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 [Page 2] 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 1. Sa. 17. 49. long time after the slaughter of Go­liah, 1. Sam. 18. 9. being presently thereafter not­withstanding, laied open to the nar­row marking and hatred of Saul himselfe, Ps. 119 161. and to the malice of his wicked seruants, as also beset and pursued with the temptatiōs of the Psal. 119. 157 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 [Page 3] the manifold temptations of fraile youth. He therefore implo­reth Gods helpe and the assistance of his Spirit, Verse. [...]8. to open his eyes that he may see the wonders of his law, to make him vnderstand the way of his precepts, 27. to di­rect him therein, 35. to incline his heart to his testimonies, 36. to turne away his eyes from regarding vanitie, and to quicken him in his way, 37. to direct his steppes in his word, and let no iniquitie haue dominion ouer him, 133. to deliuer him from the oppression of men, that he might keepe his statutes, and to let his louing kindnesse and saluati­on 134. come vnto him according to his pro­mise. 41

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, Re [...]. 19. [...] retained by all Nations and peoples, and vntur­ned in their own natiue and proper tongue or language by any, for the [...]estie and reuerence the H [...]brew [Page 4] 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, Ver. 25. 50. 39. raising it vp to newnesse of life; a [Page 5] coūsellor to the simple, Verse, 24. a delight to the godly, a lanterne to our feete in darknes, Verse, 105. and light to our path in the night; Ver. 11, & 28 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 inscriptiō, with the reason there­of, and vse made in this place. As for the further etimologie, accor­ding to the Latine orthographie thereof: Ha. l [...]. lu. ja▪ some maketh it to include a mysterie in it, making the first sil­lable, Al, to signifie Altissimus; the second, le, to import leuatu [...] in cruce; the third, lu, lugeb [...]nt sancti; and the fourth, ia, iam vero resurrexit; inclu­ding [Page 6] 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 [Page 7] 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 [Page 8] 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 [Page 9] 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, Leuit. 12. that as the puri­fication of vncleannesse, and the celebration of Circumcision (where­by the fore-skin of the flesh was [Page 10] 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 [Page 11] 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 [Page 12] often prayers; to open his eyes; to make him vnderstand the way of his pre­cepts, Vers. 18. to direct his steps therein, 27. and to let no Iniquitie haue dominion ouer him: 37. by this example teaching vs the like 133. 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. Vers. 25. 28. 81. & 120. Hee complaineth also, shewing the heauinesse, faintnesse, griefe, and feare that he hath con­ceiued for the horror of his sinnes: [Page 13] 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, Vers. 157. 161. 93. 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 [Page 14] 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.

[Page 15]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, [Page 16] 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 [Page 17] 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 conditiō; the pro­mise by way of inferēce followeth; Thē 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, Cō ­fusio damnationis; a confusion of con­demnation, inflicted vpon the re­probate [Page 18] 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 [Page 19] 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, [Page 20] (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 diffic [...]ll [...]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, Vers. 24. 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 [Page 21] 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 diuisio [...] 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 [Page 22] 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, Vers. 10. 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, Vers. 11. in hiding it in his heart▪ for the end, that hee should not sinne against him. Vers. 13. The third of the declaring of the iudgements of his mouth with his lippes: Vers. 14 [...]. and the fourth, of the great delight he had therein, as in all ri­ches. [Page 23] 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, Vers. 15. Meditation in his preceps: secondly, consideration of his wayes: Vers. 16. 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?

[Page 24]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 [Page 25] 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? Gen. 6. 5. 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 question­wise, [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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 [Page 30] 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, 1. Cor. 11. 28. 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 cōsidered; what haue I done?

The Prodigall child, and true [Page 31] 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 co [...]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 [Page 32] trie himself and his wayes: What he hath done, according to Gods word: For without this first [...]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 [Page 33] 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 cōfesse 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, [Page 34] 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 heauē 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 [Page 35] of the fault maketh present cōdemnation; before God almigh­tie, confession and acknowledging of our sinnes with sorrow, maketh present absolutiō. Therfore let eue­ry man, & chiefly youth (whose er­rors cōmonly are greatest (professe & confesse in all submissiō 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 obseruatiō 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 [Page 36] 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 [Page 37] 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 [Page 38] 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, whē he cōmādeth; 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 [Page 39] 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 conditiō of the contrary of all such who like vnbridled horses, vnta­med colts, & swine wallowing in the mire & puddle of vncleannes, [Page 40] 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 p [...]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, [Page 41] & Iuuenis morib [...]. Disputing de Idonco auditore Ethices) Generally The 1. Vse. 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 [Page 42] the graue and corruption. Sicke­nes cōmeth 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 [Page 43] 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 [Page 44] 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, The 2. vse. 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, [Page 45] 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 [Page 26] 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 thē 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, [Page 27] 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, [Page 48] 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 o­pē 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. [Page 49] 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 t [...]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 [Page 50] 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) vpō 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, 2. Tim. 4. 7. when the time of thy departing is at hand, I haue sought a good fight, and [Page 51] 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 a [...]l them that loue his appearing. Lorde grant that euery one of vs may in our youth enter in this course, con­stantly continue therein t [...]ll our [...]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. [Page 52] 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; whē 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 [Page 53] 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 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 frō 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 [Page 54] 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 the [...] 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 [Page 55] 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, Salomō, 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 [Page 56] 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 [Page 57] 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, frō 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 [Page 58] 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, receyūe 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, [Page 59] 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 [...]ee that they [Page 60] die, and youth must haue it owne course, and therefore their faults are not so much to bee obserued, seeing they are rather [...]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 that they beginne well the fable of their life: if they bee all vppon their pleasures in the beginning and first part, it is like to prooue a Tragedie, with a lamentable and sorrowfull ende in the last parte. If thy youth bee a battle, and troublesome at the beginning to subdue thy re­belling affections against Gods Spirit, surely thy age, the ende [Page 61] of the Comedie shall bring rest, ioy, victorie, and peace vnto thy soule. And therefore saith Ieremie, It is good for a man to beare the yoake in his youth. Lam. 3. 27. When Christ came many thousand yeares af­ter hee was promised, Gen. 3. and did cast out Diuells, Mat. 8. 29. yet they saide; hee did torment them before the time: so whensoeuer thou euen in thy olde age, goest about to dismisse thy sinnes and pleasures, they will say notwithstanding, that thou dismissest them before time. Sa­than is a lyar from the beginning, in saying to Eu [...], Thou shalt not die: so when in thy youth hee saith; that it is not time as yet to dispos­sesse him out of thy heart, and dis­misse thy sinnes and vaine plea­sures of youth, hee is a lyer, be­leeue him not. Hee saith; Re­ioyce O young man in thy youth, and let thy heart cheere thee in the daies of thy youth, and walke in the waies of thy heart, and in the sight of thy eyes, eate and drinke (with the rich foole) [Page 62] follow thy pleasures and bee secure, for thou hast many yeares before thee, thou shalt not die. But the trueth of God warneth thee, that thou must know for all these thinges God will bring thee to iudgement: Eccles 11. 9. therfore take away that griefe out of thy heart, and cause euill to depart from thy flesh, for childhood and youth are vanitie. Sathan counselleth vs to re­member our selues and our owne lusts in our youth; but the spirit of God saith; Remember thy Creatour in the daies of thy youth: shewing that all the sinnes of our youth, procee­deth from our forgetfulnesse of God, as all our obedience com­meth from this remembrance of him, considering that God created vs for this end, that in righteousnes and holines we should onely serue him here on earth for a while, and eternally hereafter with himselfe in heauen enioy euerlasting felici­tie: he created vs out of the dust of the earth, and wee know not now how soone wee must returne thi­ther againe in childhood, youth, [Page 63] middle or olde age: therefore in all ages we must remember our Crea­tor & the end of our creation, all things were created for our vse & comfort, and wee onely for Gods glory: therefore let vs so shine be­fore others, that they seeing our good works, God may be glorifi­ed by vs. No child can forget his father, God is our father, & there­fore none too yong to remember him; this thing the naturall child and sonne of God, Iesus Christ, taught vs to remember, when hee commaunded vs to say, Our Fa­ther, &c. Shall wee say so in our mouth (being yong) and not shew him to be so in our life; as we pray so to God, so we must professe be­fore man. Why call ye me, Lord, Lord, and do not those things which I command you? (saith Christ:) Therefore as Abraham, beeing commanded by God, Gen. 22. 3, did rise earely in the mor­ning, to sacrifice his yong sonne Izhac; so in the morning of thy life earely, (as thou art commanded [Page 64] likewise by Gods word) thou must offer vp thy selfe being yong, a li­uing sacrifice vnto God, hauing the life of Christ, which is true righteousnes in thee, God requi­reth the first borne for his offe­ring, so God requireth thee when thou art first borne, from thy birth, with Samuel to bee offred and con­secrated to his seruice and obedi­ence. So soone as thou art borne, thou art baptized in the name of Iesus Christ, shewing, that when thou art scarce out of the house of thy mothers wombe, he will haue thee entered in his house and fami­ly, when thou canst not goe vnto him, thou shouldest creepe vnto him, seruing him (as thou mayest) in all ages. In the fayth, wherein thou art baptized, thou sayest, I be­leeue, &c. not, I will beleeue here­after. If then in thy youth, thou wouldest not bee counted an infi­dell, but a true beleeuer in Iesus Christ, thou must shew thy true faith by workes and holinesse of [Page 65] life: hast thou receyued Christs name vpon thee, see if thou hast Christs nature? otherwise thou pertaynest not to him. In thy Bap­tisme, thou vowedst and sworest to serue him in holinesse all thy life, and receiuedst his name & badge: wilt thou then presently after, in thy youth, mocke God? keepe still his name, but serue the diuell in thy affections and lusts, which thou promisedst then to mortifie? The first fruits were for Gods seruice: in thy youth thou must also be­stow thy first fruits vpon the ser­uice of God, and, not giuing the first sommer fruit that is sweet, to the diuell; and the last winter fruit which are sowre grapes to God: when wee pray as Christ hath taught vs, we say first: Hallowed be thy Name: thy kingdome come: thy will be done in earth, as it is in heauen, be­fore that we desire, this day our dayly bread: if then wee seeke Gods glory, and that Gods will may bee done by vs, before wee aske that [Page 66] food, by which we are preserued, and liue, how much more should wee seeke the same, before our pleasures and the accomplishment and fulfilling of our lustes and [...]innes, whereby we perish and die: Christ saith, First seeke the kingdome of heauen, and all other things shall bee cast vpon you. Philosophie saith; [...]rimum quaerite bona animi, catera aut aderunt, aut certe non oberunt: First seek the goods of the mind (which is vertue & piety) and other things shall eyther be present, or, if ab­sent, they shall not hinder you: if then by Christs commandement, we must first seeke after the king­dome of God, and by Philosophy to seeke after vertue and pietie to be planted in our minds, shall wee then first in our youth, seeke after our owne pleasures, the kingdome of Sathan, and to root in our hearts all vice and vngodlines? God for­bid: when Christ sayeth to vs, Fol­low me; with his Disciples, leauing our nets and deuises in the sea of [Page 67] the world, to catch profit or plea­sure, we must obey and follow him straight, if euer we would be coū ­ted his Disciples: when he asketh vs, with Peter, if we loue him in our youth, we must answere, Yea, Lord, I loue thee, and not say, when I haue fulfilled the lusts of my youth, then I wil loue thee. This is the accep­table time, 2. Co [...]. 6, 2. this is the day of salua­tion, today, if we will heare his voyce: for whosoeuer commeth not at Gods callings, whatsoeuer he say, it is impossible that hee should re­solue to come hereafter when hee pleaseth; for, beeing euill, can hee resolue to bee good? A dry dead tree, which is withered, and bringeth no fruite in the Som­mer, nor buddeth in the Spring, can it bring forth pleasant and sweet fruit in the cold winter? so, eyther nowe in our youth let vs serue God, or neuer exspect that wee can hereafter being hindred by many abstractions and cares of the world: but if now resolutely we [Page 68] begin; that same God who gaue the will and the begining, will also giue perseuerance & a perfect end. Therefore now or neuer, now & euer: life and death is set before our eyes. How soone soeuer as the Lord distributed his talents, hee commaunded his seruants imme­diately to vse them, and giue them out to vsury. Now who is so yong but God hath giuen him some ta­lent; to vse the same, to his glorie and honor, which if it be vnlawe­full to hide in the earth, how much more to abuse and consume it to the dishonor of his Maister, and his owne destruction. When God had created the heauen and the earth, the first thing hee did after­wardes, was, that he separated the light from darknes, that we might learne to separate good from euill, G [...]n. 1. 14. before wee should confound and make our good become euill. Sa­than is the prince of darknes; sinne is darknes it selfe: wilt thou then cōuert Gods graces into this dark­nes? [Page 69] or adm [...] [...] thy youth this prince of darknesse into thy soule, and yet thinke thou canst retaine the light of God? There is no so­cietie betwixt God and Belial. Darknes & light cannot remaine both in one place: therfore in thy youth loue the light, embrace the good, and abstaine from all apparance of euill. 1. Thes. 5. 22. Dedicate thy youth to God, who reneweth the same, as the Eagles. Vers. 103. Giue vnto God that which is Gods, Mat. 22. 21. and that is, My sonne giue me thine heart. Prou. 23. 26. The way to heauen is like Iacobs Ladder, & it hath foure steppes. First, to beginne betime, following Christs example in this, Matur [...]. as in al the rest; seeing as in heauen now he is our patron, so then on earth he was our paterne, to which we must conforme all our life. At twelue yeares of age, he was found in the Temple of Ierusalem doeing his Fathers busines, Luke. 2. 46. in hearing & asking questions of the learned Doctors: so his first step to heauen, was, in his child-hood he began to do his [Page 70] Fathers will; and [...] would fol­low his foot-steps, to come like­wise to heauen, wee must also in our child-hood and youth, learne the knowledge of God, and to practise the same, in our life and conuersation. Properè Psal. 119. 32. The second step to heauen, is, to hasten & make speed; herein also following our Masters example, who in the short time of his life here, spake and did more things, then (if they were written) the world could cōtaine the books thereof, as testifieth St. Iohn: as we shold also aboūd in good & godly works. I [...]h. 21 25. Rectè. The third, to perseuere and keepe the right way: for hee said, Who can accuse me of sinne? And al­beit many false witnesses came a­gainst him, they could finde no­thing to accuse him of justlie; as we should take heed, that we suffer not by euill doeing, but bee vn­blameable before all men. Constanter. And fourthly, stedfastlie to continue: for as hee was the Lambe of God, so he dyed innocently, and meeke­ly as a lambe; praying for his eni­mies: [Page 71] and whosoeuer constantlie continueth with him, faithfull vn­to death, as hee hath promised, so he will giue them, Reu. 2. 10. the crowne of life. This is the way, by which, the way it selfe, hath gone before vs to heauen; so he, as our Captaine, and his footesteps, as our directions, we must follow, if wee looke for any portion in his glorious kingdome with him. Therefore, let all youth learne to begin betime, and tread his first footesteppe to heauen, not thinking that in youth, he may run downe with Sathan, to the lowest step of the staires of sinne and per­dition, and in age hee may creepe vp from thence, & flie to the high­est step of Iacobs Ladder. Neither that in youth he may take his plea­sures, delaying and dallying with them a while, thinking all sinnes of youth to b [...]e veniall: no, the holy Prophet Dauid desireth God ear­nestly, and importunately intrea­teth him; that he would not Remem­ber the sinnes of his youth, (being a [Page 72] man according to Gods own heart) & he calleth thē, his rebellions; shew­ing as rebelliō is highest treason vn­to earthly Princes, so the sins of our youth, is highest treason & rebelliō to God our Father, being most stron­gest, as our naturall corruption is so thē, of which they proceed; & ther­fore most offensiue. And truly, if the dedicatiō of our youth to Gods ser­uice be most pleasāt to him, thē the dedication of the same to the diuels seruice, is most displeasant and grie­uous in his sight: God is that foūtain & wel-spring of all true wisedome. In our youth then let vs desire that true wisedome with Salomon, to dwel in our hearts, and honour & riches shal euer accōpanie the same, as the shaddow doth the body insepera­bly. Wisedome saith; They which seeke me e [...]rly shal find me: Prou. 8. but to thē which de­laieth seeking of her till age come vpō them, she saith; Ye shal seek me, but you shall not finde mee: seeke her then, and take hold of her in thy youth, that thou maiest reape the fruites thereof in thy age. It is writ­ten, [Page 73] whē Christ heard the yong mā in the Gospel answere him; that he had kept all the Commandements from his youth, that Christ began to loue him, to shew how well Christ loueth these timely begin­nings, when in our childhoode and youth wee cleaue to him as our Nurse, and sucketh the milke of godlinesse from his breasts. Man­na was gathered in the morning before the hot rising of the Sunne, which would melt it away: so ear­ly in the morning of our youth, we must gather & eate of Iesus Christ, that true Manna, the foode of our soules, wee must learne true godli­nesse and vertue, before the hoat sunne of our lustes and pleasures make it to melt away faster thē we can gather the same. We must bee like the wise yong Virgins, to pre­pare our oyle, and dresse our lamps in time, not knowing in our youth or age, when the Bridegroome shall call vpon vs. It is said, that a new vessell euer sauoureth of that [Page 74] liquor wherewith it is first seaso­ned, according to the Latine pro­uerbe, Quod noua testa capit, in [...]etera­tasapit: and the saying of the Poet: Quo semel est imbutarecēs seruabit odorē, Test [...] diu.

