THE OLD MAN'S STAFF, Two Sermons, SHOWING THE ONLY WAY TO A COMFORTABLE old Age, Preached in Saint Maries in Dover by JOHN READING. Psalm 71. 9 Cast me not off in the time of age, forsake me not when my strength faileth. LONDON, Printed by Bernard Alsop for john H●dgets. 1621. TO THE RIGHT HONOURABLE EDWARD Lord Zouch, Sr. Maurc and Cantelup, Constable of Dover Castle, Lord Warden, Chancellor and Admiral of the Cinque-ports, etc. Of his Majesty's most Honourable Print Counsel through Great Britain, my singular good Lord, increase of true blessedness. RIGHT HONOURABLE, THese Sermons which I tender your Lordship, I preached to a zealous Congregation, with assurance, that GOD who vouchsafed to speak out of the bush, Exod. 3. was also powerful in my weakness: and for that I am resolved, that what some profitably hear, Qui est locutus 〈◊〉 sen●bus, nee rubum est dedignatus, Ambr, l. 1 de Virg. they and others may also profitably read, with like confidence I venture them into the jaws of a censuring age; not caring how they displease curious ears, so they may benefit the good: I shall ●udge them happily borne, what ever they suffer, if of many Readers some lay them to heart. I confess they are an unworthy interest of that I am indebted to your Honour, therefore am contented if they go but for two mites, so that they may be laid up in the treasury which weigheth all offerings by the Givers mind: Be pleased to accept them, and I will daily beseech the Lord all-sufficient, to add many comfortable years to your Honourable age, that it may be crowned with immortal glory in his kingdom: In whom I am Your Honour's most humble Servant, JOHN READING. THE OLD MAN'S STAFF. PROV. 16. 31. The hoary head is a Crown of glory, if that it be found in the way of righteousness. Man's life is but a journey to the grave, Via vita dicitur per quam quiliber natus properat ad finem, Basil. in Psal. 1. Exod. 12. 8. 11. a way, a short way to death: Infancy the way to childhood, childhood to youth, youth to the strongest age, that to old age, and old age the Thule, and ne plus ultra of Nature, Baculus sustentatio est senectutis Chrysost. in Psal. ●3. Host 4. ●2. Ezek. 19 7. Isai 36. 6. is the confines of Death. The old man standeth like the Israelite departing from Egypt, eating the Passeover with sour herbs, and his Staff in his hand. Some lean on superstitious vanities, their Staff teacheth them, but to err; others to that Staff of Reed, the World: which confidence is an Egypt to Israel, Baculus intelligitur ae que ipsa lex, quae● ostendere no●●r pec●a●a, non aufer●e Chrys quo s. breaking in their hand, and wounding them which trust to it. The blessed man maketh righteousness his Staff, not that of the Law, that is a Rod of Iron to break the ungodly, that can discover, but not take away sin; but the righteousness of Faith in Christ, (Arod of the stock of Ish●i) and the complete armour of God, 〈…〉 which furnished the patriarchs and Prophets: which being fully revealed in the old age of the World, to comfort her evil days, are like David's Staff and Scrip, furnished with stones taken out of the brook, a sure defence against the enemy: Blessed is the man planted by these waters, he shall bring forth fruit in due season, his leaf shall not fade, his old age sh●ll be blessed. The hoary head is a Crown of glory. These words contain this proposition, the old age of a righteous man is honourable and blessed: yet in a second view I see them, Gen. 2. like the river of Paradise, dividing themselves into four heads. The first runneth towards the last part of man's earthly pilgrimage, set down here under hoary hairs, an effect or sign of Old Age. The second proposeth a reward to those which arrive at this age of sorrow and care, A Crown of dignity. The third looks up toward the allseeing eye of justice, beholding all our way, and accordingly rewarding as it is found. The last pointeth out the only means to obtain that Crown of glory, an honourable old Age, which is to be had in the way of righteousness. The hoary head or old age is a Crown● of glory, My discourse must begin at the end, like the motion of the inferior Spheres ab occasu, from the evening and setting of life: The last Scene to be acted on Nature's Stage, is the Prologue, the exordium of my Text. The Argument and sum which all our numbered days shall teach us, Cur●s est certus aetatis & via na●urae v●ea, omnes unum c●rrious c●rriculum, ad propr●am metan● tendentes. Basil 〈◊〉 P●●l. 1. ho. 1. is our present lesson, We must be old. There is a certain course, and one only path of Nature, an headlong way of time, wherein is no stay, but such easy passage, that the Infant and lame old man run with equal pace to a more distant or nearer end. Man's state was by creation immortal, but the day that sin was borne, man began to die: had he not sinned, there should have been a comfortable maturity in age; and if our lives like some long kindled lamps should have consumed, it must have been without all pain, sickness, want of strength, sense or fear of death; for without sin there could have been no punishment: so that if we define old age, a c●rtaine ripeness of life, and length of time to a blessed translation, than age is natural; Ipsa senectus est morbus. Membra torpent, praemoritur visus, auditus, incestus. Plin. l. 7. c. 50. Eccles. 12. De fide resur. c. 9 but if we describe it according to our present being, it is a continual disease, the grounds and lees of life, in which the body languisheth, one part forerunning the rest toward the grave; in which the keepers of the house tremble, and the strong men bow themselves, the gri●ders cease, and they wax dark which look out of the windows: therefore I may say of it as Ambrose of death; God gave it not a principio, sed pro remedio— non naturaest sed malitiae: 〈◊〉 is no Child of Nature but Disobedience, and now our life's decay is a remedy against the life of sin, that therefore in this senio mundi, do●age of the world, our lives like winter Suns hasten to their s●tting, shortening from hundreds to ten. It is the mercy of God, that our sins so quickly mature, should not live too long, to greaten his judgements. For whose sake ●ime and age now pull us by the hands, 〈◊〉. 1●. 16. as the Angels did Lot, and part of his family, lingering in the condemned Sodom; and we must soon be old. God said it in the first sinners' doom: and again he calleth ●an earth, earth, earth, Gen 3. 19 remembering him what he was, is, and shall be. Experience telleth us, one day telleth another, one night certifieth another, 〈…〉 our life is but of few days; and we like those which sail, arrive insensibly at our Port. O●r griefs tell it us, growing in our decreasing, waxing strong in our feebleness. Gen. 47. 