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
by resisting that cruell raging Lyon Sathan who daily seeketh how to deuoure our soules and bodies which the Lambe of GOD hath bought to himselfe Let vs by the strength of Gods Spirit redeeme our selues froÌ„ his destroying iawes and in our youth shewe Gods strength in vs and while wee are young men let vs cast off the olde man of sinne and concupiscence of the flesh and put on Iesus Christ the new man walking with him in righteousnesse holinesse of life a glorious garment and blessed companion As Sampson being a young man killed the Philistims the enemies of God and his people so in our youth let vs endeuour by the speciall assistance of Gods grace strength of his powerfull Spirit to kill ouercome and subdue the cruell enemies of God and our owne soules saluation sin and our corrupt affections whom we beare about in our mortall bodies and who dippeth in the platter with vs yet like so many Iudases seeking to betray vs in the hands and power of our malitious and cruel enemie Sathan they giue vs their sweete milke to drinke but for our destruction they make vs sleepe vpon their knees but to abrace our strength and to make God abrace our name out of the booke of life to betray vs trecherously into the hands of our persecuting enemie and to cut off our heads in the midst of our drunken sleepe of sinne yea they sleep with vs as a snake in our bosom to sting vs to eternall death suspect then their venome and theâ—â— deceitfull wicked purpose let them not keep thee vnder the yoake of their slauerie but keepe them vnder thy commandements rule and subjugate thy necke vnder the light and easie yoake of Iesus Christ to obey him in all the powers of thy soule and members of thy body that so here on earth thou maiest be a member of his body militant and suffering in heauen hereafter a glorified triumphant member in eternal ioyes so thou shalt be happy reioyce that euer thou didst suffer the yoake in thy youth Saul Dauid SalomoÌ„ with many others in the Scripture were called to be Kings being yong men but wee in our youth are called to a more ample glorious and permanent a kingdome to bee kings and coheyres with Iesus Christ the onely begotten and welbeloued Sonne of God in that eternall kingdome of his Father which hee hath prepared for vs taken possession himselfe before vs and granted vs here on earth the pledge of his holy Spirit to begin our ioyes and his holy Sacraments as seales of his kingdome who will then deny such a honour in his youth to be a glorious King with Iesus Christ Salomon in his greatest glory was not so gloriously clothed as one of the white Lillies of the field but when thou shalt bee cloathed with the white long robe of the righteousnesse of Iesus Christ crowned with an incorruptible crowne of glory and life in euer-permanent ioyes eternally to remayne to behold the glorious face of the lambe of God associated to the blessed Angels and infinite companies of the glorified spirits Saynts praising continually and extolling his iustice and the infinite mercy and loue of the Lambe before his Throne in light perpetuall in glory vnspeakeable ioyes that cannot be expressed how blessed and happy shall bee thy estate in this kingdome to day thou art called to it yong to morrow thou knowest not if thou shalt enter by the passeouer of death in full possession thereof while then it is offred possesse thy selfe to day with the pledge and rights of it walke in the true way to it that at thy iourneyes end thou mayst be crowned an immortall King procrastinate therefore no time it is a gift and a great gift when God holdeth out his hand in thy youth to offer thee the rights and pledges of his kingdome the sooner thereby to thy greater comfort to possesse thee with them and yet in the meane time thou pull in thy hand from receyuing them vntill thou prooue the diuels slauerie verily when he hath pulled in his hand agayne froÌ„ offering albeit thou neuer so oft put out thine to receyue when thou shalt seeke it thou shalt not find it but as thou refusedst of God in thy youth to be a king and accepted of Sathan to be a slaue as thou refusedst to remaine in thy fathers house and to eate at his table but wandring in a farre countrie yeelded to be a Farmers hyreling and to eate with swine so except Gods extraordinary mercy the beams of his vnsearchable loue shine vpon thee thou maiest expect in age but terrour and fearefull torment of conscience and hereafter to receyue the iust reward and hyre of thy slauery in the bottomlesse sinck and deepe pit of perdition in endlesse and easelesse torments with Sathan thy master In thy youth then accept to be a king of God receyuÌ„e the rights and pledge of the Kingdome in thy heart shew that thou hast them by thy speeches thy workes and an holy life speake the language of the Kingdome learne it dayly more and more which is prayer and praysing of God the kingdome whereof thou art made an heyre is Heauen wilt thou know thy selfe and make others also know if truely thou belong to this Kingdome let thy thoughts bee heauenly thy words be