In our youth therefore we must in­fuse in our harts, & season thē with such liquor, as may make vs in age, smell well in the nosthrills of God our father, (as Esaus garments did to Isaac) that so we may obtaine that euerlasting blessing: and this liquor is godlinesse and sanctifica­tion, thorow the blood and gar­ment of the righteousnesse of Iesus Christ our elder brother and Sa­uiour. Samuel began to serue God in his infancie, and continued still: Sampson was a Nazarite, consecra­ted to God from his birth: 2. Tim. 3. 15. Timothie is praised of Paul; That hee did know the Scriptures of a child, which were able to make him wise vnto saluation, through the faith which is in Iesus Christ: Iohn the Baptist, as he grew in yeares, so he waxed strong in spirit. Luke. [...]. 80. So likewise, [Page 75] euery yong man must striue to do, to consecrate himselfe from the wombe to the graue, in the seruice of God, and to deserue that good commendation of Timothy, from his childhood to know the holy Scrip­tures, which may teach & instruct him in righteousnesse, as a Master; which may improoue and correct his faults, as a Father, and make him a man of God absolute & per­fite vnto all good works.

The third lesson and obseruation is to fathers of youth, The 3. Vse. as the first was to youth it selfe: and it is, that as young men in their youth must learne and practise godlinesse, in redressing of their waies accor­ding to Gods word: so the fathers of all youth, must beginne to teach the same vnto them, and go before their children in good example of life while they are tender, and as new vessells fit to receiue and be seasoned with piety. Gods com­maundement in his word concer­ning this dutie of parents, is, Deu­tronomie, [Page 76] 4. 9. But take heede to thy selfe, and keepe thy soule diligently, that thou forget not the thinges which thine eyes haue seene, and that they depart not out of thine heart all the daies of thy life, but teach them thy sonnes, and thy sonnes sonnes. Againe, Deutronomie, 6. 7. where hee saith; And thou shalt re [...]earse them continually vnto thy chil­dren, and shalt talke of them when tho [...] [...]riestin thine house, and as thou walkest by the way, and when thou liest downe, and when thourisest vp. Moreouer, Deutronomie, 32. 46. in Moses last exhortation to Israel; Then hee saide vnto them, Set your hearts vnto all the wordes which I testifie against you this day, that you may command them vnto your children, that they may obserue and doe all the words of this Law. Likewise the Apostle, Ephes. 6. 4. And yee fa­thers prouoke not your children to wrath, but bring them vp in instruction & infor­mation of the Lord. So Psal. 78. 5. How he established a testimony in Iacob, and ordained a law in Israel, which hee com­manded our fathers that they should teach [Page 77] their children. Also the practise of all the godly hath euer been so, accor­ding to this cōmandemēt of God. Adam taught his sonnes to sacri­fice and offer to the Lord. The three Angels that came to Abra­ham, they reuealed vnto him the destru [...]tion of Sodome, because the Lord did know that he would teach this his iudgement for sinne to the posteritie after him. Gen. 18. 17. 19. And the Lord said, shall I hide from Abraham that thing which I doe? For I know him that he will command his sonnes and his houshold after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement, that the Lord may bring vpon Abraham that he hath spoken vnto him. Isaac be­ing a young childe, yet was well instructed in the typicall seruice of God, and things pertaining vnto the sacrifice of the old Law, when he asked his father; Behold the fire and the wood, Gen. 22. 7. 8. but where is the lambe for the [...]urnt offering? And he answered; My sonne, God will prouide him a lambe, &c. His exercise also when hee was a [Page 78] young man, by his fathers instru­ction and example was, Gen. 24. 36. And Isaac went out to pray in the field toward the e­uening, &c. So Ioshua in his last com­mandement & exhortation to Isra­el, saith vnto them; And if it seeme euill vnto you to serue the Lord, choose you this day whom you will serue, &c. but I and my house will serue the Lord. With sun­dry such examples in the Scrip­ture, where we may see the practise and care of all the godly, to haue beene euer in instructing & bring­ing vp their children in the know­ledge and feare of God, which all godly Christian parents in this age must follow likewise: for if God hath established his couenant betweene vs and our seed after vs, Gen. 17. 7. to be our God for euer: how care­full should wee then be, that our seede and children may be instruc­ted in the true and perfect know­ledge thereof, that as hee is their God, so they may bee his people; as hee is their father, so they may proue his children by dutifull loue [Page 79] and obedience to his commande­ments. It is said, that Alexander had children borne and brought vp in military discipline and exercise, from their infancie in his Campes, which made him so victorious and prosperous in battell: euen so let all parents bring vp their children from their infancie and cradle, in the knowledge and exercise of the Christian warfare of this life, in all godlinesse & vertue, that they may proue couragious and good soul­diers vnder their victorious King and Captaine Iesus Christ. And seeing youth is as tabula rasa, a new vessell, a young tree, or Oliue plant (as Dauid calleth them) like soft waxe to receiue any print, incon­stant and wauering, and most incli­ning by their owne nature to sinne and vaine pleasure, which euen godly Iob suspected in his children, albeit well and godly brought vp, when he went to sacrifice for them daily, fearing it might haue beene that his sonnes in their banquet­ting [Page 80] had sinned, and blasphemed God in their hearts. Therefore let all fathers, as God hath giuen them children of his grace: so with Han­nah, Samuels mother, dedicate and giue them againe vnto the Lord and his seruice, in bringing them vp carefully in the feare and reue­rence of his holy name: season their tender hearts in their youth, with the liquor of godlinesse, and the true knowledge of the blood of Ie­sus Christ, which must be their life: print them with the glorious image of Christ, which is true pie­tie, that as he was the resemblance of his father, so they may here re­present him also in purenes & sanc­titie of life, while they are as yong tender twigges and Oliue bran­ches: bow them that way as you would haue them stand, when they are growen and olde, which is to the obedience of Iesus Christ, in whom they must beare fruite, and receiue fatnesse: write and ingraue the knowledge of his will & com­maundements [Page 81] in their hearts and mindes, that with all their hearts, soules, and mindes, they may honour and serue GOD, in all feare and loue, a band to holde out all [...]inne, and so place and set them in the right way, see that they constantly continue and perseuere therein, and ioyne se­uere and strait animaduersion for repressing of their vices, as also of cherishing of Gods good graces in them, that so they may bee liuely stones in Sion, to the glory of God, the comfort of his parents, and their owne soules saluation. So parents making them dutifull to God their heauenly Fa­ther, he will make them dutifull al­so and reuerent to them againe: o­therwise with Elias sonnes, they will be a griefe to their hearts, and the meanes to bring their gray haires in sorrow to the graue, and with Absolon, prooue vnkinde and vnnaturall children: for being Da­uids darling, he proued Dauids trai­tour: [Page 82] and the reason is set downe thus, 1. Kings. 1. 6. And his father would not displease him from his childe­hoode to s [...]y; Why hast thou done so? I re­member one example in the Scrip­ture, of children carelesly & euilly brought vp, which may make all fathers tremble & quake, to heare the fearefull punishment thereof, and may teach them by carefull and godly education of their chil­dren, to preuent the like wrath & iudgement of God, for hee is the same in all ages, both in iudgement and mercy. 2. King. 2. When the Prophet of God Elisha was comming vp to Be­thel, there came out of the City cer­taine children, and mocked him, calling him, Balde head, balde head▪ therefore God in his wrath sent out Beares out of the wilder­nesse, at the Prophets desire, and they tore & rent 42. of these chil­dren in peeces: a lamentable spec­tacle, young children before their tender parents eies, to be so deuou­red and torne of wilde beastes. But [Page 83] consider their carelesse and loose educatiō, which deserued this, they were not kept in at vertue or lear­ning, but suffered to runne abroad in the streetes idlie, they were not brought vp in the reuerence, nei­ther of God, his word, or his Pro­phets, but to mocke Gods seruants, and scornefully to ieast at old age, which they should rather beene taught to honour and reuerence in all dutie, and in all persons: there­fore, because their parents negle­cted to correct them in time, and to take no more care for their instruc­tion, God sent wilde Beares out of the wildernes (to teach them more humanitie) and at the Prophets re­quest, whom they so mocked and contemned, to bee their correctors to their destruction. There are too many such carelesse and indulgent parents nowadaies, which maketh so many proue wilde and vnduti­full children, both to God & them; and their owne wicked and vuruly affections, oft times proueth these [Page 84] wilde beares, which Sathan hun­teth out, and God suffereth to teare their soules (more precious and la­mentable to see) and at last to bring body & soule to a most miserable estate, both here by pouerty & dis­paire, & hereafter by death & end­lesse condemnation. The Lord a­uert such iudgments from many, & conuert their hearts to him againe, that they may preuent his fierce wrath, while the acceptable time is, & to day while we heare his voice: and as yong men should not, so nei­ther let their parēts think the faults of youth to be but small, and rather to be imputed to the nature of the age: the former searefull example teacheth the contrary, they being but children, and their fault moc­king, yet their punishment most greeuous that God inflicted vpon them: as Dauid also calleth the sins of his youth, not smal, but rebellions, which is highest treason against our God, the King of Kings, and Prince of all Princes. Therefore let [Page 85] all parents be carefull, in the good and godly education of their chil­dren. Euery tree is knowne by his fruite: the fruite of the parents, is their Oliue branches; their chil­dren. Let them shew then their godlinesse and religion, in the godly education of their children, prouing thereby, that themselues are the good tree, by sending forth liuely branches, to bee ingrafted (as themselues are) in the stocke Iesus Christ, not being too indul­gent to them, nor wincking in a manner at their faultes: neither with olde Eli, saying onely; My sonnes, doe so no more: but to shewe their loue to their children, in cor­recting them for their faultes: For whom the Father loueth, him hee cha­stiseth: Prou 13. 24. and, hee that spareth the rod, hateth his sonne; but hee that loueth him, chasteneth him bet [...]e. There­fore, as the Wiseman counsel­leth; Prou. 29. 17. Correct thy sonne, and hee will giue thee rest, and will giue pleasures to thy soule.

[Page 86]And as the vessel which a man ma­keth most of, and deareliest estee­meth, that vseth he oftest to scoure and make cleane, from the least spot or staine: so a wise and louing father, will not suffer his sonne to be polluted with the least spot of vice, for chastising is the fathers honour, and the life of the childe: So that correction is like Ionathans arrowes, not in anger, but in loue; not to harme, but to warme, not to put in perill, but to preserue from perill, not to deforme, but to re­forme, like a good corrasiue to eate away the rottennesse of vice, and a bitter potion to make their childrē vomit out from their soule & heart, the poison of sinne, lest hauing ta­ken deepe roote, and growing vp with them, they be so indured and hardned therein, that they breake first by finall destruction, before they will bow by timely instructi­on, or holesome correction. There­fore, so plant them in vertue, and vertue in them, while they are ten­der [Page 87] and flexible in youth, that in the haruest of age, their tops may bow downe in Gods obedience, loaden with the pleasant fruite of godlinesse and good workes. Teach a childe in the trade of his way (saith Sa­lomon) and when he is olde, Prou. 22. 6. hee shall not depart from it. Youth is the seede time, in the spring wee must not sowe popple, and in haruest looke for good wheate; but as wee sowe, so we shall reape. The Nurse fra­meth the body while it is young & tender; so must parents their chil­drens minds, while they are greene and flexible. If we see a fault or e­uill manners in any man, we iudge that he was euill brought vp; and if he haue vertue, we adiudge it to his good education: yea in an old pro­uerbe we say, that nurture chan­geth nature: as Lycurgus proued be­fore the Lacedemonians to be true, by taking two young whelpes of a like nature, and of one damme, and bringing vp the one accor­ding to it owne nature in a kitchin, [Page 88] and the other, besides it proper na­ture, to hunting; so that at a cer­taine solemne assembly of the La­cedemonians, Lycurgus brought forth his two dogges before them, placing before the one, who was brought vp to hunting, a pot, and before the kitchen dog, a hare; but the hunting dogge in sight of them all, refused the pot, and ranne after the hare; where the other, accor­ding to his education, refused to follow the hare, betaking himselfe to licke the pot. Whereby it was shewed, the altering power & effi­cacy of educatiō, which is a second nature (as it were) vnto a mā: for by euil educatiō, a good nature may be corrupted, as by good, an euill na­ture may be rectified: a good groūd vnplanted with wholsome hearbs, or vnsowed with good seed, in time doth soonest bring forth vnprofi­table and euill weedes; where, on the contrarie, a barren ground wel laboured and sowed, produceth pleasant flowers, and sauorie fruits. [Page 89] The right blessing, which Parents should bestow vpon their childrē, is, when bringing them vp in the feare of GOD, they make God blesse them also; for if thou blesse thy child, & God curse him, what auayleth thy blessing? but, if thou bring him vp in the true know­ledge and obedience of Iesus Christ, to thy blessing, God and Angels shall say, Amen, and hee shall heape, both vpon thee, and thy seede after thee, manifold and great blessings, as hee blesseth all those, who doe his will, 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. [Page 90] When Salomon was to trie, whose was the liuing childe, 1. King. 23. 6. 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 [Page 91] 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, Psal. 51. [...]. Ephes. 2. 3. 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 [Page 92] 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, Gen. 27▪ 46. his pa­rents, he would not ioyne with thē in mariage, but with his owne kin­dred, [Page 63] commanded by his fathee; as also, the like after a maner, in a counterfeit cast-away, Esau his brother, Gen. 28. 6, 7, 8. 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 cast­away, 1. Sam. 2. 23. 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 [Page 94] 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; Iohn 8. 39. 44. 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, [Page 95] 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, [Page 96] (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, [Page 97] so they should (as it were) re­ward God, by giuing and dedica­ting them againe, with Hannah, vn­to his seruice, and pleasing of him, by an immaculate and pure life, as a token and testimony of their loue to God againe.

And thirdly, Children are com­pared to arrowes in the hand of the strong man; who, if they bee well and godly brought vp & framed, they wil shoot at their parents ene­mies, and be a griefe to their heart, to see them prosper so, in the feare of God, by his blessings; and bles­sed is the man that hath his quiuer full of them: but, if they be carelesly and too indulgently broght vp, as Elies sonnes, and Absolon, they will be the darts to pearce their fathers heart, with griefe and bitter sorrow to them.

