the cries of conscience, which would rend them assunder. They act thus, because though they have only a confused sight of the charms of worldly objects, yet these objects serve, like a wall, to keep out of sight a future world; a glimmering of which would confound and distract them. However, the irregularity of the heart of an old man doth not alter the infirmities of his body. It is always true, that at a certain time of life, we acquire a constitutional, organical insensibility. Isaac, that good old man, arrives at a very advanced age: but his eyes are become dim, he cannot distinguish one of his children from another, he mistakes the hands of Jacob for those of Esau, the voice is the voice of Jacob, but the hands are the hands of Esau, Gen. xxvii. 22. He cannot distinguish venison from goat's flesh. He confers that benediction on the youngest, which he intended for the eldest. If nature grants to a few of mankind the privilege of a very long life, the privilege is sold, and a part of the pleasure of living must be given for the purchase; objects of pleasure must retire, and senses to be pleased with these objects not unfrequently retire first. Before this earthly house falls by its own frailty, to use an expression of the wise man, the years arrive, in which, we are obliged to say, we have no pleasure, Eccl. xii. 1, &c. Then, according to the description of the same author, the sun, the moon, and the stars are darkened, and the clouds return not after the rain. The keepers of his house, that is, the hands, tremble; his strong men, that is, his legs and feet, bow themselves; his grinders, that is, his teeth, cease to perform their functions, because they are few; those that look out of the windows, that is, the eyes, are darkened; the doors, that is, the ears, shall be shut in the streets; the daughters of music, that is, the

organs of speech, shall be brought low; the almond tree shall flourish, that is, the head shall become white with age; the silver cord, that is, the spinal marrow, shall be broken; the grashopper, that is, the stomach, shall be a burden: the golden bowl, the brain, shall be broken ; the pitcher, that is, the lungs, shall be broken at the fountain, and the wheel, the heart, shall be broken at the cistern. A sad, but natural description, my brethren, of the infirmities of old age. A condition very unfit for the world and pleasure, for business and a court. How long have I to live, that I should go up with the king unto Jerusalem? I am this day fourscore years old, and can I discern between good and evil? can thy servant taste what I eat, or what I drink? can I hear any more the voice of singing men, and singing women?

2. The disgraces of old age are a second reason of the refusal of Barzillai. Why should thy servant be a burden to my lord the king? Certainly, an old man ought to be treated with the greatest respect and caution. The scripture gives us a precept, which humanity, to say nothing of religion, should induce us to obey; Thou shalt rise up before the hoary head, and honor the face of the old man, Lev. xix. 32. What can claim our patient attention so much as a man stooping under the weight of age and infirmities? What duty can be more indispensable than that of rendering to the infirmities of old age such assistance as these old people once rendered to the helplessness of our infancy? Particularly, what can be more venerable than an old man, who hath spent his youth in procuring those benefits to society, which his old age now hardly suffers him to enjoy? What more just than to respect a soldier, grown grey in arms, whose venerable silver head hath been preserved by miracle?

Who more worthy of esteem than an ancient magistrate, whose life hath been devoted to the felicity of the state? What more respectable than an old minister of the gospel, whose spirits have been exhausted in studying and preaching the truth? To people of this character the words of the wise man belong, the hoary head is a crown of glory, being found in the way of righteousness, Prov. xvi. 31.

Whatever idea Brazillai formed of the equity and benevolence of David, he did justice to himself. He well knew, that a man of eighty would be a burden to this good king. Why should thy servant be a burden to my lord the king? A man at this time of life too strikingly exhibits human infirmities to give pleasure in circles of company, where such mortifying ideas are either quite forgotten, or slightly remembered. The tokens of death, which an old man carries about with him, excite reflections too dismal to contribute to the pleasure of a company, which endeavors to sweeten life by innocent recreations, or by others, which concupiscence adds to those of religion. Involuntary complaints and sighs but ill accord with musical instruments, and the vocal melody of gay assemblies. Pressing infirmities, continual fears and cares, the anticipated dying of a man of fourscore, ill assort with sumptuous tables. The last years of life, all heavy, dull and frozen, disconcert a festival celebrated by people full of fire, vivacity and vigor. Barzillai felt his frailty, and though he was fully convinced that David had a fund of goodness sufficient to bear with him, yet he would not abuse his politeness. How long have I to live, that I should go up with the king of Jerusalem? Why should the king recompense me with such a reward? Why should thy servant be yet a burden to my lord the king?

Woe be to him, who hath rendered worldly pleasures necessary to him in old age. He will not find a David every where to offer them to him. Here my brethren, I fear sinning against my own principles, I fear being accused of wanting such veneration for the aged as I just now said was their due; I fear I shall be taxed with despising the ancient, so worthy of our attention and regard. However, I must mention a few reflections tending to justify the conduct of Brazillai, and to unfold the spirit and sense of the text. I must make these reflections, too, for other reasons; in general for the benefit of this whole assembly; for your sakes, in particular, our aged hearers, that you may be induced, by the idea of a world that avoids you, to return to God, who opens his arms to receive you; for your sakes, also, young people, that you may be prevailed on to amass pleasures in your youth, which will remain with you in old age. Woe be to him, I say, who renders worldly pleasures necessary to his old age! Happy, on the contrary, he, who hath laid up treasure for time to come! Happy the man, who hath prepared for himself pleasures for a time, when the pleasures of the world are insipid, and when he himself is intolerable to those, who enjoy them! Happy he, who instead of pining after the circles of the gay and the great, hath no other desire than that of making his court to the King of kings! Happy he, who, instead of attempting to please himself with voices of singing men and singing women, delights himself with pious books and holy meditations! Happy the man, who, when he becomes a burden to society, knows, like Barzillai, how to relish the pleasure of retirement and solitude! Happy he, who, instead of pursuing a fleet

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ing phantom of felicity and glory, knows how to direct his sighs to the bosom of that God, in whom substantial glory and true felicity dwell, objects which never elude his search! Happy he, whose eyes, however weakened by age, is not becoine too dim-sighted to see the gate of heaven! Happy the man, whose faultering voice and feeble hands can yet address this prayer to God, and say with a prophet, Cast me not off in the time of old age, forsake me not when my strength faileth, Psal. lxxix. 9.

3. In fine, my brethren, Barzillai revolved in his mind the nearness of old age to death. This was the principal cause of his refusal. How long have I to live? These words imply a retrospect, how long have I lived? and a prospect, how long have I yet to live? I am this day fourscore years old. Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and my mother. This was a very reasonable request, my brethren, both in regard to the principle laid down, and the consequence derived from it. The principle is, that there is very little distance between old age and death. So little, that the good old man thought, that there was but just time enough for him to pass over Jordan with the king, to return back, and to prepare for his funeral. How long have I to live? I am this day fourscore years old. Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and mother. Was ever principle better founded? How little is necessary to overset and break the frame of a man at this age? What is necessary ? a vapor! a puff of wind!

Let us pause here a moment, my brethren, and let us not behold this spectacle without reflecting