heauenly gratious to God and man and offensiue iustly to none thy works and actions also heauenly and vpright before God man doing good according to thy power to all euill or the least iniury to none no not to thy enemy but good for euill in word and worke let all thy conuersation and course of life priuate and publike be heauenly as a lampe shining before others that resembling thy Fathers conditions and bearing his image in thy life thou maiest bee knowne to be a childe and sonn of the King of heauen and sometimes to bee a crowned king there thy selfe when thy father shal call thee home from thy trauelling to thy natiue country and kingdome as on earth in good example thou shined as a lampe before others so then in heauen to shine in glory as a bright lampe before his throne But some would thinke that this exhortation of redressing our waies had beene fitter for olde men then for youth because they are nearer death giuing of account of their waies where young men seeth that they may die they â—ee that they die and youth must haue it owne course and therefore their faults are not so much to bee obserued seeing they are rather â—tatis then hominis and so in time enough they may returne from their yong courses when age breaketh them and become good and graue men at last To such I answere that such excuses as these are but impostures of Sathan and the flesh age hath neede to see they end well the claudite of their life with a ioyfull plaudite of the assurance of Gods fauour and youth must take heede also
A YONG MANS INQVISITION OR TRIALL Whereby all young men as of all ages may know how to redresse and direct their waies according to Gods word and if they bee in the way of life to saluation or in the way of death to condemnation Together with a godly and most comfortable Meditation and Praier ioyned thereunto GALAT. 5. 25. If we liue in the spirit let vs also walke in the spirit By William Guilde AT LONDON Printed by R. Raworth for Iohn Bache and are to be sold at his shop in Popes-head Pallace 1608. To the most worthy and zealous of Gods trueth the Senate and Citie of Aberdene together with the painefull and faithfull Pastours of the same all grace and peace from aboue constancie in the puritie of the trueth ioy of Gods spirit here and eternall ioy glorie and happinesse with the same spirit in the world to come Amen HIpponicus the Sonne of Hippias a citizen of Athens hauing decreed and appointed to erect and dedicate a certaine Image vnto his natiue soile as a testimony and manifestation of his ardent loue dutifull affection and gratitude towardes the same was counselled and importunately perswaded by his friends and kinsfolks who did heare of his immutable determination thereunto to giue out the same to be framed made by Polycletus an excelleÌ„t grauer of Images in those times but he greatly disassenting from their opinion and reiecting their importunate perswasions answered them that in doing so he should exhibit to the eyes of Athens an image or representation rather of the excellent Art of Polycletus the Image maker then according to his intention the image manifestation of his owne loue regard and affection that likewise it might bee that Athens so should rather respect the one then perceiue so well or regard the other and therefore hee had decreed to manifest his own affection or heart by his owne hand perswading himselfe that the whole to wit the manifestation howsoeuer as his loue manifested proceeding both from himselfe would bee more acceptable to his Athenians then the exact arte of expert Polycletus and that not hauing great occasion to fixe their eyes onely vpon the exquisite worke of the image or representation to say who wrought it they would onely behold the ardent affection represented of him who dedicated the same So likewise with Hipponicus after long and earnest wishing of an occasion whereby I might in some sort also manifest and testifie my dutifull affection regard remembrance and gratitude which I owe to the Athens of my birth education as a small riuer returning to his Ocean I haue decreed to erect and dedicate vnto the same as an image and plainer manifestation of my loue being a young man my selfe this image and representation of a godly and Christian young man trying his waies and by earnest inquiring in consolatioÌ„ with God shewing whereby or how to redresse the same to wit in taking heede thereto according to Gods word vnto the which examplar I wish that euery yong man may as he should coÌ„forme himselfe being inuaded or neuer so little stung with the poisonable serpentine lusts of youth whereof this wildernesse is so ful he may vnto this image erected in Gods word lift vp his eyes thereby therein beholding his dutie and the safetie of his soule which with Hipponicus I perswade my selfe likewise that it shall be so in loue accepted of my natiue Athens and Athenians as in loue and a testimonie of my loue I dedicate the same vnto them In the framing whereof albeit the exact arte of Polycletus be wanting and is not to bee expected yet with him without any suspecting of the contrarie I doe