In Latine, Children are called pigno [...]a, and pueri, the one, because they are the pledges of Gods fa­uour to the parents, as also naturall pledges of the mutuall loue of the [Page 98] parents betwixt themselues, (bee­ing the surest bond in marriage, to knit and continue the loue of man and wife betwixt thēselues, which Leah well did know, when beeing conceyued, shee said, Now my hus­band will loue me.) If therefore, they be the pledges of Gods loue, to their parents, in giuing them of his grace, for their worldly pleasure; then, by their good education, let them be the pledges of the parents loue to God likewise, in giuing and dedicating them againe, vnto his heauenly pleasure and seruice, as an vnspotted and cleane sacrifice, be­ing puri, sicut pueros dec [...]t, and in the meane time, let parents be aware, to esteeme or loue the pledge or gift, more then God, the giuer thereof: for if they loue their chil­dren too much, dallying and de­lighting onely with the gift, God the giuer, will eyther make them of a blessing in his loue, turne to a curse in his anger, or else separate them one from another, in making [Page 99] eyther the father childlesse shortly, or the child fatherlesse, which ex­perience oftentimes proueth mani­festly: let children therfore be only as cords, to draw the parents hearts more and neerer vnto God, in in­crease of loue and thankefulnesse to him, and God wil heape his bles­sings more abundantly on them both, & also let their parents chiefe care bee, to trim and adorne their hearts and minds so with pietie and vertue, as becommeth a gift or re­ward, which is to bee presented to the King of al kings before whose eyes, no vncleane thing can stand: therefore Christ, once beeing to shewe, who should inherite the kingdome of heauen, tooke for ex­ample, a little childe, and set him in the middest of his disciples, saying, Whosoeuer receyueth not the kingdome of heauen as a child, Luke 18. 17. he shal not enter therein: thereby shewing, that our children should be so innocent, so humble, and voyd of all euill, that they may be takē for example of the sonnes [Page 100] and heires of God▪ not as many are now (wofull to see) made proud in their cradle, learned to curse and sweare, before they can well speak or aske their parents blessing, and full of euill, before they haue rea­son to discerne good or euill: there­fore set tender and wise parents not excuse their childrē in their faults: saying, They are tender, or haue no wit to doe otherwise; if they bee tender, let not the worme of sinne so sticke vpon them, for the danger is the greater, lest the sooner it eate thorow their heart; and it is feare­full, when they haue wit to doe or speake euill, and goe in the wrong way, before they haue wit, or are taught to speake or doe well, and enter in the right way. As they were before compared to arrowes, we know, as the arrow is directed at the first, so it flyeth all the way, ouer, or vnder, or beside, but it ne­uer commeth vnto the right marke or butte vnlesse it be directed right at the first, in the letting foorth out [Page 101] of the Bow: so it is, that except frō the first comming forth out of the wombe, children be directed in the right way, they shall hardly or ne­uer attayne to the end of the way, which is true happinesse in Iesus Christ; we know also, if our chil­dren bee deformed in their youth, we neuer expect that they will bee well fauoured in their age; and, when a yong Plant sprouteth vp, if there bee a worme, that lyeth at the roote thereof, we know, except we remoue and kill the same, the tender Plant will neuer thriue, nor grow forward; doe we know and beleeue so, in respect of our chil­drens bodies? & plants of our gar­dens? then let vs know and beleeue the same in respect of their minds: if sin grow be [...]ore pietie, the weed will smother the good corne, if vice be sowen and appeare before ver­tue in youth, no appearance of a good or ioyfull haruest in age: re­moue and kill the worme of sinne from the tender plant of child­hood, [Page 102] lest it gnaw out the life there­of, ere thou be aware: kill the ser­pent in the egge, lest whē he is hat­ched, hee kill thee who is the pa­rent, with griefe, and thy child with his poyson: yea, we teach a dogge while hee is a whelpe; wee tame a bird while it is yong; wee breake a horse, while he is a colt; and bow the tree, while it is a twig, so, with wise Salomon; Teach thy child in his youth, that he may remēber it when hee is olde: the birdes of the ayre teach parents their dutie, they flie before their yong ones, to teach them to follow; as parents should by good example and godly edu­cation, teach their children to flie to God also, by faith and holinesse of life: wee haue a care to feede our beasts, & see their education care­fully, who, if they starue or die, we haue onely lost a carkas; but, when carefully we ouersee not the edu­cation of our owne children and seed, the feeding of their soules by instruction, & curing of their sores [Page 103] of vice by correction, wee loose their bodies and soules, which is more precious then all the worlde, and their blood shall be required at our handes, and of this vice com­playneth Isaiab, 1. 3. that the oxe & the asse were taught to know their masters, but his people did not know him, as Gods Ministers may now also iustly complayne of the same. Wee haue three notable ex­amples of parents, for good edu­cation, in the Scriptures: 1. King. 2. wee haue Dauid, instructing his sonne. Gen. 34. Iacob reproouing and correcting his sonnes: and Iob. 1. Iob praying for his sonnes; put these three together, instructing, correcting, & praying, they will make blessed children, and thrice happy parents; and as it was a sweete and comfortable thing, to see children goe before Christ to the Temple of Ierusalem, singing Hosanna to the most highest, that it might be fulfilled, that out of the mouthes of babes and sucklings, Gods prayses should sound: so it shall [Page 104] be to the great ioy and comfort of their parents hearts, when in the temple and congregation of the faithfull, they shall see their childrē (beeing well brought vp) singing prayses to God on high, and setting foorth the mercy of Iesus Christ their Redeemer: and as their chil­dren shall bee a ioy to their heart in that present, so also their God, and the God of their children, shall send a blessing vpon them, as Ge­nes. 18. 17. vpon Abraham, with whom they shal be worthily called Fathers of the faithfull; God shall auert from them that shame & sor­row, that proceedeth to parents from their childrens liberty, where­of the wise man speaketh, Pro. 17. 21. & 29. 15. and commandeth the contrary, Giue not the waters any pas­sage, no, not a little: and the diuturni­tie of the good of such education, shall be euer vpon them, and their children, when after them they shal proue good fathers of faithful and godly children also, and at last, re­ceiue [Page 105] both, a crowne of glory in life eternall, with God our heauen­ly father, and Christ his sonne our Sauiour. And so for the dutie and admonition of parents, let this ob­seruation suffice, to teach their chil­dren, being yong, how to redresse their wayes. The matter, concer­ning which the question is pro­pounded, is, a yong mans way, that is, his course of life, which must be redressed. And it is a Metaphore taken from pilgrimage or iourney­ing, wherein a man, if hee would come to the right end of his iour­ney, must keepe the true and right way, without declining, eyther to the left or to the right hand, that he aberre not, nor goe astray; so that our life here, beeing a pilgrimage, (as old Iacob confessed to Pharaoh▪ and the Apostle, 1. Pet. 2. 11. exhor­teth, saying, Dearely beloued, I exhort you, as strangers and pilgrim [...]s, abstaine from fleshly lusts, which fight against the soule.) wherein wee haue many by­wayes, which leadeth to the wrong [Page 106] end, to wit, destruction; but one onely true way, which leadeth to the right ende, to wit, Saluation, which is Christ Iesus, and a young man beeing the pilgrime, begin­ning, or hauing newly begun his way, hee must diligently take heed and trie, in what way hee insisteth, and whether he treadeth the right or the wrong path; and seeing in a yong mans way, Sathan the leader and way to perdition, on the one side, is busiest to cast before him many lets and hinderances of the affections, and alluring lusts of the flesh, with the pleasures of youth, thereby to hinder his course, or draw him backe from the right way, (as the Syrens would Vlisses) and to precipitate him headlong from the high rockes of sinne and despaire, in the fearefull and deepe gulfe of vtter destruction: and on the other side, of all ages, Youth, (hauing newly begun, and vnac­quainted with these terrifying lets) being easiest by nature to be drawn [Page 107] away, and perswaded to the inti­cing & sweet pleasures of the flesh, the world, and of sinne, and so in most perill to yeeld: therefore a yong man must the more earnestly enquire and desire of God, (the way it selfe, the leader, and ende thereof) that of his grace, he would so direct and confirme him in his pathes, and giue him grace and strength, whereby to redresse his owne wayes, and ouercome all the impediments of Sathan, that insi­sting therin, he may euer constant­ly persist and continue, vntill hee come to the ioyfull and happy end thereof, where is true rest, from all labours, & glory infinite for a per­petuall reward.

The reason, why a yong man, in his youth, and first steps of his wal­king, should examine and redresse his wayes, is this; we know by ex­perience, in a iourney, that the far­ther wee are gone from the right path, which leadeth to such a place, it is the harder and labori­ous, [Page 108] eyther by comming backe a­gaine, to find the right high way, which we foolishly lost, or to come neere the place, which wee wish to bee at; and thererefore that it is best, at the beginning of our iour­ney, to enquire, and bee instructed, what way to keepe, by them who know, and haue tread the fame be­fore vs, and by their directions in walking forward, to trie and exa­mine our selues, if we hold likewise in the right way or no; or if not, in time to returne, while wee are not farre off. So, in the iourney of this life, we haue a place which we aime at, to wit, Heauen▪ we haue but one true way to it, which is Iesus Christ and his righteousnesse, out youth is the beginning, or first step of our iourney, therefore in it, wee must know and be instructed what way to keepe, and how to walke there­in, by the example of Iesus Christ, and the faithfull, who know and haue tread the same before vs, and by the directions and touchstone of [Page 109] Gods word, we must euer bee try­ing and examining our selues, if we hold in the right way, or no? and if not, in time shortly to returne, while we are not farre gone astray in age, not running in the by-waies of iniquitie in a strange countrie, farre from our fathers house, while wee are yong, and in feeble age, thinking wee can returne and find the right way againe, to walke therein, let no man presume so, that in the day of his youth, while he is able, he may runne halfe way with the diuell to hell, and in the night of his age, when he is vnable, that hee may returne easily from Sa­thans hold, and the slymie pits of sin, to walke the whole way with Christ to heauen.

The second reason, why a yong man thus, in the first steppes of his way, must so take heed thereto, and redresse the same, is, because the time, of the walking in the way of this life, is so short and vncertaine, and therefore that wee should not [Page 110] trust thereto; for wee see some die in the bud of infancie, some in the flower of youth, some in the ripe­nesse of mid-age and strength, and some in the fall of weake rotten old age. The sunne of the life of some goeth too shortly, as in the winter day; and of others, it maketh lon­ger delay, as in the summer. Our life is compared to a shaddow, and we know, at mid-day, when the Sunne is verticall, and in his grea­test strength to vs, the shaddow v­seth to be least, so, oftentimes when we are in the greatest strength and vigour of youth, the shaddow of our vnconstant & short life is least, and when wee thinke vpon many yeeres to come, as the rich Glutton did, commonly the sentence of vn­expected death commeth, & war­neth to remoue. Therefore in youth, and euery age, yea, euery day and houre thereof, wee haue need to suspect the vncertaine and short way of life, and therein care­fully and strictly examine and trie [Page 111] if our wayes and walkings bee in the way of the Lorde, the ende whereof, is eternall saluation, and if not, to day, while wee heare his voyce, and the acceptable time of­fereth it selfe, to redresse & cleanse our paths and walkings, and con­forming them vnto his. For as all riuers and springs, that come from the sea, returne againe; so all men that are made of the dust of the earth, shall thither also returne, but of the time, who can say? this drop of the riuer, at such a time or houre, shal returne into the Ocean? or the returning of such a man vnto the earth, shal be at such a determinate speciall time or age? No, our re­turning is vncertaine, onely then, being as a drop of a great Riuer, let euery man commit the same to God, and endeuour, as he came salt with originall corruption from the earth or Ocean, so to walke in Gods wayes, and the way of this life, that hee may returne fresh and purged by Christs blood, to the [Page 112] Ocean of the graue, and so drinke of that fresh springing riuer which proceedeth from the midst of the throne of God, in that heauenly new Ierusalem for euer.

Our whole life is limitted but to 80. yeares, and in one of these, as in a poisonable cup, or dish of meate, death surely lurketh: of all then if thou shouldest taste and drinke, knowing this, wouldst thou not suspect euery one? diuide againe e­uery yeare in 12. moneths, thou knowest not in what month or par­cell of meate the poison of death lieth, euery moneth againe in so many weekes, and euery weeke in so many daies, yea euery day also in so many houres, in which houre or moment thereof, sleeping or waking, canst thou secure thy selfe from this secret & vncertaine poy­son? suspect then all, and liue so al­waies, as to die alwaies, night or day, being prouided, and being ne­uer so yong, remember thou know­est not but the poison may bee in [Page 113] the first drop of the cup, and yeare of thy youth, as well as in the dreg or last dish of olde age, when thou art first set at the table of the care­full banquet of life, the sword of death is so soone hanged in a small haire aboue thy neck, suspect then the same at euery morsell, that it fall not heauily vnawares vpon thee, but euer haue an eye vp­wards, thou knowest not if it will fall at thy first sitting downe▪ more then at thy last rising vp; as it euer threatneth then, so bee thou euer prepared, and in time seeke to re­dresse thy waies▪ Mans breath is in his nosthrels; which is the life or com­bination of soule and body, whose dissolution is death. Be thou neuer so young then, nor so strong, when thou letteth out the same, thou knowest not certainely if euer thou shalt draw it in againe. Let therfore thy soule breath vnto God, and thy desire be, to walke in his waies, and to redresse thine owne. All flesh is as the grasse of the field; now greene, and [Page 114] presently blasted: whilest thou art then as the greene plant in thy ten­der youth, expect euer, and suspect this withering blast of Death, whose sythe shall send thee with withered age alike, to the graue; and in the short inconstant way of this life, walke in his way who is true and eternall life.

This life is a swift post, running fast vnto death, whose certaine steps thou canst not marke nor ob­serue. Let thy soule then begin with him in thy first youth, and of the contrary run swiftly vnto life, and in the way of life, which is Ie­sus Christ. Our life is a dreame, now present, and presently gone, wherein who lieth longest, and is most pleased, commonly (being a­waked) riseth faintest and most sorrowful. Doe not assure thy selfe therefore of the length thereof, but suspect the shortnesse: in it there is no solide trueth nor rest; appre­hend therefore in the beginning thereof, and in thy youth: let thy [Page 115] soule wake and walke in the way of trueth, Iesus Christ, in whom true rest is onely to be found. Py­thagoras the Philosopher, did set out the double course of this our life by the letter Y. expressing thereby with Christ the double way there­of: the one whereof hath a straight passage & narrow gate at the first, and fewe they are that enter in thereat: but in the end, there is great comfort and rest, for it lea­deth vnto eternall happinesse and saluation. The other, wide & large at the beginning, whereat many doe enter; but in the end, they finde great trouble and straightnesse, for it leadeth vnto eternall miserie and destruction. Both these waies are set before the eyes of euery young man, as Biuium Herculis, or as life and death to choose.

This narrow way which leadeth vnto eternall life and saluation, (in the which euery yong man should walke in the pilgrimage of this life, & redresse his own waies of youth, [Page 116] according therunto) is Iesus Christ himselfe. I am the way, the veritie and life, aad no man commeth to the Father but by me. Our walking in him and with him, must be in righteousnesse and holinesse of life, being holy as he is holy. The gate of this way is narrow, and the passage straight; for the liberties of flesh and blood must bee restrained, our affections bridled, and the whole man capti­uated vnder the yoake of the obe­dience of Iesus Christ. And as through many tentations hee en­tred into the kingdome of heauen; so wee must the same way follow him, denying our selues, with our crosses taken vp, till wee come to the end of our way, which is true life, and eternall saluation.

The other broad way which lea­deth to destruction, and whereat many doe enter, is sinne and Satan, who is that deceiuing way vnto e­ternall death (& which euery yong man should abhorre and flie, to en­ter thereat neuer so little, or walke [Page 117] therein neuer so few footesteps in youth). The walking in him, and with him, as hee is an vncleane spi­rit, must be in the impurity and im­pietie of all sinne and filthinesse. The gate of this damnable way, in the beginning is broad, & the pas­sage easie, but the end is vtter per­dition and straightnesse. Where in following Christ, wee must subiect the flesh vnto the Spirit; they who follow him, must abandon, subiect, and banish Gods cleane Spirit out of their hearts, and be subiects and slaues themselues, to the libertine concupiscence of the flesh, and the vncleane licentious lusts and affec­tions thereof. They must refuse the light yoake of the obedience of Ie­sus Christ, to follow him to life, & take on the heauy yoake of al kind of sinne, that may presse downe their soules to the lowest hells, and follow Sathan their way and guide vnto eternall torments of fire and brimstone; for as hee is a condem­ned spirit himselfe, so the end of [Page 118] the way wherein he leadeth capti­uated soules, vnder his heauy yoake of slauerie and sinne, is death and eternal condemnation; for the reward of sinne is death.

