THE OLD MANS STAFFE Two Sermons SHEWING THE ONELY WAY TO A COMFORTABLE old Age Preached in Saint Maries in Douer by IOHN READING Psalme 71. 9. Cast me not off in the time of age forsake me not when my strength faileth LONDON Printed by Bernard Alsop for Iohn Hâ—dgets 1621. TO THE RIGHT HONOVRABLE EDVVARD Lord Zouch Sr. Maurc and Cantelup Constable of Douer Castle Lord Warden Chancellor and Admirall of the Cinque-ports c. Of his Maiesties most Honorable Priâ—te Counsell through Great Britaine my singular good Lord encrease of true blessednesse RIGHT HONOVRABLE THese Sermons which I tender your Lordship I preached to a zealous Congregation with assurance that GOD who vouchsafed to speake out of the bush was also powerfull in my weaknesse and for that I am resolued that what some profitably heare they and others may also profitably reade with like confidence I venture them into the iawes of a censuring age not caring how they displease curious eares so they may benefit the good I shall â—udge them happily borne what euer they suffer if of many Readers some lay them to heart I confesse they are an vnworthy interest of that I am indebted to your Honor therefore am contented if they go but for two mites so that they may be layed vp in the treasurie which weigheth all offerings by the Giuers mind Bee pleased to accept them and I will daily beseech the Lord all-sufficient to adde many comfortable yeares to your Honorable age that it may be crowned with immortall glorie in his kingdome In whom I am Your Honors most humble Seruant IOHN READING THE OLD MANS STAFFE PROV 16. 31. The hoarie head is a Crowne of glorie if that it be found in the way of righteousnesse MAns life is but a iourney to the graue a way a short way to death Infancy the way to childhood childhood to youth youth to the strongest age that to olde age and old age the Thule and ne plus vltra of Nature is the confines of Death The old man standeth like the Israelite departing from Egypt eating the Passeouer with sowre hearbs and his Staffe in his hand Some leane on superstitious vanities their Staffe teacheth them but to erre others to that Staffe of Reede the World which confidence is an Egypt to Israel breaking in their hand and wounding them which trust to it The blessed man maketh righteousnesse his Staffe not that of the Law that is a Rod of Iron to breake the vngodly that can discouer but not take away sinne but the righteousnesse of Faith in Christ Arod of the stocke of Ishâ—i and the complete armour of God which furnished the Patriarkes and Prophets which being fully reuealed in the old age of the World to comfort her eâ—ill daies are like Dauids Staffe and Scrip furnished with stones taken out of the brook a sure defence against the enemie Blessed is the man planted by these waters hee shall bring forth fruit in due season his leafe shall not fade his olde age shâ—ll be blessed The hoarie head is a Crowne of glorie These words containe this proposition the old age of a righteous man is honorable and blessed yet in a second view I see them like the riuer of Paradise diuiding themselues into foure heads The first runneth towards the last part of mans earthly pilgrimage set downe heere vnder hoarie haires an effect or signe of Old Age. The second proposeth a reward to those which arriue at this age of sorrow and care A Crowne of dignitie The third lookâ—th vp toward the all-seeing eie of Iustice beholding all our way and accordingly rewarding as it is found The last pointeth out the only meanes to obtaine that Crowne of glorie an honourable old Age which is to be had in the way of righteousnesse The hoarie head or old age is a Crownâ— of glorie My discourse must begin at the end like the motion of the inferiour Spheres ab occasu from the euening and setting of life The last Scene to be acted on Natures Stage is the Prologue the exordium of my Text. The Argument and summe which all our numbred daies shall teach vs is our present lesson We must be old There is a certaine course and one onely path of Nature an headlong way of time wherein is no stay but such easie passage that the Infant and lame old man runne with equall pace to a more distant or neerer end Mans state was by creation immortall but the day that sinne was borne man began to die had he not sinned there should haue beene a comfortable maturitie in age and if our liues like some long kindled lampes should haue consumed it must haue beene without all paine sicknesse want of strength sense or feare of death for without sinne there could haue beene no punishment so that if we define old age a câ—rtaine ripenesse of life and length of time to a blessed translation then age is naturall but if we describe it according to our present being it is a continuall disease the grounds and lees of life in which the bodie languisheth one part fore-running the rest toward the graue in which the keepers of the house tremble and the strong men bow themselues the griâ—ders cease and they waxe darke which looke out of the windowes therefore I may say of it as Ambrose of death God gaue it not a principio sed pro remedio non naturaest sed malitiae 〈◊〉 is no Child of Nature but Disobedience and now our liues decay is a remedie against the life of sinne that therefore in this senio mundi doâ—age of the world our liues like winter Sunnes hasten to their sâ—tting shortning from hundreds to tennes It is the mercy of God that our sinnes so quickly mature should not liue too long to greaten his iudgements For whose sake â—ime and age now pull vs by the hands as the Angels did Lot and part of his familie lingring in the condemned Sodome and we must soone be old God said it in the first siâ—ners doome and againe he calleth â—an earth earth earth remembring him what he was is and shall be Experience telleth vs one day telleth another one night certifieth another our life is but of few daies and we like those which saile arriue insensibly at our Port. Oâ—r griefes tell it vs growing in our decreasing waxing strong in our feeblenesse All the Creatures tell it vs which haue 〈◊〉 senium as of all things there is a maturitie so of life which is old age the long liued trees haue their age of decaying nay the glorious piles of building â—â—ately Sepulchers of Charitie grow old the graues are buried in their dust and monuments by some esteemed the onely suruiuers of their families are entombed in obliuion I haue not yet said all Death himselfe that meagre Sarcophagus greedie stâ—â—ueling hauing deuoâ—red all like Time shall eaâ—e himselâ—e and die of Famine The last enemie
