and doe not then follow the chiefe Pastor Iesus Christ onely who hath gone before vs in a most perfect and holy example of life as for him hee riseth or falleth to his owne Master and is to be left to God whose seruant he is For that the hearing and knowledge onely of Gods voyce and word is improfitable to our saluation without the practising of the same in an holy life and conuersation by a true faith in Christ the Apostle Paul testifieth Rom. 2. 13. For the hearers of the law saith hee are not righteous before God but the doers of the law shall bee iustified And the Apostle Saint Iames 1. 22. giueth an expresse coÌ„mandement to all Christians saying Be ye doers of the word and not hearers onely deceiuing your owne selues so that we deceiue our selues greatly when we thinke that we haue done our dutie when we haue heard and knowne Gods word no the diuell and reprobates doe so also but to vs who looke to bee saued by Christs blood passion the word of God must bee powerfull to saluation God working with it in our hearts begetting and increasing a liuely and true faith in vs which must shew it selfe by the fruite of charitie and good workes when God speaketh vnto vs vttereth his voyce by our ordinary Pastors we must take heed if we haue that inward feeling which the Apostles confessed they had at the hearing of Christ Luke 24. 32. for the same spirit which wrought in them then worketh so now also in the hearts of the Elect And they sayd betweene themselues did not our hearts burne within vs while hee talked with vs by the way and when hee opened to vs the Scriptures Let vs consider if we haue this fire of the mouing and quickning spirit of God who worketh together with his word in our hearts let vs examine if by this powerfull operation of hearing Gods word faith and repentance bee begotten or encreased in our hearts Let vs try againe if this repentance bee true by abstaining by Gods grace euer thereafter from sinne that it raigne not in vs and if our faith bee liuely by not onely abstaining and abhorring so from euil but also doing good and godly workes according to our power the measure of our faith and Gods grace in vs following the example of the poore widow albeit we haue but little yet thereof to impart somewhat to Christs members laying it vp so in his treasurie then we are the truesheep for the Pastour maye preach and we duely heare his voyce but except he goe before in a holy life and we follow after in a sanctified conuersation talke that wee haue faith as wee will yea that thereby wee could remooue mountaines cast out Diuells and worke many miracles as many reprobates shall pleade at that day in Christs name wee are notwithstanding but as tinckling cimballs if wee haue not charitie and good workes and shal receiue that fearefull Away from mee I know you not Christ is offered to vs in his word we must not onely take him in our mouth by hearing but by a liuely and true faith wee must chew and eate him by vnfained loue charitie digest him and by our good workes holy conuersation shew that we are renewed ingrafted and growne in him so that hee may be not onely ours but vs and wee not only his but him he is that fruitfull vine if we be then in him we must bee fruitfull branches the fig-tree was commanded to be cut downe because it did beare no fruit the naturall Oliues were reiected because they lost their fatnesse if they had beene the sonnes of Abraham they had done the workes of Abraham if we be the sonnes of God by adoption and true members of Christ wee must learne of him for hee was humble and meeke wee must be holy as he is holy else wee haue no parte in him It is not enough to heare the Kings seruants message but without excuse wee must come to his supper and eate of the fat killed calfe in the white wedding garment of holinesse and a godly life Hee that saith that hee loueth God and yet hateth his neighbour he is a lyar and he that saith that hee loueth God and keepeth not his Commandements is a lyar also the reason is giuen by the Apostle plainely 1. Iohn 5. 3. For this is the loue of God that we keepe his Commandements and his Commandâ—ments are not greeuous And also In this wee know that wee loue the children of God when wee loue God and keepe his Commandements The thing that Iesus Christ the first the last sheweth that hee tooke notice and knowledge of in the seuen Churches to whom he writes in the Reuelation and vnder their name to his whole Church militant to the end is I know thy workes Reuel 2. 2 9 13. 19. and 3. 1 8 15. Also when that glorious Iudge of all flesh shall come and all his holy Angells with him and shall sit vpon the throne of his glorie there to iudge and reward all the Nations of the earth that shall be gathered before him hee shall iudge euery one according to his workes for in that great and last day he shall say vnto the sheep at his right hand Come yee blessed of my Father inherit yâ—e the kingdome prepared for you from the foundations of the world the reason For I was hungred and ye gaue me meate I thirsted and yee gaue me drinke I waâ— a stranger and you lodged me I was naked and you clothed me I was sicke and you visited me I was in prison and you came to me And the contrary shall hee say to the reprobate goates at his left hand who did not the same and must depart into euerlasting paine For albeit it be most true that faith onely iustifieth before God whosoeuer beleeueth that Christ is the Sonne of God shall bee saued because God he seeth the heart and searcheth the most inward deepest cogitations thereof and many hath beleeued with the theefe at the last houre and in Gods mercy haue beene saued so onely by faith Yet as the Apostle saith Iam. 2. 24. Wee see that of workes a man is iustified and not of faith onely because wee cannot enter into the heart to perceiue and behold the inward faith but by the fruits wee see it onely and that a man by such a fruitfull true liuely faith is iustified for good workes which alas in these daies are rare as faith loue their roote is colde and almost none left vpon the earth are the way wherein wee must walke to iustification albeit not the matter or cause thereof they are not the euidence of our faith as saith the Apostle Iames 2. 18. Shew me thy faith out of thy workes and I will shew thee my faith by my workes There is their nature vse they are the assurance to vs of our election and the makers sure of the same and
whosoeuer hath time meanes and opportunitie as few are but hath in some measure to doe good workes whereby their election may be confirmed to their owne conscience their faith in Christ shewed and testified before the world God their heauenly Father thereby glorified and his children their brethren therby strengthened and yet notwithstanding doth not verily howsoeuer they say that they haue faith Gods Spirit word testifieth the contrarie and that it is a dead faith they brag of which Sathan himselfe hath and trembleth verse 19. which being dead in it selfe can neuer apprehend nor apply that true life of the soule Iesus Christ and his righteousnesse the godlies onely comfort for faith worketâ— with by works as the fire doth by heate through workes is faith made perfit as the Apostle testifieth and as hee reasoneth Iames 2. 14. What auâ—â—leth it my brethren though a man saith hee hath faith when he hath no workes can the faith saue him For if a brother or a sister be naked and destitute of daily foode and one of you say vnto them depart in peace warme your selues and fâ—ll your bellies notwithstanding you giue them not those thinges which are needefull to the body what helpeth it Euen so the faith if it haue no workes is dead in it selfe And after confirmation of this by the example of Abraham Rachab he concludeth For as the body without the spirit is dead euen so the faith without workes is dead Wee see then that as workes without faith iustifieth not For whatsoeuer is done without faith is sinne euen so faith without workes being dead iustifieth no maÌ„ before God and that it is neither sufficient to Pastour to preach and know Gods word except in practising it he go before his flocke by good workes nor that it is sufficient to the people or sheepe who would bee accounted of Christs sheep-folde to heare or know Gods voyce except they also follow and practise the same by good workes following the holy and vnspotted life of Iesus Christ the Lambe in whom they hope to bee saued Let therefore Pastor and people old and yong from the highest to the lowest striue by a holy life and fruitfull of good workes to shew themselues to bee true branches in Iesus Christ the vine and liuely members of his blessed body and as he who hath called vs is holy so let vs be holy in all manner of conuersation as becommeth the Gospel of Christ zealous of good workes Not hearing or knowing our Masters will onely but in taking heed to our wayes to redresse the same according to his word and will reuealed therein executing and doing the same and when we haue done all that we can doe confessing and acknowledging our selues to be vnprofitable seruants so shall we be assured in our owne consciences by Gods spirit that we are sheepe of his pasture and children of his inheritance so shall wee bee knowne by the world by our confession and profession of Christ in an holy and christian life to be members of his Church and Kingdome also and so at last we shall be found worthy in Christ to walk with the Lambe when he who gaue his life for vs here shall giue vs eternall life with himselfe for euer hereafter According to thy word that is making thy holy word O Lord the rule and square according vnto the which we may take heed vnto our wayes and redresse the same We see then here first the excellencie and great vertue and vse of the word of God It is a rule according vnto the which wee may and should redresse purge and rectifie our sinfull vncleane and erronious wayes It is that breath of God which breatheth life in the face of the soule of man as by the word of God in the first creation was man raysed out of the earth and placed in the garden of Paradise so by this word of God which is neere vs in our mouth and heart is the new creation and regeneration of the heart of man whereby his soule is raysed from earthly and carnall affections and placed in the pleasant garden of Christs church to eate of the tree of life and liue with him for euer It is the voyce of God that is dayly heard in the garden of his Church not onely asking euery Adamite and sinner but shewing him also where and in what estate he is by sinne and Sathan calling him not to a curse for sinne but a blessing and inuiting him to come to the seed of the woman to that tree of life and second Adam Father and Sauiour of our spirits Gods word is a Lampe that shineth euer in the candlesticke of his true Church to direct our footsteps in the path to life euerlasting with himselfe It is that two-edged Sword that powerfully proceedeth out of his owne mouth which pierceth thorow the inward cogitations of the heart to redresse the same and diuideth the marrow of the bones to giue fatnesse to the soule It is that seed which beeing sowed and layd vp in a good and honest heart maketh euery Christian to bring foorth acceptable fruit vnto Gods glory and their owne soules comfort It is the Power of God to saluation to all them who beleeue the same It is that Instrument or Spade which diggeth about the rootes of our hearts to make vs sweet and fruitfull to our long suffering and patient Master lest we should be pulled vp by the rootes ere the axe of Gods wrath should bee put to our rootes and wee be cut downe and throwen ouer the hedge of the vineyard into vnquenchable fire Gods word is that Snedding knife which cutteth away the rancke leaues of sinne which with their darkenesse doe ouer-shadow our soules and keepe away that comfortable ripening sunne of Gods fauour to shine vpon vs that our sowre grapes may become sweet It is a Hammer to beat downe euery high exalted hill or proud cogitation of the heart that as Gyants would rebell and fight against God It exalteth euer the low valley or humbled dejected soule euen to the throne of God in confidence boldnesse It is that sâ—â—ngstone of the sonne of Dauid whereby euerie Christian and souldier of Israel must kill that mighty Gyant the reuiler of God and enemie of his seruants who seeketh not to giue their bodies to the fowles of the ayre but their precious soules to the hell-crowes of sinne and the deuouring vultures of eternall torments It is the knife whereby the fore-skin of euery Christians heart is circumcised and cut away before hee can be in the new couenant of grace or be counted a true Israelite in spirit it is the gladdest tidings that euer came to the soule and the true testimony or witnesse-bearer of Iesus Christ search the Scriptures for they testifie of him it is a Christians life My words are life saith light and life and without the comfort of the same our life is death and our light Cimerian darknesse