Therefore let euery young man, beholding these two waies, choose that which leadeth vnto a glorifi­ed eternall life in heauen, by a san­ctified life for a time on earth, and walke with, and in him, who is the resurrection and the life, to all them that are saued. If thy walking here­tofore hath beene in the by-waies of sinne, and that broad way of Sa­than, giuing liberty and full head to thy youthly affections, and lusts of the flesh. Seeke how to redresse these thy waies, & hereafter striue violently to enter in at that straight way, which leadeth to saluation; presse hardly to thrust in at that narrow gate, lay off, and cast away far from thee, all the impediments of sinne, and the intising vanities and pleasures of youth, and let thy onely care be with thee, first to see [Page 119] thy Sauiour, the way is narrow that leadeth to him; delay not then till it be full, but striue to be foremost; the way is narrow that leadeth to life, therefore not soone found: in the beginning thē of thy life, time­ly begin, and search carefully and narrowly for it; the true way is nar­row and straight, therefore thy steppes therein (when thou hast found it) must be strait and narrow, thou must make a couenant with thy eye, that it behold no vanitie, thou must shut the gates of thy eares, that thou heare no vaine pro­phane, or idle speeches, offensiue to God, thou must not harken to them; but let the sound of Gods word, and healthfull admonitions, be pleasant only vnto thy hearing: thou must haue a watch-man be­fore thy lips, and Gods feare a bar vnto thy heart & tongue, that thou vtter nothing, but may be to Gods glorie, thy owne comfort, and the edification of those that doe heare thee, abstaining from swearing, [Page 120] cursing, lying, backebiting, slande­ring, iudgeing, idle or corrupt spea­king, and from all things that hath but the appearance of euill: thou must exercise thy handes to doe good only, thy feet to prosecute the same, thy will must be made cōfor­mable to thy Sauiours, thy vnder­standing to perceiue and appre­hend vertue, and Gods mercy to­wards thee, thy memorie to thinke vpon his iudgements, to thine a­mendement, vpon his mercy, to thy comfort, and his manifolde bles­sings and vndeserued benefites, for encrease of thankfulnesse in thee. Thy whole body and all the mem­bers thereof, which is a member of Iesus Christ, must no wise be made a member of Sathan by sinne, or polluted, to bee the member of an harlot, thy soule and heart, with all the powers and faculties thereof, must be the temple and tabernacle of Gods sanctifying and holy spi­rit, & not a lodge for that vncleane spirit of sinne, and his fellowes of [Page 121] thy filthy lusts and carnall affecti­ons: in body and soule thou must walke so warily and narrowly, in feare and trembling working out thy saluation. The way is narrow, feare then, neuer so little, to depart from the paths of the Lord; this straight passage and path to salua­tion, is soone lost by negligence, but not so easily found out againe, without great diligence: care not for the scornefull and diuelish slan­der of the world, to bee called pre­cise, but daily more and more, la­bour so to be indeede; striue to liue a pure and vnspotted life, with­out an hypocriticall and externall shew onely thereof. It is saide in a diuelish prouerbe, A young Saint, an olde diuell: but endeuour thou, being young, to be a Saint of God, and to dedicate thy youth to him, and his seruice onely, walking in this strict and narrow path, & the same God who hath giuen thee beginning, shall also giue thee constancie and a ioyfull end, that thou maiest liue [Page 122] an old Saint also (as well as young) on earth, and in heauen he shal glo­rifie thee a blessed Saint for euer with himselfe. It is saide, and that most truely; Temporis praeteriti, bene im­pensi suauis est memoria: The memorie of time by-past, which was well be­stowed, is sweete and ioyfull to the minde of man. And let any young man consider with himselfe, if God bring him to age, what greater ioy and comfort hee can haue, then to remember that hee hath borne the yoake in his youth, (as the Prophet saith) that hee entred, and walked then in the narrow & straight way, and now is come to the easie pas­sage, and out-going thereof, to re­ceiue that promised reward of e­ternall ioyes, and euerlasting life: where hee seeth others, who then entred a contrarie course, giuing loose liberty to their flesh, fulfilling their lusts, and neuer caring to re­dresse their waies, in their olde age to bee punished with pouertie, pu­nished with infamie and disgrace, [Page 123] ouercome with sicknesse, humbled greatly, despised, expelled out of all good companie, a patterne of all miserie, in great straightnesse (the end of the way) and compel­led with the prodigall Sonne, after they haue spent all, & abused Gods gifts, to liue in a lamentable estate, and to flie from Citie to City, from Countrey to countrey, wrestling, if they may to come out of their straightnes, but falling from pit to pit, from Scylla to Charybdis. And ex­cept God their father giue them a minde at last to returne to him a­right, and halfe way run and meete them; that is to be feared, they bee cast into an euerlasting straightnes of eternall death and condemnati­on, which by their walking in that broad way of carnall libertie, they iustly haue promerited. What ioy (I say) shall this be to an aged man, to remember his happy estate he is in? And this wofull condition hee hath by Gods grace escaped, when for age hee cannot so well eate his [Page 124] meate, this remembrance, that hee remembred his Creatour in the daies of his youth, and redressed his waies according to his word, shall be a continuall banquet vnto him; this peace of a good consci­ence, and ioy of an vpright heart, shal be a staffe to vphold his soule, when hee beholdeth the greene field, and pleasant fruites and flow­ers of his well spent youth, greater solace shall bee to his minde, then the pleasure of the finest decked garden of the world could bee to the eye, his soule shall flow with comfort, and his heart pant and leape with ioy; an infinite treasure shall he possesse & see continually, which shall neuer make him care­full, or the feare of the losing there­of, put sleepe from his eyes: but from death to life it shall passe with him, and leaue a perpetuall fame thereof in the world, when he shall die in the Lord, his works shall fol­low him. Let euery yong man then spend and bestow his youth so, in [Page 125] walking in this narrowe way and straight passage, circumspectly, precisely, and as purely as hee can, redressing his waies according to Gods word, that in the haruest of old age, he may pull and eate of the fruit of his youth, and find refresh­ment after wearinesse, rest after la­bour, victorie after the battel, easi­nesse after straightnesse, and infinit eternall ioy, after momentaneall mourning and teares for a season: assuring himselfe, that his fasting from sinne in youth, shall be a fea­sting of comfort in age, his sowing in teares, shall bee a reaping of ioy. And Christ, the way, the truth, and the life, who hath promised the re­ward, is faithfull, willing, and suffi­cient to performe: Reu. 2. hee saith; To him that ouercommeth, will I giue to eate of the tree of life, which is in the midst of the Paradise of God. He that ouercommeth, shall not bee hurt of the second death; to him that ouercommeth, will I giue of the Manna that is hid, and I will giue him a white stone, and in the stone a new name [Page 126] 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 [Page 127] & 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 [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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 [Page 132] 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 [Page 133] 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 must passe and ouercome many temptations of Sathan & the flesh likewise, & walke in the strait and narrow way of holinesse & sancti­fication, before thou come to the easie and spacious end of thy way, to the full possession of that hea­uenly kingdome, and eternall glo­rification through Christ Iesus: thou must bee in labours, before thou rest from labours; thou must liue in the Lord, before thou canst die in the Lord; thou must liue the life of the righteous, if thou woul­dest wish to die the death of the righteous, and thy last end to bee [Page 134] like theirs. All the holy Patriarks, Prophets, Saints, and Martyrs of God, haue trode this narrow way, before they obtayned the recom­pence of their reward, vnto which they had respect: if therefore thou haue any respect vnto the same, and by hope looke for that, which they fully now possesse, follow and insist in their footsteps; if thou wouldest tryumph and glory with them, thou must also couragiously fight with them, against the diuell and thine owne corrupt affection [...] and concupiscence of the flesh, which fayne would haue libertie, and draw thee in that broad way of destruction; but assure thy selfe in thy youth, and in the way there­of, that the greater liberty of thy flesh and affections here, maketh the most strait incarceration, and feareful plunging of soule and bo­dy, in endlesse and easelesse tor­ments of hell hereafter: which thou mayest plainely behold and learne, by the example of Diues & [Page 135] Lazarus, whereof the one, in the broad way, had his pleasures in this life, but not a drop of water to coole his tongue after death, (the strait ende of his way:) the other had his miseries here, without ne­cessaries scarce for the flesh, but af­ter death, (which opened the large end of his way) he was carried in­to Abrahams bosome, in eternall ioyes for euer to remaine; in their life, Lazarus was compelled to beg, from Diues, crumbes of his bread; at their death, Diues was compelled to beg from Lazarus, a drop of cold water, there did straitnesse follow after ease, and ease after straitnesse, in their seuerall wayes. Albeit the rich man in the Gospell, walking in the broad way, did bid his soule, Eate, drinke, and take it ease, for it had much laid vp for many yeeres, yet God from heauen had decreed, that the strait end of his way shold be neerer then he thought, & they should fetch his soule frō him that same night. Albeit Nebuchad-nezzar [Page 136] (walking in the broad way also) in the pride of his heart said, Is not this great Babel that I haue built, for the house of my kingdome, by the might of my pow­er, and for the honour of my Maiestie? glorying so in the flesh; yet he was cast into a great and wonderfull straitnesse, while the word was in his mouth, and driuen from men, as a beast to eate the grasse of the fields. Albeit Bel [...]hazzar likewise, (walking in the same large way) in the exaltation of his heart against God, proclaimed a banquet, sitting with his Princes, wiues and concu­bines, pampring & giuing all plea­sure to the flesh, drinking wine in the vessels, consecrated onely to Gods seruice, which were brought out of Ierusalem, not glorifying GOD, but praysing his Idols of gold, siluer and stone, yet the end of his way was this; the Hand de­clared on the wall, that hee was weighed, and found too light, his kingdome was ended, and giuen to others, and that same night he was [Page 137] slayne presently; so when he was highest, vpon the top of his reioy­cing hill, most suddenly he did fall lowest, in the valley of mourning, and pit of teares, by lamentable destruction, the vnexpected strait end of his broad former way. The Sodomites knew little how neere fire and brimstone was neere them; the primitiue world, how neere them was the Deluge; and all such that walke in this way of libertie of the flesh, how neere, subuersion of soule and bodie is at hand. There­fore let vs walke in the right way, if wee would sitte at Christs right hand; let vs be sanctified here, if we would be glorified hereafter; let vs walke in the true path, if we would attaine to the true end thereof; and subdue the slesh with the affections thereof, to the spirit and yoake of Christs obedience, if in body and spirit for euer, wee would raigne with him. Let vs redresse our owne wayes, and let euery one that calleth on the name of the Lord, 2. Tim. 2. 19. depart from iniqui­tie: [Page 138] as the Apostle commandeth Timothie, 2. Tim. 2. 22. and in his person all yong men, Flie from the lusts of youth, & fol­low after righteousnesse, faith, loue, and peace, with them that call on the name of the Lord, for if any man purge himselfe from these, hee shall bee a vessell vnto ho­nour, sanctified and meet for the Lord, & prepared vnto euery good worke.

Seeing also, our course of life here, is compared to a Way, which wee must redresse according to Gods word, therefore let vs walke in this life, as in a way, warily, and working out our saluation in feare and trembling. Considering with ourselues; 1. First, as in a way or iourney, no rest is to be expected, that is permanent, vntill wee come to the end thereof; so neither must wee looke for any permanent citie, or solide rest, in the way or course of this life, vntill we come to Iesus Christ, being dissolued, to be with him, who is the true end and rest, of the true and narrow way, the temple of that spirituall Ierusalem, [Page 139] and Citie of all perfect light and ioy. For the estate of his Church here, is, as the Boat, wherein vpon the sea hee was with his Disciples, euer tossed vp and downe, in con­tinuall labour; so that, except hee were our stay, our rest, and refuge, wee should surely perish. Our life here is a Warfare, our enemie is e­uer pursuing, as a raging Lyon, see­king to deuoure vs, therefore wee must be in continual defence of the life of our soules, by his strength being armed, who gaue his life for our soules, vntill vnder his defence, hauing fought a good fight, and fi­nished our course, we be victorious and tryumph with him, hauing re­ceyued that immortall and incor­ruptible crowne of glory, which is layd vp for vs, and for all them that loue the comming of the Lord Ie­sus in glorie, to glorifie vs with himselfe. 2. Secondly, in a way, we euer goe forward, and one step followeth another, sicut vnda impelli, tur vnda, as one waue is enforced by [Page 140] another; so also in the way of this our life, wee poast to our end, and our dayes passe more swiftly then a weauers shittle; our life is as a flow­er, that now springeth vp, and with a blast fadeth; as a water bubble, now vp, and now downe with an aire of wind; as a smoake, seene, and gone presently; as the fat of Lambes, which suddenly is drop­ped away: so that whether wee sleepe or wake, whether we eate or drinke, whether we go or sit still, as in a ship wee are caried speedily, with full sailes, thorow the sea of this turbulent world, to the port and hauen of our graue, and our refluxe is to that Ocean. Let vs watch then carefully, and haue the houre-glasse of the number of our dayes, euer before our eies, that we may apply our hearts to wisedom; let vs looke diligently to the preci­ous and most deere loading of our soules, once purchased by Christs blood, suspect our weake vessels, and clay tabernacles, acknowledge [Page 141] that we are euer in danger of death, and that there is little betwixt vs and him: foresee carefully the rockes and daungers before vs, haue euer the Compasse of Gods word before our eyes, to direct our course and way according there­unto. Behold still the Mappe and Carde of that heauenly coast of Canaan, towards the which wee in­tend and attend our course, try and spy out the markes, whereby wee may know that wee are neere the same, or in the right way thereto; forget the things that are behinde, and haue our eyes forward, still on the further banke; and by continu­all and earnest praiers, desire al­mightie God to saue vs, lest we pe­rish, to giue vs his spirit to bee our guide and pilot, and by his infinite mercy & grace, to bring vs at last, to that wished Land of our blessed Canaan, with Ioshua our Iudge and Captaine, through all the perills and daungers of this darke desart. And chiefly, let vs daily striue, as [Page 142] in the way of our naturall life: so likewise, that in the way of our su­pernatural & true life, Iesus Christ, and his righteousnes, we may make some progresse, & so step forward frō life to life, forgetting the world and her whorish intisements be­hinde vs, and bending our forces directly to follow him onely.

Thirdly, in a way also, we haue euer certaine limitted bounds, 3. We are limitted. which wee must not transgresse nor goe ouer. In the way of this life likewise, wee haue Gods word and Commaundements, as walles on each side to enclose vs, which wee must striue to containe our selues within, and to redresse our waies according therevnto. Christs voice is the walls & hedge of his sheepfold, ouer which who­soeuer passeth, wandreth astray in the fearefull and darke desart of sinne, a readie prey to that cruell deuouring beare, and raging Lyon Sathan: for God, as hee is iust and mercifull, so hee hath declared and [Page 143] manifested the same plainely in his sacred word, his iustice chiefly in the olde testament, his mercy in the new; his iustice he hath set vp as a wall on our right hand, that wee may feare to sinne; his mercy as a wall on our left hand, that if wee sinne, we may know that wee haue a Mediatour & Sauiour, euen Iesus Christ the man: therefore, seeing we are set betwixt these two walls, let vs walke warily, that on the one side beholding Gods iustice, wee despaire not, nor on the other, be­holding his mercy, wee presume not, but with an equall eye behol­ding both, and with an equall pace walking betwixt both, in feare and loue of him, wee may goe on our way to our iournies end, and so worke out the great worke of our saluation.

Fourthly, in a iourney way, or race to bee runne, 4. We take no burdens euery man, who desireth to bee at the end thereof soonest, wil make himselfe lightest, and not take vp heauie burdens to [Page 144] hinder and wearie him: So in this way and race of our life, if we haue eyes to see the reward, (being a crowne of immortall glory) if wee haue hearts to consider or vnder­stand the preciousnes thereof, or a desire to attaine, or obtaine the same, we must not take on, the hea­uie and hindering burdens of this world, and the wearisome vanities thereof, to bee impediments in our course, but cast off and disburden our selues of these dangerous loa­dings, vsing the thinges of this world, as though wee vsed them not: and in our youth begin & take vp the light and easie yoake of Christs obediēce, & with our cros­ses follow him: in our hand wee must take the staffe of his worde; wee must gird our loynes with his sanctitie and righteousnes, and in the footesteps of pure vnspotted innocencie, must wee follow him, being holy as hee is holy: this is the way, Sic itur ad astra.

Fiftly, 1. We desire not our way to be long. no pilgrime also will de­sire [Page 145] his way to be long and weari­some, but the sooner he may come to the end of his iourney, the more he will reioyce. In this way and pil­grimage likewise of our life▪ let vs not desire so much to liue long till age, that our way may be prolon­ged, but to liue well while wee are young, that we may insist constant­ly▪ in the true way, and desire with the Apostle, rather to bee dissolued and be with Christ: and with olde Simeon, after our eyes by faith haue seene our saluation, & in the armes of our heart wee haue embraced him, to desire to departe in his peace, and enioy the reward & ful­nes of our hope.

And in the meane time, 6. Our way dangerous. seeing in our way chiefly of youth, wee haue many impediments cast be­fore vs, many fetters and nets for our feete, laide to insnare vs, manie outward and inward enemies see­king to destroy vs; and no wise­dome nor strength in our selues to preuent or auoid them: therefore [Page 146] let our continuall and humble pe­tition bee to that Lord of strength, and wisedome of the Father, Leade vs not into temptation, but deliuer vs from all euill: and so in a way of this life, let vs walke as in the way, ac­cording to the word and way of Ie­sus Christ, redressing our bywaies. And hauing these considerations, before our eyes, vntill by that true and liuely way Christ, wee attaine to the end thereof, eternall life and endlesse rest for euer.

