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Post by Admin on Jan 18, 2024 20:00:14 GMT -5
www.monergism.com/discourse-concerning-old-age-ebookThe Epistle to the Readers
Friendly readers,
You have here a plain discourse concerning old-age. The design of it is to instruct, to warn, and to comfort the weaker sort of aged people, among whom I must place myself. The wiser and stronger may find divers things upon this subject collected here together, which they know and practice better than I. But that which put me upon this attempt, was,
1. Some years experience of old-age in myself.
2. More leisure time, by reason of my bodily infirmities, and other restraints than I could have desired.
3. An observation, that there was no full treatise in our tongue upon this point.
4. And lastly, an sincere desire to be some way useful in the world.
These were the true occasions of this treatise. Whatever in it tastes of the cask — impute that to my weakness; whatever is worthy —ascribe it only to God's goodness. I know it is full of imperfections, but when the principle, matter, and end of an action are honest, candid people will interpret the rest in the best sense. Such ancient and modern authors, I could meet with, as have written upon this subject, I have perused, and digested their observations in their places. But the Scriptures here produced are my great vouchers, and which I do most earnestly recommend to the readers, for they are worthy the highest regard. That the Lord would enable me and you to frame our old-age according to these instructions, is the earnest prayer of,
Your servant for Jesus sake, Richard Steele, May 10, 1688
Intending a discourse concerning old-age, I shall use that method, which I conceive will be most comprehensive, and most commodious for my purpose; which is,
1. By making some description old age.
2. By showing the true causes of it, and the best preservatives against it.
3. The sins or vices which are most usual in it.
4. The graces and virtues that are most proper for it.
5. The inconveniences and miseries which attend it.
6. The privileges and comforts peculiar to it.
7. And lastly, the work and business that is most needful in it
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Post by Admin on Jan 18, 2024 20:07:12 GMT -5
Chapter 1.
The Description of Old-Age.
Section 1. Of the names for old-age.
For the first, we must come to a right notion of old-age, partly by its
name. The words which are used for it in the oriental languages, do
only signify people or things that are durable, that have lasted long;
and some of them are used promiscuously for such as are dignified
by office, as well as for such as have filled their days. And none of
them direct us in the computation, when it begins; but do
comprehend as well those people that are decrepit, as those who are
only decayed. For in Genesis 18.11 Abraham was an old man; and in
Genesis 24.1. There he is called with the very same word — an old
man, when he was then forty years older than before. The Hebrew
commonly calling an old man, one full of days, or stricken in years,
the sometimes they are distinguished, the aged with him that is full
of days, Jeremiah 6.11. By which it should seem, that old-age comes
somewhat short of fullness of days.
The Greek words also for an old man do signify one that has lived
long; or one that looks towards the earth; or whose vital moisture is
dried away, and nothing but an earthy matter left. The Latin words
for old-age, do signify multitude of years, or decay of strength: or
precedence and priority of existence. But the most usual and proper
word for it denotes a person, who has one foot in the grave, that is
half dead already; the some derive it from the diminution of the
senses, as if no body were old, until they were decrepit and began to
dote.
It is clear, that there are divers periods in the life of man, which are
like so many stages in the race which is set before us. Herein we have
some light in the holy Scriptures. In Leviticus 27.3, 4, etc. where
one interval of time is, from a month to five years of age;
a second, from five years of age to twenty;
a third from twenty to sixty; and
the last from sixty to the end of life.
And men's strength and ability, at least in those times and places,
may be collected from their valuation, which is there adjusted by God
himself. Humane authors have variously divided the life of man.
Some into four parts, answering the four parts of the year; spring,
summer, autumn, and winter. Others into seven; assigning each part
of it to a different planet; and so old-age to Saturn. But man's age
seems most fitly to be distributed into,
1. His growing age.
2. His ripe age.
3. His decaying age.
As to the first of these; we need not be so critical, as to begin it at his
conception, or quickening in the womb, then he begins to live and to
grow. We may distinguish his growing age into infancy, childhood
and youth. Infancy ends when we begin to walk and speak.
Childhood reaches to the fourteenth or fifteenth year; and youth lasts
to twenty five. Unto these years we usually increase in strength or
stature. Not but that some particular people, or in some countries do
ripen sooner; and also that females are reckoned to attain to the
second stage of their growing age, two years sooner, and to the third
stage, four years sooner than the males; yet still the foresaid
computation agrees with the male gender, and comprehends the
generality of them.
The ripe age of man follows, when the parts of his body, and the
powers of his soul are come to some consistency; and therefore it
may be called his best state; as the Hebrew signifies in Psalm 39.5 —
his settled estate: truly every man at his settled, or best estate, is
altogether vanity. The former state is the spring, this is the summer
of a man's life; wherein those who are truly wise, will be gathering
both temporal and spiritual provision for the winter of old-age. Now
this rational flower is in its prime. As the flower of the field, so he
flourishes, Psalm 103.15.
Many indeed are cut down and gathered in their youth, and others
are cut off in the midst of their mature days: for when the wind
passes over this flower, it is gone. And it is observable, that Enoch in
the first world, and Elijah in the second, and our dear Savior in the
last, were called away in the midst of their days; to warn us, that this
is not our country, but that even in the time of youth and strength, it
behooves us to prepare for the eternal world. But if the Lord does
still by his power and patience, hold our soul in life, this brings us to
old-age; and this ripe age commonly lasts as long as our growing age,
and so we may assign unto it, twenty five years more
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Post by Admin on Jan 18, 2024 20:08:56 GMT -5
Section 2. Of the nature of old-age.
And so we are come to the third and last stage of life, the decaying
age or old-age; which is the subject of the following discourse; which
may be thus described, namely, that part of man's life, wherein
through the multitude of years his strength is decayed.
For, 1. It is not merely such a number of years without some decay of
nature, that can properly denominate old-age. In former times before
the flood, when men usually lived eight or nine hundred years, he
who was a hundred years old, was a very young man; and still we
find that many are stronger at sixty, than others are at fifty years of
age. Thus Athanasius testifies of Antony, that he had all his teeth,
and his eyesight sound, when he was an hundred and five years old.
Neither, 2ndly. Does the decay of strength alone, determine a man
old; as diseases and other casualties may weaken and wither him,
who in respect of his age, has not attained the meridian of his life.
Thus our blessed Savior was guessed to be near fifty years old, John
8.57. When he was but little past thirty, being a man of sorrows, and
acquainted with grief. But when our strength is decayed through the
multitude of years, then old-age commences.
From whence it follows, that neither gray-hair, nor wrinkles, nor any
such separable adjunct can be a demonstration of old-age; seeing
sickness, or cares, or fears, or grief may produce these effects,
without any considerable decay of strength, or number of years,
Proverbs 12.25. Heaviness in the heart of man, makes him stoop.
Here the heart stoops like an old man, and that through heaviness.
And Psalm 6.7. My eye is consumed, because of grief, it waxes old,
because of all my enemies; here grief brings old-age into the eye. And
Psalm 32.3. When I kept silence, my bones waxed old: here old age is
ante-dated in the bones by trouble of mind.
Thus authors tell us of those, whose hairs have become hoary by
sickness, and have grown black again at the return of health. The
story of the Dutch captain is famous, who being put into a fright, had
his hair turned gray in the space of one night. But all these being
unnatural and accidental, do not constitute old age at all.
Neither does any occasional eclipse upon the internal faculties, the
mind, memory or imagination, certainly declare old-age; for many
accidents may produce these effects in the youngest people: whereas
old-age is not incident to the soul. Its organs may be weakened or
maimed either by natural decays, or by violent accidents, so that they
cannot exert themselves; but the soul can never properly be said to
grow old, because the nature of it is imperishable; and that which
never perishes, can never be said to decay. But when natural heat
begins to abate, when no food can sufficiently supply that radical
moisture in the body, and when the digestive faculty is weakened; so
that both the senses and members begin to feel a decay — then old
age has taken you by the hand, to lead you to your long home
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Post by Admin on Jan 18, 2024 20:11:11 GMT -5
Section 3. Of the beginning of old-age.
Now touching the precise year wherein old-age may be said to begin,
it is not so material to be known, as it is doubtful to be fixed. But if
we allow twenty-five years to the growing part of man's life, and
reckon and twenty-five years more to the ripe or stayed part thereof,
then does old-age ordinarily commence at fifty years of age. And
there or thereabout many learned men have fix it, and then twenty
five years more will reach the end of most mens lives, or bring them
to seventy five, an age wherein commonly men grow every way
feeble, and have one foot in the grave.
It's true, a universal fixed period cannot be set herein; the diversity
of mens natural constitutions, employments, diet, exercises, etc.
causes old-age to come sooner to some, and slower to others. Some
people through the happiness of their descent, have a better stock of
natural vitality at their setting out than others — and consequently
old-age seizes upon the person more slowly. Some people's
employments do not spend or impair their vitals so much as others.
Some people are nourished by more sound and vigorous food, than
others are.
In short, a cheerful heart, a sober diet, and moderate exercise, may
defer old-age for a time; but come it will at length. Even a house of
stone will at last decay, and grow out of repair. "As water wears away
stones and torrents wash away the soil, so You destroy man's hope.
You overpower him once for all, and he is gone; You change his
countenance and send him away!" Job 14:19-20
But this is plain, that there is a vigorous — and a decrepit old-age.
During the former, natural abilities are not so decayed, as to render a
man uneasy, or unserviceable. Abraham was an elderly man, Genesis
18.11. He was old and well stricken in years, Genesis 24.1. Being then
about one hundred and forty years of age. Genesis 25.8. He was old
and full of years, being one hundred seventy and five — then he was
very old.
Thus Jacob was an old man at one hundred and seven years, for
Benjamin is called a child of his old-age, Genesis 44.20. But he lived
forty years after that, Genesis 47.28. But then he was a very old-man;
his eyes were dim, and he was confined to his bed.
In the former part of old-age, many enjoy a good consistency of mind
and health of body; whereby they are very comfortable in themselves,
and very capable of counseling and governing others. Yes, upon some
accounts it may be esteemed the best parcel of our life; wherein our
impetuous passions being already spent, we are furnished by great
experience to be very useful in our generation. But when a man is
arrived at the latter part of old-age, to be feeble and decrepit — then
he grows uneasy to himself, and unserviceable to others. These days
may be called evil days, and of these years it may be said, I have no
pleasure in them, Ecclesiastes 12.1
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Post by Admin on Jan 18, 2024 20:12:26 GMT -5
Section 4. Of the long lives of many people.
The last period of old-age is death. Some indeed have been longer
before they tasted of death, and some sooner; there is no certain
definite year, wherein that last friendly enemy comes.
The antediluvians lived eight or nine hundred years. Those who were
born after the flood, did scarce live half so long; for Arphaxad, who
was born after it, lived but 440 years, Genesis 11.13. And in the time
of Peleg his grand-child, the age of man was shrunk half in half
shorter; he lived only 239 years, Genesis 11.21. And in the age of
Nahor, great grandchild to Peleg, it fell to 150. Genesis 11.25.
And so the ordinary term of man's life was by degrees curtailed, that
in Moses' time, the days of his years were reckoned at threescore
years and ten; and the strongest constitutions did reach but to
fourscore years, Psalm 90.10.