assure and perswade my selfe that the loue of the Dedicatour with his intention to manifest testifie hereby the same will bee more respected and weighed in the ballance of reciprocall loue which couereth many infirmities then the Image thereof dedicated or manner of testification howsoeuer In the which assurance and perswasion I doe rest repose secure satisfie my selfe desiring withall and earnestly wishing that the almightie God of Israel who neither slumbereth nor sleepeth may euer bee the watch-man and wall of the Citie with the sâ—nne of his loue and sincere trueth of his Sonne that hee may euer shine in and vpon it that the Candlesticke thereof may neuer bee remoued nor the Chariots and Horsemen thereof taken away but his blessings may bee vpon his people externally internally eternally Amen William Guilde TO THE THREE Right worshipfull Brethren Sir Iohn Sheffeeld Knight Master Edward and Master William Sheffeeld sonnes to the truely noble and right honourable the Lord Sheffeeld Lord President of Yorke and one of his Maiesties most honourable order of the Garter all encrease of true vertue honour and happinesse here and eternall felicitie with Christ for euer hereafter IT is said of Apelles a most cunning Painter that after he had painted and appointed any peece of worke to be exhibited to a publike view in any open place vsed to lurke priuily behinde the same himselfe to heare the diuers and dissonant opinions censures which the passâ—rs by vsed and did pronounce of his picture and willing to satisfie their curious captious natures withall vsed to excuse himselfe by vnder writing so Apelles faciebat not fecit If Apelles therefore in his age sole and most expert in his arte vsed neuer to expone any picture to publike view without shrowding himselfe as it were both with his boâ—â—d and this forenamed excuse from the captious tongues of the multitude verily the vse of patronage in these our daies wherein so many of carping Zoilus taxing Momus liueth is not onely customable but also altogether necessarie who verifieth the Prouerbe Quot capita tot senteÌ„tiae quaÌ„ varia ora tam varia Iudicia and are busie to be pulling out the mote out of their neighbors eies not coÌ„sulting with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nosce te ipsum to take the beame first oâ—t of their owne Therfore it is right Worshipfull Trinarie that leauing the Viper to the file hos ardeliones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet this time I haue presumed to shrowd and couer this little Treatise vnder the sheild of your beneuolence and fauour offering and dedicating these small and vnworthy labours of a young man concerning a young mans direction in his life according to Gods word with the hands and heart of all humility dutie and affection to you the yong branches and happy of-spring of so noble a stocke whose roote so to fasten establish in the land wherein hee liueth with honour and in the land of the liuing for euer that the worme of his enemies may neuer preuaile to make any of the least of his branches to wither or decay but they may euer spread and more and more flourish in all godlinesse honour blessednesse I pray almighty God to the glory of his name his Churches comfort and the
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
neither can flesh and blood reueale the same to vs. In the third part he desireth God to deliuer him from all impediments whether of his owne flesh of sinne the world Satan or his outward enemies which might hinder or stay him any waies from walking more freely in the paths of saluation and his word And in the last and fourth part being priuie to his own conscience of the institution of his former life and equitie of his cause hee imploreth Gods constant assisting grace in the administration of the rest of his life committing and commending to his eternall protection for euer himselfe and his cause So farre in generall concerning the Author Intitulation Notation Argument and Diuision of this Psalme for an Induction to the specials following Now concerning the speciall notation argument and diuision of this second octonarie or section The first verse whereof by the assisting grace of Gods spirit shall be by vs handled The notation of this second octonarie is by the second letter of the Hebrew Alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth wherewith euery verse in the originall contained in this section is noted and beginneth The signification thereof as all Hebrew letters signifie and therein excelleth all other letters is double for it is either Confusio as Ambrose turneth it and so the reason why this octonarie is noted therewith is thus that whosoeuer redresseth his way by Gods word seeketh him with his whole heart wandereth not from his commandements hideth his promise in his heart that he sinne not against him declareth the iudgements of his mouth delighteth in the way of his testimonies meditateth in his preceps and forgetteth not his word whosoeuer I say obserueth these eight things contained in this octonary of eight Verses shall neuer see Confusion This same reason and promise is set downe more briefly in the 5. 