is, their Iudgments are more refined, their Passions more sedate, their Devotions more strong, their Actions more regular and uniform, and their spiritual Stature taller. This may be gathered, à fortiori, from the Apostle, 1 Cor. 13. 11. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. The words and the thoughts then of an Aged experienced man must, by a just inference, be very solid and weighty. Every man must needs observe the rawness of his younger conceptions, and the lightness of his former assertions: that Dies diem docet, every day learns somewhat of that which went before it; and so p. 218I may allude to that passage, Day unto day uttereth speech, and night unto night addeth knowledge. Yea the Psalmist ex…sly tells us, that the righteous shall … bring forth fruit in Old-age, yea that they shall be fat and flourishing, Psal. 92. 14. And to this do other Authors yySenectus enim ipsa in bonis moribus dulcior, in consiliis utilior, ad constantiam subeundae mortis paratior, ad reprimendas libidines firmior. Ambros. Hex. l. 1. c. 8., and Experience bear witness. Trace some Aged good men from morning to night, you shall still find them (humane and unavoidable infirmities excepted) so discreet in their Charity, so grave in their Counsels, so savoury in their Discourse, so constant in their Devotion, so considerate in their Resolutions, so faithful in their Reproofs, so poized in their Temper, so charitable in their Censures, and so uniform and useful in their Lives, that their Practice may be a perpetual Sermon, and Copy to teach others their duty to God and man: So that it was no small Title of Honour, which was given to Mnason. Act. 21. 16. That he was an Old Disciple.

And there is a rational account to be given of this; seeing the Aged person hath had Time and means to sift and weigh all vulgar Notions, to observe the frailties both of himself and others, to distinguish realities from appearances, p. 219and to penetrate through the surface …nto the substance of spiritual things, and of temporal. They have past through all Relations, and having been Children and Parents, Husbands or Wives for a …ong time, and many of them Servants and Masters; they are hereby inabled both to speak and to act in all cases, with the greater solidity and efficacy. Add to this, that their long acquaintance▪ with God cannot but assimilate them unto him, and make their fruits holy, just, and good. Let observation be made, and it will be commonly found, that the Discourses, the Sermons, the Books zzSee Dr. Sheafe's Vindication of Oldage, written by Him at 80. Dedicated to Dr. Chaderton who was 100. and published by Dr. Gouge at 65. A. D. 1639.that proceed from persons of years, thô they may want the external ornaments and ardour, which are usual with younger persons, yet have that congruity, weight, and wisdom that raise their value, and render them more truly useful: So that we may well say in this Case, that the best wine is reserved to the last.

Now this is a valuable Priviledge. For who doth not rather chuse the fruit that is ripe, than that which is raw? if it be not to some palates more toothsome, yet it is to all bodies more wholsome: Summer fruit may be more luscious, but Winter (Old-age) fruit is p. 220more solid, and will keep longer. The stony ground were they that received the Word with joy, but having no root, they soon withered: But the good ground were they, that kept the word, and brought forth fruit with patience. And that which puts a value upon these ripe and welldigested fruits, is that they tend more eminently to the glory of God; hereby they shew forth the vertues, and so the praises of him, that hath called them: And they do more largely conduce to the good of all, that have occasion to use them, or are conversant with them. To which purpose Plutarch observeth,Plutarch. An. seni, &c. p. 519. that as they who teach Musick do by their own singing, direct their Scholars; so they that would instruct young men in private or publick affairs, must not only outwardly dictate good axioms and rules to them, but by their own steady course in word and deed, endeavour to frame their minds to vertue. There is an incredible charm in Example, and thereby a good man is a common blessing.

Let all you Aged persons then, consider what fruits ye bring forth. It doth not become you to be credulous in what ye hear, nor rash in what ye p. 221speak, nor precipitate in what ye do: Whatsoever savours of youth is unseemly in you. You must study to live as patterns, you should do more than others. They that have been long at a Trade, should be accurate in it. The Apostle puts much upon the Time, Heb. 5. 12. When for the time ye ought to be teachers, &c. you have been long in Christs school, you should be perfect in the Rules of Christian life aaIlle ergo bene senescit, qui bene senserit. Ambr.. They who had received Five talents, will not be accepted, unless they bring ten again. If your figs be not good, very good, it is probable they will be bad, very bad. If an Aged person be not ripe for Heaven, let him take heed he be not ripe for Hell.

