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
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
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