Howbeit, there have been in all ages of the world, some instances of
such as have exceeded the ordinary standard; the causes and ends
whereof are known only to God, in whose hand is the soul of every
living thing, and the breath of all mankind, Job 12.10. Thus we read
of many in the primitive times of Christianity that lived on coarse
food, and yet overpassed a hundred years[/b][/font]
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Post by Admin on Jan 18, 2024 20:13:34 GMT -5
Chapter 2.
The Causes of Old-Age, and Preservatives.
Section 1. The original cause, man's sin.
Having thus described old-age, I come now in the second place, to
inquire into the true causes of it, and preservatives against it. For the
CAUSES thereof.
First, the original meritorious cause is man's sin and defection from
God. The truth is, it may seem somewhat strange, that man being
created at the first in the image of the immortal God, placed but little
lower than the angels, crowned with glory and honor, and made ruler
over all other creatures — should have his life burdened with so
many sorrows, and then so soon arrive at old-age and death.
And some of the heathen did foolishly charge nature with envy and
cruelty towards man, in causing so noble a creature to tarry so short
a time in the world, and to grow old as soon as he begins to grow
ripe. And others as wisely concluded, that men were sent into this
world only for their punishment, for crimes committed in others
bodies before. And indeed, if you set the Scriptures aside which
resolve the case, it is somewhat unaccountable to have so short a
history of so noble a creature. If an intricate architect should frame
and rear up a firm and stately building, and being completely
furnished, the same should presently shrink, and in a short time
decay and fall to the ground; passengers would be apt to call in
question the fidelity or skill of him that made it; or exceedingly
wonder by what means it came to ruin, until they come to know, that
the inhabitant himself undermined, plucked down his own house. So
in the case before us, it is matter of grief and astonishment to see the
most exquisite piece of God's workmanship upon earth, to become
decrepit in so short a space, and to be reduced so soon into dust and
ashes!
We must know therefore, that man at his first creation being made
up of a body and a soul, was neither in his own nature so
unchangeable and immortal as the angels, nor so frail and weak as
other creatures below. Not so unchangeable, I say, in his own nature;
for having a body that was to be continually supplied with food, that
is, repaired, it follows that, that which needs repair, is liable to decay.
But yet while the sweet harmony, wherein it was first formed, was
not disturbed, the frame might well have endured for a long time;
especially, if the tree of life in Eden were intended, as some of the
learned thought, to support, strengthen, and perpetuate life.
But the dismal fall of our first parents did so crush the body, and
wound the soul, that neither of them can be recovered in this life. For
as soon as man sinned, death, which was threatened to him, by
degrees seized upon his body; and fear, shame and sorrow entered
into his soul. And though the divine providence permitted him and
divers of his posterity to live many hundreds of years, that the naked
world might be peopled, and that religion with all other useful
knowledge might be procured, preserved and propagated in the
world; yet we date his decaying and dying state from that word,
Genesis 3.19. "For dust you are, and unto dust shall you return."
That righteous sentence brings our hoary hairs upon us. You turn
man to destruction, and say, return you children of men — in the
morning they are like grass which grows up. In the morning it
flourishes and grows up, in the evening it is cut down and withers.
Psalm 90.3, 6.
If you inquire therefore into the ruins of human nature, the answer
will be, that sin is the moth, which, being bred therein, has fretted
the garment, withers the man, and lays his honor in the dust! Every
decay therefore of our strength should remind us of our apostasy
from God by the fall, and should renew our grief for the same.
Whether Adam wept as oft as he looked towards Paradise, is
uncertain; but surely when we find our eye-sight fail us, our skin to
wrinkle, and the pillars of the house to tremble — we should mourn
for that woeful disobedience and ingratitude, which was the original
cause of the decays of nature. When your eyes cannot do you service
in seeing — then let them do it in weeping for this root of sin and
misery.
Do not say that you no responsibility in what was done by another,
long ago. For certainly we would never feel the effects, which we
daily find to our smart, if we had no hand in the procuring cause of
them. They who would persuade you, that no sin is inherent in you,
but that its only contracted by imitation and custom, must needs
yield that the decays, the feebleness and the withering; even of the
most temperate man in the world, must proceed from some wound
upon human nature, which the Creator would never have inflicted
without a fault.
O therefore let us not only lament our actual and daily offences, but
let us go up to the spring, and bewail that first rebellion, which is the
root of evil both of sin and punishment! I say again, when your bones
shake, and when your hand shakes, let your heart mourn for the sin
that has poisoned your nature, and made you miserable! The body
which was the instrument in the crime — is justly the subject in the
punishment
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Post by Admin on Jan 18, 2024 20:14:48 GMT -5
Section 2. The natural cause, dryness and coldness.
The immediate and natural cause of old-age, is the dryness and
coldness of the temperament of the body. There is according to the
old philosophy, a certain native heat and radical moisture
ingenerated in all mankind at their conception, whereby life is
preserved: the one is like the flame, the other like the oil that feeds it.
Diseases and maladies are like a thief in the candle, that makes it
wither the sooner: but if no such thing happens — yet the lamp will
consume, and at last extinguish. All the supplies of food and
medicine, are not able to maintain nor repair that heat nor that
moisture, but a cold and dry temper grows upon the body, until it is
quite exhausted and wasted.
It is true, some there are who have derived to them from their
progenitors, a greater measure of radical heat and moisture, and
therewith more lively and vigorous spirits; and these, meeting with
no external inconveniences, do live longer in their strength, as may
be observed in some families everywhere. Just as some good wines
will preserve themselves from decay much longer than others; but at
length they grow acid and spiritless — so eventually that moth of
mortality, which lurks in all our bodies, will fret that garment into
rags! No care or art can preserve these houses of clay, for as much as
their foundation is in the dust, Job 4.19
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Post by Admin on Jan 18, 2024 20:16:06 GMT -5
Section 3. The preternatural causes.
The third sort of causes which may accelerate or hasten old-age, are such as these:
1. Unwholesome air. For the air, being the constant food of the vital
parts, must needs contribute much to the repair or decay of the body;
and the more impure it is, must consequently impair and weaken it.
Hence and from the corruption of food it is not improbable, that the
age of man, after the deluge became so much diminished; insomuch
as Arphaxad, who was the first-born in the new world, lived scarce
half so long as those before the flood; as appears by comparing,
Genesis 5.27, 11.13. The air being now become more impure and
unwholesome, than it was before. However it is most evident, that
people do commonly at this day grow weak and feeble, who live in
those places, which mourn under a malignant air; and others are
fresh and healthy at the same years, that enjoy the blessing of a purer
breathing.
2. Secondly, diseases are another cause that brings on old-age. For
these must needs weaken that strength of nature, whereby our life is
supported, Psalm 39.11. When you with rebukes correct man for
iniquity, you make his beauty to consume away like a moth: and not
only his beauty, but his strength and spirits — you make that which is
desirable in him to melt away. And thus it was with holy Job. You
have filled me with wrinkles, which is a witness against me, Job 16.8.
His grievous distempers had made him old before his time. Thus we
daily see divers people, who, in respect of the number of their years,
have not passed the meridian of their age — yet by reason of their
sicknesses, and especially the dregs which some kinds of them do
leave behind them, are old in their very youth. These are like storms
without, which battering the best built house, will the sooner bring it
unto ruin.
Holy David said of himself, Psalm 119.83. I am become like a bottle
in the smoke, that is, my natural moisture is dried, burnt up, and
withered. And Hezekiah by reason of sickness complains, my age is
departed, and is removed from me as a shepherds tent, Isaiah 38.12.
Thus the Lord does sometimes weaken a man's strength in the way,
and shortens his days, Psalm 102.23. Implying, that a man's life is
like a journey through this world into a another world; now by
diseases he weakens us in the way, as we are traveling through the
world, causes us to commence old age, and shortens our days: so that
by this means, some have but a winters day of life, while others enjoy
a longer.
3. Thirdly, another cause which hastens old age, is, immoderate
worry or labor. Each of these, when they exceed a due proportion, do
exhaust the spirits, and produce early wrinkles; where as, being
moderately used, they do us no hurt, but good. It is indeed a part of
the curse pronounced at the fall, on Adam and all his posterity,
Genesis 3.19. In the sweat of your face shall you eat bread, until you
return unto the ground; and the carking heart and sweating face,
hastens man to the ground.
One of these alone, immoderate worry, or immoderate labor will do
the work; but when the mind within is eaten up by continual
thoughtfulness, and the body without is harassed with extreme
labors, no wonder that weakness, languishment, and old-age hasten
on a pace. Then does our strength give place to labor and sorrow, for
it is soon cut off, and we fly away, Psalm 90.10. Great indeed is men's
folly thus to ruin themselves; as it is certain that neither our
immoderate cares, nor our immoderate labor, do us any good at all:
less care and more prayer would avail us much more; yes, and they
do us much hurt, they disquiet the mind, they disturb the body, they
provoke God to leave us to ourselves; and then we shall soon find,
that it is vain to rise early, to sit up late, and to eat the bread of
sorrow.
Whereas the blessing of the Lord, it makes rich, and he adds no
sorrow with it, Proverbs 10.22. Assure yourselves, if moderate care
and labor will not bring in riches, then they are not good for you; and
whatever is gained otherwise, has a curse in it, and will bring misery
on the body, or on the soul, here or hereafter.
4. A fourth cause which hastens old-age, is intemperance; that is,
excess in eating, or in drinking, or in lustful embraces. Any of these,
especially the last, bring old-age into youthful years. Sad it is, that
our life being in its utmost extent so short, and our bodies by nature
so frail; we, that have a desire to live, and who for that end will be
content to use the most irksome remedies, should yet so commonly
invite distempers by our luxury, and so shamefully dig our graves
with our teeth, and deprive ourselves of the residue of our years.
In so much, that although in Hieroms time he affirmed that there
were reckoned five thousand martyrs for every day in the year; yet
we may sadly conclude, that Bacchus and Venus have had daily more
martyrs, if we may so call them, in one place or other of the world,
than Jesus Christ.
From whence come for the most part those pains of the gout, stone,
dropsy, convulsions and seizures, with such other distempers, but
from intemperance in some of the foresaid objects? A moderate use
of food, drink, and conjugal rights, as it does tend much to the
alacrity of the mind, so does it no less to the health of the body: but
excess in any of them, does either suffocate nature, or else
impoverish and exhaust it; as it is observed of the more lecherous
creatures, that they are short-lived in comparison of others.
If therefore you would arrive at a good old-age, good in respect of the
comfort of the mind, or in respect of the welfare of the body, oppose
and check your unruly appetites. Resolve with the grace of God,
hitherto you shall come and no further. Conclude, I am a man, yes, a
Christian, and not a brute; and consequently, am not to be guided by
sense, but by reason and religion, which teach me to use all these
outward comforts, so far as they will promote the glory of my maker,
and the present and future good of my body and soul.
5. Fifthly, inordinate passions of the mind are another means to
bring on old-age; such as anger, especially sorrow. For these
manifestly prey upon the spirits, and also produce such bodily
distempers, as do hurry people into old-age before their time. A
hence it was, that Valentinian the emperor, by an excessive straining
of his voice, in an angry reply against some offenders, fell into a
grievous fever, which at length brought him to his end.
And for sorrow, the wisest of men tells us, Proverbs 15.13. A merry
heart makes a cheerful countenance; but by sorrow of the heart, the
spirit is broken. And when the spirit is broken, the body must
sensibly wither and decay. For these passions like a flood, break
down, and overthrow all before them. You know a river, while it
proceeds with its usual stream, passes harmlessly, yes, profitably
through all the fields and meadows, and makes no breaches on the
banks on either side; but when a sudden and excessive rain swells it
up, then it lays about it without mercy, and tears up the ground, the
fences and trees on every side. Just so our passions being moderate,
are innocent and useful; but he who has no rule over his own spirit,
is like a flood of water broke loose, or like a city that is broken down,
and without walls.