SECT. VI.

THE Sixth Priviledge of Old-age is,§. 6. Worthier of Respect. That it is worthier of Respect, than those of an inferiour Age. I mean hereby, both an Inward Reverence, and the External expression thereof; and the former is and ought to be the foundation of the latter. An Aged person, even p. 222on that account, though neither ric… nor wise, though neither noble nor pious, yet deserves a respect for the Priority of his Being. The Veneration d… to them is founded on the Law bbMagna fuit capitis quondam reverentia cani. Ovid. 5. Fast.of Nature. Hence Plato appoints that ever… one should honour the Aged both in word and deed, and this he often repeats. And it was much observed in Three Indians once in Paris, that kept strictly to the order of their Age in speaking, without any Directour but the Law of Nature. All the disputes abou… the Antiquity, and consequently the Dignity of Families or Cities is grounde… on this foundation. Why should Ol… Monuments, Old Coins, yea even Ol… Ruines be regarded, and not Old men and Old women? This is also directly injoyned in the Fifth Commandment, where by Father and Mother that are to be honour'd, Divines do rightly determine, that such as are Elders by Age, as well as those that are so by Relation, and Office are intended. And Honour in that Précept means an inward Esteem, and Reverence in the heart, and the same expressed by a suitable behaviour towards them, in word and deed. And this is expresly specified, p. 223Levit. 19. 32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the Lord. The Iews indeed had a Tradition hereupon, that it was not only fit to rise, when an Aged person was passing by us, but that we should rise up, when they were four cubits distance from us; and then we should presently sit down again, thereby to manifest that we rose up in honour to them: But the plain scope of that Command is only, that we ought to make all due expression of Respect to the Aged. And the indefiniteness of the Precept shews, that it is due to all that are Aged; even that pale and wrinkled face challengeth a regard; and the fear of God is joyned with it: q. d. As you fear God, honour the Aged: and because the young, the rich, and the proud will be loth to stoop herein, therefore he adds, I am the Lord: Whose Authority is unquestionable, and whose Will is the highest Reason, who will reward the keepers of this law, and punish the breakers of it. Agreeable to this is that, Prov. 23. 22. Hearken unto thy father that begat thee, and despise not thy mother, when she is old. Likewise, 1 Tim. 5. 1, 2. Rebuke not an Elder, but intreat p. 224him as a father, and the younger men as brethren, the elder women as mothers. Where you see the Apostle interpreting the Fifth Commandment as abovesaid; elder men as fathers, elder women as mothers.

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

Now let us consider what Priviledge there is herein. If there were nothing in it but a matter of Preference or precedence, p. 225it were no great attainment; though many an Estate hath been spent, and many a Life lost for the compassing of these. But this Respect is chiefly valuable for its Use. For hereby the Aged person is fenced from Contempt, unto which he is liable enough through his impotence, poverty, and infirmities; and any ingenuous man had rather dye with comfort, than live in contempt. But principally, they are hereby preserved in a capacity of doing some good; their example, their instructions, their reproofs, and their advice will become significant. We generally value mens Iudgments and Determinations according to the persons that give them. Great care they should have how they advise, and a great deference should be given to their advice. So the Apostle, 1 Pet. 5. 5. Likewise ye younger submit your selves to the elder. And hereupon I would exhort and charge all young people, that shall cast their eyes on these papers, to remember their place and duty, to deny themselves, their own humours and preconceits, and to strike sail to their Seniors. They were praying, perhaps before you had a being; they had done God and their Countrey good service, before you had p. 226done one stroke of work. Holy Paul laid something upon seniority in Grace, Rom. 16. 7. Andronicus and Iunia, who were in Christ before me; and by the like reason, it is some Dignity to be in the world before others. Insomuch as when the Latines would express their esteem of any thing, they use this word of Antiquity ddNil habui antiquius.to express it by. Away then with that unchristian, yea unmanly, and unmannerly pertness and disrespect too frequent every where, towards Aged persons: Instead whereof reckon it to your good Breeding, yea charge it upon your Conscience, to give Honour to whom honour is due.

SECT. VII.

