A Young Mans Inquisition, Text (1 of 3)

A Young Mans Inquisition · Text (1 of 3)

p. 1A YOVNG MANS INQVISITION or Triall.

PSAL. 119. VERS. 9.

Wherewith shall a young man redresse his way? In taking heede thereto, according to thy word.

COncerning the Author of this Psalme, amongst writers there is no concordance, and agreement, in certaintie of any nominated particular; but as the tree is knowne by his fruites, so it is euident by this Psalm, and the manifold comfortable matter p. 2therein 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 not1. Sa. 17. 49.1 Sam 17:49 long time after the slaughter of Goliah, 1. Sam. 18. 9.1 Sam 18:9being presently thereafter notwithstanding, laied open to the narrow marking and hatred of Saul himselfe,Ps. 119 161.Ps 119:161 and to the malice of his wicked seruants, as also beset and pursued with the temptatiōs of thePsal. 119. 157Ps 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 hauehave Gods louelove more encreased towards him to encounter the vniust hatred of man, and his strength more confirmed in his heart, to ouercome p. 3the 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 hauehave 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 vntounto 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 p. 4word 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 louelove 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 eueryevery dead soule in sin,Ver. 25. 50. 39. raising it vp to newnesse of life; a p. 5coūsellor 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 vntounto vsus, 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 p. 6so therein the mysterie of the passion and resurrection of Christ, which is the chiefe and onelyonly 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 p. 7vntounto 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 louelove, 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 p. 8letter, wherein some will hauehave 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 vponupon 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 p. 9learneth the vse of reading, so let vsus by these Elementes learne the vse of liuing.

The full Alphabet whereby this Psalme is noted, noteth to vsus 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 eueryevery 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 vsus with God our Father in louelove.

By the octonar number in eueryevery section is declared,Leuit. 12.Lev 12 that as the purification of vncleannesse, and the celebration of Circumcision (whereby the fore-skin of the flesh was p. 10taken 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 vsus; 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 p. 11retaine, 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 vsus, in his word onelyonly. As also that not onelyonly wee retaine the same in the sinceritie thereof, worship GOD onelyonly 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 vsus) is not of the strength of man, but must be the power, & worke of Gods holy spirit, therefore he mixeth p. 12often 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 hauehave dominion ouer him: 37.by this example teaching vsus the like133. 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 vsus our dutie, to enquire if wee can, or hauehave 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 hauehave 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: p. 13notwithstanding comforting himselfe, and all the godly, that are inwardly or outwardly afflicted, by relying in faith vponupon Gods promise, and saluation reuealed and made to him, and to all those that beleeue in his name; which is, and must be, the onelyonly 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 merciemercy the more confirme and establish him in his statutes; shewing thereby the many hinderances, that the godly hath euer had, and shall continually hauehave cast in their way by Sathan, to hinder p. 14their 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 eueryevery 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 vntounto vsus in his word, which (in respect of the excellencie thereof, the desire and estimation wee should also hauehave of the same in our heart) is adorned with many titles proper thereunto.

p. 15In 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 vsus.

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, p. 16in 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 vsus handled.

The notation of this second octonarie, is by the second letter of the Hebrew Alphabet, foreign Beth: wherewith eueryevery 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 p. 17therewith, 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 hauehave respect vntounto 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 vponupon the reprobate p. 18by 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 merciemercy 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 eueryevery one must hauehave, who would escape that eternall and fearefull confusion of euerlasting destruction.

The other signification of this Letter foreign 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 p. 19youth 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, vntounto 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, p. 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 vsus 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 merciemercy of God) to repentance and a good life hereafter.

The second reason is, because youth is carried with a more headlong p. 21force vntounto 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 eueryevery man, to a greater desire and louelove thereof) He setteth downe heere the first particular p. 22and 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 vntounto 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. p. 23In 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 onelyonly, 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?

p. 24The 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 vntounto 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 p. 25both is, according to thy word.