Yes, there have been instances of such, as by sudden grief have
grown gray in a few days time; and there are hundreds that carry the
badge of their great sorrows on their heads, long before a due course
of years would have brought them.
Let us not therefore allow these vultures to feed upon our hearts, nor
yield ourselves slaves to these unruly passions; which war not only
against the soul, but even against the body, and will ruin both, except
they be restrained and mortified by the grace of God. Philosophy has
gone far in this work — Christianity should go much further.
There are also other both moral and natural causes of old-age, but
these may suffice. By these causes, you may easily discern what are
the best preservatives against old-age. For the no art or care can
prevent the unavoidable access thereof — yet effectual means may be
used to defer it.
But the most effectual preservatives are,
1. Piety, and
2. Sobriety.
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Post by Admin on Jan 18, 2024 20:19:10 GMT -5
Section 4. The Preservatives of old age
First, serious piety. By which I mean, a course of life in the faith, and
fear of God, and in holy obedience unto him. This is that godliness,
which has the promises of the life that now is, as well as of that which
is to come, 1 Timothy 4.8. This is the best antidote against that
poison which has originally infected our nature, and which makes it
swarm with distempers, that hurry us to old-age, and death at last.
This is, certainly, the best means whereby to avoid that fatal curse so
early pronounced, or else to turn it into a blessing.
"If you will walk in my ways, to keep my statutes and
commandments, then I will lengthen your days," 1 Kings 3.14. "What
man is he who desires life; and loves many days, that he may see
good? Depart from evil, and do good, etc." Psalm 34.12, 14.
Abraham is the first person called old in the Scripture; both Adam
and Methuselah and many others were richer than he in years, but
not in faith and obedience. I know, that some of the worst of men
have, without piety, flourished long, and some that have been most
religious, have withered quickly; and therefore do conclude, that all
such outward blessings and afflictions are conditionally premised
and threatened. And yet it abides certain, that the ordinary way to a
vigorous age, and a long life, is the true fear of God; and that which
makes it short and miserable, is ungodliness. And the holy Scripture
is express herein, Proverbs 10.27. "The fear of the Lord prolongs
days: but the years of the wicked shall be shortened." For doubtless,
our Lord God, who is the giver of life, is also the conserver of it; and
whose word we may rely upon, as the best prescription and
preservative in this case. This holy course does contribute to this
end:
1. In a natural way. And that,
1. By mortifying and discarding those sins which do more directly
hurt the body. Such are those passions and excesses above-named,
such is anger, envy, covetousness, ambition, and many such like,
which like tornado rends and shatters the earth. I think there is no
sin, whatever, but it has a malignant influence upon the body; either
to disorder and inflame it, or to macerate and dispirit it.
Now the fear of God obliges a man not only to restrain, but to pluck
up all such by the roots. Those are the weeds, which both rob the
sweet flowers of their nourishment, and also depopulate the soil
where they grow; which being cast out, the whole man fares the
better after them. And,
2. True piety refreshes the body with the comforts of a good
conscience. That peace, that hope, that joy which result from a
conscience that is pacified by the blood, and purified by the spirit of
Christ — does most efficaciously nourish the whole man, they daily
feast him. This is the merry heart, that is called a continual feast,
Proverbs 15.15. And which does good like a medicine, Proverbs 17.22.
There is that intimacy between the soul and the body, that whatever
refreshes the one, does also cheer the other. Whereupon the learned
have judged, that hope, love and joy are great prolongers of life, by
the influence which these have upon the humours and spirits in the
body: much more when these affections have heavenly and eternal
things for their object: and the holy Scripture speaks that way, when
it says, Proverbs 19.23. "The fear of the Lord tends to life, and he who
has it, shall abide satisfied."
3. True piety is the best preservative against old-age in a spiritual
way, namely, by procuring the blessing of God. For when the body is
consecrated to him, and employed for him, we may expect it to be
blessed by him; it is under his peculiar care and providence. When it
is united to Jesus Christ, it will receive influence from him for its
good. So that true religiousness, the it more immediately tends to the
recovery and felicity of the soul — yet it is really most friendly also to
the body. He who fears God, and walks in his ways, shall see his
children's children, Psalm 128.
And on the other hand, all those destroying, and life-shortening
diseases mentioned, Deuteronomy 28. Even every sickness, and
every plague, are denounced to the ungodly. Ecclesiastes 8.12, 13.
Though a sinner do evil an hundred times, and his days be prolonged
— yet surely I know it shall be well with those who fear God, who fear
before him. But it shall not be well with the wicked, neither shall he
prolong his days, which are as a shadow, because he fears not before
God.
Therefore you that would protract the time of your flourishing
strength, learn to love and fear God, devote yourselves to him,
bestow your hearts upon him, employ your time and strength to
please and honor him: abide not in a state of ungodliness, rest not
with a form of godliness; but resolve upon that real holiness, which
will produce a long and happy life in this world, and a longer and
happier life in a better.
2. The second preservative against old-age, which indeed is
contained in the former, is temperance and sobriety. I mean that
gracious virtue, which retains the sensitive appetite within the
bounds of reason and religion, whereby we keep a mediocrity in the
use of foods, both in respect to their quantity, neither loading nor
starving the stomach; and in respect of their quality, neither
debauching it by too much rich food, nor injuring it by things
noxious. The same care in drinks, lest the quality of them be
pernicious, or the quantity of them harmful. That the marriage-bed
be moderately used, so that the vital spirits be not exhausted.
Now man's sinful nature above all other creatures inclines to excess
in all these: and it is pleasant to the flesh; but it is pleasure — or
poison? At last they bite like a serpent, and sting like an adder,
Proverbs 23.32. Not the soul only, but the body. They do insensibly,
but infallibly weaken nature, disorder the harmony of the parts,
breed the most fatal distempers, and render him, as we may daily
observe, old in infirmities, who is but young in years.
So that if those who give themselves up to gluttony, drunkenness or
lasciviousness, did truly love their own souls, or yet their own bodies,
they would bridle their unruly appetites for their own sakes, and not
pay so dear for that which must be repented of. And as a plain and
even way is much more delectable, than always to be going up hill
and down; so certainly there is a thousand times more ease and
sweetness in an even and temperate course, than in the perpetual
unevenness of intemperance.
How could that body hold out, that is daily clogged and inflamed
with unnatural excesses? The intemperate man is constantly feeding
an enemy, whom it is charity to starve; and deals with his body as the
ape, who is said to hug her young to death. Whereas a wise sobriety
is health to the body, and marrow to the bones; by it the humours,
the blood, the spirits are all maintained in order and in vigor. His
meals are pleasant, and his sleep is sweet, and he is a stranger to
those crudities, and consequent distempers which pester others.
Seneca concludes, that there is no way to retard old-age like a frugal
sobriety.
Let me then persuade all such, as are lovers of pleasures, more than
lovers of God or of their own souls — to have some pity on their poor
bodies. O break off your destructive course, sow not the seeds of
consuming maladies in your own flesh. Be not among wine-bibbers,
among riotous eaters of food and wine. "Put a knife to your throat, if
you be a man given to appetite!" Proverbs 23.20. Give not your
strength unto women, nor your ways to that which destroys kings,
Proverbs 31.3. Let not the beast captivate the man, nor your reason
be enslaved by sense; but recover a just dominion over your blind
and brutish affections, that your days may be long and lively in the
land which the Lord gives you.
If it is here objected, that the most religious and temperate people
grow old as soon as others. It is answered, that in these external
things, all things come alike to all: there is one event to the righteous
and to the wicked. Yet every wise man will take the likeliest course
for the blessing he desires. The some children that have had no good
education, nor good example, have afterward proved eminent men;
yet who but a desperate man will hereupon resolve, I will take no
care about the instruction of my children? But the prudent parent
will conclude, that some of the best education miscarry, and some
with the worst flourish — yet I ought and will take the likeliest course
to bring up my children in the fear of God.
Even so in this case, the old-age and death do seize upon divers pious
and circumspect people, as soon or before they come upon others —
yet is it the interest and duty of all such as regard God, or wish well
to themselves, to use the fittest means to preserve their strength and
vigor, until their time and work be done.
For it is certain, that when the success answers not the means, and
that distempers, notwithstanding our piety and sobriety, do overtake
us; then it is permitted and ordained by the wisdom of God for the
setting forth some way of his glory, and for the real good of the party
affected. For a holy and good God never makes exceptions to his
general rules, but in cases reserved for his greater honor, and his
servants greater good. For all the paths of the Lord, though never so
cross and crooked, are mercy, I say, mercy and truth to those who
keep his covenant, and his testimonies. Psalm 25.10. And thus you
have had some account of the true causes, and the best antidotes
against old-age, which is the second point to be handled
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Post by Admin on Jan 18, 2024 20:22:16 GMT -5
Chapter 3.
The Sins of Old-Age.
Section 1. Frowardness.
I come in the third place to treat of the vices and sins, which are most
incident to old-age: for the best wine, has some dregs. And the there
are none of old-folks sins, but they are found in some young-folks
hearts; yet there are some particular vices, which are more proper,
because more common to aged people, than to others. Nevertheless
as the work of sanctification has been deeper, and the care in
education greater, so far the less liable shall the aged people be, unto
these corruptions. He who bears the yoke in his youth, will be
happily fortified against them in his age. I do not therefore charge
every old man or woman with the following faults; for many have
better learned Christ, and are as free from them as any other: but for
the most part aged people have a propensity to these vices.
First, frowardness or peevishness, whereby they are prone to be
morose, wayward, and hard to be pleased; easily angry, often angry,
and sometimes angry without a cause. Seldom are they pleased with
others, scarce with themselves, no not with God himself! Yes, they
think, as poor Jonah did, that they do well to be angry. Too apt they
are to aggravate every fault to its utmost dimensions, and so never
lack matter for unquietness.
Now this is both a sinful and miserable distemper. It is displeasing to
God, and it is very uncomfortable both to themselves, and to others.
Its true, that anger in itself is not evil: our blessed Savior was once
angry, but it was at sin, and it was accompanied with grief for the
hardness of their hearts. Mark 3.5. When we are angry at sin — we
are angry without sin. And it is also true, that aged people by reason
of their knowledge in matters, do see more things amiss and
blameworthy, more sin, and more evil in sin than others do; and
having liberty by reason of their age and authority to speak their
minds, they are too prone to express, that which others must digest
with silence. And withal their bodily distempers dispose them to
more testiness than others, whose continual health and ease makes
their conversation more smooth and quiet. And lastly, they discern
themselves in some danger of being despised, and therefore are
tempted to preserve their authority by frequent and keen reproofs
and reflections — and so they require too much, lest they should
receive too little.
But though these things may abate the faultiness of this sin — yet
they are far from being sufficient to justify the same. Some say, that
this foppishness is their disease rather than their sin; yet the disease
is the effect of sin, and sin itself. The mind is distempered by it, both
your own and others; the body is disordered; unjustifiable words are
spoken; the soul unfitted for any serious devotion; and the proper
ends of reproof seldom attained. For as the wrath of man never
works the righteousness of God, so it rarely cures the iniquities of
men. The plaster being too hot, burns more than it heals; and the
frequency of finding fault, tempts the faulty to heed it the less; yes,
they are prone to harden themselves in evil, by retorting your
unquietness upon you, as a sin you live in without reformation.