THE Seventh Priviledge of Old-age §. 7. Further from the World.is, That they are Further from the World than younger persons are. These are in the midst of it, and of all its troubles, and temptations; but those have travelled through them, and are now almost past them. There are Two things in the World that make it uneasie, Sin and Suffering. Sin that makes p. 227it uneasie to Good men, Suffering that makes it uneasie to All men. A good man hath contracted a deep hatred against sin, and yet he cannot be rid of it. He meets with it in every place; among the looser sort of people it swarms, he sees and hears that every day, which vexeth his righteous soul; and returning home he finds it in his own heart, and that grieves him most. He is chain'd to a body of death without any remedy; and the more knowledge and grace he hath, the more he hates it, and abhorrs himself by reason of it. It meets him in every Imployment, in every Prayer, and vexeth him at the heart. He is like a man who lives by a bad Neighbour, or that is yoaked to a froward Wife, that cannot live comfortably with them, and cannot live possibly without them: Hence he cries out, O wretched man that I am, who shall deliver me from the body of this Death? Now the young person, is in the midst of these Philistines; the corruption of his Nature meeting, as is said before, with the temptations of the World, is as tinder to the sparks, too easily set on fire with lust, anger, gluttony, and such like; wherewith he must be either in continual and sharp p. 228conflict, or else miserably ruin'd. Now the Aged person hath gotten many victories in this spiritual warfare, whereby his enemies are grown weaker, and he bolder and stronger. He knows this bickering will not last long, and sees the reward of his victory, and so pleaseth himself with his Condition. This made the Apostle, when Aged, to say, 2 Tim. 4. 7, 8. I have fought a good fight, I have finished my course, I have kept the faith, and henceforth there is laid up for me a crown of righteousness: And is not this a Priviledge? would he accept a new lease to live over his life again? not for the whole world. Seneca could say, if some God would indulge me so far, as that I might return into my cradle again, I would earnestly refuse it: I would never yield, when I have almost run my whole race, to return quite back again eeQuod si quis Deus mihi largiatur ut ex hac aetate repuerascam & in cunis vagiam, valdè recusem: nec vero velim, quasi decurso spatio, a calce ad carceres revocari. Seneca..

And for the Sufferings in the World; man whether he be born to an Estate or not, yet is born unto troubles as the sparks flie upward. We meet them in every stage of our Life; we come into the world with Cries, and go out with groans; and a great part of the space between, is replenisht with sighs, and p. 229cares, and troubles. Some inflicted by the hand of God, and some by the hand of Man. One while pain or sickness upon the body, another while wants or losses in our estates; sometimes wounded in our names, and sometimes in the unhappy life, or untimely death of our Relations; yea if we escape these, and have a perpetual Sun-shine, yet the cares and troubles that attend Prosperity are not few nor small. So that when God surveyed the world at first, he pronounced all was good; but when the wisest of men had made his survey of it since the Fall, he pronounced all things in it to be vanity, and vexation of spirit; and the Aged man can conclude it by his own experience, to be a sea of storms, a sink of sins, and a very prison to the soul.

Indeed it is a Stage whereon we have opportunity to honour God, and do some service to our fellow-creatures; but otherwise the best Notion of it, is only a convenient Inn for Pilgrims in their Iourney. And upon this account we ought to be content while we are in it, and and very well content to be released out of it. For what wise man but is glad p. 230to part with the most convenient Inn, to be going towards his own home ffNec me vixisse poenitet; quoniam it a vixi, ut frustra me natum non existimem: & ex vitâ istâ discedo, tanquam ex hospitio, non tanquam ex domo: commora…di enim Natura diversorium nobis, non habitandi, dedit. Senec.? Alas, they who are Old have seen so much of the falseness of the world, of the deceits of men, of the divisions of the Church, of the weakness of good men, and of the wickedness of evil men, that they are sick of this world, and could not be hired with all it can give, to abide in it one day after their work is done. When a man hath found something above, beyond, and after this world, he is weary of it ggNihil de seculo desiderare potest, qui seculo major est. Tertul..