more holy age reâ—used the prefermeÌ„ts of Daâ—ids court How long haue I to liue I am this day eightie years old can I heare any more the voyce of singing Let thy seruant turne againe that I may die in mine owne cittie He remembred prouision was then to be made which could floate aloft vpon a ship-wracked broken bodie It is a world to see the vaine opinions of some men they would lay violent hands on vnconquered nature and be yong againe so their age the onely desired thing they hate their desire of youth in age is but a second childishnesse of the old there being nothing more vnreasonable then to loathe that state and age to which with wishes and feare of failing we haue attained and why forsooth they want those pleasures which attended their youth It is true Sathan giueth the yong man pleasures freely but as the reuengefull Selymus bestowed these farmes on his Ianizaries that he might sequester theÌ„ to the slaughter which dangers the good mans age teacheth him to loathe which falling vpon the delights of giddy youth like Pythagoras on the company of drunkards biddeth the Musitians change the harmony sing a sadder note at which becomming sober they cast off their garlands and are ashamed of their folly Doest thou then blame thine age for disburdening thy mind of euiâ—s Recount thine age number thine errors and thou wilt bee ashamed of that thou hast beene as the starres vanish at the fight of the Sunne so do our foolish delights at the rising and approach of true wisedome shewing vs some light of the ioyes of heauen Age taketh not away but changeth the delights giuing true for false reall for seeming blessed for dangerous pleasures I will dismisse this age as Iacob his Asher with this blessing it shall giue pleasures for a king the greatest and most solid delights The third is a willingnes to die for we die not all at once but part after part decaying giueth vs an easie passage The old man departs as out of an Inne the yong is pulled out of his house the yong dieth as fire quenched with water violently the old man like a lampe burnt out The fourth is a neerer view of the most blessed estate of heauen doubtles God reserueth the greatest comforts for this greatest triall the neerer death the more the righteous man is sensible of heauen therefore how euer in his trials he be toffed betwixt feare hope like Iacob at the report of his deare Iosephs life yet wheÌ„ he seeth the charets ready to carry him away then his spirit reuiueth as he said of his Bethel so may I of this last age it is the gate of heaueÌ„ it is our Nebo froÌ„ wheÌ„ce we take a view of the holy laÌ„d to which like wearied pilgrims we are entring these are foure benefits which God giues vs by age the 5. he giues for or in respect of age that is honor amoÌ„g men As the law makes a diadem the signe of honor maiesty so God by nature makes the hoary head a crown of dignity Therefore the Greeks do aptly expresse age and honour by the like word they had their Presbytery the Magistracy so named of the Roman Senate was so called of age the Iewes Sanhedâ—im were elders of the people so is the last part of a holy crown of life dignity Thou wilt say thou hast not thine honor Wonder not thou liuest amongst men of whom God receiueth not what they owe. When the old man at the Olympikes could finde no place to rest him but with some disrepect was pâ—ssed from one to another comming to the Lacedemoâ—ians men children stood vp and gaue him place which al applauding the old man wept saying Alas that al Greece knoweth goodnesse but the Lacedemoâ—ians onely practise it All know how God commands to honor the aged but of the godly I may say as Lysander of Sparta It is the most honourable house for age they giue it the best entertainment The last is the dignity which God giueth at the end of a righteous age a glorious and eternall life They perish not which sleepe with the Lord they are like Moses bush not consuming though they seeme on fire 〈◊〉 dying in death their life remaines whose 〈◊〉 remaines so that in their death their 〈◊〉 is rather ended then their life Their corruptible state being changed for a most honorable I will say of the poore decayed temple the old mans bodie as Zâ—rubbabel Hag. 2. 4. 5. Who is left that saw this house in her first glory and how doe yee see 〈◊〉 now is it not in your eyes in compâ—rison of it as nothing yet now be of good courage yet a little while and I will fill this house with glory the glory of this shall be greater then the first The glory of youth is but hope of glorie in age and this shall farre excell it but herein consisâ—eth the greatest glory of the aged They are neere the crowne of life in the kingdome of glory The end of the first Sermon THE SECOND SERMON If it be found in the way of righteousnesse WE haue surueyed the last part of mans earthly pilgrimage and viewed the dignitie belonging to the aged if their age bee found in the way of righteousnesse to finde may signifie either to attaine as Prou. 4. 22. or to exist and be as 〈◊〉 8. or to afflict and iudge Psal. 21. 