Strive therefore against this sinful infirmity: pray earnestly unto God
for a meek and quiet spirit; overlook smaller slips; be not severe
against involuntary faults; expect not the same wisdom or practice in
young people, as you have in so long time attained; bridle the first
emotions of anger; and weigh the nature and quality of a
miscarriage, before you let fly at it, and do not kill a flea upon the
forehead of your child or servant with a cudgel.
Go to school to your heavenly master, Christ Jesus, who was meek
and lowly, who being reviled, reviled not in return, and when he
suffered, threatened not. Give place to anyone rather than to the
devil. Resolve if others cross you, that yet you will not punish them
yourself; for frowardness hurts nobody so much as ones self.
And mortify pride, from whence, for the most part, these evil
passions spring; for we are apt to assume so much, and value
ourselves so highly, that we think every one should humor us; and
those who expect much, will meet with many disappointments.
Say not, that the cure is impossible; for in all ages there have been
instances of victories in this case. There was Patricius the father of
Augustine, and there was Calvin, both of them naturally of hot and
hasty spirits; yet did so moderate their temper, that an unkind word
was scarce ever heard to come from them. Yes divers of the heathen
were eminent herein; and doubtless the grace of God will not be
lacking to you, if you sincerely seek it, which will of lions, make you
lambs.
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Post by Admin on Jan 18, 2024 20:23:36 GMT -5
Section 2. Loquacity.
A second folly incident to old-age, is loquacity or talkativeness; that
is, an exceeding proneness to speak much. It has passed into a
proverb — that an old person is a parrot. Herein they are twice
children, whose faculty you know lies in talkativeness.
Speech is a most wonderful and excellent faculty conferred only on
human nature, and for their common good — and it is great pity that
it should be abused. As our reason begins to work, so our speech
comes in; which shows that all our words should be governed by
reason. And yet how unruly is this little member! Insomuch as the
apostle James calls the tongue, a world of iniquity. The hand is not
called a world of iniquity, for that cannot reach very far; but with the
tongue we can walk over the whole world, and by its venom, can hurt
even all mankind. aged people, whose eyes and ears, whose hands
and feet are much decayed and disabled, are apt to make the greater
use of their tongues.
And whereas the noblest and best subject of discourse is the ever
blessed God, his attributes, word and works — too few of the elderly
speak of these things. But the ordinary theme of their speech, is
gossip concerning other folks, and concerning themselves — and
here you may find in their tongues the perpetual motion. About
others, their tongue travels round about, and few of their neighbors
escape the scourge of it. It is their delight to be judging, censuring,
and condemning all mankind.
How much good might the same breath produce, if it were employed
in good instruction, in faithful counsel or in wise reproof? But their
talent lies not that way, but rather like Zoilus of old, who being asked
why he carped so much at others, answered, that he spoke ill of
them, because he could do no other ill to them. So the feebleness of
aged people must be a plea for their ill language. But God will
reprove you, and set this and all your other sins before you, because
you sit and speak against your brother, and slander your own
mothers son, Psalm 50.20, 21.
But their most pleasing harangues are concerning themselves. What
they have been, what they have done, what they have had, what
strength, what beauty, what estates, what affairs they have managed,
what adventures they have made, what victories they have gotten. In
sum, wherever the story begins, it shall be sure to end at their dear
selves — the feats they have done, or the respect they have received.
Now all this must be nauseous to every sincere hearer, and is most
loathsome in the sight of God. For he and his glory is the only center,
towards which all our words and actions should tend. All other
discourse is no other or better, than wherein Turks and pagans may
vie with you. Our blessed book assures us, Matthew 12.36, "That
every idle word that men shall speak, they shall give account thereof
in the day of judgment."
If all your excessive words in one day should be written down, and
presented at night to you, it would amaze you; how then will you
answer whole volumes of them at the day of judgment? Say not, that
words are but wind; since they are such a wind as, if irregular, will
blow the soul into Hell! For by your words you shall be justified, and
by your words you shall be condemned.
Bridle therefore, this unruly member. Nature has placed two bars
unto the tongue, the teeth and the lips; but except watchfulness and
prayer be added to them, these two bars will be too weak. If any man
offend not in word, the same is a perfect man, James 3.2. And you
will confess, that every man should labor to be perfect in his
profession; especially you that are old disciples, and should exceed
others in strict holiness, as much as you do in years.
Consider, that He who often said, let him that has ears to hear, hear;
said not, let him that has a tongue to speak, be ready to speak. No, he
has given to men two ears, and but one tongue; to show that we
should be swift to hear, but slow to speak. It is true, as Elihu grants,
Job 32.7, "Those who are older should speak, for wisdom comes with
age!" Their knowledge and experience qualifies them for it; and if
young people would but see their own weakness, and were modest
and humble, they might with much ease learn those things from the
elderly, which they have dearly bought.
Talkativeness, which is culpable in aged people, is utterly intolerable
in young ones. But yet even by those who are old, both the matter
and the measure of their talk is to be observed. You should consider:
what good shall I now procure by speaking? Where is my tongue
walking? What am I hurting by my silence? What words are these,
that are bursting out of my mouth?
Plutarch resolved that we would never speak, but when it is some
way necessary, or useful to ourselves, or others.
And that was a nipping answer, which Zeno the philosopher gave to
some ambassadors that were come to Athens, and had feasted some
learned men there, who had talked liberally to them: and what, said
they to him, have you to tell us? Why, says he, tell those who sent
you, that you met with one old man, who knew how to hold his
tongue.
And a wise man resolves, that he who has knowledge, who of all men
may best speak — spares his words, Proverbs 17.27. And you whose
temperament prompts you to be talkative, should not be so prodigal
herein. He was a wise man who said, he had often repented that he
spoke, but never that he held his tongue.
Let the glory of God, and the profit of the hearer be still the measure
of your talk. Do not hunt after the applause of men, which is but
empty air. And remember, that you may never justly commend
yourself — but when you are unjustly accused by another. And then
consider that the more a man speaks — commonly the less he is
heeded! Therefore if you would have people to mind what you say,
check your loquacity, and take notice how the wise man places
silence before speech, saying, Ecclesiastes 3.7. There is a time to keep
silence — and a time to speak
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Post by Admin on Jan 18, 2024 20:28:37 GMT -5
Section 3. Envy
The third sin more peculiar to old-age, is envy, which is an inward
grudging at those who in anything excel us. Now because those who
are old do see many that surpass them in strength, beauty, riches or
esteem — they are too apt to look at them with an envious eye, and to
grudge them those blessings which God has given them. Hence it is
but too usual with them, to lessen their deserts, to carp at their
enjoyments, to abound in all such reports and stories, as may
degrade or blacken them — thinking that what is detracted from
others, is added to themselves — which is a great mistake. Thus when
a house is decaying, all the props men can get, they will buttress it up
withal: but these are but rotten pillars, and will but expose you to
more contempt.
For this is an odious sin in itself: from hence proceeded the fall of the
first Adam, and the death of the second, for which mischiefs we
should hate it the more. And indeed it is a very unreasonable thing to
envy those mercies to others, whereof we have had our share as well
as they. Are they strong, lovely or respected? You have in your time
partaken of them — so why should you grudge at those who do but
come after you?
It is as if the southern gardener, who has reaped his harvest in July,
should repine at those who live more northerly, whose harvest is in
September! Why, the former had his harvest as well as the other; and
has reason rather to be thankful to God, than to envy those who
follow him. Besides, would you have two harvests? What answer can
you give to our saviors questions, Matthew. 20.15, "Is it not lawful for
me to do what I will with my own? Is your eye evil, because I am
good?" He who grudges at God's gifts, would make a miserable
distribution of them among men, if they were at his disposal. No no,
younger people have their proportion of loveliness, strength, estate,
honor and abilities — and you have yours; and they are distributed
by a wise hand, who is ever righteous in all his ways, and holy all in
his works.
And therefore labor with all your might to extinguish this cursed
flame. Remember that wrath kills the foolish man, and that envy
slays the silly one, Job 5.2. You envy others, but you hurt yourselves.
Few sins have a more malignant influence upon mind and body, than
this sin of envy. On the other side, if you bless the Lord for other
mercies, you have the comfort of them; if you repine at them, you
lose the comfort of your own.
I know that the spirit that dwells in us lusts to envy, James 4.5. But
to those who seek it, God gives more grace. Be contented with such
things as you have. It is not said, with such things as:
1. You have had, or such things, as
2. Others have, or such things as
3. You would have —
but with such things as you have, because he has said, I will never
leave you nor forsake you. If you have him — you have enough; if you
have him not — you lack all good things.
Let Him who is infinitely wise have liberty to dispose his gifts as he
pleases — and instead of grudging at the excellencies of others, labor
for something in yourselves to balance them.
Your gravity will be as valuable as their beauty,
your wisdom will be as valuable as their strength,
your grace will be as valuable as their wealth.
They do but surpass you in things that will fade as yours have done —
but you may excel them in things which are everlasting.
Besides, you should consider, that we are all fellow-members of the
same body, and so we should rejoice in their welfare and in their
comforts. This is the way to bring them to sympathize with us in our
defects. And those who pay respect to those above them, shall most
usually receive it from them below them; whereas the envious man
takes pleasure only in punishing of himself
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Post by Admin on Jan 18, 2024 20:30:51 GMT -5
Section 4. Arrogance.
The fourth vice too common to old-age, is arrogance and
conceitedness. A mind-set whereby they assume so much to
themselves, as if they had a monopoly of wisdom to themselves, and
that their word must be a law in all cases, so that they can endure no
contradiction. It is likely enough that Job's friends had a spice of this
distemper: for they were very aged, Job 32.6. And we find them very
wise in their own conceit. And it is most true, as before, that the aged
should speak, and that they are most likely to be in the right. Happy
had Rehoboam been, if he had acquiesced in the counsel of the old
men: for which is abler to advise — those who are only helped an
active imagination and a fluent tongue — or those who have read
many men, as well as many books, and have weighed things as well
as words, and by experience are grown wise?
These people may certainly expect, that a great regard be given to
their opinions. But yet as Job says in 32.9, "Great men are not always
wise, neither do the aged always understand judgment." All aged
people have not a patent for infallibility, nor does anyone at all times.
Old Nicodemus knew not what it was to be born again, though he
were a teacher in Israel; and I greatly fear he has his fellows in all
ages and places. Sometimes old men dream dreams, and young men
see visions, as Joel 2.28.
The Almighty will not confine his gifts, no more than he does his
graces to any order of men; and therefore no man should think of
himself more highly than he ought to think, but to think soberly, as
God has dealt to every man, Romans 12.3. And accordingly, the aged
are exhorted, Titus 2.2, "In the first place to be sober." It befits no
man to abound always in his own conceit, or to dictate in every
company; but rather according to the Levites method, Judges 19.
Consider the matter, take advice — and then speak your minds. The
Spirit of God dwells not in a proud heart: "Pride, and arrogance, and
the evil way, and the froward mouth — he hates!" Proverbs 8.13.