9 All the Creatures tell it us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 which have 〈◊〉 senium: 〈…〉 as of all things there is a maturity, so of life which is old age: the long lived trees have their age of decaying, nay, the glorious piles of building, (●●ately Sepulchers of Charity) grow old, the graves are buried in their dust, and monuments by some esteemed the only survivors of their families, Vita sens●m absum●tur. Bas●l. in Psal 1. are entombed in oblivion: I have not yet said all; Death himself that meager Sarcophagus, greedy starveling, having devoured all like Time, shall ea●e himselve and die of Famine: The last enemy that shall be destroyed is Death. 1. Cor. 15. 26 Use. No lesson in the World more taught, less learned: though God, experience, pains, Death, nay though the earth every day opening her mouth to receive others, tell us our turn is near: yet we live as if we belee●ed it not. 〈…〉 The first use cryeth to the Old man, Whilst it is called to day, if ye hear his voice ●arden not your hearts. Sleep not without Oil in your lamps, the Bridegroom is at the door. The second cometh from the unhappy old men, crying to the young as Diu●s from hell, Luke 16. 28. lest they also come into this place: the young say of this lesson as the high Priest's to judas, What is it to us? Math. 27. 4. at least as the Jews in Hag 1. 2. concerning the repairing the Temple, The time is not yet come: or with him in the Comedian, How unjust is it that our fathers would have us, iam iam, Ecel●s 11. 9 Matui● sias senex. a pueris ilico nasci senes: rejoice O young man in thy youth, and let thine heart cheer thee, walk in the ways of thine heart. But the foundation of a comfortable old age is laid in youth: in fair weather we fit our houses against rain: Ad viaticum senectu●s. Eccles. 12. moderation must be learned berimes, the best provision for age; therefore God saith, Sera & contumeliosa est senectu●s. Remember thy Creator in the days of thy youth: He knew the danger of the evil days, how unapt they are for reformation, and how deceitful old age is▪ 〈…〉. it stealeth on with a sly foot, maketh no noise, giveth no warning, thou shalt perceive it come before than spy it coming; youth flieth as it seemeth to approach: age creepeth like Gideon through the dark to the Madi●nites, mantled with night and steep, clouded with pleasures and business, and when it seemeth far off, it layeth hand on us: ●os. 7. 9 so (as God said to Ephraim) grey hairs are upon us, and we know not. This is the reason why we ha●e so many youthful old men, Children of age, before we have put off our youthful mind●; comes Time and casteth her hoary rob● over our decayed bodies. Some think the time will make it own provision, but our years pass by us like swift stream●s, as the swee●e streams by Tan●alus, of which we taste no more than our foresight taketh up; therefore esteem no time well spent, which will nothing benefit thine age. Some think it a soon learned lesson, but their time will enforce them to know, it is no easy step from the broad paths of sensuality, to the ways of righteousness: we cannot presently be made good old men, we must not hope to sleep young, like Epimenides in the fable, Plut. part. 2. moral. and to rise up old. It is a wonder to find a fruitful age following a vicious youth: we have little hope of the Autumn, An sen● s●t gerend. re●p. where the Spring promised not so much as Blossoms: I deny not, but that God (to whom all things are possible which he will) can fill the valleys of Moab, when no rain is seen; can change a leprous soul, 2 King. 3. 17. Exod 4. 7. as Moses hand by putting again into his bosom; but it is a fearful practice to tempt God with expectation of miracles, whilst we neglect the ordinary means. Improve thy youth therefore, for age stealeth on, or if future's move thee not, look upon thy present danger: youth is near error, Vicina lapsibus adolescent Chrysost. it is the age of error, (and happy man whose errors die with his youth:) there are a thousand false tongued hyaenas call upon it, millions of Sirens to distract it: Sin fitteth like Salomon's Courtesan, ready at every corner of the street to fall upon the young man's neck; ●elling of peace offerings, opportunity 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 us against us: how dangerous is then the estate of youth? Besides all other enemies, it hath itself the greatest enemy to itself, itself being a contemner of others counsel, Iuuen●●s contemptrix 〈…〉. and destitute o● it own (without which they are like helmless Ships in the waves of that age) they love no unbought wisdom; Dixit Marc●s de filio suo Commodo, & est in salo & fluctu vitae. Herodi I 1. therefore they are like the inferior orbs, how ever they are every day carried about by the primum mobile, yet they will go their own courses. Therefore I may say as Zenophon, of the youth which watched about the Pre●orie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his age seemeth to need most care; S●●han is ambitious of the hearts of young men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hippocrat. and though every age be fruitful of evil, yet none more than youth. The young man had need to have continual counsel, others good advice in their hearts, is like fire in green wood, it must be followed with continual breaths, or it will go out again; and their own good motions are commonly like sick men's hunger, often a false appetite, seldom continuing. To conclude, age is coming, and the day shall have enough with his own grief: if thou load it with sin, that leaden talon, with excesses, lu●ts, wicked habits of youth, 〈…〉 (which deliver an outworn strengthless body to old age) it must needs (as jacob said of his 〈◊〉) couch down between two burdens, sin and infirmity. Pre●ent the evil betimes: be an happy old man in thy youth, as some are unhappy young in their age. Thou wilt say, I am not sure to be old: admit that old age may be prevented with Death, Death hath a royal prerogative, and is prevented with nothing; if thou wilt not provide for uncertain old age, provide ●or certain death. There was no Manna found 〈◊〉 the Sabbath, but on the other six days there was found provision for the seventh day. After death cometh the eternal Sabbath, then will be no time for provision: thou art yet in the flower of thy youth; gather such store that thou mayst crown thine hoary hairs, for the hoary head is a Crown of glory when it is found in the way of righteousness. I am at the ways end, A 〈◊〉 of glory. the reward, the Crown of glory cometh next to hand, whether we understand our Crown importing a reward, Per Catachresin, Pro omnipraemio as it is used, for that the Conquerors were crowned, as a reward of their victorious labour, as 2. Tim. 2. 