posterities happy memorie perswading my selfe that as in all heartie and vnexpressible loue my conscience bearing mee witnesse I present the same vnto your Worshippes till God enable mee more to expresse my deuotion so also you will graciously accept thereof respecting rather the inward affection of the heart dedicating then the outward thing by it dedicated as also assuring my selfe that Ionas was neuer better guarded vnder the shadow of his greene and tender Gourd from the offensiue heate of the scorching Sunne Vlisses neuer thought himselfe more safe when hee did hold the weapon of noble Achilles in his hand nor Iole daughter to King Euritus more feared when she did stand armed with the weapon of valiant Hercules then I shall be safe and secure vnder the shadow of your protection and refreshing wings of your Worships fauour resting and reposing my selfe with my labours Your Worships in most humble duty and heartiest affection deuoted WILLIAM GVILDE A YOVNG MANS INQVISITION or Triall PSAL. 119. VERS 9. Wherewith shall a young man redresse his way In taking heede thereto according to thy word COncerning the Author of this Psalme amongst writers there is no concordance and agreement in certaintie of any nominated particular but as the tree is knowne by his fruites so it is euident by this Psalm and the manifold comfortable matter therein contained that he was a singular sanctified holy Prophet of God who wrote the same by the speciall inspiration of Gods holy Spirit And it appeareth more particularly that the certaine Author thereof was Dauid being then a young man in Sauls Court then greatly corrupted as by his collation verse 100. appeareth and that hee did meditate this Psalme not long time after the slaughter of Goliah being presently thereafter notwithstanding laied open to the narrow marking and hatred of Saul himselfe and to the malice of his wicked seruants as also beset and pursued with the temptatioÌ„s of the inticing pleasures and manifold alluring vanities of youth Which desiring to auoide and to institute his life and waies according to the law of God that so hee might haue Gods loue more encreased towards him to encounter the vniust hatred of man and his strength more confirmed in his heart to ouercome the manifold temptations of fraile youth He therefore imploreth Gods helpe and the assistance of his Spirit to open his eyes that he may see the wonders of his law to make him vnderstand the way of his precepts to direct him therein to incline his heart to his testimonies to turne away his eyes from regarding vanitie and to quicken him in his way to direct his steppes in his word and let no iniquitie haue dominion ouer him to deliuer him from the oppression of men that he might keepe his statutes and to let his louing kindnesse and saluation come vnto him according to his promise The title prefixed before this Psalme is Halleluiah an Hebrew word vsed as well by Gods Saints on earth in praising of his name as by Dauid Psalm 76. as also by the glorified spirits and Angels in heauen before his throne retained by all Nations and peoples and vnturned in their own natiue and proper tongue or language by any for the â—â—â—estie and reuerence the Hâ—brew word importeth in it selfe incommunicable to any other As for the signification therof it is compounded of two words Hallelu a verbe in the imparatiue moode signifying Praise and Iah the glorious name of God retained so in the originall Psalm 53. vnexpressed by any other word so that by this signification the reason of the intitulation thereby of this Psalme is this that in the same great matter of praising Gods holy name is set before our eyes who in his loue to man hath manifested his will in his powerfull word by the keeping whereof and walking in the same we are made truly happy perfitly blessed vers 1 2. Whereby yong and olde may redresse purifie and make straight their sinful vncleane and crooked waies reforming and conforming them by the same to his will Which as it is the word of him who is the resurrection the life so it quickens euery dead soule in sin raising it vp to newnesse of life a couÌ„sellor to the simple a delight to the godly a lanterne to our feete in darknes and light to our path in the night a comfort in trouble which raiseth and saueth from sin and preserueth from eternall confusion as verse 6. So that for this great and excellent benefit and for such an inestimable Iewell in this Psalme reuealed vnto vs wee are bound with that wise Marchant in the Gospel to reioyce exceedingly in our heart and to expresse and manifest our ioy in hearty praise and thanksgiuing to God the giuer thereof And so forth for the signification of the title of this Psalme or inscriptioÌ„ with the reason thereof and vse made in this place As for the further etimologie according to the Latine orthographie thereof some maketh it to include a mysterie in it making the first sillable Al to signifie Altissimus the second le to import leuatuâ— in cruce the third lu lugebâ—nt sancti and the fourth ia iam vero resurrexit including so therein the mysterie of the passion and resurrection of Christ which is the chiefe and onely cause to moue all christian hearts to rise in hearty praise and thanksgiuing to God on high The Doctrine contained in this Psalme or matter is morall which as it is aboue all other most pleasant and delectable so this Psalme containing the same as in length so in excellencie it surpasseth the rest as the Sunne doth the small glistering starres in glory and brightnesse of light shewing and setting forth to the eyes of all men the inestimable worth and rare vertue of GODS word with the most blessed happie estate of all those whose delight is therein and who maketh it a rule to conforme all their actions thereby and their way wherein they wil walke The Psalme it selfe according to the forme therof is of a mixed kind of stile containing diuers exhortations to all men who would attaine vnto true happinesse to seeke after Gods word and embrace the same with their whole heart walking therein and practising the same in their life and conuersation with sundry and sweete comforts to the godly that are afflicted any way also confessions of his owne delight earnest desire estimation ardent loue and carefull obseruation of Gods precepts and word fearefull threatnings to the wicked who despiseth the same and many earnest prayers to God to confirme him in his trueth to establish his feete in his waies and to take away all impediments whatsoeuer might hinder his course in this path of saluation The diuision of the Psalme is in 22. sections called octonaries according to the number of the letters of the Hebrew Alphabet being so many Euerie section or octonarie containing 8.
seuerall and distinct verses beginning all in the originall Hebrew text with one seuerall letter wherein some will haue a mysterie included But there are three chiefe reasons rendred thereof the first is that it is done and composed so for the greater ornament of the Psalme the matter thereof being so excellent The second is that the excellent doctrine and matter of the Psalme may bee the more diligently noted greater delight estimation had thereof And thirdly that these excellent doctrines abounding so in euerie part and verse of the Psalme being many diuers and so necessarie by this forme of composition and order they may more easily be comprehēded in our memory But Ambrose vpon this same Psalme yeeldeth a fourth reason vse diuerse from the former of the notation of this Psalm so which is thus Vt paruulorum Ingenia primis literarum elementis legendi vsum addiscunt ita nos buiusmodi elementis vsum viuendi As the Ingines or wits of little children saith he by the first elements of letters learneth the vse of reading so let vs by these Elementes learne the vse of liuing The full Alphabet whereby this Psalme is noted noteth to vs the fulnes of the matter therein contained and that wee with our whole affections should fully embrace the same and with all our heart and soule desire it and delight therein The diuersitie of the letters sheweth the diuersitie and plentie of matter that is set before our eies as so many pleasant holesome delicate dishes at a bountifull bāquet The vnitie of all the verses in euery octonarie beginning with one letter doth demonstrate the vnitie of the matter therein contained to the delight whereof if wee will vnite our hearts it is able to vnite vs with God our Father in loue By the octonar number in euery section is declared that as the purification of vncleannesse and the celebration of Circumcision whereby the fore-skin of the flesh was taken away by Gods law was obserued the eight day euen so by the embracing of these doctrines and obseruing of Gods holy Lawe whose excellencie and powrefull effects are set downe in these octonaries our hearts shall be purified and made cleane before God hauing thereby the fore-skin of our heart which barreth out Gods spirit that king of glory from entring into it and our carnall affections taken away our drossie vncleane corruption by the fire of that word and spirit burned vp and consumed and the Image of God Iesus Christ that second Adam restored to vs with whom wee must rise in righteousnesse as by sinne in that first Adam we al did fall and lost that glorious Image of our Creator and God As for the Argument of the whole Psalme In the same the holy Prophet of God exhorteth all the faithfull and members of the true Church of Christ carefully to retaine keepe and obserue the word of God in all sinceritie puritie of truth eschewing all addition or mixture of mans wisedome which is foolishnesse thereunto and worshipping God as hee hath commanded and warranted vs in his word onely As also that not onely wee retaine the same in the sinceritie thereof worship GOD onely according thereunto but also we make it a rule to all our actions practising the same dayly night and day delighting and meditating therein laying and hiding it vp in our hearts and by the sanctificatiō of our life to shew the pietie of our heart thought word and deed agreeing therevnto And because to vnderstand Gods word in respect of our naturall ignorance and in our life to practise the same in respect of the dominion of sinne that he hath gotten ouer vs is not of the strength of man but must be the power worke of Gods holy spirit therefore he mixeth often prayers to open his eyes to make him vnderstand the way of his precepts to direct his steps therein and to let no Iniquitie haue dominion ouer him by this example teaching vs the like dutie There are ioyned also thanksgiuings of the Prophet that already as he confesseth to Gods glory the incouragement of the faithfull hee had found and perceiued in his heart the beginnings of true faith comfort and new obedience to be kindled which earnestly he craues to bee augmented and confirmed in him thereby also in his person teaching vs our dutie to enquire if wee can or haue found Gods graces begun sowed or rooted in our hearts if not as yet to desire the same earnestly if alreadie to craue the increasing and confirmation further thereof and be truely thankfull for that we haue receiued Hee complaineth also shewing the heauinesse faintnesse griefe and feare that he hath conceiued for the horror of his sinnes notwithstanding comforting himselfe and all the godly that are inwardly or outwardly afflicted by relying in faith vpon Gods promise and saluation reuealed and made to him and to all those that beleeue in his name which is and must be the onely ease and comfort to any afflicted soule As also of the multitude greatnesse and crueltie of his enemies that despising Gods lawe themselues did seeke likewise to hinder him from walking therein for whom his eyes notwithstanding did gush out with riuers of water because they kept not the same desiring God therefore to represse their crueltie and wicked enterprise and the more they did seeke to drawe him away from his law and obedience that hee would in his mercie the more confirme and establish him in his statutes shewing thereby the many hinderances that the godly hath euer had and shall continually haue cast in their way by Sathan to hinder their iourney to that spirituall Canaan with their Ioshua Iesus and our dutie therein to bee sorie for their aberring and desire our owne confirmation likewise as hee did shew that they were blessed who walked in Gods law so to the wicked hee sheweth their condition and that their portion is shame and confusion if they will not returne and walke also therein so setting before euery mans eies with Moses life and death to choose The diuision of the Psalme according to the matter therein contained may be in foure parts In the first whereof he sheweth the true felicitie and happinesse of the godly to be placed and consist in the studie beliefe and obedience of the will of God reuealed manifested vnto vs in his word which in respect of the excellencie thereof the desire and estimation wee should also haue of the same in our heart is adorned with many titles proper thereunto In the second part the Prophet for an example to the faithfull earnestly desireth God to informe and confirme him in the knowledge studie beleefe obedience of his reuealed will by the operation of his powerfull spirit who may inlighten his vnderstanding reforme and conforme his will to his owne sanctifie his affections and all the members of his body seeing the same is not in the power of man to doe