The translation of the question, according to the originall in the Hebrew is, foreign in quo mundabit, &c. Wherein shall a young man cleanse his way? Gen. 6. 5.Gen 6:5as 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, p. 26Wherewith? &c, It teacheth vsus, 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 p. 27bridle 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 hauehave 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 vponupon the deceitfull knees, of the delaying and dallying Dalilah, of the filthy lustes and vaine poysonable pleasures p. 28vntill they hauehave lost their strength, Gods graces and benefits bestowed vponupon 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 giuegive 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 giuegive 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 p. 29and more glorious victorie to eueryevery 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 onelyonly 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 eueryevery 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 vsus search and trie our wayes and turne againe vntounto the Lord: the neglect and incommoditie whereof, the same Prophet p. 30complaineth greatly vponupon: Iere. 8. 6. I hearkned, & heard, but none spake aright; no man repented him of his wickednesse, saying, What hauehave I done? (the incommoditie followeth) eueryevery 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. 28.1 Cor 11:28examine 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 eueryevery 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 hauehave I done? Peter, ere euer Christ looked comfortably vponupon him againe, after his deniall, with bitter teares he cōsidered; what hauehave I done?

The Prodigall child, and true p. 31paterne of a conuerted sinner, before euer he saw his fathers face or house: his first step, was, he considered with sorrow and tryed; What hauehave 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 merciemercy. 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 eueryevery yong man learne to p. 32trie 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 hauehave 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 p. 33himselfe 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 hauehave gone astray: we hauehave turned eueryevery one to his owne way. And except with the Prodigall sonne we acknowledge, first, that wee hauehave gone in a farre countrie from our father, wee can neuer resolue to draw nere againe, except we cōfesse humbly, first vponupon the knees of a sorrowfull soule, that wee hauehave 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 merciemercy, nor receiue the comfortable kisse of his louelove: 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, p. 34to 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 merciemercy, 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 vponupon 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 p. 35of the fault maketh present cōdemnation; before God almightie, confession and acknowledging of our sinnes with sorrow, maketh present absolutiō. Therfore let eueryevery 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 & louelove, 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 onelyonly 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 p. 36and 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 p. 37sweetnesse 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 p. 38conscience 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 vsus 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 p. 39eyes the example of that forenamed young man onelyonly 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 vntounto eternall life. Blessed is the condition of such a young man who doth so, and who in all humilitie doth daily prostrate himselfe vponupon 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, p. 40onelyonly 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, p. 41& Iuuenis morib…. Disputing de Idonco auditore Ethices) GenerallyThe 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 p. 42the graue and corruption. Sickenes cōmeth alike, & Deaths Sythe cutteth downe both as grasse equally: all liue one naturall life vponupon 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, vntounto 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 p. 43is 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 vponupon 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 p. 44eueryevery 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 eueryevery▪ 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 hauehave eueryevery 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 vntounto him: but as hee will hauehave the euening sacrifice of age, p. 45so wil he hauehave 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, eueryevery 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 p. 26and redresse our waies according to his word, not excluding, but in eueryevery age wee hauehave 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 hauehave 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 vsus in pouertie, nakednesse, p. 27and 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 giuegive vsus 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, p. 48and in it, we must enter in, either at the broad way which leadeth vntounto euerlasting destruction, or at the narrow way which leadeth vntounto 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 vntounto God, and to the kingdome of God, his father: and is the ease and rest of all that commeth loaden or wearie vntounto 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. p. 49and hauing found, knowne, applied, and taken hold of him, then apply thy whole course of life, in thought, word and deede vntounto 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 vponupon was holy. If thou stand t…n vponupon 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 p. 50way. 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 vponupon 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. 7.2 Tim 4:7 when the time of thy departing is at hand, I hauehave sought a good fight, and p. 51hauehave finished my course. I hauehave kept the faith: for henceforth is laid vp for mee the crowne of righteousnesse, which the Lord the righteous Iudge shall giuegive mee at that day; and not vntounto me onelyonly, but vntounto a…l them that louelove his appearing. Lorde grant that eueryevery one of vsus may in our youth enter in this course, constantly continue therein t…ll our …ues end, and at our last dissolution we may hauehave 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 vntounto God, not sinning in it when we may sinne, and therefore let vsus sacrifice the same vntounto 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. p. 52In our youth wee must not runne with the diuell, and in age thinke to returne vntounto God, neuer forsaking our lusts, nor ceasing to fulfill them in our youth, till then in age they forsake vsus, 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 vsus 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 vsus, 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 louelove, vnfallible trueth, and vnfaileable strength, hee will p. 53assist and persist with vsus, vntill wee hauehave likewise troden him vnderunder 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 vsus by the strength of Gods Spirit, redeeme our selues frō his destroying iawes, and in our youth shewe Gods strength in vsus, and while wee are young men, let vsus 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 vsus endeuour by the speciall assistance of Gods grace, & strength of his powerfull Spirit, to kill, ouercome, and p. 54subdue 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 vsus, yet like so many Iudases seeking to betray vsus in the hands and power of our malitious and cruel enemie Sathan: they giuegive vsus their sweete milke to drinke, but for our destruction: they make vsus sleepe vponupon their knees, but to abrace our strength, and to make God abrace our name out of the booke of life, to betray vsus 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 vsus, as a snake in our bosom to sting vsus to eternall death: suspect then their venome, and the… deceitfull wicked purpose; let them not keep thee vnderunder the yoake of their slauerie, but keepe them vnderunder thy commandements & rule, and subjugate thy necke vnderunder the light p. 55and 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 onelyonly begotten and welbeloued Sonne of God, in that eternall kingdome of his Father, which hee hath prepared for vsus, taken possession himselfe before vsus, and granted vsus 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 p. 56glorious 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 louelove 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 p. 57pledge 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 p. 58of his vnsearchable louelove shine vponupon 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, p. 59doing 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 p. 60die, and youth must hauehave 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 p. 61of the Comedie shall bring rest, ioy, victorie, and peace vntounto thy soule. And therefore saith Ieremie, It is good for a man to beare the yoake in his youth. Lam. 3. 