5. or if we take it for an ornament, as Prou. 4. 9 or for abounding fullness, such as even compasseth every part, Et Psal. 103. 4. as Psal. 64. 11. it will reach us this lesson: The old age of a good man is full of comfort and honour, it reneweth as it fades, as it loseth the blossoms of youth, it findeth a Crown of dignity, abundance of dignity, which even like a crown compasseth every part. This point well learned, Use. would first, better nurture those despisers of the aged, who have learned of the wicked children of Bethel, 〈…〉 to mock the aged; or (as if they had taken up the inhuman custom of the Massage●es, and Berbuces) with unreverent usage, to ear up their aged Parents, whom God commandeth them to honour. Secondly, it would comfort the aged, if they knew the dignity of their age, and that it is a Crown of glory, which consisteth in the benefits and blessings which God giveth them by their age, for their age, and at the end of their age: of which I will speak in order, if you will first consider with me these six things which seem to make old age unhappy. Some are troubled, Exod. 20. 12. Levit 9 32. Turpe est sapienu, came habe●t anim● captar● laudes ex corpore. for their beauty's decay in age; they may learn a worthy saying of a most unworthy julian: It is a shame for the wise to be ambitious of his body's praise, since he hath a soul: beauty is fading, a frail good, unworthy a wise man's care in possessing, or sorrow in losing. Secondly, for that it is full of infirmities: but they which so object, do more properly blame the disease, than age. To these I only say, if thou art good, thine infirmities cannot make thee unhappy. Thirdly, for that age like Delilah, cutteth off our strength as we sleep in her lap; Plut. leaving old men like Mercuries, which they painted without hands & feet, unapt for employment: but it is neither strength of old men, nor counsel of young which is expected: happy state where young men's arms, and old men's counsel prevail. When Soph●cles sons before their time, enquired into their father's years, he repeated to the judges the verses he was making, for which he was judged able still to manage his affairs: greatest a●chiuements are not managed so much by strength as wisdom. But who so weak that cannot serve God? Remember that thou art subordinately borne for thy Country, thy friends, thyself, but primarily for God's service. Fourthly, because it 〈◊〉 pleasures: but since we want to our opinion, only what we desire; that fault is not in age, but evil appe●●●e of things at least not seasonable; and to reason, nothing is properly wanting which is not numerable among things necessarily good. Want of abundant riches, or yovil full pleasure, are improper, and abusive speeches; for one we should say, want of a mind not covetous; for ●he other, want of temperance, though with some difference: abundance may be more happily enjoyed then desired, (all may possess, none may be co●●●ous) but pleasures are for the most part more happily desired then enjoyed. For they like one Zoroastres, laugh at their birth, 〈…〉 but like all others borne & dying, end with sorrow: pleasure is counsels foe, reason's snare, and the wits tyrannical master; it is the devil's grand-factor, the bait to cover the hooks of sin; the sweet mortal poison which drieth the veins, and enfeebleth the sinews of virtue: no wonder if Marcus Curius wished his enemies given to pleasure, he knew suchidefendants unhappy, next them against whom death fighteth with his double armour, the Sword, and Famine. Happy age than which taketh 〈◊〉 which would make us more unhappy, 〈…〉 which maketh us less desirous of that which we should not desire: so many are the mischiefs which this bewitching Siren conveyeth to the hart through the senses, that many may avow that which Appius Clau●ius said (when he heard the overthrow which Pyrrh●s gave the Romans) Before I grieved that I was blind, but now I wish me deaf also: not to speak of the miseries of these evil times, which seem to pronounce the deaf happier than their hearers, I dare conclude, that the damned have experience hereof, it had been better for them to have been blind and deaf, 〈…〉 then to have their pleasures in this 〈◊〉, changed for eternal torments in hell. Fiftly, that which some object, the aged are froward, petish, hasty, malicious, dispraising the present, praising the ages past, selfe-opinioned, forgetful, and the like, is not our age's fault but ours: that it is talkative, he well confessed and excused who said, I thank mine age which made me less intemperate though more talkative: young men blame the aged for speaking much when their own ears itch to be running out into their tongues, or when they hear their just reproofs: the speaker maketh discourses long or short. I never heard a wiseman speak too much, or a fool too little. Lastly, some therefore esteem old age unhappy, because it is near death: these may as justly think all the life wretched, of which no part is far from death: and if this life be but a shadow of true life, than he that hath most to spend of an uncertain life, is nearer 〈◊〉 evil to be feared, than the aged, who as he is in probability nearer death, so in truth is he nearer the beginning of a true and eternal life. Opposite to these seeming evils, are six real benefits, whereof God giveth the first four by our age; the fifth, for our age that is with man, the last at the end of our age: and these are like six precious jewels set in this crown of glory, dignifying a righteous old man. The first is wisdom, Gloria senum est canitieses, ●d est 〈◊〉, Bed exp. in Sam c. 2. the beauty and vigour of the mind. The ancient heathen portrayed out our ages with the same colours and pencil, which now opinion worketh with: making them like Nebuchadnezzars Image, an head of gold, breast of silver, the last par● mixed with Iron & clay. But the word of God doth otherwise describe, youth an age of error and folly, but old age the last golden part, a crown of dignity. Some may truly say, it is more easy and common to be old then wise: Si sum Sophocles non delito, id●l●o non sum Sophocles. I must borrow his form 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 appear in the last part. What then if these wrinkles are the monuments of thy beauty's ruin and decay? yet in those furrows experience hath sowed wisdom. The spring is lovely for hopes, but the autumn for fruits: the glory of young men is their strength, Prou. 20. 