In the middest of his confessions vers 12. interponing a thanksgiuing and prayer Blessed art thou O Lord teach me thy statutes The third part is in the 15. and 16. Verses containing a foure-fold promise further according to his foure-folde former Confession which are first Meditation in his preceps secondly consideration of his wayes thirdly delight in his statutes and fourthly remembrance of his word The first part of the octonarie contained in this first Verse thereof is diuided againe in two parts a question and answere made therevnto albeit there bee some who make all the Verse a question onely thereby denoting the difficultie chiefly in yong men to liue according to Gods law framing it so according to the Hebrew Whereby shall a yong man cleanse his way that he may keepe the same according to thy word The Question Wherewith shall a yong man redresse his way In this question there are foure things to be considered First the person concerning whom this question is mooued described by his age A yong man Secondly the matter of the question A yong mans way Thirdly an action is set down Redressing or cleansing thereof in futuro of the contrary thereby signifying the present estate thereof to be vncleane and vnredressed in it selfe And the fourth meanes Wherein or wherewith this action should bee performed by way of interrogation denoting the difficultie thereof The answere hath reference vnto the question propounded so Wherewith shall a yong man redresse his way In taking heed thereto where the actions of redressing and taking heede hath their reference the rule of both is according to thy word The translation of the question according to the originall in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo mundabit c. Wherein shall a young man cleanse his way as if hee would say seeing the way of all men is defiled with many enormities and much filthinesse of sinne in all ages but chiefly youth is polluted with great iniquitie and vncleannesse of the burning lustes of the carnall affections therefore sinne in them being most strongest and so most seuerely and soonest to bee repressed wherein or in what manner shall a young man purge the vncleannes of his youth and redresse these strong enormities of his life The vulgar translation is wherewith or by what way or meanes may or shall a yong man redresse and rectifie his way and course of liuing All to the same sense and meaning First that this admonition and exhortation of young men in this verse is propounded question-wise Wherewith c It teacheth vs first the difficultie of the redressing the way of our youth both in respect of the peruerse and aduerse nature thereof from hearing good counsell and the godly graue instructions of our elders as also of the vnaptnes of this age to follow or to embrace the same except by Gods speciall grace it be assisted seconded which is plainely manifested in the examples of those in the primitiue world that despised old Noahs instructions of the Sodomites and chiefly the two sonnes in law of old Lot to whom hee appeared to mocke when wisely and louingly hee warned them to flee Gods iudgementes of the two sonnes of olde Eli who despised their fathers reproofe and warning to abstaine from the filthy lustes and sinnes with sundry others whose ende was euer fearefull destruction and ouerthrow for youth like an vntamed or wild colt can hardly heare or will obey the strait bridle that restraineth libertie it cannot away with graue counsell of his Elders but as foolish Rehoboam despised his fathers olde counsellors and heard the furious and hote yong men that were brought vp with him So they thinke olde age doting and willingly hath a ready eare open to the intising Syrens of their owne affections and youthly lusts who are their young counsellors and Placebos hearing and beeing seduced by them till many of them haue lost a greater kingdom then Salomon could leaue to his sonne euen that kingdome of heauen which Christ hath purchased by his blood they will followe whether they draw them and saile as they blow in their sailes till on the pernitious rockes of fearefull destruction many of them make ship-wracke they will not be recalled nor awake but lye asleepe vpon the deceitfull knees of the delaying and dallying Dalilah of the filthy lustes and vaine poysonable pleasures vntill they haue lost their strength Gods graces and benefits bestowed vpon them become a mocking stocke for their enemies and a ready prey for Sathan that greedie deuouring Lyon Therefore let all yong men considering that the difficultie of youth is such to heare or obey good and graue instructions whereby their wayes may bee redressed desire and entreat earnestly of God Almightie to giue them his grace and the assistance of his spirit that their eares may bee willingly and readily open to heare his word and the godly admonitions of their Elders to giue them hearts to vnderstand aright that it is for their great only good to follow the same to shut their eares and hearts to all entising of sin or vice to direct their foot-steps into his holy way that by his grace they may the more easily walke from grace to grace truly such difficulty resisted ouercome maketh a greater and more glorious victorie to euery yong man who hath Gods feare before his eyes The second thing which wee note by the interrogatiue setting down of this exhortatiō of youth is not onely the fore-named naturall difficultie in them for redressing of their wayes but also the dutie of all Youth as the Prophet here in the person of a yong man plainly sheweth which is that euery one should enter into a diligent examination inquisition of his wayes and that not consulting with flesh and blood for then many excuses and delayes shall bee but with the Prophet heere with and before God alone enquiring of his waies according to his word The further cōmand of this duty beside the prophets example here is plainly set downe in the old testament Lam. 3. 40. Let vs search and trie our wayes and turne againe vnto the Lord the neglect and incommoditie whereof the same Prophet complaineth greatly vpon Iere. 8. 6. I hearkned heard but none spake aright no man repented him of his wickednesse saying What haue I done the incommoditie followeth euery one therefore turned to his race as a horse russheth into the battell In the new Testament also the Apostle commandeth the same dutie 2. Cor. 13. 5. Prooue your selues whether you are in the faith examine your selues know you not your owne selues how that Iesus Christ is in you except you bee reprobates So that this triall and diligent examination must be in the heart of euery true Christian yong and olde and indeed it is the very first step to saluation Marie Magdalen before euer she could come neere to Christ or found any comfort in him she tryed and with
mourning considered What are my wayes what haue I done Peter ere euer Christ looked comfortably vpon him againe after his deniall with bitter teares he coÌ„sidered what haue I done The Prodigall child and true paterne of a conuerted sinner before euer he saw his fathers face or house his first step was he considered with sorrow and tryed What haue I done Paul before his coâ—uersion heard from heauen and considered in his heart What hee had done before he said Lord what shall I doe The Iewes at Peters Sermon were pricked in their consciences and with griefe of minde considered What they had done before they could say Men and brethren what shall we doe For this triall is the first step and embracing of Gods mercie For from serious tryall commeth true acknowledging from true acknowledging commeth humble confession and from humble confession proceedeth the assurance of absolution and comfort of Gods spirit if we iudge our selues we shall not bee iudged saith the trueth and how can we iudge before triall and knowledge Therefore let euery yong man learne to trie himself and his wayes What he hath done according to Gods word For without this first â—nquisition to find out the errour impuritie of our waies we shal neuer attaine to the second to enquire Wherewith they shal be cleansed redressed or rectified The 3. thing which is to be noted by this inquisitiue manner of the Prophets speach and which may be called the second step to saluation is that after such diligent and earnest enquirie of our wayes What wee haue done wee must also ioyne a true acknowledging and humble confession of our errour transgression proceeding from an inward griefe with an heartie desire of redressing for how can a yong man inquire and desire of God that his waies may be redressed or cleansed except hee first try them and acknowledge the errour and vncleanes thereof Can a man turne to walke in the right way except first hee find and acknowledge himselfe to bee in the wrong Can a man seck for a Physitian except first he finde and acknowledge himself to be diseased Therefore if we would returne or be conuerted we must first by tryal acknowledge and confesse with Isaiah 53. 6. All wee like sheepe haue gone astray we haue turned euery one to his owne way And except with the Prodigall sonne we acknowledge first that wee haue gone in a farre countrie from our father wee can neuer resolue to draw nere againe except we coÌ„fesse humbly first vpon the knees of a sorrowfull soule that wee haue sinned against heauen and before him not being any more worthy to be called his sons Verily we shal neuer be imbraced in the armes of his mercie nor receiue the comfortable kisse of his loue thou must say Lord forgiue me the sinnes and rebellions of my youth before he say to thy conscience that they are pardoned thou must first acknowledge thy wayes to be polluted with the filth of sin and lusts of thy youth before thou can inquire Wherewith they may be redressed or obtaine that the Lord would cleanse and purge them in his mercie the poore Publican acknowledged first that hee was vnworthie to lift vp his eyes to heaueÌ„ in respect of his offences before he went home iustified before God the theefe vpon the crosse confessed that he dyed and suffered iustly for his sinnes before he receiued that comfortable promise and assurance from Christ to bee with him that same night in Paradise Dauid first confessed to the Prophet Nathan that hee had sinned indeede before he receiued the answer that his sinnes were forgiuen him With many such examples shewing that young and olde wee must al confesse our guiltinesse before that great Iudge and King of all Kings before wee receiue our pardon before earthly Kings and Iudges confession acknowledging of the fault maketh present coÌ„demnation before God almightie confession and acknowledging of our sinnes with sorrow maketh present absolutioÌ„ Therfore let euery man chiefly youth whose errors coÌ„monly are greatest professe confesse in all submissioÌ„ of hart before God the enormities vncleannes iniquitie of their waies that the God of all mercy loue may at his good will and pleasure reforme redresse and purge the same to his glory and our eternall comfort The fourth last obseruatioÌ„ that may be gathered by this interrogatory proposition of the Prophet in person of a young man and which may be truely called the third step to saluation is not onely to try our waies and to acknowledge the erroneous course thereof with sorrow but to make a further and second inquisition of the right way with a harty desire to walk therin I must not only examine my waies and course of life hitherto nor thinke it enough to bee sorrowfull and grieued for the erronious going astray therein which I deprehend and acknowledge but also I must ioyne this inquirie desire to know Whereby shall a yong man redresse or purge his way It is not enough to know that I am out of the way except I labor to know also how I may come into the same again It is not enough for a man to know that he is sick except he study also to know whereby hee may attaine to his perfect health againe When a man is in a great danger or peril his chiefe deuising is how to come out of it It is not enough to know that I am in prison except I labor how to be freed Youth for the most part walketh loueth to walke in that broad by-way of liberty where there is no restraint or curbing of the affections and lusts of the flesh for a time delighting in vaine and transitorie pleasures which carieth a momentary sweetnesse with them to the flesh but leaueth behind them eternall bitternes to the soule this way is a strait and darke prison in the end It is a by-way that bringeth wearinesse to the soule the walking therein is in great perill and the foote-steps thereof woundeth the conscience therefore it is not enough to know see that it is euil erronious and vncleane but they must also earnestly seeke after the right way and follow it Whereby they may redresse and purge their wayes The Prophet of God Ierem. 