The action set downe in this que­stion is, Whereby shall a young man re­dresse his way? according to the vulgar translation, but according to the originall and Hebrew text, it is, Whereby shall a young man cleanse or purge his way? The first, to wit, redressing, is a metaphore taken from a house, which being vn­cleane or out of order, vseth to bee redressed and trimmed vp for the guests it should receiue, according vnto the Parable and wordes of Christ, concerning the vncleane [Page 147] spirit, who departed out of the man whom he possessed, and wan­dred in dry places, seeking rest, and finding none: therefore he decreed with himselfe, to returne backe a­gaine to his former lodging, and tooke with him other seauen vn­cleane spirits worse then himselfe; who returning, found the house dressed and wel garnished for them, and there they aboade; so that the last conditio [...] of that man, was worse then the first. And so truely it is in all ages, but chiefly in youth, that our soules and bodies, (which should be the temple and taberna­cle of Gods holy and cleane Spirit, who can abide no impuritie) is pol­luted daily with the vncleannes of sinne, and defiled with the filthie Harpies of our lusts and carnall af­fections, and so we harbour in our heart (as it were) that vncleane spi­rit, and dresseth vp the same as a house or chamber for him to rest in with his fellowes. Therefore in our youth & tender yeares, if we would [Page 148] 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, [Page 149] that the Lord of rest may giue rest to our cesciences, & rest by his cō ­fortable 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 [Page 150] 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, Matt. 23. 26. 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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 is, how to redresse vice, and ouer­come sinne in his mortal members, that Gods free Spirit may make his aboad and comfortable habita­tion in his soule. The diligent care of the other is, how to represse and oppresse vertue and godlines, that it take no roote in his soule, nor bring forth no acceptable & plea­sant fruit before God, but that as a sinke of iniquitie, it may abound and yeelde forth out of the aboun­dance thereof, rotten and vnsauo­rie smells, in thought, word, and action. The one seeketh to purge himselfe from the least spot of sin, that might make him displeasing in his fathers sight, yea hee abhor­reth from the very appearance of euill, or the least meane that might draw or perswade him any way [Page 156] thereunto. The other seeketh the foulest puddle or mire of sin, who­ly in body and soule, not caring to tūble & pollute himselfe as a filthy swine thereinto, and as a dogge de­uouring sinne griedily, (which de­uoureth his soule) and returning e­uer to his vomit, he embraceth all occasions of sinne, hee headlong runneth vnto the brinke of destru­ction, & as it were with cart-ropes of iniquitie, he is swiftly carried, as the oxe to the slaughter, or the foole to the blocke, vnto the bot­tomles pit of perdition. The one, for the least sinne he committeth, that stayneth his soule, hee heapeth and powreth out tears vpon tears, as a treasure to be laid vp in a bot­tel before God, that thereafter hee may reape the fruite of his seed so­wed in tears, in the ioyful and plen­tifull haruest of the Lord, when he shall find true rest and comfort to his soule. The other, in his grea­test sinnes hee most reioyceth, and with Lamech, Gen. 4. vaunteth of his vn­godly [Page 157] furie and crueltie, of impie­tie inferred to his owne soule, hee heapeth sinne vpon sinne, vntill the day of wrath, as a treasure, and with all griedines filleth the cup of iniquitie to the full, til God in his iust iugment giue to him also the full cup of his fierce wrath and in­dignation, and make him drinke out the very dregs thereof▪ for as he soweth, so he shall reape. The one sort, being the children of the light and the day, they walke in the light, and doe the workes thereof, therfore they shall enioy the cleare and endlesse light of that heauenly new Ierusalem, which is the bright countenance of the Lambe. The other being the children of darke­nesse and the night, they delight to walke in the wayes of darknes, and to doe the workes thereof; there­fore with the prince of darkenesse, they shall bee at last cast into vt­most darkenesse, where is weeping and gnashing of teeth. Finally, as euerie tree is knowne by his fruite, so by [Page 158] their works you shal know and dis­cerne, betwixt godly, and vngod­ly yong men; as a good yong tree bringeth foorth best fruite in the spring, while it is yong; so, a godly yong man bringeth forth best fruits of vertue and pietie, in his tender yeeres, and spring of his youth, not delaying, till the cold winter of old age come, wherein eyther no fruit at all, or if any, nothing but sowre grapes are to be expected: but as no man can gather figs of thornes, nor seeke for honie out of the vi­per, so, from those that consume their best age and prime of youth, in all lustfull licentiousnesse, & out­law liuing in sinne, and slauish li­bertie of iniquitie, nothing can be expected, but that the haruest shall be like the spring, wherin they shal reape the fruit of their labours, and their seed time of wickednes shall bee rewarded, with the measure of bitter & seuere punishment; when the axe shall bee put to the root of the tree, and euery tree that brin­geth [Page 159] not forth good fruit, shall bee cut downe, & cast into vnquench­able fire. The examples of both these sorts of yong men, we haue in the Scripture, set before the eyes of all youthes in this age, to learne by, and behold. Of the one, whom they should follow, the examples, of yong Abel, vprightly sacrificing vnto God, the first fruits and fat of the flocke; as they should the first fruits and fat of their youth, in vp­rightnesse and holinesse of life: of yong Isaac, exercising himselfe in prayer alone in the field: of yong Iacob, in suffering many wrongs, o­beying the good counsell of his parents, fearing their displeasure, dealing faithfully, in an holy and humble mind with all men: of yong Ioseph, refusing the way of sinne and adulterous lust, suffering patiently, rewarding good for euill, and be­ing a comfort and reliefe to his old father, and his whole family: of Moses, refusing to bee counted the sonne of Pharaohs daughter, to bee [Page 160] esteemed the sonne of God, and a faithful seruant in his whole house: of yong Dauid, in trusting euer stedfastly, and beleeuing in Gods mercy towards him, suffring much aduersitie, and still sticking fast vn­to the Lord, who deliuered his ene­mies so oftentimes in his handes, and his life out of theirs: of yong Salomon, in seeking the true wise­dome of God, before honour or riches: of yong Samuel, zealous and faithfull in Gods sanctuarie in his youth, there seruing him: of yong Daniel, in walking with an holy and vpright heart, before the almighty: of yong Timothie, brought vp frō an infantin the true knowledg & feare of God, a glorious starre & painfull instrument in his Church: of the children of the elect Ladie, 2. epist. Ioh. 1. 4. whō the beloued Apostle of Iesus Christ found walking in the trueth, as God had comman­ded, and therefore reioyced: with such like examples, which are set before the eyes of all youth, accor­ding [Page 161] thereunto, to reforme and cō ­forme themselues in all things, that they may obtaine that rich reward of eternall life, whereof they are already in possession. Of the o­ther sort, which wee should eschue and abhorre, is malicious murde­ring and hypocriticall Cain, who was accursed of God: vaunting Lamech bragging of his strength & furie to commit sinne in his youth: Ham dishonouring & contemning Noah his father: Esau, in being a griefe to his parents heart, a pro­fane A theist and persecutor of his godly brother: Absolon, a bloodie, vnnaturall, proud & wicked sonne to his father Dauid, whose end was a shamefull and sudden death: Elies two sonnes, who oppressed Gods people, committed most vile filthi­nesse in Israel, and were at last the death and heart-break of their old father, and their owne destruction: Ammon, incestuous with his sister, whose reward was cruel death and sudden destruction: the young men [Page 162] of Sodome, who in their filthinesse were consumed with fire & brim­stone: Zimri and Cozbi in their bur­ning lust, thrust thorow by zealous Phineas: with many other such ex­amples, of those, who in the time of their youth, fulfilled their owne lusts, and wicked affections, til they tasted of the full cup of Gods fierce wrath, to their vtter destruction, which was their s [...]al end & lamē ­table conditiō; such therfore let vs abhor with their course of wicked life, as we would eschue their feare­ful end & most cursed death. R [...]ho­boam, by his yong counsellers, in o­beying 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, [Page 163] 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 seed­time, and Times bald backe-side is turned to mee, but the heary fore­head, which I might haue caught holde by, is already past: there­fore [Page 164] 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 [...]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 [Page 165] 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 recōpence 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 [Page 166] 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 confessiō to God, or (as it were) by resolution frō God: In ta­king heed thereto, Vse. 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 & perficer [...], by enlightning our vnder­standing, reforming our wicked will, and conforming the same vn­to the holy and perfect wil of God, [Page 167] and with his cōmand 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 [Page 168] 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, [Page 169] 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.

[Page 174]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. Vse. 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 [Page 175] 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 [Page 172] that poor widow, frō the iust Iudge of all mē, his holy sanctifying spirit to be their directer & leader in that way of saluatiō, 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 vocatiō. 2. Their way of chri­stian & ciuill manners. And 3. their way of true godlines, the perfectiō 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 vocatiō, God hath called him to, if in the same he hath beha­ued himselfe vprightly, & vsed a­right, the talent that God hath giuē him for that effect: for to none of his seruants, but God hath allotted & giuē some special talēt & gift, fit to be vsed in a special & particular vocation; wherby in some measure they may be profitable to church & Cōmonwealth, from the Son of the Prince that sitteth on his throne, to [Page 173] 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 Common­wealth 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, Exod. 31. 3. 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 vocatiō, according to Gods word, that if God hath fit­ted him by some speciall gift and [Page 170] 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 thē; idlenesse was the sin that c [...]ied down fire & brimstone vpon Sodome. Prou. 6. 11. 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 [Page 171] 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 [...]yluas (que) peragrant, Excudunt ceras, & mella tenacia fingunt Venturae (que) hyemis memores, aestate laborē Experiuntur, & in mediū quesita reponū [...] 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 [Page 176] 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 [Page 177] 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 hath landes or ample possessions, that therefore thou needest not, nor should apply thy minde to vertue, or thy hand to worke: the truely noblest that euer was, Iesus Christ, God & man, whose creatures and worke all Nobles and Kings are, wrought with his hands vnder his supposed father Ioseph, in the craft of carpentarie, in all subiection, till the time of his publike ministerie came, wherein hee behoued to goe about his true Fathers businesse. Iacob a great Patriarch, and borne to great possessions, euē the whole land of Canaan, which flowed with milke and hony, yet sent to seruice by his parents, who loued him more deerely and wisely then ma­ny who cocker vp their children now, and thinke it an indignitie to [Page 178] put them to handie-crafts or ser­uice, being a great deale lesse able to sustaine them, nor hauing so sure a promise that God wil so prouide for them: yet hee being so great a mans sonne, thought no shame nor griefe to serue full 21. yeares in the colde frost of the night without sleepe, and hote sunne burning of the day, and when hee had many seruants and goods, yet still serued painfully, albeit vnder an vnthank­full Maister. Moses sometime cal­led the sonne of King Pharao, was called by God to bee the leader of his people to Canaan, from keeping of sheepe in the field: Gideon, sonne to Ioash, father or chiefe of the Ez­rites, who had many seruants, as is euident, Iudges, 6. 27. was found threshing wheate himselfe, when the Angell called him to bee Iudge of Israel: Saul, who is called, 1. Sam. 9. 1. the sonne of a man of Beniamin, mighty in power, named Kish, was sent to runne through many countries, with one seruant onely a foote, to [Page 179] seeke his fathers Asses, that were lost, with no great prouision of mo­ney or victualls, as appeareth vers. 7, 8. and thereafter called to bee King of Israel: Dauid likewise from keeping of sheepe: Elisha that great Prophet, called from the Plough: Amos from keeping of cattell: ma­ny of the Apostles of Iesus Christ, who shall iudge the twelue Tribes of Israel, and whose doctrines are the twelue foundations of the wall of that spirituall Ierusalem, were cal­led from painefull fishing: Paul a man of great learning and autho­ritie, yet a Tent-maker: and if thy parents (how noble or gentle soe­uer they bee) thinketh thee better then these, or thou thy selfe; then indeede thinke shame to worke, or to apply thy minde to some kinde of vertue or vocation: neither trust onely to thy lands or possessions, for God may giue Sathan power, as hee did concerning Iob, to try thee and take thy goods from thee many waies, vnexpected and ne­uer [Page 180] thought of. Seeing also he hath giuen them to thee freely, as suffi­cient meanes to increase and im­ploy thy talent: & as Salomon saith, Prou. 17. 16. As a price in thy hand to get wisedome; if in idlenesse notwith­standing, without any vocation, thou suffer the same to perish, and waste the means & price improfita­bly, they shall make thee (howsoe­uer for a time the more honored & acceptable before mē) yet the more inexcusable and vile before God, whō thou so dishonourest: for ma­ny of these forenamed, had greater possessions then thou canst haue, yet laboured with their hands. It is not thy landes that maketh thee noble or gentle, it is onely vertue: Nobilita [...] sola est at (que) vnica virtus; and thy predecessors obtained this title only by some vertuous acts, which is deriued to thee; increase there­fore the same by vertue, & impaire it not. We reade of an ancient cu­stome and most laudable amongst the Romans, that none was suffe­red [Page 181] to goe in the publike streetes without some instrument in his hand, to be thereby known of what vocation he was of, to shew he was not an idle drone in the bee-hiue of the Cōmonwealth, & to teach him that whatsoeuer hee was, not to be ashamed of his calling. And amongst the Indians in these daies, before they eate, they vse to take an account what they haue earned or wonne. Iustinian, the Emperour of Rome, exercised himselfe in the lawes, and perfited the law of Na­tions: Mithridates king of Pontus, was a Phisitian, who first found out that excellent compound called frō his own name, Mithridatum: Quintus Cin­cinnatus, was called frō the Plough to be Dictator of Rome. And we read of Dyonisius, who being expelled from his Kingdome, that by the vertue he learned in his youth, hee liued in teaching a few youths in a schoole, and therefore onely was called backe to his Kingdome a­gaine. Homer, in commendation of [Page 182] Vlisses, accounteth this as a note of great honour, mentionating that he could make his owne ships him­selfe. Quintus Fabius a most noble Roman, with his owne hands pain­ted the walls of the Temple of Sa­lus, and not thinking shame there­of, but rather coūting it a laudable and auowable thing, agreeable with his honour & degree, affixed thereto, & vnder wrote his name. Achilles is recorded to haue bin so cūning in cookery, that he thought it no dishonor at a certaine time to shew the same, in dressing a royall and sumptuous supper to certaine Ambassadours who came to him. Constantine the Emperour also had his liuing a long time ( [...]as it is reported) by drawing. And a cer­taine learned Philosopher in Grecia vaunted, that his cloake & the ring hee wore on his finger, were of his owne making, esteeming it a great praise he could doe so. Therefore, take example of these, that by thy owne vertue thou maiest rather [Page 183] shine before thy predecessors, then to glance onely by their light: stu­die to bee called, not onely one of such a race, which is by thy pa­rents, but a vertuous one, of such a race which is by selfe. By trusting to lands or possessions, oft times vertue is neglected, and infamie or no fame followeth: when poore mens sonnes, not hauing lands to trust to, but leaning only to vertue and Gods grace, come to great ho­nour, riches, and renowne: both which, experience teacheth to all men. The pouertie of such as are idle, without any vocation, com­meth, as Salomon saith, like a trauel­ler in the hie way, or the necessitie of an armed man, which is sudden­ly or hastily: and therefore it is, that so many Noblemen or Gentlemen make away with their lands, which their antecessours by their vertue and hard purchase obtained and left to them, they by vertue got it, they by idlenesse & vice consume it. Hence aso it is, that so many old [Page 184] and young sturdie beggers are in a kingdome or citie: education with­out vocation. From idlenesse also in youth it is, that so many misera­ble spectacles are seene, of so many that goe to the gallowes, who be­houed to steale, because they ap­plied not their minde to any vertue being young; dum vires anni (que) sine­bant, and now could doe nothing else. Hence it is that so much wic­kednesse aboundeth, and is com­mitted in the world, as in the time of Sodome and the primitiue world. Whereby wee may know, that the second destruction by fire (as the first was by water) is not farre of. In this clay age hence also it is, that many gentlemen being shooed in their cradle, and now barefooted (as we say) in the saddle, are forced (when Fortune failes them, or ra­ther when God punisheth their idle vp-bringing without vertue) to haue the cruell warres as their last and best refuge to goe to, and to be set before the deuouring mouth of [Page 185] the Canon, and vnder the sharpe edge of the sword, when in their youth, if they had betaken them­selues to some honest and lawfull vocation, they might haue liued quieter at home, done more plea­singly to God, beene more profi­table to Church or Common­wealth, in their Country or else­where, beene a greater comfort to their friends, and left a better fame and memorie to the posteritie after them, to Gods glory, and the ho­nour of their Countrie and them­selues for euer. To conclude, from hence as from the roote, procee­deth all vice and euill, as out of an vntilled ground proceedeth no­thing but weedes; Otium enim [...]o­mes vitiorum est, otia mentem ad mala multa trahunt: all kinde of sinne ari­seth from idlenesse (as Adams fall did from idlenesse in his charge, Gen. 2. 15.) all kinde of sinne is nourished by idlenesse, and idlenes bringeth (as sinne to perfection): so man to the end of sinne, which [Page 186] is finall and fearefull destruction. For God decreed & appointed mā to labor from the beginning, both in his innocencie, as in the forena­med place, and after his fall. Gen. 3. 19. In the sweate of his face that he should eate bread, till hee returned to the earth. Therefore, let euerie young man examine and redresse this his way, in the ordinarie voca­tion that God with his special gifts hath fitted him for, In taking heede thereto, without idlenesse, or iniust dealing therein, according to Gods word, that the necessities of life may be supplied, and hee be found ra­ther helpefull then chargeable to any.