29. and the beauty of old men is the grey head. There is beauty for beauty: but as God hath given the flower of our life to adorn our youth, otherwise full of deformities of mind, so hath he given the fruit of wisdom, the late comeliness of mind to honour age, S●●a foecunditas. Ambr. l. 5. epist. 31. else full of infirmities: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age is the flower of wisdom, or rather wisdom is the fruit of age; as if God made this age amends with greatest excellency of mind: not to tell of the aged necessity of aged experience, to the happy being of a State, where like the contrary motions of the heavens, Rehoboams' young Statesmen are to be moderated by the aged: nor of the misery of that Common weal, where Princes are children, where those young Phaeton's obtain power, to set the world on fire. I may easily say, it is the helm of the mind, and age bringeth that maturity which maketh wisdom a skilful Pilot, which in the young, at best is but in Theory, in hope. The second is, age maketh us abandon many noisome affections which loaded our youth, as the storm forced jonahs' Mariners to cast their wares overboard: when once we have received the sentence of death in ourselves, we do without much difficulty, cast off the care of vain delights. Barzillai (who lived in a more holy age) refused the preferments of Da●ids court: 2. Sam. 19 34. 35 How long have I to live? I am this day eighty years old: can I hear any more the voice of singing? Let thy servant turn again, that I may die in mine own city. He remembered provision was then to be made which could float aloft upon a ship-wracked broken body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a world to see the vain opinions of some men, they would lay violent hands on unconquered nature, and be young again, Antis●. apud Laert lib. 7. so their age the only desired thing they hate: their desire of youth in age is but a second childishness of the old; there being nothing more unreasonable, then to loathe that state and age to which with wishes and fear of failing we have attained: and why? forsooth they want those pleasures which attended their youth. It is true, Satan giveth the young man pleasures freely: but as the revengeful Selimus bestowed these farms on his janissaries, that he might sequester them to the slaughter; which dangers the good man's age teacheth him to loathe: which falling upon the delights of giddy youth like Pythagoras on the company of drunkards, Dorion 〈…〉. lib gent. biddeth the Musicians change the harmony, & sing a sadder note; at which becoming sober, they cast off their garlands, and are ashamed of their folly. Dost thou then blame thine age for disburdening thy mind of eui●s? Recount thine age, number thine errors, and thou wilt be ashamed of that thou hast been: as the stars vanish at the fight of the Sun, so do our foolish delights at the rising and approach of true wisdom showing us some light of the joys of heaven. Age taketh not away, but changeth the delights, giving true for false; real for seeming; blessed for dangerous, pleasures: I will dismiss this age as jacob his Asher, with this blessing, 〈…〉 it shall give pleasures for a king: the greatest and most solid delights. The third is a willingness to die; for we die not all at once, but part after part decaying, giveth us an easy passage. The old man departs as out of an Inn the young is pulled out of his house: the young dieth as fire quenched with water violently, the old man like a lamp burned out. The fourth is a nearer view of the most blessed estate of heaven: doubtless God reserveth the greatest comforts for this greatest trial: the nearer death the more the righteous man is sensible of heaven: therefore how ever in his trials, he be tossed betwixt fear & hope, like jacob at the report of his dear Joseph's life, 〈…〉 yet when he seeth the charets ready to carry him away, than his spirit reuiueth: as he said of his Bethel, so may I of this last age, it is the gate of heaven, it is our Nebo from whence we take a view of the holy land to which like wearied pilgrims we are entering: these are four benefits which God gives us by age: the 5. he gives for, 〈…〉 or in respect of age, that is, honour among men. As the law makes a diadem the sign of honour & majesty, so God by nature makes the hoary head a crown of dignity. Therefore the Greeks do aptly express 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 jews Sanhedrim were elders of the people: so is the last part of a holy crown of life dignity. Thou wilt say, thou hast not thine honour. Wonder not, thou livest amongst men, Quosiudices 〈◊〉. of whom God receiveth not what they owe. When the old man at the Olympikes could find no place to rest him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 but with some disrespect was p●ssed from one to another, coming to the Lacedæmonians men & children stood up and gave him place: which all applauding, the old man wept, saying, Alas that all Greece knoweth goodness, Honestissimum senectuus 〈◊〉▪ Nusquam sen●ctus honoratior. C●c. but the Lacedæmonians only practise it. All know how God commands to honour the aged, but of the godly I may say as Lysander of Sparta, It is the most honourable house for age: they give it the best entertainment. The last is the dignity which God giveth at the end of a righteous age, a glorious and eternal life. They perish not which sleep with the Lord, Manet eorum vita ovorum manet resurrectio. Amb. l. 5. orat. suneb. De Vi●ginio Ru●o. inquit Ph. Mortalitas mag is fin●a qu●m vita est. l. 2. Ep. 1. they are like Moses bush not consuming though they seem on fire 〈◊〉 dying in death, their life remains whose 〈◊〉 remains: so that in their death their 〈◊〉 is rather ended then their life. Their corruptible state being changed for a most honourable: I will say of the poor decayed temple the old man's body, as Z●rubbabel Hag. 2. 4. 5. Who is left that saw this house in her first glory? and how do ye see 〈◊〉 now? is it not in your eyes in comparison 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 than the first. The glory of youth is but hope of glory in age, and this shall far excel it: but herein consis●eth the greatest glory of the aged, They are near the crown of life in the kingdom of glory. The end of the first Sermon THE SECOND SERMON. If it be found in the way of righteousness. WE have surveyed the last part of man's earthly pilgrimage, and viewed the dignity belonging to the aged, if their age be found in the way of righteousness: to find may signify either to attain, as Prou. 4. 