Check therefore and mortify this sinful temper. Mind the apostles
counsel, Romans 12.16, "Be not wise in your own conceits." Let not
your counsels beg respect by the number of your years, but command
it by the weight of your reasons; so there will be more of God than of
man in your counsels. Believe it, neither great age, nor great honor,
nor both together do infuse wisdom! For Solomon has said, "better is
a poor and a wise child, than an old and foolish king, who will no
more be admonished," Ecclesiastes 4.13.
Why should you therefore imagine, that wisdom must needs live and
die with you? That your words must be always oracles? O labor for
more humility, and be content with your proper measure.
Know for certain, that all conceitedness comes from pride — which
cleaves to a man even to the grave! Consider how the Scripture
disgraces this pride of yours, Proverbs 26.12, "Do you see you a man
wise in his own conceit? There is more hope of a fool than of him!"
Reflect sometimes, how often you have been mistaken, even wherein
you have been extremely confident. He must be omniscient, who is
always infallible. Let God be true, but every man a liar. Young Elihu
may sometimes out-strip Job and his three friends, and no mere man
is wise at all times.
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Post by Admin on Jan 18, 2024 20:33:53 GMT -5
Section 5. Covetousness
The fifth and most epidemic sin of old-age, is covetousness or
worldly-mindedness — that is, an inordinate love of riches, which is
shown in an insatiable endeavor to procure them, and in an
unreasonable reluctance to part with them. Though this vice be
frequently found in young people, as in that young man in Matthew
19.22. Who was free from other gross sins, but infected with this; yet
it is a disease more peculiar to old-age.
They feel the decays of nature, and think to support themselves by
their abundance. They must have some recreation, and are by reason
of their age incapable of other pleasures, and so do place their delight
in heaping up riches, as some of them have sincerely acknowledged.
They also know that their weakness and infirmities expose them to
contempt, and therefore endeavor to obviate that by their wealth,
and so make themselves considerable by their estates. These are
their crutches, which when weakness overtakes them, they lean upon
and support their fainting spirits withal.
And they do not lack variety of pretenses and excuses whereby to
justify their course: as that they are only providing for a rainy day,
for troubles and casualties that may befall them; that they ought to
lay up for their children and posterity, or else they were worse than
infidels; yes, even that they are gathering only to bestow it at their
death on some pious or charitable use.
And Satan is not lacking to nurse this selfish attitude in them, by
suggesting to them expectations of a long life, a distrust in the
providence of God, and continual fears of poverty: which is nursed by
the coldness of their temper, and by their consciousness of their
inability to get much by their labor: and these meeting with that
inveterate self-love, which is inherent in them, and consequently an
uncharitable frame of mind towards others, hardens them in their
tenacious temper; so that as their bodies grow weaker, this lust
grows stronger; until divine grace does open their eyes, or else the
earth at last stop their mouths!
This bitter root spoils their devotions, interrupts their prayers, and
renders the word of God tasteless. Covetousness disturbs their rest;
the thoughts and cares about these things visit them last at night,
and meet them first in the morning, and disquiet them the day
throughout; for where the treasure is, there will the heart be also. Oh
the cares, the fears, the vexations that possess a covetous heart! We
can somehow digest anything that we delight in, though it is never so
bitter — else no man could endure the life of a covetous miser.
But it is the old-man's recreation; the best of his time and the
strength of his thoughts are consumed, either about the keeping of
what he has, or about getting more: for as he has no vent for his
abundance, so he observes no limits for his desires. As the balloon,
the more it is filled with air, it stretches the more; so the more his
riches increase, the more his heart is set upon them; so that he sees
more beauty in his money, than in the sun the skies. No thoughts, no
discourse, no design pleases them — except it ends in gain! And
when there is an opportunity of doing good, the heart is cold, and the
hand is lame. Nay some of them will not afford conveniences,
scarcely necessities to their families or to themselves, but run in debt
to their own backs and bellies, to their children and servants, and
foolishly choose to live poor, that they may die rich.
"Covetousness, which is idolatry!" Colossians 3:5. Now this vice in
itself it is plain idolatry, and the root of all evil, leading men into
temptation and a snare, into many foolish and hurtful lusts, which at
last drown men in destruction and perdition! 1 Timothy 6.9, 10. For
the worldly man gets and keeps his estate . . .
with much labor to his body,
with vexation to his spirit,
with scruple to his conscience,
with danger to his soul,
with envy of his neighbors,
with lawsuits to his children, and
with a curse to his posterity!
Do but turn to Job 20.15, "He swallows down riches and vomits them
up again; God casts them out of his belly!" But in no sort of men is
covetousness so unaccountable, so very foolish as in aged people. For
what can be more absurd (said a heathen) than to be so much
concerned for traveling expenses, when we have so small a part of
our way to travel? Or as Augustine expresses it, to load ourselves
with the greatest burdens, when we are nearest the end of our
journey? It is no doubt a plain infatuation, and an instance of the
power of the prince of this world on mens minds, and of the
corruption of our nature to effect this; that those who have seen the
vanity of all these things, the uncertainty, the unsatisfactoriness, the
vexatiousness of them — should so dote upon them! That those who
not only know, but even feel in themselves, that they must shortly,
and may suddenly — leave them all, and perhaps have no thanks at
all from those who enjoy them; that yet these people, wise in other
things, should set their hearts upon them, and hunt after a world that
is flying from them.
How much more comfortable were it, to do all the good they can? To
feed the hungry, clothe the naked, to procure the prayers of the
distressed, while they have opportunity? To make friends with the
mammon of unrighteousness, to be esteemed of men, to be loved and
honored God! A godly man shows favor and lends: he will guide his
affairs with discretion. Surely he shall not be moved forever, the
righteous shall be in everlasting remembrance, Psalm 112.5, 6.
The pleas which they produce for their justification or excuse, are all
insufficient. Have you no other recreation? Surely, there are more
and better diversions, natural, artificial, and spiritual, than heaping
up riches. Instance but in the last of these, Psalm 119.14, "I have
rejoiced in the way of your testimonies, as much as in all riches: yes,
the law of your mouth is better unto me, than thousands of gold and
silver!"
Again, do you think that riches will defend you from contempt? True
piety and charity is a far better way, Psalm 112.9, "He has dispersed,
he has given to the poor; his righteousness endures forever: his horn
shall be exalted with honor." Do you think that in your decays of
nature, there are no better supports, than your riches? Yes . . .
the favor of God,
the love of Christ,
the comforts of the Spirit,
the feast of a good conscience, and
the joyful hopes of eternal happiness —
are as much beyond them, as the sun is brighter than a glow-worm.
Will providing for contingencies excuse you? Alas, your riches will be
no certain refuge for you, Proverbs 18.10, 11. The name of the Lord is
a strong tower: the righteous runs into it and is safe. The rich man's
wealth is his strong city, and as an high wall (but 'tis only) in his own
conceit. That promise, sealed to us, is worth all your jewels, and all
your estates: "Never will I leave you; never will I forsake you."
Hebrews 13:5
Can you justify your immoderate scraping, by a just provision for
your children and relations? No, no, that's but an excuse; for those
who have no children, are as sick of this disease as others! But if you
have children, this course of yours is the way to undo them. A
moderate care for posterity, is a duty, wherein we may expect a
blessing. But the covetousness of the parent, does but provide for the
luxury of the child, and so the parent's soul is ruined in the getting —
and the child's soul is ruined in the spending of what is so gotten. If
your posterity fear God, they shall lack no good thing, they shall have
enough. But if they do not fear God, they will have too much — God
will be dishonored, and themselves undone forever.
Neither will religious purposes of doing some good with your estates,
excuse your present penuriousness: for that is to do evil, that good
may come of it. Hear what God himself says to this, Isaiah 61.8. "For
I the Lord love justice, I hate robbery for a burnt offering." Those
who will part with nothing while they live — nothing will be accepted
from them when they die. Plead not your unspotted justice, honesty
and equity, against this charge. For though fraud, injustice and
oppression are sometimes the effects of covetousness — yet the
nature of covetousness stands in over-loving the world; and so you
may be damnably guilty of this sin, though you keep you within the
limits of your estate.
For as a man may be guilty of immorality with his own wife, and be
drunk with his own drink — so a man may be covetous with his own
riches. We do not find that the rich fool, Luke 12, nor that the rich
glutton, Luke 16 — did other folks wrong; nor those on the left hand
of Christ, Matthew 25 — that they robbed the poor or wronged the
needy, but yet all were guilty of this accursed vice.
Strive therefore to break this snare; and to this end:
1. Consider the absolute vanity of all these worldly things; that is,
they are not able to satisfy the mind, or to cure the body, or to honor
your name, or to lengthen the life, or to save the soul. All this has
been proved, and concluded by Solomon a king of vast knowledge
and experience.
And their vanity is yet further seen in their uncertainty, there being
an hundred ways to rend them from you, and as many ways to rend
you away from them!
And are they not vain then? And why will you set your eyes upon that
which is not? For riches certainly make themselves wings, they fly
away as an eagle towards Heaven! Proverbs 23.5.
Consider again the end for which these things are bestowed upon
you, which is, that you should employ them, and use them for God.
He does hereby try you, whether you will deny yourself, whether you
will glorify him, whether you will lay out your money, or lay it up.
God makes some people poor — that he may exercise their patience
and humility; and others he makes rich — to exercise their bounty
and their charity. In short, riches were never given to any man to
spend upon his lusts, or to hoard them up without just cause; but to
do good withal, first to yourselves, then to your families and
relations, and then to others. When they are not thus employed, you
utterly pervert the end for which you are entrusted with them.
Consider also, that you are but stewards in your estates, and you
must give a just account of them to him. All that you possess is only
God's stock in your hands — it is not your own. The earth is the
Lord's, and the fullness of it. If you really believed this, you would
never pinch or grudge to yourself or others, that which is necessary.
For what is it to a steward, when his lord and master shall order him
to give so much to his tenant, or pay so much to another poor man?
And why cannot you, who are only stewards to the God of Heaven
and earth, of that estate which is in your hand, when you can discern
that he requires it? I say, why cannot you give, forgive, lend, lay out
freely, for none of it is your own?
And whether will it pass better in your accounts; so much left in bags
or bonds, or to a prodigal heir — or so much of it spent in hospitality,
so much in prudent charity?
And lastly, consider the plain command and blessed promise of God
in that foresaid, Hebrews 13. 5. Let your conversation be without
covetousness — for he has said, I will never leave you, nor forsake
you. You shall have that which is sufficient, or, you shall have him
who is all-sufficient.
2. Pray earnestly against this sin. Let your eyes be ever towards the
Lord, to pluck your feet out of this cruel net. Without his divine
grace, this snare will be too strong for you. There are medicines to
purge diseases, but none to purge covetousness. No, this lust is
rooted only in the soul, the bodily complexion is very little
concerned: and therefore you have the more need to cry earnestly to
God with David, Psalm 119.36. "Incline my heart unto your
testimonies, and not to covetousness!"
3. Labor for faith to believe what God has revealed, and to rely upon
what he has promised. When you plead for yourselfish penurious
course, that you must live — I counsel you to learn the life of faith.
For if you did believe the revelation which God has made of his
nature and covenant, if you did believe the judgment to come, and
the everlasting world after it, if you did believe the promises or the
threatenings which refer to this affair — then you would readily
despise all the things of this world, and set your affections on things
above. You would, as you ought, be rich in good works, ready to
distribute, willing to give, laying up in store for yourselves a good
foundation against the time to come, that as this life is slipping from
under your feet, you may lay hold on eternal life, 1 Timothy 6.18, 19.
Section 6. Also....