8. So 〈…〉 follow this sense we shall discouer the All 〈…〉 of iustice finding out all the wayes of man it is the Epilogue to Solomons Ecclesiastes God will bring â—â—ery worke to iudgement with euery secret thing whether it be good or euill How euer our workes seeme to vs God pondereth the spiriâ—â—t he Ancients of Israel may be secret idolaters but he that searcheth Ierusalem with a light euen God vnto whose eyes all things are open shall discouer it Dauid well knew that God spyed out all his pathes and that if he enclined to any euill the Loâ—d would finde it out who saw the secrets of the heart By three discoueries God manifesteth himself a present beholder of all the wayes of man First more immediately smiting the conscience with a dreadfull apprehension of his presence which commeth as Iesus to Magdaleâ— before present but after making his presence knowne opening the eye of the soule awakening the conscience to behold the eye of God looking on vs which falling on the heart like some dreadfull light from heauen siniteth downe some like Paul bound for Damascus that hee may raise them openeth others eies and discouereth the iudgement standing like the Angell before Balaam in a narrow way with his sword drawne in his hand or like the fingers of an hand writing on Belshazzars wall loosing his ioynts and striking him with a cold shaking at the sight of this sentence thou art weighed in the ballance and FOVND too light So God
euill He were a foolish Mariner who hauing with long wrestling ouercome the violence of a curst Sea whâ— the storme ceaseth with a sound Barke and a little way to goe would put into harbour In youth our minde is sick of a thousand diseases it is more found in age therefore when our youth like Ionah throwne out and swallowed vp of that vast bellied monster Age which must render it againe to a better life our masterlesse affections inclined then to giue ouer the combate against sinne is I say not like a foolish and lasie Poet in extreme actu deficere to â—aile in his last act but to depart before the day before wee haue the blessing Giue me leaue to say wherefore being freed not from ceremonies but from those tyrannous masters intemperance and lusts do ye returne againe to those beggerly rudiments of youth those nastie vomits of sinne cast out Some man may say none can be perfect here it is true wee are now but in the way of righteousnesse tending to not yet attaining perfection I account not saith Paul that I have attained Blessed is he that hath not stood in the way of sinners that is hath not long lingered in the path of destruction What if thou goe but slowly If thou wrestle with Iacob though thou come halting off let him not goe before he blesse thee who giueth strength to those who follow him Beginnings of goodnesse are hardest But yet as the Angell said to Gideon Goe on in this thy might if thou haue well begunne if not thinke not any age too late to learne it is no shame to amend neither too late to repent in this life Blessed is that man whose errors die young but if they are growne old blessed is that man which euen vnder the stroke of death conuerteth this is the life of repentance that to come of reward this hath labor that wages this suffering that consolation Put not off thy repentance thou knowest not whether thou shalt find her among the euill daies neither despaire then is a time of despaire when the gate is shut yet the trial lasteth yet the crowne hangeth remember â—hou art in the way so run that thou maist obtaine this blessed crowne of glory in and at the end of a righteous old Age. This Ibis by reason shee feedeth on Serpents hath a poysonous breath in her youth but hauing wasted those foule and venomous parts in her age shee giueth a sweete and wholesome odour thou hast breathed thy soules poyson in thine youth words proceeding from an infected heart if thou art now this happie Old man O shew the best part now let thy speech bee gracions seasoned with the spirit of God to the vse of edyfying these are the sweete breaths which God and good men expect in thine Age. I will say all in a word remember thou art old become thine Age. So shalt thou finde thine age like Dianaes Image at Chios though it seeme sad at thine entrance it will appeare ioyfull at thy going out thy way shall bee like the peoples into the Temple in Ezekiels Vision though thou goe in at the cold Northerne goae of infirtoities 〈…〉 by the South Thou 〈…〉 sicke none old all shâ—ll be 〈◊〉 neuer more to be subiect to the lawes of Time and Age. Then shall our dâ—ie and withered 〈…〉 â—od florish in the 〈…〉 to which bring 〈…〉 〈…〉 FINIS Exod. 3. Qui est locutus 〈◊〉 senâ—bus nee rubum est dedignatus Ambr l. 1 de Virg. Via vita dicitur per quam quiliber natus properat ad finem Basil. in Psal. 1. Exod. 12. 8. 11. Baculus sustentatio est senectutis Chrysost. in Psal. â—3 Hos. 4. â—2 Ezek. 19. 7. Isai 36. 6. Baculus intelligitur ae que ipsa lex quaeâ— osteÌ„dere noâ—â—r pecâ—aâ—a non auferâ—e Chrys quo s. 〈…〉 Gen. 2. Curâ—s est certus aetatis via naâ—urae vâ—ea omnes vnuÌ„ câ—rrious câ—rriculum ad proprâ—am metanâ— tendentes Basil 〈◊〉 Pâ—â—l 1. ho. 1. Ipsa senectus est morbus Membra torpent praemoritur visus auditus incestus Plin. l. 7. c. 50. Eccles. 12. De fide resur c. 9. 〈◊〉 1â— 16. Gen 3. 19. 〈…〉 Gen. 47. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈…〉 Vita sensâ—m absumâ—tur Basâ—l in Psal 1. 1. Cor. 15. 26 Vse 〈…〉 Luke 16. 28. Math. 27. 4. Ecelâ—s 11. 9. Matuiâ— sias senex Ad viaticum senectuâ—s Eccles. 12. Sera contumeliosa est senectuâ—s 〈…〉 â—os 7. 9. Plut. part 2. moral An senâ— sâ—t gerend reâ—p 2 King 3. 17. Exod 4. 7. Vicina lapsibus adolâ—â—â—â—â—â— Chrysost. Iuuenâ—â—s contemptrix 〈…〉 Dixit Marcâ—s de filio suo Commodo est in salo fluctu vitae Herodi I 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrat 〈…〉 A 〈◊〉 of glory Per Catachresin Pro omnipraemio Et Psal. 103. 4. Vse 〈…〉 Exod. 20. 12. Leuit 9. 32. Turpe est sapienu cam habeâ—t animâ— captarâ— laudes ex corpore Plut. 