22. or to exist and be, as 〈◊〉 8. or to afflict and judge Psal. 21. 8. Psal. 89. 20. So 〈…〉 follow this sense we shall discover the All- 〈…〉 of justice, finding out all the ways of man: it is the Epilogue to solomon's Ecclesiastes: Eccle. 12. 14. God will bring ●●ery work to judgement, with every secret thing whether it be good or evil. How ever our works seem to us, Prou. 16. 2. 〈◊〉. 8. God pondereth the spiri●●t he Ancients of Israel may be secret idolaters, but he that searcheth jerusalem with a light, 〈…〉 even God, unto whose eyes all things are open, shall discover it. David well knew that God spied out all his paths, and that if he inclined to any evil, the Lo●d would find it out, who saw the secrets of the heart. By three discoveries God manifesteth himself a present beholder of all the ways of man. First, more immediately smiting the conscience, with a dreadful apprehension of his presence: which cometh as jesus to Magdale● before present, but after making his presence known; opening the eye of the soul, awakening the conscience to behold the eye of God looking on us: which falling on the heart like some dreadful light from heaven, siniteth down some like Paul bound for Damascus, that he may raise them: openeth others eyes and discovereth the judgement, Num. 22. 31. standing like the Angel before Balaam in a narrow way with his sword drawn in his hand: or like the fingers of an hand writing on Belshazzars' wall, Dan. 5. 5. 27. losing his joints, and striking him with a cold shaking at the sight of this sentence, thou art weighed in the balance, and FOUND too light. So God found judas conscience, though a little while he enjoyed the price of blood, yet presently his conscience is found, Mar. 27. and he confesseth I have sinned in betraying innocent blood. Cain was sick of the same disease, & whilst none pursued him, his conscience told him, who ever found him would slay him. When Aristubolus had murdered his brother, and starved his mother: his conscience was found, and he could never get those bloody stains out of his mind, till with extremity of fear and grief ', joseph. lib. 1. de bell. jud. c: 3. Sperandum certe non crat ut maximum deilumen facta 〈…〉 his bowels perishing he cast up blood, which casually thrown down where his brothers was not yet washed out, to the amazement of the spectators drew out this desperate confession of a wounded conscience: There was no hope, I should conceal my wicked deeds, from the great light of God. Such is the violence o● these E●nas, fires of hell, by the breath of God set on fire in the reprobates conscience, that he that hath concealed it all his life, hath often been compelled at his death to utter it to his shame. God heareth the secret parley of the heart; he heard Moses prayer unspoken. The tongueless Creatures speak in his ears, the voice of Abel's blood cried to God, Gen. 4. 10. the stones cry out of the wall in the oppressors house. Hath blood a voice? can senseless creatures speak? or doth this intimate God a present Seer of every action, in all more certainly informed then if the Creatures could tell. Much more doth he hear a thousand witnesses crying in a sinner's conscience, Origen. vocat signataspecatorum imagines. in which all the world at the judgement shall read the crimes written with a pen of Iron. Lucian wittily feigned in his Menippus, that certain shadows attending our bodies in this life, accused us to the infernal powers. Our conscience is that shadow which (when the light of God hath found us) we cannot outrun. Every one hath such a register, a witness a judge, a severe revenger in his own bosom. Therefore (saith Ambrose) if a man be alone, let him be more ashamed for his own conscience, Si quis solus est, ●emetipsum prae caeteris ●rubescat. l.7. Ep. ●4. and rather stand in awe of himself present then a thousand others: for all the world may be deceived in thee, but thy conscience will speak the truth. God findeth out good men in their errors, but as the stranger young joseph, to direct him in his way to repentance: the sinner Luc. 7. long hid her works of darkness, yet being found she watered Christ's feet with tears. Peter denied and forswore his Master: but when jesus looked back, and found his conscience, he went out and wept bitterly. The second discovery is by the word preached: some think the word finds not the reprobate, but it is ever mighty in operation, Hebr. 4. 12. sharper than a two edged sword, and entereth through, even unto the dividing asunder of the soul; it is powerful to harden and convict the conscience of the rebellious. David heard the parable, but till God by the ministry of Nathan cometh to a nearer application & findeth him, 2. San●. 12. he giveth sentence as on another man: When the jews heard Peter, their hearts were pricked: God had discovered their ways to them, than they begin to conceive a dreadful presence of God, and the miserable estate they were in. It is no wonder though we have for a time Adam's thickets to run into, strange Labyrinths and excuses to hide us in, so that the word findeth us not, but when God will find us: he that being God and man did often find the hearts of his hearers, Math. 8. Non ad verba sed ad animum respondet. often answered as to their minds which spoke, will by the same spirit direct the prophecy to our consciences: and however opinion, security, or wand'ring thoughts have bard up the doors of our hearts, when God will enter to find us, they shall fly open like the Prison doors before the Angel. The third discovery of man's ways is by judgement. jonah fled from God, Act 12. 10. sonah. 1. 3. and was embarked for Tarshish, & when God found him he confessed his sin. Many years Joseph's brethren hid their mischievous practice against poor joseph, but at the sight & first appearance of affliction, they confess, We have sinned against our brother, Gen. 42. 22. 〈◊〉 44. 