6. 16. commandeth and sheweth this dutie to old and yong in these words Thus saith the Lord Stand in the wayes and behold and aske for the olde way which is the good way and walke therein and ye shall find rest for your soules Paul obserued this when hee said Lord What shall I doe The yong man in the Gospell that came to Christ obserued this also when he said Master What shall I doe to obtaine eternall life The Iewes that were pricked in conscience at Peters sermon obserued this when they inquired one another Men and brethren what shall we doe The Iailer Act. 16. 30. obserued this when he fel downe before Paul and Sylas and asked them Sirs what must I doe
to be saued And Christ Iesus the way it self teacheth vs the same duty wheÌ„ he coÌ„maÌ„deth Search the Scriptures for it is they that testifie of me Let all young men therefore who desire to bee esteemed true Christians and hauing a name to be alive in Christ not to bee dead inquire of their owne waies carefully narrowly vnpartially acknowledging truely and in most submissiue manner confessing before the throne of almighiy God their errors and manifold enormities with an earnest and hearty desire to know and practise wherewith they may redresse and purge their waies and walke in the immaculate and holy waies of God and his commandements and for all propone and set before their eyes the example of that forenamed young man onely in the Gospel that imitating him they may addresse themselues in prayer and meditation to Iesus Christ and his word making it their chiefe care and inquirie to know and practise how they may attaine vnto eternall life Blessed is the condition of such a young man who doth so and who in all humilitie doth daily prostrate himselfe vpon the knees of his heart before the throne of the maiestie of God earnestly desiring and wishing with the same Prophet in the 5. verse O that my waies were directed to keepe thy statutes O Lord. Happy is the estate of such a young man and farre happy shal it be hereafter whose delight is in Gods word care to reforme and conform his waies according thervnto As woful dangerous is the conditioÌ„ of the contrary of all such who like vnbridled horses vntamed colts swine wallowing in the mire puddle of vncleannes onely rauished in the hote furie of the lustes of their affections and led by the fearefull hand of sinne and vaine pleasures of the flesh vntill blindlings as the Oxe is led to the slaughter or the foole to the blocke they bee drawne downe the staires of perdition and headlongs precepitat in the deepe gulfe and pâ—t of vtter destruction because in time of their youth they neither enquired obserued nor examined their wayes nor by Gods word sought to redresse and purge the same Now concerning the first thing particularly to bee considered in the question or first part of this Verse which is the person concerning whom the same is mooued He is set downe to be a Yong man so described by the adiunct of age albeit some others as Augustine meaneth a newe or regenerate man hereby albeit decrepite in age as Aristotle in his Ethicks distinguisheth betwixt Iuuenis etate Iuuenis moribâ—â— Disputing de Idonco auditore Ethices Generally therefore indefinitely without limitation or exemption of any that the person concerning whom this question is propounded is saide to bee a yong man whither poore or rich noble or ignoble mightie or impotent the princes or the beggers sonne or what soeuer he be we learne First that this exhortation as al Gods word is indifferently spoken to all yong men For with God there is no respect of persons and therefore that all yong men great or smal should hearken thereunto and apply the same particularly to their owne consciences For from the kings sonne to the poore beggers all are his creatures alike and God their only Creator their beginning is all one for out of the dust were they taken and their end equally shal be al one for to dust they shall returne all came equally naked out of the wombe and all shall goe the same way to the graue and corruption Sickenes coÌ„meth alike Deaths Sythe cutteth downe both as grasse equally all liue one naturall life vpon the earth and draw their breath equally and all liue one supernaturall life in Iesus Christ equally the naturall food of the mortall bodies of both is the same to wit meate and drinke the supernaturall food of the immortall soules of both is likewise the same euen the body and blood of Iesus Christ who hath redeemed both alike by his death and sanctifieth both alike by his viuificating spirit vnto the life of righteousnesse one Iudgement abideth both without respect and one reward is to both the pledges of the kingdome of God which are his Word and Sacraments are alike offered and should be alike administrated to both the mightiest Monarch as the poorest begger boh are equally the sonnes of the first Adam the poorest begger aswell as the mightiest Monarch is equally the sonne and member of the second Adam Iesus Christ if in him he obey Gods wil and apply to his soule his promises by faith as in the first Adam he disobeyed Gods wil by misbeleeuing of his threatnings yea as Lazarus was preferred before Diues so are many outcasts of the world before the mightiest Powers and Princes thereof Gods law equally bindeth both great small his threatnings for sin appertaine equally to both and are alike executed vpon them without any exception or exemption of persons as his sweet promises of mercy belongeth also and are equally offered to both All are alike admonished in his woorde taught and rebuked by the same and before all mens eies indifferently is set downe therein life and death to choose Therefore let no man rich or poore exempt himself from the exhortations admonitions reprehensions or any part of the word of God but as they are spoken to all so particularly let euery one apply them to his owne soule and conscience they are the King of kings statutes binding and pertaining to all his subiects as well of highest as of lowest place and degre and especially let euery yong man whatsoeuer he be hearken to this Exhortation of Gods word and spirit in this place and learne Whereby to redresse his wayes The second obseruation and Lesson here-upon which the Prophet would haue euery one to marke and consider is this That in our youth and first age we must begin then to serue God in vprightnes and holines of life without any further delay or procrastination of time not sacrificing our childehood or youth to the idoll of our owne affections and the deuill as these Idolaters did their children to Molech and thinking that God will accept of our decrepite cold old age when coldly we shall offer the same vnto him but as hee will haue the euening sacrifice of age so wil he haue the morning oblation of youth as he hath giuen life to al ages so by all ages he wil be serued and being all to all by all in all he wil be worshipped The Lord is Alpha and Omega the first and the last the beginning and the end he will be honored therfore as well in the Alpha or the beginning of our youth and first age as hee will in the Omega or end of our last olde age hee is strength and giueth strength to all in this our strength then of youth we must not rise against God and runne with the diuill but as Gideon in his strength was commanded by Gods angel to rise against the
Midianites fight against his enemies so by Gods owne word and the holy messenger of his spirit euery yong man is commanded in the strength of his youth to rise against fight and subdue his owne corrupt affections which are enemies to God and his own saluation so that in our youth we must begin and serue God amend and redresse our waies according to his word not excluding but in euery age wee haue neede and must doe so and the rather seeing a maiori ad minus if Gods word serue to redresse a yong mans way who burneth in his lusts and affections much more serueth it to redresse a man in ripe age his affections being theÌ„ more cooled but chiefly in youth we haue most neede by Gods word to cleanse and redresse our waies for sundry reasons First because our nature then which contraries grace is strongest and so wee are more apt and readie to bee led away by our lustes and to bee drawne in the chaine of our affections by Sathan into a farre countrie of sinne from our owne fathers house with that prodigall sonne to abuse and riotously to consume Gods liberall giftes and manifolde graces bestowed vppon vs in pouertie nakednesse and famine of all goodnesse feeding our filthy vncleane lustes of the flesh and greedily feeding and eating with them Therefore in most dangerous estate wee must take the best and straitest heede when our enemie is within walls then most strongly and couragiously must hee bee resisted when wee finde our nature most inclining to obey sinne then must wee striue and wrestle with GOD in most earnest prayers and hold him fast vntill hee giue vs his blessing and the strength of his Spirite to striue also and preuaile with sinne that our nature by his grace may bee reformed our will made conformable and inclining to his and that in soule and bodie wee may bow in obeying his Commaundements Secondly our youth is the beginning of our pilgrimage and in it we must enter in either at the broad way which leadeth vnto euerlasting destruction or at the narrow way which leadeth vnto euerlasting ioy and saluation The true way is Iesus Christ and his righteousnes I am the way the veritie and life who as he is the way so he is the end of the way eternall saluation as he is God so he leadeth vnto God and to the kingdome of God his father and is the ease and rest of all that commeth loaden or wearie vnto him Therefore in thy youth and entring in thy pilgrimage see thou enter in this way and if thou wouldst finde this way to walke therein desire God to opeÌ„ thy eies that thou mayst see this narrow way Search the Scriptures saith the way it selfe for they are that testifie of me When thou hast found him in his word and known him by his word as the sheepe doth the true sheep-heard apply him then by a liuely faith to thy soule and take hold of the way and hauing found knowne applied and taken hold of him then apply thy whole course of life in thought word and deede vnto this way euer walking therin Be you holy as I am holy saith he Learne of me for I am humble and meeke Moses was commanded to pull off his shooes because the ground hee did stand vpon was holy If thou stand tâ—â—n vpon that holy ground ground-stone Iesus Christ walke in that sacred pure way thou must seperate and cast from thee all filthinesse of sinne and corruption If thou wouldst walke with that vnspotted Lambe thou must walke clothed with that white long robe of sanctitie righteousnesse purchased and washed in his blood beleeue Christ Iesus in thy heart confesse Christ Iesus with thy mouth and shew Christ Iesus and him image in thy life and conuersation so hast thou enterd so doost thou walke so shalt thou attaine to the end of this true and ioyfull way All other waies are by-waies the leader and ladder Sathan a manslaier a lyer from the beginning and the end of al such is Gods fierce wrath and eternall