〈…〉 〈…〉 〈…〉 Gloria senum est canities â—d est 〈◊〉 Bed exp in Sam c. 2. Si sum Sophocles non delito idâ—lâ—o non sum Sophocles Prou. 20. 29. Sâ—â—a foecunditas Ambr. l. 5 epist 31. 2. Sam. 19. 34. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antisâ— apud Laert lib. 7. Dorion 〈…〉 lib gent. 〈…〉 〈…〉 〈…〉 〈…〉 Quosiudices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 HonestissimuÌ„ senectuus 〈◊〉 Nusquam senâ—ctus honoratior Câ—c Manet eorum vita ouorum manet resurrectio Amb. l. 5. orat suneb. De Viâ—ginio Ruâ—o inquit Ph. Mortalitas mag is finâ—a quâ—m vita est l. 2. Ep. 1. Psal. 89. 20. Eccle. 12. 14. Prou. 16. 2. 〈◊〉 8. 〈…〉 Num. 22. 31. Dan. 5. 5. 27. Mar. 27. Ioseph lib. 1. de bell Iud. c 3. Sperandum certe non crat vt maximum deilumen facta 〈…〉 Gen. 4. 10. Origen vocat signataspecatorum imaginâ—s Si quis solus est â—emetipsum prae caeteris â—rubescat l.7 Ep. â—4 Hebr. 4. 12. 2. Sanâ— 12. Math. 8. Non ad verba sed ad animuÌ„ respondet Act 12. 10. sonah 1. 3. Gen. 42. 22. 〈◊〉 44. 16. 〈…〉 〈…〉 1. Sam. 15. Vse Gen. 4. 7. Pars vlâ— In the waâ— of righteousnesse Non de aetate sed de mente iudicium est Origen Non annorum canities est laudanda sed morum Ambr. Perfecta aetas est vbi perfecta virtus Ambr. orat â—un 〈…〉 〈…〉 〈…〉 Gen. 27. 36. 38. 〈…〉 〈…〉 Nee ouod fuimuâ—uâ— sumusue cras erimus Ad mortem nati sumus eamque fugere ne fortissimi possunt Eleazer apud Ioseph de bell Iud. l. 7. c. 28. Diog apud Laert. l. 6. Gâ—â— 32. 10. 2. King 4. 29. 32. As Socâ—â—tes ◠〈…〉 Plut. Rom. 3. 12. 16. 17. Tuâ—illos reuerere primus verè confuâ—io ett irrisio vr camtiem ornamentum extrinsecus intrinsecus autem animum habeant puerilem Chryâ— in Heb. ho. 7. Plut. De iuuen sen. inquit Ambr. Illi de aetate suppetit excusatio mihi iam nulla illa enim debet disceâ—e nos docere de poen l 2. c. 8. Zâ—nophâ—â— l. 1. Ioh. 7. 48. 1. Pet. 5. 3. Ezek. 8. 12. 〈◊〉 in 〈◊〉 1. Tâ—m 6. â—o Cum curâ—cta viâ—â—a in sene senescant sola auariâ—a 〈◊〉 nescit De dâ—uitibus inquit Greg. Naz. otat 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plot. Plin l. 36. c. 5. De bell â—ud l 7. câ—â—5 〈…〉 2. King 5. 26. Laert. l. 6. Senex quasi seminex semimortuus 2. King 1. 9. 10. Casus dubâ—a infirmitas grauia senectus â—eâ—ta nuntiat Pli. l. 16. c 27 Cursu opus eâ—t curiu valido Chrys he 7. in ep ad He. Ad vnum tan â—ùm festinat currendo hoc est vt accipiat palmam â—b Ne â—â—hi veteres virtutes enumeres núc quoque iuvenis esto Chry. ibid. Plin lib 7. c. 2. Annos duâ— enos viuere in iuventa candido capillo qui in senectute nigres cat Luâ— 6. Cum sene 〈…〉 laborat ibid. Phil. 3 Beatus qui nó stent hoc est non dru â—mmoratus est in via peccatorú 〈◊〉 Psal. Dat vires sequentibus se â—taque quò 〈…〉 8. 14. In isto adhuc mundo 〈…〉 Beatus qui sub ictu morâ—â— animum conuertit à vitâ—s Ambr. Basilâ—n praecept Iatius disp Adâ— uc agon permanet adhuc palma pendet Chr s. ad Heb. 7. Exhalatis virosis turbidis partibus odoratiorem habâ—re virtutem aromaticam Plut Cuâ—us vultum intrantes tristem excuntâ—s exhâ—laratuâ— putant Pâ—â— lib. 36. c. 5. 〈◊〉 46. 6. 〈…〉
the benefits and blessings which God giueth them by their age for their age and at the end of their age of which I will speake in order if you will first consider with mee these six things which seem to make old age vnhappy Some are troubled for their beauties decay in age they may learne a worthy saying of a most vnworthy Iulian It is a shame for the wise to be ambitious of his bodies praise since hee hath a soule beautie is fading a fraile good vnworthy a wise mans care in possessing or sorrow in losing Secondly for that it is full of infirmities but they which so obiect doe more properly blame the disease then age To these I only say if thou art good thine infirmities cannot make thee vnhappy Thirdly for that age like Delilah cutteth off our strength as we sleep in her lap leauing old men like Mercuries which they painted without hands feete vnapt for imployment but it is neither strength of old men nor counsell of young which is expected happy state where yong mens armes and old mens counsel preuaile When Sophâ—cles sonnes before their time enquired into their fathers yeres he repeated to the Iudges the verses he was making for which he was iudged able still to manage his affaires greatest aâ—chiuements are not managed so much by strength as wisedome But who so weake that câ—nnot serue God Remember that thou art subordinately borne for thy Countrey thy friends thy selfe but primarily for Gods seruice Fourthly because it 〈◊〉 pleasures but since we want to our opinion onely what we desire that fault is not in age but euill appeâ—â—â—e of things at least not seasonable and to reason nothing is properly wanting which is not numerable among things necessarily good Want of abundanâ— riches or youil full pleasure are improper and abusiue speeches for one we should say want of a mind not couetoâ—s for â—he other want of temperance though with some diffâ—rence abundance may be more happily enioyed then desired all may possesse none may be coâ—â—â—ous but pleasures are for the most part more happily desired then enioyed For they like one Zoroastres laugh at their birth but like all others borne dying end with sorrow pleasure is counsels foe reasons snare and the wits tyrannicall master it is the deuils grand-factor the baite to couer the hooks of sinne the sweete mortall poyson which drieth the veines and enfeebleth the sinewes of vertue no wonder if Marcus Curius wished his enemies giuen to pleasure he knew suchidefendants vnhappy next them against whom death fighteth with his double armour the Sword and Famine Happy age then which taketh 〈◊〉 which would make vs more vnhappy which maketh vs lesse desirous of that which wee should not desire so many are the mischiefes which this bewitching Siren conueieth to the hart through the senses that many may auow that which