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. 〈…〉
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