perdition hee leadeth thee from the true Citie of Ierusalem in his deceitfull by-waies to rob thee of the good gifts of God bestowed vpon thee and to kill body soule and cast it into vtter darkenesse like a wise Vlisses harken not to this Syren who would allure and draw thee so to no sweete harmony but to destroy the ship of the body and precious loading of thy soule for which christ shed his precious blood vpoÌ„ the rocks of eternal destruction to be his pray Auoide this Scylla and Carybdis and hold constantly forward in the true way Christ enter and perseuere in it in thy youth when thou art aged thou shalt bee at the end thereof that thou maiest see with the holy Apostle when the time of thy departing is at hand I haue sought a good fight and haue finished my course I haue kept the faith for henceforth is laid vp for mee the crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not vnto me onely but vnto aâ—l them that loue his appearing Lorde grant that euery one of vs may in our youth enter in this course constantly continue therein tâ—ll our â—â—ues end and at our last dissolution we may haue this sure and comfortable perswasion Thirdly we should serue God in our youth chiefly obeying his wil and abstaining from sinne because our youth is as the fat most pleasant vnto God not sinning in it when we may sinne and therefore let vs sacrifice the same vnto him not offering vp the fat morning sacrifice of our youth to Molech the diuell and our sinfull corrupt affections and thinking that the God of Israel wil accept of our leane and lame colde euening sacrifice of weake olde age and so bee serued with the worst after his enemie Sathan In our youth wee must not runne with the diuell and in age thinke to returne vnto God neuer forsaking our lusts nor ceasing to fulfill them in our youth till then in age they forsake vs with the strength to accomplish them wheÌ„ we are strongest wee are weake enough to follow Christ much more vnable when wee are weakest Therefore as Dauid killed Goliah in his youth so let vs seeke to slay that manslayer Sathan in resisting him and kill that Goliah of sin and our corrupt affections which hee vseth as weapons against vs putting off all fleshly armour and arming body and soule with the strength of Gods Spirit putting our trust and sure confidence in Iesus Christ who as by former experience he did ouercome his tentations in his owne person and in the persons of all the Saints his elect members so likewise of his constant loue vnfallible trueth and vnfaileable strength hee will assist and persist with vs vntill wee haue likewise troden him vnder foote As Dauid being young did pull out a Lambe out of the mouth of the Lyon and the Beare so
and curseth them that keepe not his commandements as God hath commanded in the first precept of the second Table of his Law that children shall honour theyr Parents with a double promise of this life and the life to come then command thou likewise and instruct thy children to honour God also and let this be thy first and chiefest care in the table of thy heart so shew thy selfe thankefull to God agayne When Salomon was to trie whose was the liuing childe for which the two women stroue to find out the same by the naturall affection of the true mother hee commanded the child to bee diuided in two wherewith as the true mother was much moued and displeased so the wrong mother cared not but was cōtented it should be so and so the veritie for the adjudging did appeare It is euen so with godly wicked parents and by this they may be knowne the wicked parents not hauing any conjunction with God thēselues they cannot know nor apprehend the ioyfulnesse thereof in others as in their children therefore they care not though they be destroyed by sinne and diuided asunder from the body of Iesus Christe but godly and true parents feeling in their owne hearts the sweet ioy of that blessed vnion with God through Christ they endeuour onely so to bring vp their children in the true feare and loue of God that they may be partakers also of that vnspeakeable comfort ioy of that conjunction with themselues and so haue true life in them yea before they should bee diuided from that comfort and life which they haue in that conjunction with Iesus Christ they rather would giue ouer that naturall title and right of comfort which belongeth iustly vnto them as parents as they did naturally beget them in sinne by the seed of man in the flesh to their owne image so their chiefe care and desire is that they may be begotten of a new supernaturally in the spirit vnto righteousnesse by the spirit of God to Gods image and by the immortall seed of the word of Iesus Christ God man and as they did dwell together on earth so for euer in heauen also they desire together to remayne This I say is the wish care and note of all godly and true parents and which euery one should haue or be knowne by and truely wee see oftentimes that children take example of their parents and walketh in their footsteps pressing to imitate them that they may the more be loued by them so that if the father bee carefully and godly disposed his sonne will feare lest the contrary disposition be deprehended in him at least by his father if he see that his father hate and detest drunkennesse fornication swearing or such sinnes surely if hee bee a naturall sonne and not a castaway hee will bee loth to commit any such or at least to his fathers knowledge or face and if he haue grace in him hee will doe that rather which hee knoweth to be liking and acceptable in his fathers sight the example whereof first consider in a truly godly obedient sonne Iacob who knowing that the daughters of Canaan displeased Izhak and Rebekah his parents he would not ioyne with thē in mariage but with his owne kindred commanded by his fathee as also the like after a maner in a counterfeit cast-away Esau his brother who seeing that to marry with the daughters of Canaan as hee had notwithstanding already done was displeasant and grieuous to his parents and that his brother Iacob had obeyed his father to doe otherwise in going to Padan Aram he went also tooke Ishmaels daughter to wife of his own kindred albeit a bastard generation such was the care albeit hypocriticall euen of this cast-away to please his parents Elies wicked sonnes also seeing their fathers godly disposition durst not before him commit such enormities as they did or to his owne knowledge vntill by the people it was reported so vnto him so that the good inclination of the father is a great awe band vnto the sonne as of the contrary the nature of the sonne is more apt to follow a lasciuious and impious father to wickednesse and vanitie then a godly graue father to piety and true wisedome Concerning this aptnesse of children to imitate their parents example in good or euill Christ himselfe also saith to the Iewes If ye were the sonnes of Abraham ye would doe the workes of your father Abraham but ye are of your fafather the diuell and the lusts of your father ye will doe therefore let all fathers in the good education of their children be as lampes themselues in their life that they may be followed by them and doe such things that therein they would desire their childrens imitation It is a great delight to parents to heare that their children are like vnto them but if they be like them in godlinesse it is a great ioy and comfort to others also For then they represent and resemble the Image of Iesus Christ the common Sauiour and Father of all men as he was the character and expresse Image of his Father in Iustice Mercy and Holinesse so they being likewise the image of Christ againe in holines and sanctity of life being holy as he is holy and hauing that honour to be like the King of all kings thereby brother to the Prince of princes of whose kingdome it may be truely said His ego met as nec tempor a pon◠without limitation or prescription of time Ioy infinite and Eternitie without end In the 127. Psalme Dauid calleth children by three titles First Behold saith he children are the inheritance of the Lord to shew that they should bee educated and brought vp by their parents with such care as though they were not the children of men but of God and consider what care a man hath and respect vnto his inheritance that it be not abused any way or spoyled the like greater care hath God our heauenly Father that our children which are his inheritance for of these is the kingdome of heauen be not negligently or euilly brought vp to dishonour his name who should honour him The heyre of a king and kingdom must be so educated that hee may be found worthy of the crowne The children of the faithfull are heyres to the King and kingdome of Heauen Therefore their parents as tutors to whom they are concredit for a time must trayne them vp so carefully in pietie and and the obedience of God their heauenly father that they may bee found worthy of the inheritance of that Kingdom and Crowne of glory purchased by the blood of Iesus Christ our Lord their parents may bee found faithfull so in discharging their dutie therein to God and them Secondly Dauid calleth children the Lords Reward shewing that as God of his grace doth giue to parents children as a testimony of his loue to their earthly pleasure comfort and seruice so
name written which no man knoweth sauing he that receiueth it He that ouercommeth shall bee clothed in white aray and I will not put out his name out of the Booke of life but I will confesse his name before my Father and before his Angels Lo◠many rewards diuers recompences great liberality vnspeakeable mercy and infinite matter of comfort and encouragement in thy youth to walke in this narrow way that in age thy ouercomming may bee fulfilled and finished Christ who promiseth hee is the way that cannot erre walke in him hee is the trueth that cannot deceiue walke by himselfe and hee is the life that hath swallowed vp death walke therefore to him make him wholly thy whole way and wholly holily insist and persist in him redressing all thy owne waies according to his Be importunate with Moses that the Lorde would shew himselfe vnto thee wrestle with Iacob for the blessing that thou maiest preuaile with God and by his grace he may preserue direct thee in all thy waies◠according to his own way striue to enter in at the straight gate as Christ the way cōmandeth thee pray with Paul 7. times yea 70. times 7. times and be instant that his grace may suffice thee with the widow weary the Iudge of al flesh that iust willing Iudge to heare thee and grant thee thy desire with the poore Samaritane woman begge earnestly at Christ to cure thy owne sicke soule to redresse thy waies to direct thee in his and to giue thee of the childrens bread that hid Manna to eate The kingdome of heauen and end of the straight way suffereth violence inferre violence therefore to enter in at the same neither delay any time Iacob was desired by Ioseph to make his iourney speedily to come to the kingdome of Egypt where hee was second person Iesus Christ our brother whom we sold by our sinnes desireth and willeth euery young man to make his iourney speedily likewise in the right way to come to the kingdome of heauen where he is the second person also Iacob except that he had made haste to get the blessing of his father hee had beene in perill to loose it for presently as hee went out from the presence of his father his brother Esau came in so except thou make speed in thy youth to obtaine the blessing of God thy heauenly Father by redressing thy wayes and walking in his thou art in great perill to loose the same this narrow and strait gate of grace is opened before thy eyes then striue that thou maist enter in thereat bee not slow then but make speede in thy way here lest hereafter with the foolish Virgins thou call and knocke at the gate of glorie but bee not admitted to that Ioy say not in thy youth with sluggard Pro. 6. 