Appius Clauâ—ius said when he heard the ouerthrow which Pyrrhâ—s gaue the Romans Before I grieued that I was blind but now I wish me deafe also not to speake of the miseries of these euill times which seem to pronâ—uÌ„ce the deafe happier theÌ„ their hearers I dare conclude that the damned haue experience hereof it had bin better for them to haue bin blind and deafe then to haue their pleasures in this 〈◊〉 changed for eternall torments in hell Fiftly that which some obiect the aged are froward petish hasty malicious dispraising the present praising the ages past selfe-opinioned forgetfull and the like is not our ages fault but ours that it is talkatiue he well confessed and excused who said I thanke mine age which made me lesse intemperate though more talkatiue young men blame the aged for speaking much when their owne eares itch to be running out into their tongues or when they heare their iust reproofes the speaker maketh discourses long or short I neuer heard a wiseman speake too much or a foole too little Lastly some therefore esteeme old age vnhappy because it is neere death these may as iustly think al the life wretched of which no part is far from death and if this life be but a shadow of true life then hee that hath most to spend of an vncertaine life is neerer 〈◊〉 euill to be feared then the aged who as he is in probability neerer death so in truth is he neerer the beginning of a true and eternall life Opposite to these seeming euils are sixe reall benefits whereof God giueth the first foure by our age the fift for our age that is with man the last at the end of our age and these are like sixe pretious Iewels set in this crowne of glorie dignifying a righteous old man The first is wisedome the beauty and vigor of the mind The ancient heathen pourtrayed out our ages with the same colours and pensill which now opinion worketh with making theÌ„ like Nebuchadnezzars Image an head of gold breast of siluer the last parâ— mixed with Iron clay But the word of God doth otherwise describe youth an age of errour and folly but old age the last golden part a crown of digâ—ity Some may truly say it is more easie and common to be old then wise I must borrow his forme of speaking If Sophocles no doter if a doter no Sophocles if any be this blessed old man he is wise if not wise not this righteous old man as will appeare in the last part What theÌ„ if these wrincles are the monuments of thy beauties ruine and decay yet in those furrowes experience hath sowed wisdome The spring is louely for hopes but the autumne for fruits the glory of yong men is their strength and the beauty of old men is the gray head There is beauty for beauty but as God hath giuen the flower of our life to adorne our youth otherwise full of deformities of mind so hath he giuen the fruit of wisedome the late comlinesse of mind to honor age else full of infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age is the flowre of wisedome or rather wisdome is the fruit of age as if God made this age amends with greatest excellency of mind not to tell of the aged necessitie of aged experience to the happy being of a State where like the contrarie motions of the heauens Rehoboams yong States-men are to be moderated by the aged nor of the miserie of that Common weale where Princes are children where those young Phaetons obtaine power to set the world on fire I may easily say it is the helme of the minde and age bringeth that maturitie which maketh wisedome a skilfull Pilot which in the yong at best is but in Theorie in hope The second is age maketh vs abandon many noysome affectioÌ„s which loaded our youth as the storm forced Ionahs Mariners to cast their wares ouer-board when once we haue receiued the sentence of death in our selues we do without much difficultie cast off the care of vain delights Barzillai who liued in a
the aâ—cients of the house of Israel do in the dark Therefore Gods wrath was kâ—â—dled it aggrauated the fault that they were Elders Some thinke if they be rigid censurers of the yong it is enough but see thou giue good example remember thouart old many yonger eies deriue their libertie of sinning from thine intemperance Fourthly there is nothing in the world more wretched then a vicious old man who in a diseased bodie hath a more corrupted soule The Heathen said wel We must not burden old age alreadie ouer loaden with miseries Some men may say Peccatum reuixit ego autem intery the more they grow the more youthfull their sinne And among all that dropsie of the soule the disease of age Couetousnesse maketh an old man vnhappie at euen burieth him aliue in the earth Sathan hath his variable Porters to watch at the doores of this world at our comming in he fetteth his faire sweete-singing hand-maids those are pleasures at our going out standeth his eager long-fingered Groome Couetousnesse to attend our age which commeth like and enuious Philistiâ— to Isaacs Well with his earth to fill vp our hearts you shall haue many men how carelesse soeuer they haue beene in their youth yet in their age their thoughts are fixed on the world as Archimedes on his Geometricall Tables when his seruants pulled him vp to eate and had annointed him he pourtraied his workes vpon his oylie bodie Heare they pray they if you could open their heart you might see the picture of the world sitting like Silenus Image in the broken stone therefore though Couetousnesse be the roote of all euill yet it is like Iosephus Baaras it is death to pull it vp it is rooted in the heart All the best riches are but a viaticum enough is vsefull too much a burden good men vse the world as if they vsed it not as Plinies Cranes about to flie ouer the Seas take vp stones in their feete and sand in their throat to giue them weight against the winde and as they came neere the land they by little and little cast them downe so lightning