Secondly, according to the rule of Gods word, let euery yong man take heed vnto the way of his man­ners, to redresse the same in a godly and comely forme, reuerencing & honouring, first, his superiours any way, and elders: secondly, his e­qualls: and thirdly, his inferiours. Concerning the honouring of our [Page 187] superiours & elders, according to Gods word; the first precept of our dutie towards our neighbour, in Gods Law, commandeth all yong men, Honour thy father and thy mother, where not onely our naturall pa­rents, but our superiours, as Ma­gistrates, Pastours, &c. and our El­ders are vnderstood also, Leuit. 19. 32. Thou shalt rise vp before the hoare-head, and honour the person of the olde man, and feare thy God, I am the Lord: likewise, 1. Tim. 5. 1. & 17. where the Apostle cōmandeth yong Timo­thie, to exhort elders as fathers, and elder women as mothers, & saith, that Elders which rule well, are worthy of double honour: Ex­amples of this, wee haue many in the holy & sacred scripture also: The prophane Hittites, did know & acknowledge this dutie to olde Abraham, Gen. 23. 6. Iacob to his el­der brother Esau, Gen. 33. 3. when he bowed himselfe 7. times to the ground, till he came neere his bro­ther; Hannah to old Eli, 1. Sā. 1. 15. [Page 188] The children of the Prophets to Elisha, 2. King. 2. 15. with many such: the precept also of the Eth­nicks was, Seniores reuerere: for if our Superiours and elders bee not ho­noured and duely reuerenced by youth, they shall not be regarded, if not regarded, not obeyed, if not obeyed, wicked libertie, rebellion and oppression shall arise, as the Prophet sheweth, Isai 3. 5. The people shall be oppressed one of another, and euery one by his neighbour, the children shall presume against the ancient, and the vile against the honourable; and so, all shal come vnto miserable confusion, and at last to lamentable destructi­on. Concerning the mutuall ho­nouring of our equals, let vs take heed thereto, according to Gods word. Rom. 12. 10. The Apostle of Iesus Christ saith, Be affectionated to loue one another with brotherly loue: In giuing honour, goe one before another; so that honour amongst equals, is as the daughter of loue, and likewise the mother that begetteth & nou­risheth [Page 189] loue amongst neighbours, whereof, some examples there are also, and experience sufficiently proueth the same, & truely, where there is not such mutuall honour and louing salutations amongst e­quals and friends, by this rudenesse (as of beastes) there proceedeth mistrust and suspicion, from suspi­cion dislike, from dislike hatred, from hatred, vnchristian breaking forth in open dissention vpon the least occasion offred, and so the bond of peace and christian loue, which is the life of Religion, is al­together broken, and cast off, li­uing so, not as Christians, but as rude, sauage, and cruel wild beasts, maligning, detracting, despising, and seeking the mutual destruction of one another, which all Christi­ans should abhorre and studie to preuent. And lastly, of the honor and reuerence wee owe also to our inferiours, according to Gods word; the Apostle Peter in his 1. E­pistle 2. 17. commandeth vs to ho­nour [Page 190] all men, for in the meanest man that is, the Image of God is repre­sented before our eyes, yea, often­times the true Image of Iesus Christ, which is holinesse and san­ctification, is most seene in such, which with all reuerence, loue and humilitie, we should honour in thē, and in others also, knowing that we honour God chiefely in so do­ing, as by contemning such, wee contemne and despise God and his image, with the humble and low estate of Iesus Christ in them, and are a discouragement and scandall vnto such, mouing God thereby to despise and refuse vs likewise, be­cause we contemne so his best mē ­bers, whom the world fauoureth not, because hee hath selected and separate them from the world, and the condemnation therof, abiding it. Let all yong men therefore, so humbly and courteously behaue themselues to all persons, and of al conditions or estates, hie or low, that in taking heed so vnto their [Page 191] wayes according to Gods worde, they may first purchase and obtain Gods fauour and loue, who resisteth the proud, and giueth grace vnto the hum­ble, who are vile in their owne sight, as al­so they may gayne the loue and good will of all men, of meane or great condition whatsoeuer, whom they in humilitie and dutie so re­uerence and honour, and so they may grow in grace and fauour (as Christ did) with God and man. In conference, gesture, &c. let euery yong man also take heed vnto his way of manners, to redresse the same according to Gods word: In conference, 1. speake aduisedly, and that very sparingly, as Salomon teacheth, Pro. 17. 27. Hee that hath knowledge, spareth bis words: and as the Ethnicks command was, [...]: Audito multa, loquere pau­ca; Heare many things, but speake few. God hath giuen two eares, as receiuers in; but one tongue onely, to dispence moderately out againe, and by much babling, a foole be­wrayeth [Page 192] and betrayeth himselfe. 2. Speake not commonly, (chiefly amongst thy betters or elders) ex­cept thou bee asked or spoken to, for Salomon saith, Iob. 32. 7. Pro. 17. 28. that e­uen a foole, when hee holdeth his peace, is counted wise, and he that stoppeth his lips prudent: therefore the wise man of this age is pictured with a padlock vpon his lips, for as of an arrow vnshot, so of a word vnspoken (as wee say) proceeded neuer harme. 3. Speake not before thy elders or betters, but patiently wait, without interruption or carping at their speech, till they haue fully spoken, according to the example of Eli­hu, Iob. 32. 46. ( now Elihu had wai­ted till Iob had spoken, for they were more ancient in yeeres then he.) There­fore Elihu the sonne of Barachel, the Bu­zite answered, and said, I am yong in yeeres, and yee are ancient, therefore I doubted and was afraid to shew you mine opinion, (suspecting and fearing his owne wisedome, in humilitie, and giuing place vnto his Elders, as all [Page 193] yong men should) for I said, the daies shall speake, and the multitude of yeeres shall teach wisedome. The contempt of this, when young men would take vpon them to giue better coū ­sell to Rehoboam, being wise in their owne conceit, then the old beaten counsellers of Salomon, 1. Kin. 12. and the forsaking of the experien­ced wisedome of these ancient and graue men, for the rash vnexperi­enced foolishnesse of these young giddy heads, that were brought vp with him, made him to loose the kingdome of Israel to him and his posteritie thereafter. Not ex­cluding, but sometimes more wise­dome may bee learned from the mouth of a yong man, then of the most ancient, as it pleaseth God to distribute his gifts, extraordinari­ly, or in greater mesure; as he did to yong Dauid, Salomon, Daniel, &c. and sometimes, according to the Pro­uerbe, Qui plus menti, non etiam plus mentis habet; hee that hath the whi­test beard, hath not euer the ripest [Page 194] wit, nor soundest iudgement, al­waies let none that is ancient, bee therefore despised, nor none that is yong, so presume. 4. Speake, as moderately, so modestly, and bee not hastie or sudden therein, for of them that bee hasty, Salomon saith, Pro. 29. 20. that there is m [...]re hope of a foole then of such; and as the wise man hath commaunded, [...]. ne lingua pracurrat menti, let not thy tongue runne be­fore thy minde, seeing it should be the minds interpreter onely, and the mind should speake inwardly to an ende, before the voyce ex­presse outwardly the sense & mea­ning thereof, not setting the cart before the horses, or the plough to runne before the oxen. Periculosa te­meritas, rashnesse or hastinesse in word or deed is perilous. And in all thy speech or conference take heed, according to Gods word, to speake the trueth onely, abhor­ring from lying, as from Sathan the father thereof: to speake e­uill [Page 195] of no man, albeit thou mayst truely, and to abstaine not onely from euill words, which corrupteth good manners, as the Apostle saith, but also from ieasting, which is not comely, and all idle words, of eue­ry one whereof, wee must render ac­count at the day of Iudgement as Christ the trueth testifyeth: speake all to edification in knowledge or godli­nesse; giue to none the least offence iustly by thy speech, and desire to profite all men thereby, and so as euery one is knowne to be such a Countrie man or of such a King­dome, by his tongue or speech, so by thy good speech and language thou shalt be knowne to belong to God the wel-spring of goodnesse, and to the kingdome of Heauen, the land and countrie of that spiri­tuall Canaan. To this effect desire God by his holy Spirit, to purge and sanctifie thy heart first, which is the root, and out of the abundance whereof the mouth speaketh, and then with the Prophet Dauid, to set a [Page 196] watch before thy lips, and a barre before thy tongue: that as wel in thy speech as actions, his will may bee done in earth, as it is in heauen. In thy gesture also take heed to behaue thy selfe dutifully & comely towards al mē, according to Gods word, with­out all rudenesse on the one part, or curious affectation of apish nouel­tie on the other part, rather to bee contemned, then any way imitated by any ingenious young man or person whatsoeuer. 1. As thou art commanded. Leuit. 19. 32. thou shalt rise vp before the hoare-head, and honour the person of the old man, not rudely sitting, or not giuing place to them whom God hath blessed with ma­ny and good yeeres, but so doing to them, and honouring such, as thou wouldst be of thy yongers, if God so long prolong thy life, and respecting their infirmitie by weak old age, with consideration of thy better abilitie in thy yong & strōg yeeres, who may better stand then they, as also before thy betters [Page 197] thou shalt rise, or them, to whom thou art bound in dutie, according to Salomons example, 1. King. 2. 19. 2. Stand, where thy beters sit, ac­cording to the example of Abra­ham, Gen. 18. 8. And he tooke butter and milke and the calfe which he had pre­pared, & set before them, and stood him­selfe by them, vnder the tree while they did eate.; where, notwithstanding, i [...] he had pleased, hee might haue com­manded a seat for himselfe.

3. When thou commest to ap­peare before thy betters or elders, in a comely fashion shew the reue­rence of thy heart towards them, by bowing the knee of thy bodie before them, according to the ex­ample of sundry in the Scripture, as Abraham, Genes. 18. 2. when hee saw the Angels a farre off, he came to them, and bowed himselfe to the ground: also Gen. 23. 7. & 12. And he bowed himselfe before the people of the land of the Hittites: so Lot to the two Angels, Gen. 19. 1. Iacob to Esau, Gen. 33. 3. Iosephs brethren to him, [Page 198] Gen. 42. 6. Salomon to his mother, 1. King. 2. 19. with many others, but ch [...]efly, that example of the yong man, who came to Christ, Mark. 10. 17. And when [...]ee was gone out on the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I doe, that I may pos­sesse eternall life? shewing so the ho­nour of his heart to Christ, by this outward gesture of his body, and reuerent speech of his mouth, in calling him Good Master. 4. Set not thy selfe downe in the chiefest place any where, but rather take the lowest roome, that those that haue authoritie, may rather set thee vp with honour, and thou be called humble, then displace and set thee downe with dishonour and shame, and thou bee called proud: accor­ding to the Parable of Christ, to the guestes in the Pharises house, Luke 14. 8. When thou sha [...]t be [...]idden of any man to a wedding, set not thy selfe downe in the chiefest place, &c. But when thou art bidden, goe and sit downe [Page 199] in the lowest roome, &c. for whosoeuer ex­alteth himselfe shal be brought low, and he that humbleh himselfe shall be exalted. Fiftly and lastly, as for the vnco­uering of the head, and all other points of good manners in Chri­stian and ciuill societie, according to the rule of the Apostle general­ly; Let all things be do [...] decently, in loue, without dissimulation: being as the spring, from whence our reuerence and honouring one of another should proceede; and the end like­wise to bee loue out of a pure heart, 1. Tim. 1. 5. and of good conscience, and of faith vnfa [...]ed. Thirdly and last of all, let euerie young man, according to the pre­script rule of Gods worde, take heede vnto his way of godlinesse and religion, to redresse & cleanse the same, which indeed is the most profitable vocation of all others: for as the Apostle saith; Godlinesse is great gaine, 1. Tim. 4 8. and for bodily exercise it pro­fiteth little: but godlinesse is profitable vnto all things, which hath the promise of the life present, and of that that is to come. [Page 200] Salomon also, Prou. 14. 27. saith; that The feare of the Lord is a well-spring of life, to auoid all the snares of death: it is a most precious jewell, the comfort, glory, and value whereof, surpas­seth all vnderstanding: the straight way whereof, albeit displeasant & hard to the flesh for a time, yet it is most delectable & pleasant to the spirit and soule for euer. It is a tree hauing (albeit gall in the roote) yet hony in the top, whose fruit endu­reth for euer. Prou. 14. 26. And in the feare of the Lord is an assured strength. Therefore, seing it is more amply spokē of be­fore, I cease now with this exhor­tation only of th' Apostle to al yong men, Tit. 2. 12, 13. concerning the same; Let euery one embrace the grace of God, that brin­geth saluation vnto all men, which hath appeared, and teacheth vs that wee should denie vngodlinesse and worldly lusts, and that we should liue soberly and righteous­ly, and godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God, and of our Saui­our Iesus Christ, who gaue himselfe for [Page 201] vs, that he might redeeme vs from all ini­quitie, and purge vs, to be a peculiar people vnto himselfe, zealous of good workes, for­getting that which is behinde, Phil 3. and ende­uouring our selues to that which is before, and following hard toward the marke, for the price of the hie calling of God in Christ Iesus, hauing our conuersation in heauen continually, from whence wee looke for the Sauiour, euen the Lord Iesus Christ: coun­ting all thinges dung that wee may win him, and may bee found in him, endeuou­ring onely that wee may know him, and the vertue of his resurrection, and the fel­lowship of his afflictions, and bee made conformable to his death, that at last we may be fashioned likewise vnto his glori­ous body, according to the working where­by he is able, euen to subdue all things vn­to himselfe. In the meane time, whatsoeuer things are true, Phil. 4. [...]. whatsoeuer things are ho­nest, whatsoeuer things are iust, whatsoe­uer things are pure, whatsoeuer things per­taine to loue, whatsoeuer things are of good report, if there bee any vertue, or if there be any praise, let vs thinke on these things to doe the same, and the God of [Page 202] peace shall be with vs: here by grace, and wee with him for euer hereaf­ter in glory.