10. Yet a slumber and vnfolding of hands but vp and walke with Iesus Christ in the way of godlinesse at the first call according to the rule of Gods word purge redresse thy wayes when that cloudy pillar warneth thee to goe forward goe and walke hauing it before thy eyes in the way of holinesse and when it warneth thee to stay then stay thy course in repressing thy affections brideling thy lusts and their precipitate course redressing thy wayes restrayning the liberties of the flesh conforming thy will to Gods will and walking in a strait and narrow way of life follow young Abell who walked innocently and holily before God offering the first fruits of his flocke as thou must of thy youth to the Lord and not the broad way of Cain in murther wrath and despising of God or of Lamech in vaunting and bragging of thy strength in youth to commit sinne as many yong men do Follow godly Noah in the strait way of holines and of curbing the liberties of the flesh who in that generall corruption of time was onely found iust and found fauour in Gods eyes when the rest drinking and eating taking of those whom they liked best reioycing and walking in the broad way of iniquitie and libertie of the flesh were destroyed with all flesh in that generall Deluge Follow iust Lot in this true way who remained onely vndefiled with the filthie lusts of the Sodomites and in vprightnesse of conuersation walked onely before GOD afflicting his soule euery day for their abominations and eschued the broad way of their vncleannesse whoring oppression drunkennesse c. wherewith yong old was infected and cryed downe from heauen feareful destruction vpon them Follow Abraham who obeyed and beleeued God godly Izaak who in his youth was diligently occupied in prayer in the field and liued chastly in the feare of God vntil a lawful wife was prouided for him Follow plaine Iacob who esteemed Gods blessing better then all the world and did cast all his care vpon God as the Apostle commandeth and serued in a painefull seruice long and truely without sleep in the cold frost of the night and burning heat of the day also suffered many iniuries and euer rewarded good for euill Follow yong vpright Ioseph who beeing greatly tempted to enter in that broad way of liberty and lust by his mistresse refused to commit that vild sinne of adultery with her and chose to walke on in the strait path of holinesse he walked so wisely that he found fauour in all mens eyes and was loued greatly for his gentle and courteous behauiour and at last was promoted by Gods prouidence to be the second person in all Egypt after his straitnesse in prison there Follow faithfull Moses enter in at this strait gate with him who chose rather to suffer aduersitie with the people of God walking in the narrow way then to enioy the pleasures of sinne for a season walking in the broad way esteeming the rebuke of Christ greater riches then the treasures of Egypt the reason is for hee had respect vnto the recompence of the reward the end of this narrow way Israel whom hee did leade went out of Egypt to Canaan the land of their rest thorow much straitnesse and a narrow passage as the true Israel of God must go out from the Egypt of this world to that spirituall Canaan the land of their eternal rest Follow couragious Ioshua who went thorow a narrow passage ouer Iorden vnto the land of Canaan with Gods Arke before him by many battels ouercame and obtayned the same as thou must by many battels betwixt the flesh the spirit obtaine that eternal Canaan walking towards it in a narrowe passage and hauing Gods worde continually before the eyes of thy heart to redresse and conforme thy wayes according thereunto Yong Dauid after he was elected king of Israel hee walked in this narrow path thorow many tentations to draw him from Gods feare and seruice and thorow much straitnesse before he came to the possession of the kingdome as after thy election to that euerlasting kingdome of heauen in this world during that Prince of darkenesse raigne thou
his fellowes Therefore in our youth tender yeares if we would bee accounted or any way esteemed to bee the children of God to be the members of Iesus Christ to be temples of Gods Spirit to haue our names written in that booke of life or euer to exspect participation or enioying of the endlesse and infinite ioyes of heauen then let vs by the assistance and strength of that stronger man Iesus Christ who hath ouercome and subdued all and by the speciall grace of his blessed and powerfull spirit striue to binde expel that vsurping tyrant out of the precious house of our soule and to shut him out of the gates and doores of our hearts that we be none of his possessions or vessells in his house and with all our strength diligence and power seeke to redresse our soule and heart againe and make it fit and meete for the habitation abiding place of that cleane and holy spirit of Iesus Christ onely being sanctified by his grace in all the members of our body faculties of our soule that the Lord of rest may giue rest to our cesciences rest by his cōfortable presence in our harts cōtinually let vs lift vp the celestiall and euerlasting gates of our soules and let the king of glory enter in walke in his waies and redresse by his grace our vncleane and enormous waies of sinne and vnrighteousnes The second word to wit cleansing according to the original word in the Hebrew text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundabit is taken likewise by a metaphore chiefly from vessells which vseth to bee made cleane and purged when they are foule or polluted with any thing according to Christs words Matth. 23. 25. in reprehending of the hypocriticall Scribes Pharises who did make cleane the outter side of the cup platter but within were full of hypocrisie and iniquitie So indeede all men young and olde wee are Gods vessells either of honour or dishonour appointed either continually to remaine in his sight or eternally to bee reiected and banished from his glorious presence there is no day also but we are polluted chiefly in youth and desiled with some vncleannes of sinne and our filthy lusts and affections euer doth infect vs therefore continually wee must endeuour and seeke with earnest praiers that wee may cleanse and purge according to Christs commandement first the inside of the cup and platter that the outside of them may be cleane also In our youth wee are as new vessells in Gods house if at any time a vessell be esteemed of or be cleane it is when it is new therefore in our youth let vs chiefly trie and know if wee be vessells of honour if we be surely then we must bee most cleanest for a precious vessell of honour ordained to be in the presence of the Prince is neuer defiled with filthines nor suffered to be put to an vncleane vse chiefly being as yet new but if we finde our selues polluted with filthines in our youth and newnes our soule made the receptacle of stincking lustes and of all impuritie of sinne let vs feare and suspect that except God of his free mercy and grace create and frame vs of a new againe and purge vs from all our iniquities that wee can iudge our selues to be no other but vessells of reiection impurity and dishonour Therefore in youth while the filth of sin sticketh not so fast vpon the vessels of our souls nor the old mā of iniquitie hath not taken so long strong possessiō of the house of our heart as he may plead long custome or defend it let vs purge by the teares of true repētance our filthy blots vncleannes of sin and desire that vnspotted Lambe by his precious bloodshed to purge vs likewise from the guilt thereof let vs by the strength of his gracious Spirit expell that vncleane spirit of sinne and pleasures of the flesh and redresse the roome and house of our soule with open gates to receiue retaine and entertaine with ioy that spirit of all cleannes of ioy and endlesse comfort As Iesus Christ our Sauiour hath commanded let vs first purge make clean the inside of the cup platter that the outside may be cleane also that is let vs begin purge the worme of sinne and corruption from the roote of our hearts and the branches with the fruite of word and deede shall prosper the better begin and purifie the spring and the streames that runneth therefrom shall be the clearer Out of the abundance of the heart the mouth speaketh and according as the affection of the heart is so the workes proceed and the members executeth their command This purifying is by true repentance with Marie Magdalen in sorrowing truly for our sinnes and in all humilitie washing his feete with the teares of deepe remorse constantly endeauouring neuer to sinne no more and by a liuely faith in the armes of our soule embracing and apprehending the blood of Iesus Christ and his death as our onely righteousnes obedience and propitiatorie sacrifice before the Father and by good workes and a sanctified holy life shewing our faith and Gods mercy manifested in vs to our liues end to the good example of others and our owne soules saluation This action of cleansing or redressing is set downe in the future time Qui nam mundabit c. Wherewith shal a young man cleanse his way Noting thereby the present estate thereof to bee vnredressed and vncleane Whereby wee learne and may obserue first that howsoeuer we flatter or excuse our selues in any age but chiefly in our youth that our waies nor course of life is not so vncleane nor worthy of reproofe but may be easily borne with soone redressed oramended yet the spirit of God in this place of his sacred word dooth by the mouth of his holy Prophet shew vnto vs that our waies are so vncleane and filthy that it is a very hard difficult thing to redresse or cleanse them their pollutiō being so great which he would signifie by asking interrogatiuely how they shall bee redressed And therefore that in all humilitie and lowest submission of heart in our youth and in all ages wee should acknowledge the infinite greatnes of our transgressions and filthy vncleannesse of sinne which cannot bee cleansed but by an infinite purgation euen by the blood of Iesus Christ in his infinite and vnsearcheable mercy shed for mankinde which wee should daily begge and continually thirst after the same greedily walking worthy hereafter as those who are redeemed with so precious a price Secondly wee may obserue here the markes and difference betwixt a godly and vngodly young man the one consulteth and asketh at God Whereby he may redresse and purge his waies the other consulteth with flesh and blood and asketh counsell at Sathan and his owne filthy lusts and affections whereby hee may defile and pollute his waies The onely care and vigilant studie of the one
them lost a kingdom to the which he was called by the wicked and furious hote counsellers of our lusts and affections in our youth let vs not also loose the glorious kingdome of heauen to the which wee are likewise called by Gods word Neither as the yong mans loue to his riches made him to forsake Christ let the vncleane loue or desire to follow our youthly pleasures or to fulfill our filthy lusts and affections draw vs from following Iesus Christ our Sauiour and these godly examples and patterns of youth which in his word wee haue here set before our eyes but with yong Samuel when the Lord calleth vs in his Church to heare and do his word let vs so oft answere Lord here am I thy seruant to doe thy godly will speake for thy seruant heareth while the spring and seed time is of our tender yeeres let vs so sowe as wee would reape and so bud as wee would ripen our youth is the day to doe our works in the night of age commeth wherein wee cannot worke in that time wee shall say onely I might haue bin learned I might haue bin so or so if I had vsed my time aright but winter is come before I thought on seed-time and Times bald backe-side is turned to mee but the heary forehead which I might haue caught holde by is already past therefore the wise man saith Remember now thy Creator in the dayes of thy youth whiles the euill dayes come not nor the yeeres approach wherein thou shalt say I haue no pleasure in them whiles the sunne is not darke nor the light nor the moone nor the starres nor the cloudes returne after rayne when the keepers of the house shall tremble and the strong men shal â—ow themselues the grinders shall cease because they are few and they waxe darke that looke out by the windowes c. describing so metaphorically the infirmities of old age They who stept in first when the Angel came downe and troubled the waters of the poole Bethesda were cured of their disease so if we would be cured of our soules disease and leprosie of sinne wee must striue to step in first before others in our youth without lingring to be washed with the blood of Christ and liue a pure vnspotted life Ioseph before the time of famine came laid vp aboundance of corne prouidently for the same so before the leane and crinkled yeeres of age come we must prouidently in the Sommer of youth with the Bee and Ant gather and lay vp food for our soules filling the store-houses of our heart full with the knowledge and true feare of God to be our comfort and ease in that time that here in the world to come we may bee accounted among the number and of the sort of those forenamed who dedicated their youth and first fruites thereof to God