So that the Priviledge of Aged persons who are even past the World, is really great. They have escaped those rocks and gulfs, of which younger persons are yet in danger. They may look back with pity on younger persons, who are to grapple with the difficulties, which they have overcome. They have also attained that, which all young men desire, for these would live long, and the Aged have lived long hhAt senex est eò melior conditione quam adolescens, cùm id quod sperat ille, hic jam assecutus est. Ille vult diu vivere, hic diu vixit. Cicero.. They have seen an end of all perfection, and that is a poor perfection that hath an end; and after all they find, that this is not their rest, because it is polluted. Although they have been crucifying the world a long time, p. 231yet they cannot make it wholsome enough to feed on, without much caution and jealousie. And finding it so dangerous a Master, and so troublesome a Servant, they are glad to be rid of it, and glad that they are near parting: So that he who hath tried the world, and yet loves it, is bewitcht by it. As a man that hath surfeited on any thing, his Stomach riseth against it: so is it with the Aged, they have too long surfeited on it, and now their Hearts rise against it iiSolenne in confinio mortis positis, res humanas ex ignotâ quadam & supernaturali causa fastidire. P. Suav: Histor. Conc. Trident.. The World and they are easily parted, for it cares little for them, and they care less for it. Farewell (think they) thou false and flattering World, that promised me content, and never performed it; that pretended to be my good Friend, and hast proved my constant Snare, my deadly Enemy; I am now going to a peaceable holy and endless World. Hence it was that when the Physicians once told holy Mr. Dod, in a dangerous Sickness in his Oldage, that they had good hopes of his Recovery; he answered them, that the news pleased him no better, than if one should tell the weather-beaten Mariner that was putting into the haven, that he must turn back to conflict with the Storms again. p. 232No certainly, they who are almost got safely through this dangerous World, would be loth to venture into it again.

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

SECT. VIII.

THE Eighth Priviledge of Old-Age, … 8. Nearer to Death and Eternity.which is, that it is Nearer to Death than in the Course of Nature, younger persons are, and consequently if they be in Christ, nearer to the Everlasting Life. For though it is possible for the Young to dye soon, yet it is impossible for the Aged to live long ††Of young men dy many, Of old men scape not any.. Their manifest Decayes are a certain presage of their approaching Dissolution, and no Medicine p. 233hath yet bin found to cure Oldage. The graves are ready for them, and the Worms wait for their last repast upon them. The moth of Mortality, which is bred in our Nature, will still be fretting the Garment of our Bodies, till they be consumed. Death is already got into the Aged persons Eye, and Ear, and in a short time will bring him unto the dust. Now though this be an unwelcome Messenger to those that live at ease, yet to an holy Old man and woman it is a blessed Priviledge: for as looking backward they see a tempting troublesome world, so looking forward they see by Faith a state of perfect Holiness and Happiness prepared for them. This Faith assures them, that the end of their fight, is the beginning of their Victory, and as they part from their labours, they take possession of their honours kkPugnae finis est initium victoriae, & dum finiuntur labores, accedunt honores. Rivet. de senbon.. And doth not any Apprentice rejoyce, when the time of his service is near its expiration? I know Nature recoils at the approach of Death in the best, but Faith is then of greatest need and use, and the just may be said to dy, as well as to live by his faith. Thereby he sees Life and Immortality just before him, and one only miry step to pass, and then he is p. 234well. Indeed the idle man desires not to go to bed, but to all that take or suffer pain, saith S. Chrysostome llChrysost. hom. 49. in Matth., an end of it is sweet; the traveller gladly beholds his Inne; the hireling often computes when his year is out; the husbandman greedily expects harvest; the pregnant woman waits for her expected deliverance and the Aged person for his Writ of Ease.

One would wonder what shift even the Heathen made to render Death desirable, who had such weak glimmerings of any other life. And yet even they would thus argue: Death, either it annihilates us, or else translates us: Annihilation will but reduce me into the State wherein I was; and if it translate me, it will put me into better lodgings; my Soul can be no where so pen'd up, as here it is in the Body mmMo… quid est? aut finis est, aut transitus: nec desinere timeo, idem est enim quod non coepisse: nec transire, quia nusquam tam angustè ero. Senec. Ep. 65.. What boast would they have made of Death, had they but firmly believed everlasting life? For this it was which enabled the Apostle to make this expression, Phil. 1. 23.—Having a desire to depart, and to be with Christ, which is far better. For where should the Spouse desire to be, but with her husband? or where the members, but with the head? And upon this account, p. 235that good Lady Falkland would usually say, when she was going to bed, Now am I nearer Heaven by one day than ever I was. The Aged person sees a wofull wilderness behind him, and the blessed land of Promise before him, and therefore no wonder that, with Moses, he longs to be in it. And the nearer the holy Soul approacheth its perfection, the more earnest and almost impatient it is to attain it.