These are the most actual sins of old-age. Some other sins there are,
which because they are neither so common to all aged people, nor yet
peculiar to them, and yet are more often found in them than in
others, I shall not wholly conceal them, but rather more briefly
handle them. Which are,
1. Craftiness, which is prudence degenerated. aged people have had
much dealing in the world, and have seen, yes, perhaps felt the
effects of other men's sinister behavior; and being too much devoted
to a selfish interest, do thereupon too often strain a point of equity
and integrity, to gain their own ends. If this subtlety were only
employed for their own security, it were less culpable; but when it is
an engine to ensnare, or to over-reach their brother — it is
inexcusable.
When a crafty old miser has a young prodigal in his talons, what
work does he make with him! What cunning arts, what tricks and
stratagems has he to distill his estate into his own coffers? But this is
a baseness unfitting a moral heathen, who would put himself into
another's case, and deal with him as he would be used by him. How
enormous then is it for a Christian, who ought by no means to live to
himself, that should remember he is but a stranger in this earth, and
is seeking a better country, who is a professor of self-denial and
sincerity!
Beware therefore of this unworthy trade: believe, that what you save
or gain by wily ways, brings to you a curse along with it; resolve, that
if you cannot stand by plain dealing, to fall with it, your fall will be
glorious. Esau was a cunning fellow, but Jacob was a plain man, and
so should all his offspring be.
But if you will needs be exercising your talent, employ it in a holy
contriving, which way to do good to your neighbor. So did Paul, 2
Corinthians 12.16. Being crafty, I caught you by deceit, but he sought
not theirs, but them. You may also exercise your utmost prudence, in
the preserving your outward estate and credit; provided always, you
do it not out of an inordinate affection to these things, nor to the
injury or harm of any other: for that which does harm to your
neighbor, will never do good to you, there being a just God who, Job
5.13, "Takes the wise in their own craftiness, and the counsel of the
froward is carried headlong."
2. Unteachableness. When the fault is only in the understanding
or memory, it is rather matter of pity, but when it is in the will, it is
highly criminal. Now this is a fault very incident to old-age, yes, the
more ignorant, the more obstinate. Hence we read, Ecclesiastes 4.13,
"Of an old and foolish king, who will no more be admonished." They
think it a disgrace to learn; they are more ready to teach, than to
learn. It's grown proverbial, they are too old to learn. Indeed if the
things propounded are unnecessary and useless, you may safely
remain in your ignorance; but if they are proper either to your civil or
spiritual calling, it is a greater shame to be ignorant of them, than to
learn them: especially in the great points that are necessary to
salvation. How many instructive discourses have you heard about
these things, and how little have you learned? You have your lesson
to get, and your Master is just about to come!
O therefore beg of God and man to teach you, and do not grudge to
take somewhat the more pains to redeem your former negligence.
Cato learned the Greek tongue, when he was an old man. And Solonz
glories in this, that he was still learning something in his old-age.
How many famous divines have learned the Greek and Hebrew in
their old-age? Why should you think yourselves too wise or too good
or too old to learn whatever may make you more useful here, or more
happy hereafter? It will be small comfort for you to say, I am rich,
and have need of nothing — when you shall be found at last, to be
poor, and blind, and naked.
3. Implacableness is charged as a fault common with aged people.
That is, such a deep resentment against such as offend them, as is
scarce abolished. On the one hand, their feebleness is such, by reason
of their age, that they cannot easily revenge themselves; and on the
other, their thinking, sedentary, and wakeful condition gives them
opportunity to roll their disgusts in their minds, until they are boiled
into a settled rancor. Thus those who in malice should be children,
and in understanding should be men — are on the contrary men in
malice, and children in understanding! They are not apt to forgive —
and not easy to forget.
The melancholy and stiffness of old-age, will not suffer such
impressions to wear off, and their humor disposes them to aggravate
things to the utmost. So that the contentions of aged people, like
those among brethren, are like the bars of a castle. They will owe a
man an ill-turn seven long years together, and then pay him at last.
But this is an inhuman, and ungodly temper. Would you have
everyone deal so by you? Have you offended nobody in all your
course? What brute continues an everlasting rage? Would you be so
treated by the great God, when you have offended him? How can you
pray in this condition without cursing yourselves? If you do not
forgive — you cannot be forgiven.
I am sure the affronts and injuries which you have received from
men, are not to be compared to those which you have offered to God.
Away then with this devilish distemper; make your neighbor sensible
of his offence, by a cool representation of it to him, by yourself if
possible, or else by some fit friend — perhaps you may gain him. By
revenge you can be but even with him, but hereby you will get above
him, and conquer him. However do not you punish yourself for his
aversion, by allowing a fire in your bosom, which will hurt your own
soul, more than it does your neighbor. You nullify all the good that is
in him, and all the kindness that you have received from him. But
muster up all his worthy qualities, and all the former respects and
benefits that you have received from him, and this will melt you into
a better temper.
And especially make it your earnest request unto God, to root up this
gall and wormwood out of your heart, and that he would make you
tender-hearted, forgiving one another, even as God for Christ's sake
has forgiven you.
4. Speculative wickedness is another sin too incident to old-age.
That is, either reflecting upon former sins, or imagining others with
delight. There is a threefold delight in sin:
before its commission, by contrivance;
in the commission by present satisfaction,
and after the commission by remembrance.
And as the set purpose before, so the delightful reflection afterwards,
is a sin before God.
Now weakness of body, poverty in estate, or other impediments may
hinder aged people from those sins which they inwardly love, or in
which they have heretofore actually lived: but yet they ruminate on
them with pleasure, and reenact them in their imagination. They do
not, and perhaps they cannot now fight and quarrel as they have
done, nor commit immorality as they have done, nor drink and
debauch themselves as they have done — but they can reflect upon
these things with contentment. Strength and opportunity are lacking,
but their hearts are as wicked as ever. Hence it is, that you shall hear
divers aged people rehearsing their former disobedience to parents,
their refractoriness to their masters, their petty purloinings, and
other extravagances, with as fresh delight as they were at first
committed.
Now this is in effect to act over those sins again: Ezekiel 23.19. She
multiplied her whoredoms in calling to remembrance the days of her
youth, wherein she had played the harlot in the land of Egypt. Yes,
perhaps this guilt will be found in some respects greater than the
first: because it's likely that then there was less knowledge, and more
temptation, than now there is. This contemplative wickedness adds
on the former guilt, and contracts more. This demonstrates that the
man would be always sinning, if he could; and that he is a mere
stranger to true repentance.
I deny not, but that the first sudden glance of the memory upon
former vanities may be pleased, but 'tis only a surprise; every pious
soul has them still in remembrance, and is humbled in it. Thus holy
Augustine in his confessions reflects upon his robbing an orchard in
his younger days, with all the heart-breaking aggravations
imaginable. Thus holy David cries out, Psalm 25.7, "Remember not
the sins of my youth, nor my transgressions!"
Labor to write after their copies; let the remembrance of your former
follies be always bitter: never dwell upon the thoughts of them, but
with a sigh. "O what a fool, what a beast have I been! O what have I
done! I am ashamed, yes, even confounded, because I bear the
reproach of my youth!" Jerem. 31.19. Make not the wound to bleed
again by rubbing it afresh, lest it fester and grow incurable at length.
A diligent care to avoid the sins of your present age and state, will be
a good proof that you would not commit the faults that are past, if
you were to live over your life again. A better life is the best
repentance.
And so much shall suffice upon this unpleasant but necessary
subject, concerning the sins of old-age. Which as they should be
matter of our hearty grief, so they should be the subject of our holy
jealousy and continual caution. For the perhaps we may not be guilty
in them all — yet it is as unlikely that we are clear in all. So that
wherever the Spirit of God found us out, it is our indispensable duty
to watch and pray with all seriousness and steadfastness against the
same; and though they are rooted never so deep, we must mortify
and pluck them up, though we should pluck our very hearts up with
them. For as one disease is sufficient to kill the body; so any one sin
unmortified, is able to send body and soul into Hell.
On the other hand, it will be one special token, that we are upright
before God, when we keep ourselves from our own iniquity, Psalm
18.23.
And yet this is but the half of our bounden duty. For if you pluck up
all the weeds out of your garden, it will be but a desert place, unless
you procure some herbs and flowers therein: so though we should
clear our hearts of these vices, we shall have but naked and empty
souls, unless we be furnished with such graces as are proper for us:
which is the next point now to be treated of.[
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Post by Admin on Jan 18, 2024 20:44:37 GMT -5
Chapter 4.
The Graces and Virtues of Old-Age.
Section 1. Knowledge
Forasmuch as old-age is liable to so many wicked habits, it greatly
concerns all that are in years, to excel in some eminent virtues and
graces, which may preponderate the other; or else old-age would be a
miserable age indeed. Now the we may well hope, that they having
been so long in Christs school, have thoroughly learned Christ — that
they are endued with every grace, and instructed to every good work.
Yet there are some particular graces, wherein the aged do or should
excel.
Not that any of them is confined to gray hairs alone: for as all the
sins above-mentioned may be found in those who are young — so
also the following graces do apparently shine in many of them,
whereby they promise a plentiful harvest in after-time, if they
persevere in them.
For alas, to speak the plain truth, too few possess them all, and too
many are strangers to them all. And therefore where I describe them
with the following excellencies, understand it rather by way of
instruction, in what they should be, than by way of assertion of what
they are; and you must remember also, that the better sort have
them, and all should endeavor after them: for since these virtues and
graces are actually possessed by some — they may be certainly
obtained by all.
The first grace most proper for old-age is KNOWLEDGE. They have
or might have a great measure of all kind of knowledge, having read
so much in the book of nature, and in the book of providence. But
there is a nobler object of their knowledge, which is God himself —
his word and his ways: herein the aged person has been versed for a
long time, 1 John 2.13, "I write unto you, fathers, because you have
known him who is from the beginning."
There is no truth, duty, case, sin, or temptation, but they have either
heard, or read something concerning it, and that often; and therefore
must be supposed to have a more clear and distinct knowledge in all
these things, than younger people. Young people think that they
know much, but aged people cannot chose but sigh and smile at their
ignorance. They find that the more knowledge they have, the more
ignorance they discover in themselves; and wherein they have been
confident in their younger years, they see cause to alter their
sentiments afterwards.
For knowledge is either learned by experience — or acquired by
study, reading and conversation. In these the aged must needs out
strip the young, as having been much longer conversant in the use of
them. The Holy Spirit does commonly impart these graces, virtues
and habits in the use of means; and so every way the old man has the
advantage in this accomplishment.
Now knowledge is that wherein the image of God partly consists — it
is the glory of angels, and it is the honor of man. Those therefore
were a strange sort of Friars in Italy, that Luther writes of, who took
a solemn oath, that they would know nothing at all, but answer to all
questions with "I don't know." These men were resolved to renounce
both divinity and humanity at once.
No, doubtless, saving knowledge is to the soul, as the eye to the body
— of great excellency and of great use. 'Tis knowledge that crowns
the hoary head, and conveys beauty unto wrinkles, Proverbs 14.18,
"The prudent are crowned with knowledge."
It is true, many there are, who have tasted of the tree of knowledge,
who have never tasted of the tree of life. And knowledge of itself
puffs up, so that a man may have all knowledge, and yet no love, 1
Corinthians 13.2. Yet as it is true, there may be much knowledge
without a grain of grace; so it is certain, there cannot be one spark of
grace without knowledge. For how shall a man know sin, unless he
understands the law of God? How can he embrace Jesus Christ
aright, except he knows him? Or build for Heaven without a
foundation?