16. in that we saw the anguish of his soul when he besought us, and we would no● hear him: and again to joseph, God hath ●ound out the wickedness of thy servants. Achan had buried his theft, 〈…〉 but who can hide from God, who being in every place, leaveth none secure for the wicked? God findeth him out by lot. Ahab changed his apparel when he entered into the battle, but God singled him out, the arrow found him betwixt the joints of his armour. How often doth God find out the adulterer with shame and poverty? if perhaps he escape both these, yet rotrennesse sendeth, sendeth as joab after Abner, and smiteth him under the fifth rib: how ever he hide, 〈…〉 God will find him. I need not added to your experience any relation of the discovery of murders, 1. Sam. 15. & oppressions, the injuries like Saules Amalekitish cattle, never ceasing crying till the crime be found out. But how ever God let the sinner go in this life, his judgements shall find him in that to come. This were enough to teach the sober minded to keep a good conscience, Use. and to lay the word to heart, and pull off the false visors of hypocrisy, thou must not think to go a way which God seeth not: it is true, neither shall any thing be found which thou hast not done, (there is no cup in Benjamins sack) neither any thing hid which thou hast done: If thou do well, Gen. 4. 7. shalt thou not be accepted? Will he not crown thee? And if thou dost not well, sin lieth at the door. Sin shall hunt the wicked person to destruction: sins like Actaeon's dogs, pursue their Masters to the death. If ●hou wert to deal with man, thou mightst call thy temporising in Religion policy, thy Oppression providence, thy Luxury mirth, thy M●lice austerity, thy Profaneness wit, thy lasciulous talk, sa●●tnesse; thy wantonness, comity; thy lying, equivocating; thy simony, gratitude; but none of these shifts and disguises will avail thee: it is God which shall judge thee according to thy ways. There is but one path to heaven, the way of righteousness in which the blessed are found, Pars vl●. In the wa● of righteousness. Non de aetate sed de ment iudicium est, Origen. Non annorum canities est laudanda sed morum. Ambr. Perfecta aetas est ubi perfecta virtus, Ambr. orat. ●un. which is my last part. The old man is honourable: but where shall I find the man? there are many of years, but few honourably old; they are not grey hairs and wrinkles, which beget a reverend esteem with man, much less the Crown of glory with God. There is a young old man, as there are some old young men: he a child at an hundred years, these old with few. Honour is due to the aged, not to all, but to the righteous: to all other their grey hairs are the displayed banners of God's judgement, a Crown, but a Crown of thorns; which teacheth us, 〈…〉 that the only way to an honourable and comfortable old age, is an holy life: the promises of a blessed age are to the righteous. And by the Prophet he saith; There shall be no more a child of days, nor an old man that hath not filled his days; for he that is an hundred years old shall die as a young man, but the sinners being an hundred years old shall be accursed. And of Elies' family, he saith; There should not be an old man for ever: and to the wicked he threateneth a trembling heart, and a sorrowful mind, ● life hanging before them, fear both night and day, without assurance of life. The ungodly shall not live out half his days: therefore S. Peter saith, If a man long after li●e, and would fain see good days, let him refrain his tongue, eschew evil▪ and do good. There is no means to obtain a comfortable old age, but by this narrow way of righteousness. There are two ways; 〈…〉 the one rough, but straight; the other easy, but like the rock at Massada, a snaky way full of turnings, and narrow in the end: in these are contrary leaders; the Devil saith, as Abner to Asahel, Turn thee either to the right hand or to the left, God saith, Make strait steps unto your feet: there is but one short and straight line betwixt two limits: And they who carry the Ark of God's Covenant in their breasts, go like the Philistims kine to Bethshemesh, in one path, turning neither to the right hand nor to the left: though continually expressing frail affections, 〈…〉 of returning & deviation. There are that blame their age as full of inconveniences; but the ●ruth is, it is only sin which maketh them unhappy. As Esau said of his brother, Gen. 27. 36. 38. so may we of sin, it took away our birthright, and it will also have our blessing: was it not justly called a deceiver? Esau's tears must be our tutors, he sought the blessing, but too late. There are many Arguments to persuade the old man to this way of righteousness. First, let this have the first place: all other comforts in this winter of life are stricken dumb: as Lamech●aid ●aid of his Noah, 〈…〉 this shall comfort us concerning our work and labour of our hands. The wise man compareth the joy of the wicked to a light which sh●ll soon be put out, but the rejoicing of the righteous is like the light which shineth more and more t● a perfect day. Many are the dreams of foolish men: 〈…〉 some trust their beauty shall last to comfort them; which flower withereth in the hand of the most chary possessor: the flowers are man's short-lived tutors, Ne ovod fuimu●u● sumusue, cras erimus telling him all flesh is grass, and the beauty thereof as the fading flower: the most lovely face is subject to wrinkles, those loathed characters of age, despised sepulchres of beauty: sole virtue can beautify old age, which only waxeth young and fresh with years. Some trust to strength, Ad mortem nati sumus eamque fugere ne fortissimi possunt, Eleazar. apud. joseph. de bell. jud. l. 7. c. 28. therefore keep a careful diet, that it may serve them in their age, but it is a slender fortress which will not hold out the assault of few day's sickness: perhaps some are so strong that they come to fourscore years; but then nature cometh like an instant Credi●rix, if we presently pay not the life we owe, either she serveth her execution on our senses, or taketh pledges, our legs, our hands, our eyes, part after part. Virtue only hath an immunity and groweth not lame with age. Some of the Cynics opinion, Diog apud. Laert. l. 6. that there is nothing more wretched, than a poor old man, lean only to the deceitful staff of wealth: but righteousness is the Jacob's staff; G●●. 32. 10. though it be all the wealth we carry in our journey, we shall return rich in the Lord: but riches are but like Elishaes' staff in gehazy's hand, 2. King. 4. 29. 32. in vain sent before to review age, our second childhood. Others hope to improve their age to an happy state by humane reason, but with much industry have only shot arrows at the stars, & sounded deep to touch Nept●ne; all their precepts proving but desperate conclusions, As Soc●●tes, & ●. miserable comforters: their opinions placing selfe-murderers in their supposed happiness. I grant, 〈…〉 their reasons like sleepy potions may an afflicted mind for a time, the best of them being as merry company to bring us before the judge, by which the way may seem shortened, but the doom nothing lightened. In these or the like ways there is a Crown: Plut. but as Seleucus said of his, If any knew the miseries which belonged to it, and how heavy it is, he would not take it up if he found it in the way. Of all such I may say as Paul, They have all gone out of the way, Rom. 3. 