themselues that the desired shoare seeth the last stone not taken away but let fall So the Children of God take vp the care of riches to serue them in their life but as they come neerer their desired rest they more and more disburthen themselues What old mens Couetousnesse meaneth I know not why they should be so carefull for this nothing so nothing carefull for the life to come there is no reason In the reserued Manna of euery day there was a Worme saue onely that which was laied vp for the Sabbath that which thou laiest vp for the eternall rest shall not perish what euer else thou storest vp shall bee lost and thou canst carrie nothing with thee Saladin would therefore haue his exequies thus solemnized a shirt fastned to the point of a lance in fashion of a banner and a Priest going before crying Saladin Conquer our of the East of all the greatnesse and riches he had in this life carrieth not with him after his death any thing more then this shirt If there could be any excuse for the couetous the yong man had most rightto it Couetousnesse is vaine in any but in the old it is most vnseasonable as Elisha said to Gebaza Is this a time to take money and to receiue garments and Olines and vineyards and sheep and oxeâ— What wilt thou lay hold on the world with a dying hand with one leg in the graue what more foolish then to take vp more prouision for the iourney by how much lesse thou hast to go which bringeth me vpon my next Motiue Thou hast now but a little time to watch and the Bridegroome will come Sleepe not without Oyle in thy Lampe The Deuill faith as one to the Cynicke Seâ—exes quiesce Master fauour thy selfe but he answered well If I were running in a race should I slacken my pace towards the end and not rather hasten it Be zealous it is but a little while and thou shalt be crowned Sixtly thine age hath placed thee like Aaron in the campe of Israel betwixt the liuing and the dead There is nothing more to be admired then a wicked old man who being placed at the doore of the world neuer looketh out albeit a thousand forerunners continually cry The Iudge is at the doore Seuenthly the old man hath many remembrancers when the sense of death with varieties of infirmities when thy dim eyes thy 〈◊〉 legges thy trembling ioyntâ— thy staffe in thine hand thy gray haires all together preach vnto thee the Epilogue of dying Iacobs Sermon to his Sonnes I am readie to be gathered to my Fathers it is impossible for thee to forger except thou wiâ—â— not remember thine end Hast thou forgotten the insuries done thee Hast thou forgotten thy debtours If thou hast thou maist the better remember God Death hath three Nancioes chance 〈◊〉 it and old age these runne like Ahaziâ—es Captaines ouer fifties to Eliah on Carmel if we escape the first the last bringeth vs downe The first relleth vs of Deaths ambushments the second of the Sable flag displayed the third of the battle ioyned Infirmitie seemeth to instruct age the second childhood bending him downeward as if it sayd Man behold thy mother into whose bosome thou art returning for thy long rest But old age full of infirmitie being the last scene of our life assureth vs we are neere death Eightly it is a marke of Gods children to be more fruitfull in age they are like Plinies Amygdala more abounding with fruit as more in yeares It is a way of righteousnesse importing we must not stand still in it our life is a course and we must runne and that strenuously like him which as he passeth regardeth not rayling mocking prayses disprayses wife children friends any thing which may hinder him onely he hastneth for the crowne Some say I haue been zealous in my youth then I fasted prayed heard read now mine eyes are bad my hearing sayleth me now I must spare my selfe would God thou wouldst which onely may be by liuing vprightly Tell me not of the old vertues of a former life God requireth not strength of body but a zealous heart â—e loueth not a man like the Indians gray headed in their youth waxing blacke in their age No louer patiently beateth forsaking if we forsake the good way we wâ—re in we must not hope to finde God vniust Ninthly the wicked old man shutteth vp the gate of mercy against himselfe How canst thou say forgiue me the sinnes of my youth which committest the same in age Lastly thou hast lesse excuse for thy sinne for as much as the sinnes of youth which carryed thee like the man possessed haue now left thee at least thine age might haue dispossessed thee of them if thou fall backe it sheweth a disposition extremely
that shall be destroyed is Death No lesson in the World more taught lesse learned though God experience paines Death nay though the earth euery day opening her mouth to receiâ—e others tell vs our turne is neere yet we liue as if we beleeâ—ed it not The first vse cryeth to the Old man Whilest it is called to day if ye heare his voice â—arden not your hearts Sleepe not without Oyle in your lamps the Bridegroome is at the doore The second commeth from the vnhappie old men crying to the yong as Diuâ—s from hell lest they also come into this place the young say of this lesson as the high Pâ—iests to Iudas What is it to vs at least as the lewes in Hagge 1. 