We must redres our waies the Pro­phet saith here, In taking heede thereto according to Gods word. We must not then read, heare, or know onely the word of God, but practise & do the same, in purging & taking heed to our waies according thereunto. It is that good seed that Christ speakes of, which must not only be receiued with ioy, but must be retained and laid vp in a good and honest heart, to bring forth good fruite, accor­ding to the measure of Gods grace. We must doe as Israel did, Exo. 19. 7, 8. and 24. 3. when Moses propo­sed Gods Commandements, vnto them, they answered, All that the Lord hath commanded wee will doe: not heare or know them onely: So Mo­ses commandement and exhortati­on to the people, Deut. 4. 6. Behold I haue taught you ordinances and lawes, as the Lord my God hath commanded me, that yee should doe euen so, within the [Page 203] land whither yee goe to possesse it: keepe them therefore and do [...] them, for that is your wisedome, &c. The peoples de­sire to Moses againe was, chap. 5. 27. Goe thou neare, and [...]eare all that the Lord our God saith: and declare thou vnto vs all that the Lord our God saith vnto thee, and wee will heare it and doe it. The condition also that God ma­keth by Moses, that hee will exalt & blesse them is, chap. 28. 1. If thou shalt obey diligently the voyce of the Lord thy God, and obserue and doe all his Com­mandements which I command thee, then the Lord thy God will set thee on high, and all these blessings shall come vnto thee, &c. So 19. 9. Keepe therefore the wordes of this couenant, and doe them, that yee may prosper in all other thinges that yee shall doe. So 30. 14. The word is very neare vnto thee, euen in thy mouth, and in thy heart, for to doe it. Iohn the Bap­tist, Matth. 3. 8. said vnto the Pha­risies that which all men shoulde doe; Bring forth fruits therefore worthy of amendement of life. And now also is the axe put to the roote of the trees, there­fore [Page 204] euery tree which bringeth not foorth good fruite, is hewe [...] downe and cast into the fire. And Christ our Sauiour saith, Matt. 7. 17. Euery tree is knowne by his fruites, for euery good tree bringeth forth good fruit: and a corrupt tree brin­geth forth euill fruits. A good tree cannot bring forth euill fruit: neither can a cor­rupt tree bring forth good fruit. For doe men gather grapes of thornes, or figges of thistles? Therefore, so let our light shine before men, Matth. 6. that they may see our good workes, and glorifie God our heauenly father. For as in Morall Philosophie it is said; Omnis virtus in actione consi­stit; all vertue consisteth in action: so truely in diuine and true Philo­sophie, it may be likewise said, that all Religion and Christian vertues consisteth in practise, and not in pratling of them onely. The figge-tree that Christ accursed, had a faire shew by his leaues a farre off, that he was like to haue fruit also, but because he had none, therefore by Christs curse hee withered pre­sently. It is not a faire shew like­wise [Page 205] or pretence, and profession of religion that God doth accept; but wee must with our outward shew, haue the inward substance and life of Religion, good workes procee­ding of true faith and loue. Wee must not onely professe in word, but in deede and action also, imi­tating not onely Christs sayings, but his holy life and doings. Luke, 6. 46. hee saith, But why call you mee Master, Master, and doe not these thinges which I speake. A seruant not onely acknowledgeth his Maister in word, but must also in deede; hee must not onely heare and know his Masters will, but except hee doe it also, hee shall be beaten with many stripes. Luk. 12. Mat. 7. 21. Not euery one that saith vnto me Lord, Lord, (saith our Sauiour) shall enter into the King­dome of heauen, but hee that doth my Fathers will which is in heauen. Many will say vnto me in that day, Lord, Lord, haue we not by thy name prophesied? and by thy name cast out diuells? and by thy name done many great workes? And then [Page 206] will I professe to them I neuer knew you: depart from mee yee that worke iniquitie. Whosoeuer then heareth my words, and doth the same, is like the wise man that buildeth his house vpon a rocke, &c. See­ing God soweth the seede of his word in our hearts, hee looketh for a ripe haruest of good works: if he hath planted vs as vines in his vine [...] yard, or oliue branches in the stock Christ, he looketh that in him wee should bring forth sweete grapes, and shew that wee liue in him, by bringing forth good and pleasant fruit in him. Gal. 5. 25. If we liue in the spirit, let vs walke also in the spirit. Wee must not like that barren and vn­profitable fig-tree, Luk. 13. 7. delay to giue fruite to our Maister from yeare to yeare, lest we be cut down and throwne ouer the hedge for euer, in his fierce wrath; but in our youth and tender age, we must bud and bring forth sweete & pleasant fruits, such as he expecteth. Christ Iesus abolished the curse of the Law by his comming; but hee came [Page 207] not to take away the Law it selfe, and the Prophets, but to fulfill them. As hee therefore perfitly obeyed Gods Lawe, so that there was no sinne at all found in him: so must his members here on earth, striue in some mea­sure to obey Gods Lawe, and to come to that perfection that is here permitted by Gods Spirit to the elect to attaine vnto, and that there be no sin found raigning in them. For there is none, no not one man in this world, but sinne is found in him: neither was there euer any o­ther waies, (except Iesus Christ, God and man) but wee must striue and endeuour, by the powerfull operation of Gods sanctifying Spi­rit assisting vs, euery one of vs, that if sinne abide in vs, and the law of sin bee in our flesh, yet that it beare not dominion or ouer-rule ouer vs, but that in the spirit wee may haue the law of righteousnesse sub­iugating and weakening the other daily more and more, till at the last by grace, both soule and body bee [Page 208] captiuated vnto Christs obedience, and take on his yoake, that both likewise hereafter may bee in and with Christ, victorious and trium­phant in glory. Amongst Pastours, Whosoeuer shall obserue and teach Gods Commandements, Mat. 5. 19. their reward shall be great, they shall be called great in the kingdome of heauen: so amongst the hearers and flocke, Luke, 11 28. Blessed are they that heare the word of God and keepe it. The true Pastour maketh his voice sound like Arons bells, before his flocke: And the sheepe heare his voyce, and hee calleth his owne sheepe by name, Ihon, 10. and leadeth them out. And when hee hath sent forth his owne sheepe, hee goeth before them, and the sheepe follow him, for they know his voyce. Where, to see the necessity of good works, & doing of Gods word therin, we may con­sider the dutie both of the true Pa­stours of Christ, and of the true sheepe of Christ, with both their markes, whereby so they may bee easily knowne; the one not to bee Woolues in Lambs skins, theeues, [Page 209] robbers, and hirelings, the other not to bee sheepe of another Pa­stour or pasture. True Pastours here then must goe before their sheepe: first, by an incorrupt do­ctrine or voyce: and secondly, by the footesteps of an incorrupt con­uersation and life.

Concerning the first, Christs charge to Peter is; Louest thou me? t [...]en feede my flocke. So that Pastours loue to Christ, is approued before God, to their owne conscience, and be­fore men, by feeding only his flocke, the woe of the contrary whereof is set downe plainely. Ezek. 24. 2. Wo [...]ee to the shepheards of Israel that feede themselues; should not the sheepheards feed the flockes? Also 2. Tim. 4. 1. Pauls charge to Timothie, I charge thee there­fore before God, and before the Lord Iesus Christ, which shall iudge the quicke and the dead at his appearing, and in his king­dome; Preac [...] the word, be instant in sea­son and out of season, improue▪ rebuke, exhort, with all long suffering & doctrine. So here is Christs charge, and the [Page 210] Apostle of Christs charge, the one to Peter, the other to Timothy, and so to all Ministers, that they should make their flockes heare their voice, and sound the same before them. For as Iohn was a voice in the wildernesse to prepare the way of the Lord at his first comming in humilitie: so they must bee now voices, crying in the desart of this world, to prepare the way against the Lords second comming in glo­rie, by Repent, bringing low euerie high vnhumbled hill; and by Be­leeue, exalting and comforting againe euery low valley and hum­bled soule in Gods presence: so they must loose and binde, open and shut, set life and death before euery one: and, W [...]e bee to them if they preach not the Gospell: Iohn, 12. or therein loue their owne glory and praise of men, more then the glory of God: seeing the King hath sent them out to call all men to his banquet, to eate of the fat calfe. God hath made them Angells to cry before that last day; Rise dead [Page 211] folke in sinne, prepare to come to Iudgement, cast off the corruption of the lustes of the flesh, put on re­nouation of the spirit, & be sancti­fied in body and soule, that in both hereafter you may be also glorifi­ed, they haue concredit to them the trumpet of Gods voice, at whose sound the high and proud walles of the Iericho of euery mans heart must fall, and therefore must compasse them, & blow the trum­pets diligently and often. Isa. 61. 2. They are sent that they should preach the Gospell to the poore, heale the [...]roken hearted, preach deliuerance to the captiues, and recouering of sight to the blind: that they should set at libertie them that are bruised, and that they should preach the acceptable yeare of the Lord. This then is the voyce that they should vtter, and this is the voyce the true sheepe should fol­low and know.

Concerning the second marke of true Pastours, to wit, their going also before their flocke in good example and holy life, according [Page 212] to their owne voyce, doing the same. Christs charge likewise to his Apostles is, Matt. 5. 16. Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. The neglect and transgression whereof, hee sheweth in the Scribes and Phari­sies, (whose righteousnesse except theirs exceeded, Mat. 5. 20. hee telleth his Disciples they should neuer enter in the kingdome of heauen) Matt. 23. 2. in these wordes, saying; The Scrbes and Pharisies sit in Moses seate: and therefore whatsoeuer they bid you obserue, that obserue and do [...], but after their workes doe not, for they say, and doe not, (as alas, too many such in these our daies doe.) The Apostlte Paul also, Rom. 2. 21. to this effect, saith; Thou therefore that teachest another, tea­chest thou not thy selfe? thou that prea­chest a man should not steale, doest thou steale? Thou that saiest a man should not commit adultery, doest thou commit adul­terie? thou that abhorrest idols, committest thou sacriledge? And therefore in his [Page 213] charge to Timothy he saith; But thou O man of God flee from these thinges, (meaning pride, auarice, &c.) and follow after righteousnesse, godlines, faith, loue, patience, and meekenes, &c. Which many men preaching onely to others, may, and hath become not­withstāding reprobates thēselues: but the Apostle hauing in his own life, first practised his own doctrine to others, and like a Cocke, wakened and raised himselfe, first by his voyce; sheweth the like dutie to all other Pastours, in a ho­ly li [...]e to goe before their sheepe, when he saith; Be ye followers of mee: and in another place adding, as I am of Christ. For as Aaron had vpon his breast, Vrim & Thumim, that is, knowledge and holinesse: so must euery true Minister haue the same in his breast and heart, the one to preach well, and goe before in voyce; the other to liue well, and goe before in good example: For I will be sanctified (saith God) in them that beare mee. And if they that [Page 214] should be the light of their flocke, be darknes, how great is that dark­nes? For as Am [...]rose in Psalm. 119. saith, Vita bona sine doctrina [...]abet gratiam, sed doctrina sine vita integritatē non [...]abet. And as Christ sheweth, if that seruāt, that knoweth not his Masters will, and doeth not the same, shall bee beaten with fewe stripes; what shall be to him, who knoweth not his Masters will, and yet in some measure doeth the same? But he that knoweth it, yea, teacheth others to know it, Rom. 2. 19. and per­suadeth himselfe that hee is a guide to the blind, a light of them that are in darkenes, an instructer of them that lacke discretion, a teacher of the vnlearned, &c. and yet doth not the same himself, but wil­fully runnes into the pit, truely hee is worthie and shall be beaten with many & grieuous stripes one day: Lorde graunt, many in this age may preuent them. Iudas preached Christ, yet sold him through coue­tousnesse, and was a child of per­dition. Balam said, All what the Lord [Page 215] shall command, that will I speake, yet was a false couetous Prophet, and likewise perished. Yea, the Diuell himselfe could crie out, that hee knew he was that Iesus the sonne of God, and so gaue publike testi­monie of Christ, yet he persecuted him, and now is condemned. Ma­ny in that last day, with their true preaching, shall plead miracles al­so, yet because they wrought ini­quitie, they shall heare that feare­full Away from mee, I know you not. Therefore let all true Pastors goe before the flocke in good and god­ly example also, in life & doctrine, so shining as bright lampes and starres in Christs right hand or fa­milie, saying and doing according to the counsell of the same Ambrose ibid. Nec. vita sit sine doctrina, nec do­ctrina sine vita, sed vna adstipuletu [...] al­teri: and this is the second marke, whereby true Pastors are knowne by, Matth. 7. 17. For by their f [...]u [...]tes (saith Christ) you shall know them, for as from Vrim or knowledge must [Page 216] proceed the ringing of the bels of Gods word before the people to heare; so from Thumim or holines, must proceed the pomegranates, plea­sant & sauory fruits of good works to be seene and imitated of Gods people, that as they are followers of Christ, so they may be followers of them againe (as the Apostle saith of himselfe.) The Lorde of the haruest, increase the number of such painefull & godly labourers, who may not onely bee diligent in preaching, but beeing zealous of good works also, may shine in a good life, before the flocke con­credit to their charge, and by these two markes, bee knowne so to bee true Pastours, & in his owne time, remoue these rauening woolues, clothed in lambes skinnes, who v­surpe like lords, ouer the Lords in­heritance▪ seeking to feede them­selues and not the flocke, no waies considering, that if Labans sheepe were kept by Iacob so carefully in the frost of the night without [Page 172] sleepe, and in the burning heate of the day; that much more the sheepe of Iesus Christ, bought by his owne heart-blood, should bee with a carefull eye ouer-seene and fed, tithing the mint & cumming seed, but omitting weightier mat­ters; stealing, killing and deuouring Christs flocke, & beating out their fellow seruants: their separati­on with hypocrites is at hand; the Lord graunt they may speedily preuent it.

The two like markes of Christs true Sh [...]pe and Sheepefolde, are, First, they heare and know their Pastors voyce: and Second­ly, as hee goeth before them in an holy life, so they follow him; then as hee is not dumbe to speake, so they are not deafe to heare, they heare then his voyce▪ they know it, and will not follow the voyce of a stranger; so that God giueth them knowledge and discretion, not ig­norance, to bee a mother of their deuotion, no [...] fearefull simplicitie, [Page 218] to be led euery where: if the scrip­tures be hid, they are not to them, but to those that perish: they search the Scriptures, their chiefe Pastors voice, which testifieth of himselfe, they trie the spirits, if they bee of God or no; and if an Angell from heauen should lay any other foun­dation, except that which is layd. Iesus Christ the Lambe; or should teach any other doctrine, then that which the holy Apostles haue taught, they should hold him ac­cursed: they are as liuely stones in Sion, builded onely vpon the foun­dation and doctrine of the holy A­postles: they doe follow precisely and onely the voyce and written word of Iesus Christ, their chiefe Pastor, and Shepheard of their soules, which soundeth daily in the middest of his Church and family, accounting all other voyces to bee of theeues, hirelings, and dissem­bling woolues: they are in Christ, who is the light of the world, and in whom is no darknes, Io. 8. 12. and accor­ding [Page 219] to the Apostles commaund, they striue to grow in grace [...], Pet. 3. 18. and in the knowledge of our Lord and Sauiour Ie­sus Christ: so true sheepe must heare the Pastors voyce, receiuing the seed that is sowen; they must know his voyce, discerning if it be good seed or no, wheate or popel that is sowed. And thirdly, (which is the second marke also of the true sheepe) they must bring forth good fruite thereby, according to the measure of Gods grace in them. The Pastor soundeth his voyce, and they heare and know it, and he goeth before them, and this must be their following of him, by hea­ring, commeth their faith, so by their faith and from the same, as the fruit and effect, (if it bee liuely and true) proceedeth, and must proceed, this imitation of good workes, they must follow their Pa­stor, as he is a follower of Christ, but if hee bee not, according to Christs counsell and command, what he biddeth obserue, that ob­serue [Page 220] and doe, but after his workes doe not, (if hee say 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 cō ­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 [Page 221] 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, Mark. 13. who wor­keth together with his word in our hearts; let vs examine, if by this powerfull operation of hearing [Page 222] 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 [Page 223] 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 [Page 224] 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 Command [...]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 [Page 225] 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 y [...]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 wa [...] 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 [Page 226] 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 [Page 227] 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 worket [...] 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 au [...]leth it my bre­thren, [Page 228] 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 f [...]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 mā 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 [Page 229] 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, 1. Pet. 1. 15. zealous of good workes: Phil. 1. 27. 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, [Page 230] 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 [Page 231] 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 [Page 232] 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 [Page 233] 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, Iere. 23. 29. 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 s [...]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, [Page 234] 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. Gods word is a loo­king-glasse, wherein we may see all our spots, from the greatest to the least, where they are, and how they may bee wiped away, with the blood of Iesus Christ, and teares of true repentance. It is the sweet Manna and foode of our soules; Milke to the weaker; and stronger meat for those who are more con­firmed. A Directer in prosperity; an vpholder in aduersitie; and a­boundant comfort in both. It is a Fire, Ier. 23. 2 [...]. to purge our wayes, to burne vp the earthly, or rather hellish drosse of sinne and stubble of ini­quitie, & to refine vs as pure gold, to bee vessells of honour in Gods house, before our heauenly Father. It is that Raine or Dew that des­cended [Page 235] from Heauen, and neuer returneth vndone that, for which it was sent; it fructifieth eyther the heart, to bring forth pleasant fruit, and softneth it to repentance; or as water cast vpon Iron or Steele, har­deneth the same; so it indureth the obstinate and reprobate hearts of them, who are inflamed and bur­ned in their owne sinfull lusts. Our soules and hearts are made sauoury Sacrifices, with all that proceedeth therefrom, to present before the nosthrills of God our heauenly Fa­ther, by this preseruing Salt of his word, whereby no stincking cor­ruption of the flesh and of sinne, taketh hold vpon vs; but thereby we are made sauourie meat, to bee presented and accepted before our heauenly Father, such as he euer lo­ueth. It is that Water of life, wher­of, whosoeuer drinketh, in his belly shall spring riuers thereof aboun­dantly. It is a Cloud, to refresh vs in our iourney in the day, & a firie Pillar in the night time, to direct [Page 236] our wayes by the light thereof, in the darke desart of this world, and to consume all our enemies, to thē it shall bee darkenesse, but light to the hoste of Israel: it shall bee hid, and is so onely, to them that perish. It is that bright Light, that shall euer shine in the little G [...]shan of Gods Church, when all the Egypt beside of this world, with the Pha­rao thereof shall be ouerwhelmed with thicke darkenesse. It is the Rudder of our Ship, which must direct vs aright thorow the raging beating waues of worldly persecu­tions; and our Compasse, to keepe our course by, vntill wee come to the hauen of heauen, and port of that new Ierusalem. It is that Rod, which must diuide the redde sea of temptations, thorow which nar­rowly we must passe, to the spiritu­all land of Canaan, when in them we shall see the worldlings & wic­ked ouerwhelmed, and altogether drowned. It is the Arke and coue­nāt of God, at which we only must [Page 237] aske counsell, and it must diuide the Iorden of death to vs, making a way, whereby wee must follow our Ioshua Iesus, to the land of rest, and our promised inheritance. It is true Riches, and seuen times more pure then the refined gold of Ophir; It cannot corrupt, for heauen and earth shall perish, before one iotte of Gods worde perish. It is the Keyes of the kingdome of Hea­uen, whereby the gates thereof are opened to euery penitent and be­leeuing soule, and shut to euery ob­stinate and indured wicked heart. It is the Sauour of life, vnto all those that are appointed for life, and hath the life of Iesus Christ to righteousnesse in them. It is the chiefe Shepheards Hooke, that pulleth backe our straying soules in the by-wayes of iniquitie, and bringeth vs in the right way again, subjecting vs to the obedience and light yoake of Iesus Christ, in the sheepefold of his Church. By it wee are fished and drawne out of [Page 238] the salt and stincking sea of this world, to Iesus Christ. It is the Sword, wherewith wee must fight valiantly the Lordes battels: A Trumpet, to encourage vs there­to, at whose sound, the walls of e­uery proud Iericho shall fall, and which subdueth powers and scep­ters to it selfe. It is our Pilgrims staffe, which must vphold and de­fend vs in our iourney. It is a most bright Starre, which leadeth not onely wise men, but fooles also to Christ, where now he lyeth, not in a kribbe, but sitteth on a Throne, and happy are those starres or Mi­nisters, whom Christ holdeth in his right hand, whose onely care is, by preaching and practising this Star, to shine before the flocke. And fi­nally, the Word of God is the sound of that Trumpet, blowen by the Angels of his Church, which giueth vertue and power, quicke­ning, and resurrection, to euery dead soule in sinne, to rise out of the graue of securitie, & put on a [Page 239] sanctified bodie, that in bodie and soule at the last resurrection of all flesh to iudgement, they may passe with Christ to eternall glory. It is that Finger, which pointeth out the Lambe of God, which taketh away the sinnes of the world: and as Andrew, brought Simon his bro­ther; & Philip, Nathaniel; to Christ: so the word of God bringeth and leadeth vs by the hand, to him on earth, and shall bring vs to eternal glory with him in heauen for euer, if we beleeue the same, and accor­ding thereunto, take heede to re­dresse our wayes.