27.Lam 3:27When Christ came many thousand yeares after hee was promised,Gen. 3.Gen 3 and did cast out Diuells,Mat. 8. 29.Matt 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) p. 62follow 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.Eccl 11:9therfore take away that griefe out of thy heart, and cause euill to depart from thy flesh, for childhood and youth are vanitie. Sathan counselleth vsus 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 vsus for this end, that in righteousnes and holines we should onelyonly serue him here on earth for a while, and eternally hereafter with himselfe in heauen enioy euerlasting felicitie: he created vsus out of the dust of the earth, and wee know not now how soone wee must returne thither againe in childhood, youth, p. 63middle 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 onelyonly for Gods glory: therefore let vsus so shine before others, that they seeing our good works, God may be glorified by vsus. 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 vsus to remember, when hee commaunded vsus 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,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 p. 64likewise by Gods word) thou must offer vp thy selfe being yong, a liuing sacrifice vntounto 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 hauehave thee entered in his house and family, when thou canst not goe vntounto him, thou shouldest creepe vntounto 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 p. 65life: hast thou receyued Christs name vponupon 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 vponupon 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 vsus, 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 vsus, before wee aske that p. 66food, 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 vponupon 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 vsus, Follow me; with his Disciples, leauing our nets and deuises in the sea of p. 67the 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 vsus, with Peter, if we louelove him in our youth, we must answere, Yea, Lord, I louelove thee, and not say, when I hauehave fulfilled the lusts of my youth, then I wil louelove 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 vsus serue God, or neuer exspect that wee can hereafter being hindred by many abstractions and cares of the world: but if now resolutely we p. 68begin; that same God who gaue the will and the begining, will also giuegive 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 giuegive 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? p. 69or 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 louelove the light, embrace the good, and abstaine from all apparance of euill. 1. Thes. 5. 22.1 Thess 5:22Dedicate thy youth to God, who reneweth the same, as the Eagles.Vers. 103. GiueGive vntounto God that which is Gods, Mat. 22. 21.Matt 22:21and that is, My sonne giuegive me thine heart. Prou. 23. 26.Prov 23:26The 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.Luke 2:46in hearing & asking questions of the learned Doctors: so his first step to heauen, was, in his child-hood he began to do his p. 70Fathers 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.Ps 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: p. 71and whosoeuer constantlie continueth with him, faithfull vntounto death, as hee hath promised, so he will giuegive them,Reu. 2. 10.Rev 2:10 the crowne of life. This is the way, by which, the way it selfe, hath gone before vsus 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 p. 72man according to Gods own heart) & he calleth thē, his rebellions; shewing as rebelliō is highest treason vntounto 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 vsus 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.Prov 8but 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, p. 73whē Christ heard the yong mā in the Gospel answere him; that he had kept all the Commandements from his youth, that Christ began to louelove 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 vponupon vsus. It is said, that a new vessell euer sauoureth of that p. 74liquor 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 vsus 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. 15.2 Tim 3:15 Timothie is praised of Paul; That hee did know the Scriptures of a child, which were able to make him wise vntounto 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, p. 75eueryevery 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 vntounto 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 vntounto 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, p. 764. 9. But take heede to thy selfe, and keepe thy soule diligently, that thou forget not the thinges which thine eyes hauehave 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 vntounto 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 vntounto them, Set your hearts vntounto all the wordes which I testifie against you this day, that you may command them vntounto 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 p. 77their 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 vntounto 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.Gen 18:17Gen 18:19 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 vponupon Abraham that he hath spoken vntounto him. Isaac being a young childe, yet was well instructed in the typicall seruice of God, and things pertaining vntounto the sacrifice of the old Law, when he asked his father; Behold the fire and the wood, Gen. 22. 7. 8.Gen 22:7Gen 22:8but 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 p. 78young man, by his fathers instruction and example was,Gen. 24. 36.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 vntounto them; And if it seeme euill vntounto 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 hauehave 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 vsus and our seed after vsus,Gen. 17. 7.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 louelove p. 79and 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 vnderunder 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 hauehave beene that his sonnes in their banquetting p. 80had 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 giuegive them againe vntounto 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 hauehave 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 p. 81in their hearts and mindes, that with all their hearts, soules, and mindes, they may honour and serue GOD, in all feare and louelove, 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: p. 82and 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. 2.2 Kgs 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 p. 83consider 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 p. 84wilde 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 vponupon 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 p. 85all parents be carefull, in the good and godly education of their children. EueryEvery 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 onelyonly; My sonnes, doe so no more: but to shewe their louelove to their children, in correcting them for their faultes: For whom the Father loueth, him hee chastiseth: Prou 13. 24.Prov 13:24and, 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.Prov 29:17 Correct thy sonne, and hee will giuegive thee rest, and will giuegive pleasures to thy soule.