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

And if some Ancient people do not make this use of their approaching dissolution, what would they or others do, if they did not grow Old at all? what a careless worldly and vain life would p. 236men live, if they had no certain Indications of their dying? Surely the nearer to Heaven, the more heavenly we should be: as any man when he is come to the confines of another Countrey, will frame himself to the guise thereof, so he that hath this hope in him, doth purifie himself as he is pure, and will begin the Life below, which he expects to live above.

And the other Priviledge herein contained is this, that being weary, they are near to their Journeys end. They have bin long toss'd upon the Sea, and now they see the Haven, and rejoyce that they are ready to put into it. This could make Cato in Tully to say, My old-age is herein pleasant to me, that by how much I approach nearer to death, so much sooner do I, as it were, descry land, and after long sailing am ready to enter the Port. Not that a good man should desire to dye for ease, only to be freed from the troubles of life: all the tribulations of that blessed Apostle Paul, never made him cry out, O wretched man that I am! but his body of death forc'd him to it. But whil'st we carry these earthly Tabernacles about us, even the Sufferings of this present time will make us rejoyce in hope of the glory of God. p. 237Especially when we behold that innumerable company of Angels, the general assembly and Church of the first born, the spirits of just men made perfect, yea God the Iudge of all, and Iesus the Mediator of the new Covenant, amongst whom we are going to reside in perfect bliss; then will our heart and our flesh cry out, O when shall we come and appear before God! And this is the Priviledge of Old-age, that there is but one feeble life between them and a Crown; and you know that he who is shortly to be invested in some Dignity, feasts himself with the hopes of it ooO preclaram di…, cum ad illud amicorum concilium coetumque profi…iscar & cum ex hac turbâ & colluvione discedam! Cicero.. Yea this is the constant relief of the Aged man under all his bodily, and other temporal afflictions, that they will last but for a moment. Hold out Faith and Patience, the Iubilee is at hand.

Therefore it behoves all that are in years, to lay up for themselves a good foundation for the time to come, that they may lay hold on eternal life: to get some unquestionable evidence of their right to the tree of life, of their part in Paradise; and then their thoughts of what's beyond death, will support them against all events on this side it, or in it. That Death is never to be dreaded, saith an p. 238Heathen Poet ppEnnius., which is followed with Immortality. All your riches, reputation, or friends will then nothing comfort you, like a lively sense of Christ in you, the hope of glory. He that hath liv'd to God, will chearfully go to him; and they who have run with difficulty, will dye with ease qqAnte senectutem curavi, ut benè viverem; in senectute, ut benè moriar; benè autem mori est libenter mori. Sen. ep. 61..

And thus you have an account of some of the many Priviledges of Old-age: for besides all these; it is a Priviledge to attain to such an Age, as that we may our selves see to the Education, and Disposal of our Children; and also to have the comfort of their piety and prosperity. Thou shalt see thy childrens children, and peace upon Israel, Psal. last. Hereupon it is recorded among, and as the crown of the Blessings bestow'd upon Iob, after his restoration, that he lived an hundred and forty years, and saw his sons, and his sons sons, even four generations, Job 42. 16. From all which we may conclude, that although every Age of mans life hath its peculiar bitterness and sweetness, yet all things well weighed, a quiet and honest Old-age is to be preferr'd before any other age. It is the assertion of the learned Petrarch rrO veneranda ante alias senectus! O diu optata! O nequicquam formidata mortalibus! Et si nôsse coeperis, faelix aetas: Indignus est ad te pervenire, qui te metuit: Indignus pervenisse qui te accusat. Petrarch. lib. 8. ep. …enil. ep. 2., who thereupon breaks forth into the praises of it; concluding p. 239them unworthy to arrive at it, that are afraid of it, and them unworthy to possess it, that accuse it. So that though we commonly say, That every thing is worse for its age, yet a pious Old person is the better; and therefore no man needs to be, as too many are, ashamed of their gray hairs. Forasmuch as Old-age, is Greater in Authority than any other age, Richer in Experience, Freer from sin, Proner to Piety, Riper in its Fruits, Worthier of Respect, Further from the World, and Nearer to Eternity. And so much for the Priviledges of Old-age, which is the Sixth point to be handled.