2. concerning the repairing the Temple The time is not yet come or with him in the Comedian How vniust is it that our fathers would haue vs iam iam a pueris ilico nasci senes reioyce O young man in thy youth and let thine heart cheere thee walke in the waies of thine heart But the foundation of a comfortable old age is layed in youth in faire weather we fit our houses against raine modeâ—â—tion must be learned berimes the best prouision for age therefore God saith Remember thy Creator in the daies of thy youth He knew the danger of the euill daies how vnapt they are for reformation and how deceitfull old age is it stealeth on with a slie foot maketh no noyse giueth no warning thou shalt perceiue it come before than spy it commâ—ng youth flyeth as it seemeth to approach age creepâ—th like Gideon through the dark to the Madiâ—nites mantled with night and steepe clouded with pleasures and businesse and when it seemeth farre off it layeth hand on vs so as God said to Ephraim gray haires are vpon vs and we know not This is the reason why we haâ—e so many youthfull old men Câ—ildren of age before wee haue put off our youthfull mindâ— commâ—th Time and casteth her hoarie robâ— ouer our decaâ—ed bâ—dies Some thinke the time wil make it owne prouision but our yeares passe by vs like swift streamâ—s as the sweeâ—e streames by Tanâ—alus of which we taste no more then our fore-sight taketh vp therefore esteeme no time well spent which will nothing benefit thine age Some thinke it a soone learned lesson but their time will enforce them to know it is no easie step from the broad pathes of sensualitie to the wayes of righteousnesse wee cannot presently bee made good old men we must not hope to sleepe young like Epimenides in the fable and to rise vp old It is a wonder to finde a fruitfull age following a vicious youth we haue little hope of the Autumne where the Spring promised not so much as Blossomes I deny not but that God to whom all things are possible which he will can fill the vallies of Moab when no raine is seene can change a leprous soule as Moses hand by putting againe into his bosome but it is a fearefull practise to tempt God with expectation of miracles whilst we neglect the ordinarie meanes Improue thy youth therefore for age stealeth on or if futures moue thee not looke vpon thy present danger youth is neere error it is the age of error and happy man whose errors die with his youth there are a thousand false tongued Hienaes call vpon it millions of Sirens to distract it Sinne fitteth like Salomons Curtizan readie at euery corner of the streete to fall vpon the young mans necke â—elling of peace offerings oportunitie and fill of pleasures with which she allureth There are many enemies to grace but none more to be feared then they which fight within vs against vs how dangerous is then the estate of youth Besides all other enemies it hath it selfe the greatest enemy to it selfe it selfe being a contemner of others counsaile and deâ—titute oâ— it owne without which they are like helmlesse Ships in the waues of that age they loue no vnbought wisedome therefore they are like the inferiour orbes how euer they are euery day carried about by the primum mobile yet they will go their owne courses Therefore I may say as Zenophon of the youth which watched about the Preâ—orie his age seemeth to need most care Sâ—â—han is ambitious of the hearts of young men and though euerie age be fruitfull of euill yet none more then youth The yong man had need to haue continuall counsell others good aâ—uice in their hearts is like fire in greene wood it must bee followed with continuall breaths or it will goe out againe and their owne good motions are commonly like sicke mens hunger often a false appetite seldome continuing To conclude age is comming and the day shall haue enough with his owne griefe if thou loade it with sinne that leaden talent with excesses luâ—ts wicked habits of youth which deliuer an out-worne strengthlesse bodie to old age it must needes as Iacob said of his 〈◊〉 couch downe betweene two burthens sinne and infirmitie Preâ—ent the euil betimes bee an happie old man in thy yoâ—th as some are vnhappy young in their age Thou wilt say I am not sure to be old admit that old age may be preuented with Death Death hath a royall prerogatiue and is preuented with nothing if thou wilt not prouide for vncertaine old age prouide â—or certaine death There was no Manna found 〈◊〉 the Sabbath but on the other sixe daies there was found proâ—ision for the seuenth day After death commeth the eternall Sabbath then will be no time for prouision thou art yet in the flower of thy youth gather such store that thou maist crown thine hoarie haires for the hoarie head is a Crowne of glorie when it is found in the way of righteousnesse I am at the waies end the reward the Crowne of glorie commeth next to hand whether wee vnderstand our Crowne importing a reward as it is vsed for that the Conquerers were crowned as a reward of their victorious labour as 2. Tim. 2. 5. or if wee take it for an ornament as Prou. 4. 9. or for abounding fulnesse such as euen compasseâ—h euerie part as Psal. 64. 11. it will reach vs this lesson The old age of a good man is full of comfort and honour it reneweth as it â—adeth as it loseth the blossomes of youth it findeth a Crowne of dignitie abundance of dignitie which euen like a crowne compasseth euery part This point well learned would first better nurture those despisers of the aged who haue learned of the wicked children of Bethel to mocke the aged or as if they had taken vp the inhumane custome of the Massageâ—es and Berbuces with vnreuerent vsage to eare vp their aged Parents whom God commandeth them to honour Secondly it would comfort the aged if they knew the dignitie of their age and that it is a Crowne of glorie which consisteth in