p. 86And 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 louelove; 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 p. 87and 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.Prov 22:6hee 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 hauehave 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, p. 88and 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) vntounto 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. p. 89The right blessing, which Parents should bestow vponupon 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 vponupon 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. p. 90When 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 onelyonly, so to bring vp their children in the true p. 91feare and louelove of God, that they may be partakers also of that vnspeakeable comfort & ioy of that conjunction with themselues, and so hauehave true life in them; yea, before they should bee diuided from that comfort and life, which they hauehave in that conjunction with Iesus Christ, they rather would giuegive ouer that naturall title and right of comfort, which belongeth iustly vntounto 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.Ps 51Eph 2:3 that they may be begotten of a new, supernaturally, in the spirit vntounto 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 eueryevery one should hauehave p. 92or 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 hauehave 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.Gen 27:46his parents, he would not ioyne with thē in mariage, but with his owne kindred, p. 63commanded by his fathee; as also, the like after a maner, in a counterfeit cast-away, Esau his brother,Gen. 28. 6, 7, 8.Gen 28:6Gen 28:7Gen 28:8 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. 23.1 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 vntounto him; so that the good inclination of the father, is a great awe band vntounto the sonne, as of the contrary, the nature of the sonne, is more apt to follow a lasciuious and impious father to p. 94wickednesse 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.John 8:39John 8:44 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 vntounto 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, p. 95Mercy, 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.