Now the aged person has lived long, has conversed both with men
and books, has the rust of natural ignorance well scoured off. If he
has not more riches than others — yet surely he has more knowledge,
especially if he has put on the new man which is renewed in
knowledge, after the image of him that created him, Colossians 3.10.
And therefore though it is a brutish thing in anybody, to be ignorant
in those things that concern their happiness — yet it is intolerably
absurd for one that is old in years, to be a child in understanding —
to be like the old man, which Mr. Pemble tells of one who had heard
two or three thousand sermons, being above sixty years old. Yet
being examined by a minister on his death-bed concerning his
knowledge of God. The man thought that he himself was a good old
man; concerning Christ, that he was a godly man; concerning his
soul, that it was a great bone in his body; and concerning his future
estate, he said, "if he had done well, he should be put into a pleasant
green meadow." What a woeful thing is this, that a constant hearer of
the gospel as this man was, should live and die in such gross
ignorance?
There is no trade however difficult, but seven or eight years will
teach it; what a shameful thing then is it to be sent into the world,
purposely to learn to be a true Christian, and after fifty or sixty years
to remain ignorant in the basics of it? To be ever learning, and never
able to come to the knowledge of the truth, 2 Timothy 3.7. Certainly
an ignorant old person is the shame of Christianity, yes, of humanity
itself.
Let it therefore be your study that are ripe in years, to be ripe in
judgment, to be well-grounded in the knowledge of God and
godliness. While others are heaping up riches — you treasure up
knowledge. The knowledge of natural things, as also of civil affairs
will adorn you; the least grain of this is more excellent than many
talents of gold; but the least grain of spiritual and divine knowledge,
is more valuable than all the natural and civil knowledge under
Heaven!
Hence it is reported of Albertus Magnus, that, before his death, he
prayed that he might obtain the oblivion of all former vain
knowledge, which might hinder his happiness in the knowledge of
Christ. Hear also the apostle, "Yes, doubtless, and I count all things
but loss, for the excellency of the knowledge of Christ Jesus my lord!"
Philip. 3.8.
Be not discouraged with the seeming impossibility of attaining a
sufficient measure of knowledge. He who taught old Nicodemus, will
teach you. Industry and resolution will facilitate your achievement.
You must be convinced, that ignorance will never excuse those who
have the means of knowledge; that the God does not require the
same degree of knowledge from all Christians, but does allow for
men's education, abilities and employments. Yet he does
indispensably require, so much as is necessary to the forming of the
new creature, to the necessary doctrines and duties of Christian
religion; that neither the spiritually dumb, nor the blind, can enter
into the kingdom of Heaven.
Awake therefore you that sleep, out of your stupid negligence, and
Christ will give you light. Redeem some time daily for reading,
meditation and prayer. "If you cry after knowledge, and lift up your
voice for understanding — if you seek her as silver, and search for her
as for hidden treasure — then you shall understand the fear of the
Lord, and find the knowledge of God!" Proverbs 2.3-5.
There are variety of books which handle the fundamentals of
religion, some more briefly, some more largely. Take not upon trust,
the doctrines of your salvation, but endeavor to be able to give a
reason of the hope that is in you. You should be able to instruct
others — do not be children in knowledge yourselves. And you that
are competently knowing, should thirst for more, and grow in grace,
and in the knowledge of our Lord and Savior Jesus Christ, 2 Peter
3.18. This is the fittest covetousness for an old man or woman — this
will make you like unto God, honored by wise men, and useful to all
men.
Section 2. Faith
The second grace proper for old-age, is FAITH, whereby the soul
embraces Jesus Christ as mediator, and also relies upon the
promises of God for all good things needful. Now although this grace
be needful for every Christian, insomuch as he is said to live by faith
— a life unknown to all unregenerate men — yet it is or should be the
particular jewel of old-age. For as God's word and ordinances are the
usual means to work faith, and herein young and old stand upon the
same level, they have equal capacity for the attaining of it. So longer
experience is a proper help for the strengthening and increasing of
faith. So that as reason is much improved by learning — so is faith by
use and experience, hereby faith is advanced into assurance. Thus
Abraham is represented, Romans 4.19, 20, "Not weak in faith, when
he was a hundred years old, and so staggered not at the promise of
God through unbelief." The his years rendered the promise very
unlikely — yet those years had taught him, that the performance
would be certain, and so being strong in faith, he gave glory to God.
As they have heard — so have they seen it in their experience; and
what they have often seen — they may well believe.
They have seen the wicked in great power, flourishing like a green
bay-tree — and yet suddenly they have passed away. Therefore they
are not so startled at the prosperity of ungodly men, as younger
people may be. They have also seen the righteousness of the upright
brought forth as the light; and so believe that it shall be well with the
righteous, and it shall go ill with the wicked at length. They
themselves have been in outward straits and dangers, and then
wonderfully preserved and provided for — and does not this
strengthen their faith?
And then in case of spiritual needs and troubles, when their spirit is
overwhelmed, the old-man can say with Asaph, Psalm 77.5, "I have
considered the days of old, the years of ancient times," and so prop
up their spirits in their greatest dejections.
If you that are old lack faith — it is a great shame for you. For you
have been so often told and assured of the veracity, the power, and
the goodness of God; and then you have so often seen these
properties of his exemplified to others, and to yourselves, so many
wonders of providence done in your remembrance — that you
yourselves must be the greatest wonder, in case you do not believe
and trust him.
When your soul is cast down, you may do as David did, remember
God from the land of Jordan, and of the Hermonites, from the hill
Mizar: that is, you may review the help and comfort which you have
had in this and the other place of your pilgrimage, and so hope still
in God, that the help of his countenance will be the health of yours.
Psalm 42. 5, 6, 11.
Learn therefore this life of faith; and endeavor as you grow weaker in
body, to grow stronger in faith.
1. For temporal mercies it concerns you to live by faith. You may be
tempted to fear poverty in your old-age. Here's now occasion for
faith, whereby you are firmly to believe either that you shall lack
nothing, or else no good thing, Psalm 34.9,10. That the Lord will
either supply your needs, or enrich you by your needs. It was a
memorable saying of an aged pious woman, "I have made many a
meal upon the promises, when I have lacked bread." And Christ has
said it, that man lives not by bread only, but by every word that
comes out of the mouth of God, Matthew 4.4.
So that a child of God shall never lack a livelihood, so long as there is
a promise in the book of God. But then he had need of faith, and the
stronger the faith, the more cheerful life he lives. For as by it he
enjoys God in all things in case of plenty, so by it he enjoys all things
in God in case of need.
2. For spiritual blessings it concerns you to live by faith, namely, for
pardon, grace and comfort. You have been long conversant with the
promises of God for these mercies, and have had often experiences of
the grace and mercy of God unto you; and so may conclude with the
Psalmist, the Lord has been mindful of us, he will bless us, Psalm
115.12. He who forgave you ten thousand talents upon your first
repentance — will readily forgive an hundred pence upon your
second. And he who gave you good desires, when you were not worth
a good thought — will surely give you your desires of more grace,
when your hearts are now fully set upon it. And he who spoke peace
to your consciences, when you were younger — will restore unto you
the joy of his salvation, as soon and as far as is good for you, now that
you are older; though at present you walk in darkness, and see no
light. For an old servant, he never utterly casts off.
Cast not away therefore your confidence, which has great
recompense of reward. The dimmer the eye of your sense grows —
the clearer let the eye of your faith become; by which you may see, as
Moses did on mount Pisgah, into the promised land, and may
comfort your hearts with the foretastes of glory. By this faith it was
that Isaac when he was blind through age, blessed Jacob and Esau
concerning things to come. By this faith Jacob when he was dying,
blessed both the sons of Joseph, and worshiped leaning upon the top
of his staff, Hebrews 11.20, 21. In short, nothing is more needful for
the old person, whose limbs are weak, eye-sight weak, memory, all
weak — than a strong and lively faith.
And this you must labor for by earnest and frequent prayer; for every
one that asks, receives; and he who seeks, finds. Cry out therefore
with the apostles, Luke 17.5, "Lord increase our faith!" And when you
find it waver, then cry again with the man, Mark 9.24, "Lord, I
believe, help my unbelief!"
We will relieve a poor old man, when we pass by the younger; and he
who has planted that compassion in us — has much more in himself.
And then consider often of the truth and faithfulness of God, whose
word is as sure as deed. For all his promises are yes and amen in
Christ. Which promises you ought to store up and study; instead of
counting over your money or surveying your bonds. Meditate on the
rich and precious promises of God, and they will beget new blood
and spirits in your souls, so that your youth will be renewed as the
eagles.
And as long as you are able, attend upon the preaching of God's
word; for faith by hearing. The same texts, the same truths, the same
promises which you have often read and heard, will still afford new
strength to your faith and hope, as long as you live.
Section 3. Wisdom
The third grace proper for old-age is WISDOM: which we take here
in the largest and yet truest sense, not once regarding that mere
worldly wisdom, which is not only earthly and selfish, but wicked
and devilish — that is only skilled in getting an estate by hook or
crook, and in keeping it without respect to God or our neighbor. No,
this cannot in any tolerable sense be called wisdom. It's absolute folly
to lose, yes to venture a soul — for what may be utterly lost
tomorrow. But I speak here of true wisdom in its latitude, teaching
men to live safely and comfortably here, and happily hereafter; as it
fixes upon a right end, and chooses and uses the proper means to
attain it. This grace directs a man to make choice of God for his
happiness, and then diligently to apply himself to know, love, serve
and enjoy him. This also guides him in all his employments in this
world, to attempt nothing but what is possible, honest and useful; to
chose the fittest means for the attainment of his just ends; to place
his words and actions in their proper circumstances; always to take
the safest way to his desires; and in short to order his affairs with
discretion.
And this is the crown of old-age: every aged person is or should be
truly wise; multitude of years should teach wisdom, Job 32.7. The
crown of youth is their strength — but the glory of old-age is their
wisdom. And wisdom is better than strength, Ecclesiastes 9.16.
Wisdom strengthens the wise more than ten mighty men in a city,
Ecclesiastes 7.19. By wisdom the aged are better enabled to discharge
their duties to husbands, wives, children, servants and neighbors,
than ordinarily younger people are. Wisdom enables the aged to
dispose spiritual and secular duties in their right places — and to
temper and guide that zeal and affection, which without it is foolish
and dangerous. The rashness of young counsels is evident in the case
of Rehoboam, 1 Kings 12, who following the proud and fierce advice
of his young courtiers, lost ten tribes in one day, which the sage
counsel of his old counselors had certainly preserved. And it is
known, how often the commonwealths of Athens and Rome, were
endangered by the folly and rashness of young heads, had they not
been ballasted by the sober and wary interposition of graver people.
Younger people may excel in feats of activity, but the old do exceed in
the skill of managing. Young people indeed may sooner apprehend a
business, and may more strenuously execute it; but the old man by
comparing and weighing all circumstances can make a better
judgment of it, and so give better directions for the execution of it. As
it is said of young musicians, that they may sing tunes better, but the
old musician can set lessons better. The aged have not only read and
heard, but also seen such variety of actions and events, that it
renders them much more circumspect and wary in their courses.
And the wisest of men concludes, That wisdom is better than
weapons of war Ecclesiastes 9.18. And this is rarely found in novices,
they are too young to look backward, and too rash to look forward.