12. 16. 17. destruction and unhappiness are in their way, and the way of peace have they not known. Many years once told, can no ways comfort a foolish old age: but the conscience of a well spent life, is an happy possession. Secondly, there is no other means to be honourable before God and good men. It is true, the godless Americans honour the Devil, wicked men will idol the ungodly. For a time the rough garment may cover the wickedness of an old Prophet: perhaps sin may be folded up 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 final confusion: and however they shined like glorious lights (whilst fear and observance awed the vulgar) yet they shall at last go out, with an ill-savouring snuff, and Death shall freely confess what they are, though life dissembled what they were. Time is a slow speaker of the Great, but it will once tell all. Dishonour not thou thy grey hairs, if thou wouldst have others honour them: as Epaminondas answered the Thebans, when the Arcadians would have them winter in their City: Now the Arcadians admire us wintering in the field, what honour would they give us if they should see us ●itting by their fire? Young men deservedly honour the aged for their temperance and moderation; but if they see them sitting by their fire of luxury, drunkenness, and wantonness, how should they reverence them? Wouldst thou have thy grey hairs honoured? Tu●illos reverere primus, verè confu●io ett & irrisio, ur camtiem ornamentum extrinsecus, intrinsecus autem animum habeant puerilem, Chry●. in Heb. ho. 7. Plut. De iwen. & sen. inquit Ambr. Illi de aetate suppetit excusatio, mihi iam nulla, illa enim debet disce●e, nos docere. de poen. l, 2. c. 8. Z●noph●●, l. 1. joh. 7. 48. 1. Pet. 5. 3. Ezek. 8. 12. do thou first honour them with the Crown of dignity. It is a mere mockery for a boyish mind to be suited in the colours of age: old age is a Crown of dignity, but if the old will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be but a child of years, and God will make his old age most despised. Thirdly, old men's evil 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 〈◊〉 continency it availeth much, to see how old men live; example is a powerful Rhetoric in any, but in old men, in Princes, it hath an hundred tongues: D●e any of the rulers or pharisees believe in him? example of the Honourable, and Elders speaketh with authority: the more to blame they which abuse it to make others fall, whereas they should be examples to the flock of Christ: Hast thou not seen what the ancients of the house of Israel do in the dark? Therefore God's wrath was kindled, it aggravated the fault that they were Elders. Some think if they be rigid censurers of the young, it is enough; but see thou give good example, remember thovart old, & many younger eyes derive their liberty of sinning from thine intemperance. Fourthly, there is nothing in the world more wretched than a vicious old man: who in a diseased body hath a more corrupted soul. The Heathen said well, 〈◊〉 in 〈◊〉 We must not burden old age, already over loaden with miseries. Some men may say, Peccatum revixit, ego autem intery: the more they grow, the more youthful their sin. 1. T●m. 6. ●o. Cum cur●cta vi●●a in seen senescant, sola auari●a 〈◊〉 nescit. And among all, that dropsy of the soul, the disease of age, Covetousness maketh an old man unhappy, at even burieth him alive in the earth: Satan hath his variable Porters to watch at the doors of this world; De d●uitibus, inquit Greg. Naz. otat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. at our coming in, he setteth his fair sweete-singing handmaids, those are pleasures: at our going out, standeth his eager long-fingered Groom, Covetousness, to attend our age, which cometh (like and envious Philisti●, to Isaac's Well,) with his earth to fill up our hearts: you shall have many men, how careless soever they have been in their youth, yet in their age their thoughts are fixed on the world, as Archimedes on his Geometrical Tables; Plot. when his servants pulled him up to eat, and had anointed him, he portrayed his works upon his oily body. Hear 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: Plin l. 36. c. 5. De bell. ●ud. l 7. c●●5. 〈…〉 therefore, though Covetousness be the root of all evil, yet it is like josephus Baaras, it is death to pull it up, it is rooted in the heart. All the best riches are but a viaticum, enough is useful, too much a burden: good men use the world as if they used it not; as Pliny's Cranes about to fly over the Seas, take up stones in their feet, and sand in their throat, to give them weight against the wind, and as they came near the land, they by little and little, cast them down, so lightning themselves, that the desired shore seeth the last stone, not taken away, but let fall; So the Children of God take up the care of riches to serve them in their life, but as they come nearer their desired rest, they more and more disburden themselves. What old men's Covetousness meaneth, I know not; why they should be so careful for this nothing, so nothing careful for the life to come, there is no reason. In the reserved Manna of every day there was a Worm, save only that which was laid up for the Sabbath: that which thou layest up for the eternal rest, shall not perish, what ever else thou storest up shall be lost, and thou canst carry nothing with thee. Saladin would therefore have his exequys thus solemnised: a shirt fastened 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 greatness and riches he had in this life, carrieth not with him after his death, any thing more than this shirt. If there could be any excuse for the covetous, the young man had most rightto it. Covetousness is vain in any, 2. King. 5. 