Secondly, seeing the excellen­cie of Gods Word, is such of it selfe, wee may learne what great estimation and value it should bee of, with euery Christian, as we see the value thereof in it selfe, so our estimation should bee corespon­dent, wee should desire nothing so much, esteeme nothing so much, loue nothing so much, nor hunger or thirst after nothing so much. [Page 240] This estimation we may see in Da­uid to haue been great, and his loue [...]eruent, Psal. 119. 14. 24. 40. 72. 93. 97. 103. he saith; I haue had as great delight in the way of thy testimonies, as in all riches. Also thy testimonies are my delight and my counsellers. Behold, how I desire thy command [...]ments. The law of thy [...]uth is better to me, th [...] thousands of gold and siluer. I will neuer forget thy precepts, for by them thou hast quick­ned me. O how I loue thy law? it is my meditatiō continually How sweet are thy promises vnto my mouth? yea, more then honie vnto my mouth. The Marchant in the Gospell, when he had found the Iewell in the field, he went and sold all that he had, that hee might buy that piece of ground, wherein that Iewell was. Of all Iewels that euer man could thinke vpon, this of Gods word, is the most pre­cious; in it, is eternall light, euer­lasting life, continuall ioy, comfor­table contentment, & infinite true riches: Let vs therefore follow the example of this wise Marchant, so that we may haue it, and enioy the [Page 241] comfort therein contayned, care not what wee loose, if wee haue it, we haue all things; if wee haue all things, and want it, wee haue no­thing. It is not like other Iewels, for cōmonly a man that possesseth them not, can oftentimes know the value of thē better then they who possesse them, but with this Iewell it is not so; the Marchant was ne­uer in loue with it, vntill hee found it; wee can neuer, nor will euer know the estimation of it, vntil we haue it in our hearts. Peter, when Christ before his last Supper, came to him to wash his feet, he refused; no, Lord, thou shalt neuer wash my feet: but whē Christ told him, that otherwise, he shold haue no porti­on with him, and had washed his feet, then Peter, who refused before, now beggeth, Lord, not onely my feet, but my head and hands also: so it is with vs, before wee taste of the sweetnesse and refreshment of Gods word, to our wearied soules, and the ioy thereof to our woun­ded [Page 242] and sorrowful consciences, we esteeme of it, as Aesops Cocke did of the Iewell, hee found in the doung-hill, wee had rather haue a grayne of Barley, or any thing that testeth to the flesh, or is agreeable to please our affections. Gods word, is as it were pearles, cast be­fore swine, wee are rather ready to turne backe, and teare them in pie­ces that offered them vnto vs, then to giue them any thanks: we refuse then with Peter, the water of life, but as soone as it hath touched our hearts, and our soules haue found the refreshing sweetnesse thereof, then wee will begge and importu­nately intreat, Lord, not onely this measure, but a greater dayly of the knowledge and comfort of thy word, fill my whole soule with the power thereof, and stuffe all the corners of my heart, with the a­boundance of the same, let it not onely be in my head, to talke of it, but in my hands to doe it, and in my feet also, in thy way to walke [Page 243] according thereunto. This should bee our desire and estimation of Gods word: for if wee be sicke to death (as it were) wee would e­steeme much of that Doctour, that could tell and shew vs, what, and from what cause our sicknes came, and could giue vs a present reme­dy to restore vs, to the perfect health of our bodies, that wee should liue long; but wee haue the infectious and deadly sicknesse of sinne, euery one of vs, in our soules. Gods holy Word doth shew vs, what our sicknesse is, and by what way or meanes we came by it, it of­fereth to vs present remedie, not to restore the bodie to a kind of health, that it may liue a miserable momentaneall life, for a while, but to restore the soule to perfect and true health, that it may liue a bles­sed, ioyfull, and eternall ioy in hea­uen, with God and his blessed An­gels, how then should we esteeme of this Physition & Physicke? To such a Physition of the body, wee [Page 244] would thinke that we did owe our life, who restored vs to the same: to such a Physition of the soule then, how much more do we owe this tē ­poral miserable life for the defence thereof? and how can we sufficient­ly value or loue the same; we wold account of him much, who would giue vs such a right, whereby we should possesse the whole king­doms of the earth peaceably, yea, or to be heire to any one kingdom: but so it is, that Gods word, if wee beleeue the same, maketh vs heires to the eternall Kingdome of Hea­uen, and giueth vs sufficient right and title, that wee shal bee peace­able possessours thereof, in euerla­sting Ioy, and Glory infinite. In a darke perilous way, wee esteeme much of a Lanterne; such is Gods word, to our wayes of this life: in a dange [...]ous long iourney, wee would esteeme much of a faithfull skilfull, vnburdenable and suffici­ent guide, readie to ouercome and encounter all perils or enemies of [Page 245] ours; such is Gods word, in the long, wearisome, and dangerous iourney of this life, where, when we meet with any temptatiō, if we answere, It is written, and firmely beleeue the same, in so resisting Sa­than, we shal ouercome his tempta­tions, and at last make him depart, at least for a while, from vs, by the strength of this our Guide. In a great and doubtfull matter, know­ing our owne simplicitie and foo­lishnesse, we would much esteeme of a faithfull and wise counseller: two wayes are set before our eyes, one leading to death, another to life, to the wrong we more natural­ly encline, then to the other: there­fore in this great matter of life and death eternall, and the doubtful­nesse of these two waies, at one of which enter wee must, wee haue most great neede of this wise and faithfull Counseller, whom wee should much esteeme and follow in all things. Moses sheweth Israel, what the value of this worde of [Page 246] God is, & what value they should esteeme it of, when hee saith, It is your life and your wisedome, whereby you excel all other Nations; there­fore hee exhorteth them, neuer to let it depart out of their mouh nor heart, but continually to talk of it, going in, and comming out, at home and in the fields, night and day to meditate thereon, to make it a signet vpō their finger, a front­let betweene their eyes, and to e­steeme nothing neere vnto it▪ no­thing equiualent to it, nor nothing aboue it. Of the great estimation of the word and trueth of God, we haue one notable example in the Scripture▪ of the good and godly king Iosiah, 2. King. 24. who, when the booke of the Law of God, being found by Hilkiah the Priest, and presented to the King by Shaphan the Chan­celler, hee hauing heard the words thereof, rent his clothes, and went to the house of God, with all the people of Iudah & Ierusalem, small and great, the Priests and Leuites, [Page 247] and there, in audience of the whole people, did reade the law himselfe in their eares, shewing what esti­mation and reuerence euery King and people shold haue to the word of God, we must heare and reade it with great reuerence, as becom­meth the word of the King of all kings, and Lord of all lords to bee heard, with the hand of faith wee must receyue it, and with all esti­mation, wee must lay it vp in the chest and coffer of our hearts, to bring forth the fruit of obedience thereunto, as becommeth good subjects, naturall children, & faith­full seruants, in our life and con­uersation. It is the most precious Iewell that a yong man can weare; the greatest riches that he can pos­sesse; a chayne of gold about his necke; true wisedome to his heart; the faithfullest tutor to direct and gouerne him; and the most delight­full pleasure & greatest profit that euer he could wish; for godlines is profitable vnto all things, and [Page 248] hath a promise of this life, and of the life to come. It is to the aged, their greatest honour, their truest wisedome and grauitie, when sick­nesse and age oppresseth them: it is a comfortable salue to their soules, and the best company they can seeke to, or desire: it is the skilful­est Doctor, that can best ease thē; and it is the strong hand, that brin­geth them safe and sound thorow all griefe, dolours, temptations, sicknesses, and the passeouer of death it selfe, vnto the kingdom of God, & the eternal ioyes of hea­uen. Therefore let yong and old e­steeme of it greatly, and of the bea­rers thereof highly, as of the ambas­sage & ambassadours of the Prince of all Princes, and Lord eternall, ouer all Lordes and Potentates in this temporall and momentaneall world, that receiuing 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 [Page 249] 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 [Page 250] 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. [Page 251] 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? [Page 252] 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 Reu. 2. 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 [Page 253] 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, [Page 254] 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 I [...]hoiakim the King, and beheaded likewise: Iere­miah for speaking of that, whereof God commanded him not to keepe a word backe, to bee apprehended [Page 255] 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 Ile 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 [Page 256] 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 is so restrai­ned in many places, the mouths of Gods seruants so shut vp, and the veritie repressed and bound as it were, is, Alexander the Copper­smiths profite will cease, if Paul preach; where Gods Arke com­meth in place, Dagon must fall: and if Iesus Christ in such humilitie be suffered to bee acknowledged the Sauiour, the Hie Priests honour, iurisdiction, and profit must cease: if Daniel be suffered, hee will disco­uer the Priests knaueries; and Elias will shew that Baal is no God, nor heareth not: when Moses commeth with the Tables of the Law from the mount, the golden calfe must downe: if when Michaiah commeth to speake the truth freely, he belee­ued: Zidkiiah & the falsflattering Prophets, with their hornes of yron, should be put out of credit, fauour, [Page 257] and authoritie: if Iohn the Baptist should be obeyed, then Herod must put away his Herodias. And where Gods sincere and pure word only getteh place and libertie, downe must goe idolatrie, and not a relict or hoofe thereof remaine: tyranni­call authoritie of these, who with Diotrephes, loueth the preheminence, and to rule as lords ouer the Lords inheritance, must bee trod downe vnder the humble feete of Iesus Christ, and of his word; who prat­leth against Gods true seruants with malitious words; & not there­with content, neither they them­selues receiue the brethren, but for­biddeth them that would, and thu­steth them out of the Church. The triple crowne must yeelde to the crown of thornes, & al popish, eth­nish, & apish ceremonies, must fall downe before this Arke of Gods pure worde: where the worde of Christ, who came to serue, getteth right place, gracious Lord, must cease; Caeser must haue that which [Page 258] belongeth to him: and all pastours with Paul, must graunt themselues to bee seruants onely to Christs flocke for his cause: their right title is the most honorable that they can haue, euen the title which Iesus Christ is called by; to bee Sheepheards of soules: where Gods word shineth, their shining before the flock must not be in gold & silkes, but in good workes: where Gods word ruleth, their rule and gouernement must be onely by Gods word; their scep­ter, that scepter which subiects scepters to it selfe; their crowne, their flocke: you are my crowne, saith Paul: their sword, not temporal, nor Caesars, but that two-edged sword that is in Christs mouth, Gods; and all their authority from Christs commission onely, As my Father sent me; so I send you: where Gods sacred Law commeth, there they must not worship the golden calfe of profit onely: neither can Alexanders Diana bee so fat vnto him, but with Moses they must looke onely for the re­ward [Page 259] of God: Christs kingdome is not of this worlde, in it then they must not looke for any recompēce: Paul saith, I haue fought a good fight, &c. from henceforth is laid vp for me a crowne, &c. there is the reward hee looked for. I goe (saith Christ) to my Father to prepare a place for you: this is Christs promise; For in the world you shall haue affliction: and if you were of the world, the world should loue you, but because you are not, as I am not, therefore it hateth you. In it then, nor of it, Pastours must not thinke their reward to bee: and if in the world, & of the same, they haue here their reward, it is to bee feard that they shal neuer haue any other; but as the world loueth thē, & they the world again, that their cō ­demnation is like to bee with the world also. Therfore, where Christs word taketh place, worldly profite and full bagges must depart: and albeit the Minister must liue of the Altar, to supply necessitie, yet Christ, for Christ, and his glorie onely, must bee preached, pride in [Page 260] the hie Priests; and auarice in Iudas, was the first betraier of Christ: pride and auarice now is, and euer shall be, the only betraier of Christ and his cause, and they know little the power of Christ in their heart or soule, as they preach his name with their mouth, who with Zebe­deus sonnes here, seeketh onely for their prefermēt, because they haue followed him: but they who truely follow him, must denie here, se suos, & sua, take vp their crosse and fol­low him. The same is his answere to all Ministers, as it was to Peter, who when hee asked what they should haue, because they followed him: he answered, that they should sit on twelue seates with him, and iudge the twelue Tribes of Israel: so he saith to euery Minister, that fol­loweth him truely as they did, not that hee shall be so or so powerfull in the world, for hee hath chosen the weake ones of the world; but that hee shall sit at his right hand with him in his kingdome, when he [Page 261] shall iudge all the Tribes and Na­tions of the world: they then who pertaine vnto that kingdome, will desire that great reward & honour, only more then all the honour and kingdoms of the world, with their glory, esteeming all as dung to win Christ, & many soules vnto Christ, to know the power of his death & resurrection in themselues, and see it in their flockes. But who pertain not to this kingdome, they wil pre­ferre their owne profite before all things: & if the preaching of Gods word hinder or take away their profit, with Alexander; that Diana goe not downe, they will stirre vp kings, kingdoms, cities, rulers and people, against Paul and his prea­ching; and if thirtie pennies may be had, Christ Iesus shall be betrayed with a kisse: If this light and fire of Gods word should come in place, it would consume, like Moses rod or serpent, the serpentine and pro­fitable fire of purgatorie: If it were preached plainely vnto Gods [Page 262] people, and to the soules of men, that we must come onely to Christ, who call [...]th and commandeth vs; aske of the Father, who can denie vs nothing through him, according to his will; and that the King, a­gainst whom wee commit the of­fence, onely can forgiue the same. Where should the golden pardons of the Pope goe, or the profit of the confessors, if it bee preached, that Christ the Master, had not a hole to repose his head in, nor so much mony as could pay tribute for him and [...]or Peter? And if it be reported how Peter, Acts. 3. said, Siluer or golde haue I none; where shall the princely pallaces of the seruants goe, & the great treasured heapes of golde they lay vp? Paul soiourned in a poore Tanners house that dressed leather, and when hee sent for his cloake and his scrolles, he maketh no mention of any great treasure; but hee laid vp his treasure in hea­uen, where the moath, the canker, nor the theefe coulde not come, [Page 263] gaining and treasuring by his Ta­lent, many soules to God. Peter got a great treasure, and conquesed much, when at his Sermon so many soules were conuerted to Christ, & ioyned to the Church. But these fat woolues, and dumbe dogges, they care not for such a treasure or con­quest; woe be to them, for they doe not the worke of the Lorde at all, let it be negligently, woe be to thē, 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 [Page 264] can their sheep follow thē, 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 man [...]pleasing, briberie, simonie, honors, to theeue, and to rob, kil and destroy, like that wicked steward, drinking, eating, and glutting thēselues 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 [Page 265] 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, thē that potion, which the world gaue to Christ on the Crosse, vineger and gall mixed together. Flint [Page 266] 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 [...]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; [Page 267] 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 [Page 268] 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, Rom. 6. 3. 4▪ 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: 2. Tim 2. 22. of youth, and follow after righteousnesse, faith, loue and peace, 1. Pet. 5. 5. 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, Eph. 5. 3 4. 1. Thess. 4. 7. shall ne­uer inherite the kingdome of hea­uen: Eschewing all filthinesse, (for God [Page 269] 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. Eph. 5. 16. Redeeming the time, for the dayes are euill. And that conside­ring the season, Rom. 13. 11. 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 [Page 270] neither in chambering and wantonnesse, nor in strife and eni [...]ying: 1. Thes. 4: 7. but put on the Lord Iesus Christ, and take no thought for the flesh, to fulfill the lust, of it: and [...], 2. Tim. 3. 21. as he who despiseth these things, despi­seth not man but God: So, if any man purge himselfe from thes [...] hee shall bee a vessell vnto honour, sanctified & meete for the Lord, & prepared vn­to euery good worke.

Amen.