But the aged person being taught by things past, has a clearer sight of
things present — and consequently does more cautiously provide for
things future. Words and shows and appearances do more easily
deceive the young; but the old see through all such varnish, and
penetrate into the inside of men and things.
Miserable is that old-age, says one, that has nothing grave besides
gray hairs and wrinkles. But any man that has made but common
observations of what has fallen out, with their causes and effects,
during the space of forty or fifty years, must needs understand better
— what, and how, and when a thing is to be done, than those who
have neither read, seen, or observed half so much. Hence that
expression, Psalm 119.100, "I understand more than the ancients;"
which implies, that the ancients have ordinarily the greatest stock of
understanding.
Hereupon Themistocles is said to be sorry to die, when he began to
be wise, being then a hundred and seven years of age. This is the
common fate of mankind, to die even just then when they begin to
know how to live; and therefore no man should defer his careful
endeavors to get wisdom, since there is a price put into our hands for
that end, if we have but an heart to it, Proverbs 17.16.
Let it therefore be your study to get and increase in all wisdom —
chiefly for the attaining everlasting happiness. For unto man God has
said, "behold the fear of the Lord, that is wisdom, and to depart from
evil, that is understanding," Job 28.28. For as it would be folly to
plan a fine house, and then set it upon a quick-sand; so doubtless all
the policy of worldly men to get riches and a name, if they do not
truly fear God — is but like an house upon the sand, or a spiders web
in the ceiling, which will quickly vanish.
It is true wisdom for every man to chose the chief good for his
ultimate end, and then to take God's counsel how to obtain it.
"I have seen five princes," (said Mr. Mason, on his death-bed,) "and
been privy counselor to four. I have seen the most remarkable
observables in foreign parts, and been present at most state
transactions for the past thirty years, and I have learned this, after so
many years experience, that seriousness is the greatest wisdom,
temperance the best medicine, and that a good conscience is the best
estate. Yes, I would change the whole life I have lived in the palace —
for one hours enjoyment of God in the chapel."
O that all young people would believe and consider this sage
observation of a dying man! For judge your own selves, is it wisdom
to do that daily and wittingly — which must be undone? To strive for
the end, happiness — and yet neglect the means, holiness? To
maintain strong hope — and yet to have no ground for it? To chose
the worst of evils — before the chief good? To live in sin, and yet
expect to die in Christ? To defer the greatest business — until we
have the least fit time and strength to do it? And yet this is the
wisdom that passes current in this world.
You should endeavor also to store your minds with prudence to order
your affairs aright. There is no time, or place, or business, but there
is use for this — such constant use for justice, fortitude, or many
other virtues. This will render your gray hairs really lovely. "I had
rather," says Nazianzen, "have one drop of prudence, than a sea of
worldly riches."
Integrity and wisdom are good companions. A serpents eye is a
singular ornament in a doves head. Hereby you will be useful to
yourselves, helpful to others, beneficial to all. "Happy is that city,"
said Plutarch, "where the counsels of old men, and the arms of young
men concur for the common good." Your time will be rightly divided,
your household affairs calmly and constantly managed, and your
mind freed from the hurry and perturbation, which fills the lives of
other men.
"Then I saw that wisdom, excels folly; as far as light excels darkness,"
Ecclesiastes 2.13. The first direction which the apostle gives to old
men, is, Titus 2.2, "That the aged men be sober, grave" — the
infirmity of your bodies should promote the sobriety of your minds.
Folly is no where less excusable, than in an aged person.
You should therefore pray incessantly unto God for this blessing.
Jam. 1.5, "If any of you lacks wisdom, let him ask of God, and it shall
be given him."
And improve your thinking time; for meditation enriches the mind,
and helps us to draw such inferences from what we have read and
heard and seen, which will serve for rules of practice in every case.
And especially converse with the Scripture, which will make you wise
to salvation. Surely there is no book under Heaven, which affords
such rules of true prudence for the conduct of our lives, as the book
of Proverbs. And still remember this, that the more wisdom, the
more like God you will be, and the more useful to men. And certainly
usefulness is next to the fruition of God — the greatest happiness of
man upon earth.
Section 4. Patience
The fourth grace that old-age should excel in, is PATIENCE. Which is
a quiet and cheerful undergoing whatever difficulties, or troubles, are
incident to us in this world. It extends indeed, in its largest sense, to
comprehend, both waiting God's time for the blessings we need —
and bearing whatever crosses he inflicts upon us, either by his own
hand or by others. Patience is when we neither sink by despondency,
nor rage by inordinate passion either at the stone, or at the hand that
throws it. And this not by virtue of a stoic insensibleness, or of some
moral arguments which might quiet some of the philosophers under
pain or losses, but could never do it under disgrace. But that patience
which is directed by the example of Christ, and strengthened by the
grace and spirit of Christ — keeps the soul from secret repining, or
open murmuring at any event, and saves from repining at present,
and from ruin hereafter.
And herein old-age does or should excel. They have met with many
troubles in their pilgrimage; and the Scripture tells us, that
tribulation works patience, Romans 5.3. Consequently, the more
troubles, the greater patience. They have been taught to wait for
some mercies which they have desired, for many years; and so have
been taught patience, which when they have well learned, then the
mercy has been conferred. They have been tried with many
afflictions from the hand of God, either upon their BODIES, as
sickness, pain, etc. sometimes by acute, sometimes by chronic
distempers; and these have exercised and taught them patience. Or
upon their SOULS, as desertions, or other impressions of divine
displeasure, and thereby have learned quietly to wait for the
salvation of God. Or by the death of their dear family, or children, or
friends; all which, by the blessing of God concurring therewith, have
like continual burdens on the shoulder, inured and strengthened
them in this excellent grace.
The aged person has also had many provocations, losses, and injuries
from men — which have both tried and tamed his mettle. He has
been either uncomfortably matched in marriage, whereby his
patience has been put to it every day; or crossed in his children, or
fixed near some disturbing neighbor; or harassed by a costly and
tedious suit of law — any of which have forced him to exercise this
grace. Or else he has been smitten in his reputation, or maimed by
some great loss or disappointment in his estate, where he has had no
remedy but patience.
I know these things do too often work the wrong way, that is, they
produce fretfulness, anger, melancholy, and other dismal effects. But
in the upright man, they humble his spirits, they break the pride,
security and stubbornness of his soul, and make him by patient
continuance in well-doing, seek for glory, honor and immortality —
and so fit him for eternal life.
And the aged do or should exceed those who are young herein. For
the tender shoulders of the young cannot well bear these burdens. As
Ephraim once — so they are like bullocks unaccustomed to the yoke,
which fret and fume, and are galled under the aforesaid trials.
Though the Holy Spirit has told us, that it is good for a man to bear
the yoke in his youth — yet commonly it is some tract of time, before
this yoke is quietly and evenly carried.
Old age does most perfectly teach this lesson. He who in his youth
would quickly have answered the slander with his fists — will then
answer it with a smile. The tears which in our youth we spent upon
any trivial occasion — we then reserve for better purposes. We come
to learn to wait God's timing for the mercies we desire. Time and
trials have taught the old-man to digest hard words, and hard things
— rather than to fight it out. Good David could better bear Shimei's
curse when he was grown into years — than Nabal's
uncharitableness, when he was younger. Now it was nothing but kill
and slay, at least every male in Nabal's house; but afterwards, "Let
him curse, because the Lord has said unto him, curse David." 2
Samuel 16.10.
And those disciples of our savior, who in their younger years would
have had fire sent from Heaven, to revenge the incivility of the
Samaritans — they in their riper years had learned, when reviled to
bless, when persecuted to suffer it; and to bear all indignities not
only with much patience, 2 Corinthians 6.4 — but with all patience, 2
Corinthians 12.12. Such is the effect of years and experience by the
blessing of God.
And you that are in older years must be inexcusable, if you are
defective in this grace, because you have been for a long time
scholars under a patient master, who has left us an example, that we
should follow his steps; who when he was reviled, reviled not again;
when he suffered, he threatened not, 1 Peter 2.21, 23.
You have also read and heard many convincing discourses upon this
subject; you have seen the folly and madness of impatience, and of
revenge in others. And you have had so many crosses of your own,
that it is the most absurd thing imaginable for you to be destitute
hereof. No great wonder to see an unbroken colt to buck at the spur
or whip; but if the old tried beast do so, he is better fed than taught.
No, you should be patterns of patience to others.
We may well feel things as mortal men, (says Hooper) yet overcome
them as Christian men. Outward afflictions may prick us — but yet
they should not pierce us. The old soldier will not fret at hard
marches, hard weather, hard usage — for he has been beaten to them
us. The old mariner repines not at the boisterous winds, or the
threatening waves. "You are too particular my brother," says Hierom,
"if you grudge to be tried below — yet expect to be crowned above."
Labor therefore to get and increase your stock of patience. Let
patience have her perfect work, that you may be perfect and entire,
lacking nothing, James 1.4. This grace of patience you will daily need,
and daily use. "For we have need of patience, that after we have done
the will of God, we may receive the promise," Hebrews 10.36.
Patience will be like a buckler, to save you harmless from the evil of
affliction. Though you have faith, virtue, knowledge, temperance —
yet you must add unto these patience, that you may never fall, 2
Peter 1.6.
Patience will not only bridle your tongue, but quiet your mind, and
keep you composed, in possession of your own souls — when
dispossessed of all other things. For an impatient man, while he is
afflicted by another, even then punishes himself, and so is his own
greatest tormenter. Alas! You must still expect a succession of
troubles, and unexpected crosses, until your pilgrimage through this
wilderness is finished. And if you escape these from abroad — yet you
may find occasion enough for your patience with your own children
and friends, and perhaps with nearer relations. And though you
should miss of these — yet your own distempers will try your
patience; when you can neither eat your food, nor live without it;
neither sleep with refreshment, nor lie awake with ease; neither
endure company, nor be contented alone; when you will be weary of
every place, of every posture, and without patience, weary of
yourself. And therefore it greatly concerns you to store yourselves
with this needful, this useful grace.
And to that end, inure yourselves unto it by degrees: strive to digest
lesser wrongs, provocations and losses — which will prepare you to
be quiet under greater wrongs, provocations and losses. While others
are endeavoring to out-wit, or out-power their adversaries — you be
laboring to overcome your own resentments, to conquer yourselves.
And then set before you that mirror of patience, the Lord Jesus
Christ, who always had right and power on his side — and yet
patiently bore the anger of God, the reproaches of men, and the rage
of devils.
It is reported of that noble Elziarius, that he would set himself to
think of the injuries done to Christ, until he was fully contented to
bear his own. For alas, each of us deserves infinitely greater trials —
and yet we suffer infinitely less than he did. And this prevailed with
the apostle James and other martyrs to express such patience at their
sufferings, that even that convinced some of their very persecutors to
declare themselves Christians.
Above all, pray earnestly to him who is called, "The God of patience,"
for a sufficient portion of this grace. No philosophical arguments will
compose the mind like the grace of God. I have read of a learned
man, that being on his deathbed, one of his friends told him that it
was needless to suggest arguments of patience to him that was so
well read in the writings of the Stoics; thereupon, instead of an
answer, turns him to God, saying, "Lord Jesus bestow upon me
Christian patience!" So will . . .
your burdens be tolerable,
your life amiable,
your relations comfortable,
your mind calm,
and your body easy
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