26. but in the old it is most unseasonable: as Elisha said to Gebaza, Is this a time to take money, and to receive garments, and Olines, and vineyards, and sheep and oxen? What, wilt thou lay hold on the world with a dying hand? with one leg in the grave? what more foolish then to take up more provision for the journey, by how much less thou hast to go? which bringeth me upon my next Motive. Thou hast now but a little time to watch, and the Bridegroom will come: Sleep not without Oil in thy Lamp. The Devil faith as one to the Cynic, Laert. l. 6. Se●exes, quiesce, Master favour thyself: 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, Senex quasi seminex, semimortuus. thine age hath placed thee like Aaron in the camp of Israel, betwixt the living and the dead. There is nothing more to be admired, than a wicked old man, who being placed at the door of the world, never looketh out, albeit a thousand forerunners continually cry, The judge is at the door. Seventhly, the old man hath many remembrancers: when the sense of death with varieties of infirmities, when thy dim eyes, thy 〈◊〉 legs, thy trembling joints, thy staff in thine hand, thy grey hairs, all together preach unto thee the Epilogue of dying Jacob's Sermon to his Sons (I am ready to be gathered to my Fathers,) it is impossible for thee to forger (except thou wi●● not remember) thine end. Hast thou forgotten the insuries done thee? Hast thou forgotten thy debtors? If thou hast, thou mayst the better remember God: Death hath three Nancioes, 2. King. 1. 9 10. Casus dub●a, infirmitas gravia, senectus ●e●ta nuntiat. chance, 〈◊〉 it, and old age; these run like Ahazi●es Captains over fifties, to Eliah on Carmel; if we escape the first, the last bringeth us down. The first relleth us of Death's ambushments: the second, of the Sable flag displayed; the third of the battle joined. Infirmity seemeth to instruct age the second childhood, bending him downward, as if it said, Man behold thy mother, into whose bosom thou art returning for thy long rest. But old age full of infirmity, being the last scene of our life, assureth us we are near death. Eightly, it is a mark of God's children to be more fruitful in age: Pli. l. 16. c 27 Cursu opus e●t & curiu valido Chrys he 7. in ep. ad Herald Ad unum tan. ●ùm festinat currendo, hoc est, ut accipiat palmam. ●b. they are like Pliny's Amygdala, more abounding with fruit as more in years. It is a way of righteousness, importing, we must not stand still in it: our life is a course, and we must run, and that strenuously: like him which as he passeth, regardeth not railing, mocking, praises, dispraises, wife, children, friends, any thing which may hinder him, only he hasteneth for the crown. Some say, I have been zealous in my youth, than I fasted, prayed, heard, read: Ne ●●hi veteres virtutes enumeres, núc quoque iuvenis esto. Chry. ibid. now mine eyes are bad, my hearing saileth me. now I must spare myself; would God thou wouldst, which only may be, by living uprightly: Tell me not of the old virtues of a former life, God requireth not strength of body, but a zealous heart: ●e loveth not a man like the Indians, Plin lib 7. c. 2. Annos du● enos vivere, in iuventa candido capillo, qui in senectute nigres cat. grey headed in their youth, waxing black in their age. No lover patiently beateth forsaking, if we forsake the good way we w●re in, we must not hope to find God unjust. Ninthly, the wicked old man shutteth up the gate of mercy against himself. How canst thou say, forgive me the sins of my youth, which committest the same in age? Lastly, thou hast less excuse for thy sin, for as much as the sins of youth which carried thee like Lu●. 6. the man possessed, have now left thee (at least thine age might have dispossessed thee of them) if thou Cum seen 〈…〉 laborat ibid. fall back, it showeth a disposition extremely evil. He were a foolish Mariner who having, with long wrestling, overcome the violence of a cursed Sea, wh● the storm ceaseth, with a sound Bark and a little way to go, would put into harbour. In youth our mind is sick of a thousand diseases, it is more found in age: therefore when our youth like jonah thrown out and swallowed up of that vast bellied monster Age, which must render it again to a better life, our masterless affections inclined, then to give over the combat against sin, is, I say not like a foolish and lazy Poet in extreme actu deficere, to ●aile in his last act, but to depart before the day, before we have the blessing. Give me leave to say, wherefore being freed (not from ceremonies, but from those tyrannous master's intemperance and lusts) do ye return again to those beggarly rudiments of youth those nasty vomits of sin cast out? Phil. 3: Some man may say, Beatus qui nó stint, hoc est, non dru ●mmoratus est in via peccatorú 〈◊〉 Psal. Dat vires sequentibus se, ●taque quò 〈…〉 8. 14. none can be perfect here: it is true, we are now but in the way of righteousness, 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 go but slowly? If thou wrestle with jacob, though thou come halting off, let him not go before he bless thee, who giveth strength to those who follow him. Beginnings of goodness are hardest. But yet as the Angel said to Gideon, Go on in this thy might, if thou have well begun: if not, think not any age too late to learn, In isto adhuc mundo 〈…〉 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 grown old, blessed is that man, which even under the stroke of death converteth: this is the life of repentance, Beatus qui sub ictu mor●● animum convertit à vit●s. Ambr. Basil●n precept. jatius disp. Ad● uc agone permanet, adhuc palma pendet, Chr) s. ad Heb. 7. that to come, of reward: this hath labour, that wages: this suffering, that consolation. Put not off thy repentance, thou knowest not whether thou shalt find her among the evil days: neither despair, then is a time of despair when the gate is shut, yet the trial lasteth, yet the crown hangeth: remember ●hou art in the way, so run that thou mayst obtain this blessed crown of glory, in, and at the end of a righteous old Age. This Ibis, Exhalatis virosis & turbidis partibus odoratiorem hab●re & virtutem aromaticam. Plut, by reason she feedeth on Serpents, hath a poisonous breath in her youth, but having wasted those foul and venomous parts, in her age she giveth a sweet and wholesome odour: thou hast breathed thy soul's poison in thine youth, words proceeding from an infected heart, if thou art now this happy Old man, O show the best part now, let thy speech be gracions seasoned with the spirit of God, to the use of edifying, these are the sweet breaths which God and good men expect in thine Age. I will say all in a word, remember thou art old, Cu●us vultum intrantes tristem, excunt●s exh●laratu● putant. P●●. lib. 36. c. 5. 〈◊〉 46. 6. become thine Age. So shalt thou find thine age like Diana's Image at Chios, though it seem sad at thine entrance, it will appear joyful at thy going out: thy way shall be like the peoples into the Temple in Ezekiels' Vision: though thou go in at the cold Northern goae of infirtoities, 〈…〉 〈…〉 by the South. Thou 〈…〉 sick, none old; all sh●ll be 〈◊〉, never more to be subject to the laws of Time and Age. Then shall our d●ie and withered 〈…〉 ●od, flourish in the 〈…〉 to which bring 〈…〉 〈…〉 FINIS.