There shall be no more a childe of daies nor an old man that hath not filled his daies for he that is an hundred yeeres old shall die as a yong man but the sinners being an hundred yeeres old shall be accursed And of Elies family he saith There should not be an old man for euer and to the wicked hee threatneth a trembling heart and a sorrowfull mind â— life hanging before them feare both night and day without assurance of life The vngodly shall not liue out halfe his daies therefore S. Peter saith If a man long after liâ—e and would faine see good daies let him refraine his tongue eschew euill and doe good There is no meanes to obtaine a comfortable old age but by this narrow way of righteousnesse There are two waies the one rough but straite the other easie but like the rocke at Massada a snaky way full of turnings and narrow in the end in these are contrarie leaders the Deuill saith as Abner to Asahel Turne thee either to the right hand or to the left God saith Make straight steps vnto your feete there is but one short and strait line betwixt two limits And they who carrie the Arke of Gods Couenant in their breasts goe like the Philistims kine to Bethshemesh in one path turning neither to the right hand nor to the left though continually expressing fraile affections of returning deuiation There are that blame their age as full of inconueniences but the â—ruth is it is onely sinne which maketh them vnhappie As Esau said of his brother so may we of sinne it tooke away our birth-right and it will also haue our blessing was it not iustly called a deceiuer Esaus teares must be our tutors hee sought the blessing but too late There are many Arguments to perswade the old man to this way of righteousnesse First let this haue the first place all other comforts in this winter of life are striken dumb as Lamechâ—aid â—aid of his Noah this shall comfort vs concerning our worke and labour of our hands The wise man coÌ„pareth the ioy of the wicked to a light which shâ—ll soone be put out but the reioycing of the righteous is like the light which shineth more and more tâ— a â—erfect day Many are the dreams of foolish men some trust their beautie shall last to comfort them which flower withereth in the hand of the most charie possessor the flowers are mans short-liued tutors telling him all flesh is grasse and the beauty thereof as the fading flower the most louely face is subiect to wrincles those loathed characters of age despised sepulchers of beautie sole vertue can beautifie old age which onely waxeth young and fresh with yeares Some trust to strength therefore keep a carefull diet that it may serue them in their age but it is a slender fortresse which will not hold out the assault of few daies sicknesse perhaps some are so strong that they come to fourescore yeares but then nature commeth like an instant Crediâ—rix if we presently pay not the life we owe either she serueth her execution on our senses or taketh pledges our legs our hands our eies part after part Vertue onely hath an immunity and groweth not lame with age Some of the Cynicks opinion that there is nothing more wretched then a poore old man leane only to the deceitfull staffe of wealth but righteousnesse is the Iacobs staffe though it be all the wealth we carie in our iourney we shall returne rich in the Lord but riches are but like Elishaes staffe in Gehazies hand in vaine sent before to reuiew age our second childhood Others hope to improue their age to an happy state by humane reason but with much industrie haue only shot arrowes at the stars sounded deep to touch Neptâ—ne al their precepts prouing but desperate conclusions miserable coÌ„forters their opinions placing selfe-murderers in their supposed happinesse I grant their reasons like sleepy potions may an afflicted mind for a time the best of them being as merrie company to bring vs before the Iudge by which the way may seeme shortned but the doome nothing lightned In these or the like waies there is a Crowne but as Seleucus said of his If any knew the miseries which belonged to it and how heauy it is he would not take it vp if he found it in the way Of all such I may say as Paul They haue all gone out of the way destruction and vnhappinesse are in their way and the way of peace haue they not knowen Many yeres once told can no waies comfort a foolish old age but the conscience of a well spent life is an happy possession Secondly there is no other meanes to be honorable before God and good men It is true the godlesse Americans honour the Deuill wicked men will idoll the vngodly For a time the rough garment may couer the wickednesse of an old Prophet perhaps sinne may be folded vp in the large robes and in the large pleates of Magistracy but then God will at the last if he find any such brand them with finall confusion and howeuer they shined like glorious lights whilst feare and obseruance awed the vulgar yet they shall at last goe out with an ill-sauouring snuffe and Death shall freely confesse what they are though life dissembled what they were Time is a slow speaker of the Great but it will once tell all Dishonor not thou thy gray haires if thou wouldst haue others honour them as Epaminondas answered the Thebanes when the Arcadians would haue them winter in their Cittie Now the Arcadians admire vs wintering in the field what honour would they giue vs if they should see vs â—itting by their fire Young men deseruedly honour the aged for their temperance and moderation but if they see them sitting by their fire of luxurie drunkennesse and wantonnesse how should they â—euerence them Wouldst thou haue thy gray haires honoured do thou first honour them with the Crowne of dignitie It is a meere mockerie for a boyish mind to be suited in the colours of age old age is a Crowne of dignitie but if the old will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall be but a child of yeares and God will make his old age most despised Thirdly old mens evill examples are double sins As the Ephesians had three degrees in their presbytery the first were learners the second practisers the third teachers so are there in our ages the last must be a teaching age to teach 〈◊〉 continencie it auaileth much to see how old men liue example is a powerfull Rhetoricke in any but in old men in Princes it hath an hundred tongues Dâ—e any of the rulers or Pharises beleeue in him example of the Honorable and Elders speaketh with authority the more to blame they which abuse it to make others fall whereas they should be examples to the flocke of Christ Hast thou not seen what