their heauenly Father and now do enioy the ioyful recoÌ„pence of their labours with Iesus Christ in the presence of the Lambe for euer to remaine The answere that is made vnto this question is this In taking heed thereto according to thy word that is by these meanes a yong man may redresse his wayes and course of life if according to the rule and prescript of thy holy worde O Lord hee take heed thereto diligently and straitly marking examining and iudging the same and rectifying all his waies and actions by the direct line and rule of thy commandements This answere is made by way of prayer or confessioÌ„ to God or as it were by resolution froÌ„ God In taking heed thereto according to thy word thereby shewing and teaching all men that to know will or doe aright as God hath commanded according to his word is not of our strength neither can flesh and blood reueale it vnto vs but our heauenly Father it is the gracious worke of his glorious Spirit who as the knowledge of Gods will proceedeth of his speciall Illumination so the acting and doing of the same in an holy and vpright life is of his speciall grace and powerfull operation also who giueth thee knowledge will and power to doe the same Velle perficerâ— by enlightning our vnderstanding reforming our wicked will and conforming the same vnto the holy and perfect wil of God and with his coÌ„mand to rise from the sleepe and death of sinne to a new and sanctified life giuing vs a power and flowing light and life from himselfe to doe so as when Christ our Sauiour said Talitha cumi or Lazarus arise c. and at that last day when it shall be said Rise dead folke come to iudgement and so in all Gods word when hee commandeth to repent beleeue bring forth good fruit or so we must not thereby thinke because God commandeth so therefore that we haue knowledge or free-will to doe or not doe so but with the command there floweth a concomitating power and vertue from Gods spirit to the hearts of the faithfull predestinate for saluation to doe this command as a further induration to harden the hearts of the sonnes of reprobation in their stiffe-necked disobedience to Gods will euen as at the words of Christ the fig-tree withered free wil then and strength of our selues to know and doe euill wee haue for it is according to our nature for by nature wee are the children of wrath and all the imaginations of our heart are onely euill continually from our very infancie and it is the worke of our flesh for the flesh coueteth against the spirit but to know will or to do well we haue no power at all but it is Gods sanctifying Spirit who giueth both and it is aboue nature yea it is the worke of the Spirit against nature Therefore let vs not trust to our owne knowledge or wisedom for it is darkenesse foolishnesse nor thinke of our owne will or strength that we can doe or truely desire or know that which is good being so peruerse and wicked but with the Prophet after his example acknowledg al our knowledge of his will or of the right way to saluation to proceed onely from the illumination of his good spirit and that the will or strength to doe and performe the same is onely his owne free worke in mercie also and let vs by earnest prayers as in all ages so chiefly in our youth implore his holy helpe to teach vs according to his word how to walke in his wayes and to take heed to our owne in greatest difficulties consult with him who is true light and wisedome and in whom is no changing in greatest tentations by continuall prayer let vs flie to him that with his all-sufficient grace he may euer assist vs when Sathan would not only buffet but kill deuoure our soules with the poyson of sinne and our owne lusts and in all things let him be our onely refuge resolution and comfort continually In taking heed thereto c. this action of taking heed to our wayes in the answere
hath reference to the action of redressing or cleansing the same in the question as if hee would say by taking heed to his wayes according to gods word a young man may redresse or purge the same The purging therefore or redressing of the waies of youth whereby euery yong man may insist persist in the right way of holinesse to saluation must bee in marking straightly and in taking heed carefully to the whole course of his life in thought word and deede directing and instituting the same according to the rule and expresse direction of the word of God in the which night and day he should meditate exercise himselfe continually that therby his whole life and all the waies thereof may bee kept spotlesse and cleane from all corruption of sinne and the filthy lusts of the flesh Therefore let all young men apply all the actions waies of their life to this touchstone of Gods word let them take diligent heede to thought word and deede marke them narrowly examine and iudge them diligently and vnpartially according to this rule and square that by God himselfe they bee not strictly marked here and seuerely examined iudged and rewarded in the world to come If they finde their waies to bee in some measure conformable to Gods word for none are perfite desire Christ to helpe their imperfection praise God for his mercy and this measure of sanctification desiring increase thereof and confirmation If by taking heede vnto their waies and due examination thereof they finde them disagreeable vnto the word of God then humbly prostrate themselues in true repentance and contritenesse of a broken and rent heart before the tribunall of that great King and Iudge whom they haue offended desire earnestly remission and cleansing of their sinfull waies by the precious bloodshed of Iesus Christ vow and performe reformation and conformation of their waies hereafter according to Gods word by a renewed and sanctified life and to that effect beg importunately with that poor widow froÌ„ the iust Iudge of all meÌ„ his holy sanctifying spirit to be their directer leader in that way of saluatioÌ„ to the end thereof This way of yong men vnto which they shold take heed according to Gods word so diligently is threefold 1. Their way of particular and lawful vocatioÌ„ 2. Their way of christian ciuill manners And 3. their way of true godlines the perfectioÌ„ of all According to this rule of the word of God let euery young man therfore I say take heed examin First his way of the ordinarie and particular vocatioÌ„ God hath called him to if in the same he hath behaued himselfe vprightly vsed aright the talent that God hath giueÌ„ him for that effect for to none of his seruants but God hath allotted giueÌ„ some special taleÌ„t gift fit to be vsed in a special particular vocation wherby in some measure they may be profitable to church CoÌ„monwealth from the Son of the Prince that sitteth on his throne to the sonne of the poorest begger by the hie way side to some hee hath giuen a quicke wit and diuerse inclination to diuers kindes of learning as Diuinitie the Lawes Phisicke c. wherein seuerally by euery one his glory may bee aduanced and the Church or Common-wealth in some measure profited to others hee hath giuen of his spirit in wisedome vnderstanding and knowledge to worke in all manner of workemanship as hee did to Bezaleel and Aholiab fitting them for seuerall mechanicall and handiecrafts and for some one particular of these two kindes of vocation that God hath giuen euerie one from his cradle a naturall inclination and speciall gift therfore if education bee ioyned it doth euidently appeare by experience Let euery young man then noble or ignoble consider take heede vnto this way of vocatioÌ„ according to Gods word that if God hath fitted him by some speciall gift and inclination he loose not spend nor hide his talent by idlenes for feare of the punishment that Christ hath mentioned in his worde therevnto for idlenesse and delicacie was the sin of the primitiue world that drew downe that fearefull deluge vpon theÌ„ idlenesse was the sin that câ—ied down fire brimstone vpon Sodome It is the impouerisher and destroyer of a Kingdome Citie house or man as industry is the enricher The one crieth for Gods curse on a people or person the other for a blessing Idlenes is the doore to let in sinne and the diuell euen in the godliest When Adam was idle from dressing the garden he was tempted to eate of the forbidden fruit and did fall and wee in him when Dauid was idle hee was drawen in adulterie and murder when Sampson was idle from the warres he fell a whooring with Dalilah and fearefull destruction came vpon him The little vnreasonable creatures of God condemneth it therefore Salomon Prou. 6. 6. referreth the sluggard to the Pismire to behold her wayes and bee wise and Virgil saith of the Bees Illae continuo saltus â—yluasque peragrant Excudunt ceras mella tenacia fingunt Venturaeque hyemis memores aestate laboreÌ„ Experiuntur in mediuÌ„ quesita reponuÌ„â— Not like the Grashopper who singeth all the sommer but starueth in winter as many Gentlemens sonnes in their youth are idlely brought vp by their parents but in the winter of olde age must beg or try many vnlawfull shifts because they cannot frame themselues to worke nor were not in their youth trained vp to vertue It is a pittie that such should liue in a Kingdome or commonwealth but haue the Apostles Law He that laboureth not let him not eate And a greater pitty it is to see or suffer such idle bringing vp or rather bringing downe to pouertie and destruction in a ciuill or well instituted kingdome or commonwealth God our heauenly father euer worketh in propagating conseruing and gouerning of his creature so that if once hee should withdrawe his hand all should perish our soule also which resembleth him is called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a continuall operation As God then is euer occupied in doing of good so should we be and in so farre as we are idle so farre wee depart from likenesse to God and our owne soule The blessed and holy Angels also are euer occupied either in continuall praising of God their Creator or in doing his message for preseruation ministring to the godly and punishing of the wicked whereof many examples are in the Scripture the glorious Sunne in his swift motion compasseth the earth continually and assure thy selfe whosoeuer thou be that albeit thou bee idle from applying thy minde or exercising thy selfe in vertue while thou art young the diuell hee is not idle who compasseth the earth too and fro to intice thy minde to vice and lay snares before age come to draw thee to destruction and a shameful end Neither think albeit thou be a Noble or Gentlemans sonne or heire that
it and them with reuerent and dutifull estimation laying it vp in their hearts practising the same in their life and conuersation by redressing their wais according therunto they may be crowned immortall and glorious Kings in the world to come and raigne with Christ Iesus eternally world without end For who esteemeth of it esteemeth of God his worde and himselfe being all one as who contemneth it to heare or doe the same contemneth God to heare or obey him who receiueth it and the Preachers thereof receiueth Christ as himselfe testifieth and who reiecteth it or them reiecteth Iesus Christ and the mercy benefites and loue of the Father offered in him willingly and wilfully giuing ouer themselues to darkenes to the Prince of darknes and to the condemnation of and with the Prince of darkenesse for euer Finally to conclude seeing the excellencie of Gods word is such and the estimation thereof and reuerence in our hearts should bee such wee may perceiue the great iniquity and fearefull offence of all those who keepe the same secret and hide from Gods people lest they finding this iewel with the wise merchant should onely cleaue vnto it and hide it vp in their hearts and soules it is life therefore they from whom it is hid walke in the shadow of death it is light therefore they to whom it shineth not walke in feareful darknesse it is the foode phisicke of the sicke soule of a sinner onely therefore they who know it not nor wil not know it must starue and die eternally it is our directer and counseller to whom then it is hid they wander astray in the paths of foolishnesse Except this seede be sowen how can we bring forth good fruit in a true faith to a ioyfull haruest it is the power of God to saluation to all them who beleeue and by faith wee are made members of Iesus Christ but how can wee beleeue except wee heare for faith commeth by hearing and how can we heare it except it bee preached Therefore who taketh away diligent preaching they take away carefull hearing and who taketh away hearing they take