6. verses of this Psalme the words whereof are these O that my waies were directed to keep thy statutes this is the wish or conditioÌ„ the promise by way of infereÌ„ce followeth TheÌ„ should I not be confounded the condition repeated When I haue respect vnto all thy commandements But wee must vnderstand that there is a two-fold confusion for there is CoÌ„fusio damnationis a confusion of condemnation inflicted vpon the reprobate by God in his iustice for iust desert and punishment of their sinnes of the which the Prophet of God in this place meaneth and there is confusio contritionis a confusion of repentance proper to the godly which proceedeth of humilitie and sorrow for their sinnes wherewith God in his mercie moueth their heart that so hee may accept them in his fauour raise them by the comfort of his spirit and forgiue them their iust desert for their offences which euery one must haue who would escape that eternall and fearefull confusion of euerlasting destruction The other signification of this Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth is Domus a house whose figure it representeth and so the reason is thus that whosoeuer would bee counted as one of Gods house and so bee saued As God the Master of the house is pure and cleane his house and seruants cleane likewise so thou who would adioyne thy selfe in thy youth to their societie and eate at his table thou must be cleane also Cleansing thy waies according to his word putting on that white cleane robe of the righteousnesse of Iesus Christ that wedding garment seruing him in his Family in purity holinesse of life by obseruing these doctrines which are here set down in this section to doe the same The Argument of this Section is this as in the former generally to all men hee commended the desire of godlinesse and keeping of Gods word shewing the estate of such to be blessed and that to be the only way to attaine to true perfect happines for euer so now in this octonarie and first verse thereof particularly hee commendeth the same desire of pietie and obseruation of Gods word vnto young men first and that for two chiefe causes moouing him Whereof the first is because that age placeth a man vncertaine betweene two wayes what course of life to chuse as Xenophon reporteth of Hercules out of Prodicus and Cicero in the first of his Offices saith Imprimis autem constituendum est qui nos quales esse velimus quae deliberatio est omnium difficâ—llâ—na Wee must first appoint what men and of what sort or calling wee would bee which aduisement of all other is hardest and most difficult in such an hard doubtfull deliberation therfore the Prophet here sheweth that no better nor surer counsell can bee then to follow Gods word as our counsellor which may both direct and retaine vs in a good course of life and therefore not to delay time till olde age but to beginne in our youth which whosoeuer neglecteth and therein hardens his heart in sinne that man hardly is or can be recalled and brought except it be by the extraordinarie mercie of God to repentance and a good life hereafter The second reason is because youth is carried with a more headlong force vnto vice lust and vaine pleasures of the flesh Therefore it hath neede of straiter discipline more carefull watching and harder brydling and more diligent instruction by the word of God which except it be adhibited timely there is great perill and it is to be feared lest head-longs in the vehemencie of their course they bee carryed suddenly into vtter destruction which lamentable experience hath too often taught to be true The diuisioâ— of this octonar is in three chiefe parts The first whereof is contained in this first Verse which God willing shall be entreated of wherein being to shew the excellent effects of Gods word in this whole Psalme is that it keepeth from sinne it quickneth it bringeth peace and gladnesse to the heart it giueth vnderstanding c. thereby the more to induce and mrue euery man to a greater desire and loue thereof He setteth downe heere the first particular and cheife effect of Gods word as to all ages and men so chiefly and more particularly commending and commanding the study exercise and desire thereof to youth the firstage capable of the same for the reasons and causes aforesaid The second part of this octonarie is from the 1. Verse thereof to the 15. wherein hee setteth downe his owne example for confirmation and further moouing of yong men to embrace his former exhortation and it containeth foure seuerall confessions made vnto God The first of his great desire to Gods word in seeking him with his whole heart with a prayer to confirme him the more therein The second of his great care and estimation he had thereof in hiding it in his heart for the end that hee should not sinne against him The third of the declaring of the iudgements of his mouth with his lippes and the fourth of the great delight he had therein as in all riches
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
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