away the faith in so farre as in them lieth and so sheweth themselues plainely to bee enemies of Iesus Christ and of his crosse By it wee are digged about the rootes planted and watered and made fruitfull vines and sweete fig-trees in Gods garden and vineyard therefore who taketh away the same maketh God in his wrath to put to the axe to the roote of the tree to cut it down and cast it being barren and vnfruitfull into eternall fire being so slow and backward when wee are often inuited to come to Gods house banquet how much slower shall wee be without the hearing of the inuitation of Gods worde Wee are too barren ground euen when that raine and dew falleth vpon our soules but how much barrenner shall wee be and lesse fructifie when it doeth not fall Happy for euer is that Kingdome or Citie that retaineth the same in the pure sinceritie thereof without addition diminution mixture or amission as thrise woful is the same that retaineth not the same so The most fearefull threatning wherewith Christ Iesus that Alpha and Omega threatneth any of the seauen Churches is that of the Church of Ephesus I will come against thee shortly and will remooue thy Candlesticke out of his place except thou amend The most fearefull famine that euer came vpon any Land Kingdome Citie or soule is the famine of the word of God when the staffe of the heauenly bread thereof is broken This plague or the report thereof may make euery eare to tingle for where it is it is neuer alone but with it is the infectious plague of the pestilence of sinne suffocating euery soule vnto death eternall not taking men out of worldly miserie to eternall ioy as the bodily plague doth many but from their temporall ioy in sinne vnto eternall miserie of punishment And euer with it or after also followeth the sharp and seuere deuouring sworde of Gods fierce wrath and consuming hoat displeasure It is a fearefull thing when the watch or watchman of Gods word in the head of the Tower is dumbe when there is no barking about the sheepe how can the sheepe be safe It is a wofull thing to see godly Samuel remoued from Saul that he dares not speake Gods word plainely but must tarie at home all his life and mourne onely for Saul and his doings when hee is compelled to answere God how can I goe for if Saul heare he will kill me It is wofull to see Ieroboam the King put out his hand and bid take holde of the Prophet of God because at the commandement of the Lord hee cried against the Altar of Bethel It is fearefull to heare that the Lords true Prophets must be hid in caues and feede on bread and water being dumbe when Eliah knoweth none but himselfe left alone to plead Gods cause boldly and must bee faine to flee from place to place in great necessitie from the presence of Ahab and his false Prophets because he spake Gods word truely therefore hee must bee called a troubler of Israel and the estate It is lamentable to see that Michaiah for not speaking of pleasant things as the false Prophets of Ahab did shall bee beaten by Zidkiiah a false deceiuing and flattering spirit and sent to the prison house by the King to eate and drinke the bread and water of affliction to see bloody Iehoram send for the head of Elisha in his wrath or Herod for the head of Iohn the Baptist for speaking the word of God freely because Vriiah prophecied the trueth in the name of the Lord to be sent for by Iâ—hoiakim the King and beheaded likewise Ieremiah for speaking of that whereof God commanded him not to keepe a word backe to bee apprehended by the Priests and people and to be censured worthy to die the death to see Daniel cast in the Lions den and the three children in the fierie furnace for professing the seruice of the Lord their God is it not a woful thing to see Iesus Christ persecuted daily for proclaiming the will of his Father and that ioyfull yeare of Iubile for the freedome of mens soules to see Steuen stoned to death for the testimony of Iesus Peter and Iohn imprisoned for the preaching of the Gospel freely and with threatning commanded that they preach no more to see the Apostles beaten and oftentimes incarcerated Paul stoned smitten apprehended bound c. The beloued Apostle of Iesus Christ exiled to an I le Patmos and Gods seruants the bearers of this glorious iewell of his word by manifolde waies to be troubled onely for the testimonie of the trueth and of a good conscience which the itching eares of these last times cannot abide to heare albeit they shoulde most desire the same For where Gods word is not preached the people perisheth as testifieth the Preacher And the chiefe cause that Gods word
let it be negligently woe be to theÌ„ for they preach not the Gospell they feede themselues and not the flocke It is sufficient for them to haue a Lambes skinne the name of a christian although they neuer felt the power of Christ to bee called Bishop or Pastour albeit they neuer ouer-see nor can ouer-see not their flocke but the flockes the sheepe neuer heard nor knew their pastoral voice but their thundering tyrannical iurisdiction they call not nor can they call their owne sheep by name because they haue not any particular flock they leade them not out to pasture neither can their sheep follow theÌ„ because they goe not before except it be by wicked example and giuing offence they come not in at the doore by Christ and his ordinarie lawfull calling but climbes vp another way by manâ—pleasing briberie simonie honors to theeue and to rob kil and destroy like that wicked steward drinking eating and glutting theÌ„selues with worldly honours and riches and with the blood of the sheepe but beating out of Christs sheepfold and house their painefull fellow seruants that seeketh the life and feeding of the sheepe onely they will neither enter themselues nor suffer others to enter they will neither come nor bring to Christ neither will they suffer others many soules perish in their default and great shal be their condemnation who doe so in the worlde to come they haue the sheep-hooke in their hand but neuer applies it to bring them into Christs sheepfold they haue the forme of clouen tongues vpon their heads but not the clouen tongue of Gods Spirit in their heads or hearts to diuide the word aright distribute the same vnto Gods people The world with the riches glory thereof which Sathan offered to Christ is sufficient to make them fall downe and worship him the world the kingdome thereof soundeth sweetly in their eares because they are in loue one with another and their condemnation is all one but the word of God It is written the voyce of the kingdome of heauen is as displeasant vnto them as the same It is written was to Sathan Sell all and follow me was a hard saying to the rich yonug man they beeing of the world to bee selected from the world is as bitter a saying to them yea more bitter to the worldly theÌ„ that potion which the world gaue to Christ on the Crosse vineger and gall mixed together Flint from flint may be sooner pulled asunder the hardest Adamant or Diamond diuided then to diuide and diuorce them from their sweet Dalilah the world and to doe that Gods word shall neuer get place by them These are the causes that that bright Candle is put vnder a bushell by them that that glorious Citie is placed in a low valley that that precious â—ewell is hid vnder the earth lest it be found and had onely in estimation to be hid in mens hearts for if so bee that the stronger man enter the vsurper shall be bound cast out straight if light come darkenesse shal depart as the morning cloudes are driuen before the Sun set vp Gods Kingdome and Lawes and put downe their kingdome and lawes God and Belial cannot be together the aduancement of the Throne of Iesus Christ the Lambe is the detruding of these goates out of their throne the divulgating of his word is the falsifying of theirs therefore they striue to prolong the night as long as they may that the bright day-starre arise not that Light that shineth in darkenesse to discouer them and their workes The cause also why many men chiefly yong men esteeme not nor take such delight in Gods word as they should and care not much albeit it were hid that they neuer heard it much is because mans nature chiefly in youth affecteth libertie of the flesh which it being the word of the Spirit fighteth against and restraineth It is the limits of that narrow way which leadeth to life and therefore will not suffer libertie to wander astray in the wide wilde fields of sinne to death it is the knife that openeth the soare and will haue strictnesse first that ease may follow after when we sinne neuer so little it will like a good master checke vs like a louing father reproue vs and like a wise counseller admonish vs which checking reproofe or admonishing yea for great offences youth can scarse abide Iesus Christ commanded the young man in the Gospell that he should leaue all and follow him if hee would haue eternall life Iesus Christ now commandeth also in his word all yong men that they leaue all their pleasures lustes of youth and vanities and follow his strict and holy life if they would haue eternall life Knowing that all tbat are baptized into Iesus Christ are baptized in his death and like as hee was raysed vp from the dead by the glory of the Father so wee also should walke in newnesse of life His word commandeth vs to flie from the luste of youth and follow after righteousnesse faith loue and peace the yonger to submit themselues vnto their elders and euery one to another to decke themselues inwardly with lowlinesse of minde without fornication adulterie drunkennes whoredome c. knowing that they who doe so shall neuer inherite the kingdome of heauen Eschewing all filthinesse for God hath not called vs vnto vncleannesse but vnto holinesse all foolish talking neither mocking or ieasting which are things vncomely and giuing no place vnto the diuel putting away all bitternesse and anger with euill speaking and all maliciousnesse being courteous one to another and tender hearted forgiuing one another as God for Christs sake forgaue vs and iu all things being followers of God as deare children glorifying him in body and in spirit for they are Gods Which commandements of Gods word are hard and vnpleasant vnto youth except it be seconded with grace Therefore all young men should desire this assisting and renewing grace of God Redeeming the time for the dayes are euill And that considering the season that it is now time that we should arise frrom sleepe for now is our saluation neerer then we beleeued it the night is past and the day is at hand let vs therefore cast away the workes of darkesnesse and let vs put on the armour of light So that we walke honestly as in the day not in gluttony and drunkennesse neither in chambering and wantonnesse nor in strife and eniâ—ying but put on the Lord Iesus Christ and take no thought for the flesh to fulfill the lust of it and 〈…〉 as he who despiseth these things despiseth not man but God So if any man purge himselfe from thesâ—â— hee shall bee a vessell vnto honour sanctified meete for the Lord prepared vnto euery good worke Amen 1. Sa. 17. 49. 1. Sam. 18. 9. Ps. 119 161. Psal. 119. 157 Verse â—8 27. 35. 36. 37. 133. 134. 41 Reâ— 19. 〈…〉 Ver. 25. 50. 39. Verse 24. Verse 105. Ver. 11 28 Ha. lâ— lu ja Leuit. 12. Vers. 18. 27. 37. 133. Vers. 25. 28. 81. 120. Vers. 157. 161. 93. Vers. 24. Vers. 10. Vers. 11. Vers. 13. Vers. 14â— Vers. 15. Vers. 16. Gen. 6. 5. 1. Cor. 11. 28. The 1. Vse The 2. vse 2. Tim. 4. 7. Lam. 3. 27. Gen. 3. Mat. 8. 29. Eccles 11. 9. Gen. 22. 3 2. Coâ— 6 2. Gâ—n 1. 14. 1. Thes. 5. 22. Vers. 103. Mat. 22. 21. Prou. 23. 26. Maturâ— Luke 2. 46. Properè Psal. 119. 32. Iâ—h 21 25. Rectè Constanter Reu. 2. 10. Prou. 8. 2. Tim. 3. 15. Luke â— 80. The 3. Vse Gen. 18. 17. 19. Gen. 22. 7. 8. Gen. 24. 36. Gen. 17. 7. 2. King 2. Prou 13. 24. Prou. 29. 17. Prou. 22. 6. 1. King 23. 6. Psal. 51. â— Ephes. 2. 3. Gen. 27 46. Gen. 28. 6 7 8. 1. Sam. 2. 23. Iohn 8. 39. 44. Luke 18. 17. Reu. 2. 2. Tim. 2. 19. 2. Tim. 2. 22. 3. We are limitted 4. We take no burdens 1. We desire not our way to be long 6. Our way dangerous Matt. 23. 26. Gen. 4. Vse Vse Exod. 31. 3. Prou. 6. 11. Iob. 32. 7. 1. Tim. 1. 5. 1. Tim. 4 8. Prou. 14. 26. Tit. 2. 12 13. Phil 3. Phil. 4. â— Matth. 6. Mat. 5. 19. Luke 11 28. Ihon 10. Iohn 12. Isa. 61. 2. Mat. 5. 20. Rom. 2. 19. Io. 8. 12. Pet. 3. 18. Mark 13. 1. Pet. 1. 15. Phil. 1. 27. Iere. 23. 29. Ier. 23. 2â— Psal. 119. 14. 24. 40. 72. 93. 97. 103. 2. King 24. Reu. 2. Rom. 6. 3. 4 2. Tim 2. 22. 1. Pet. 5. 5. Eph. 5. 3 4. 1. Thess. 4. 7. Eph. 5. 16. Rom. 13. 11. 1. Thes. 4 7. 2. Tim. 3. 21.