Works, Part 4 · Meditation 1
MEDITATIONS ON PROV. 4. VERS: 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23.
Take hold of Instruction, and leaue not, keepe her, for shee is thy life.
THE matter which is contained in this verse, hath beene often repeatedMany thinke they louelove God his word, & religion, whē indeed they doe not. in the Chapters before, yet here againe it is necessarily repeated: for in these matters besides our great dulnesse and negligence, wee are so readie to deceiue our selues, and to thinke wee louelove the Word when we doe not, and doe perswade our selues in our owne imaginations, that wee hauehave laide fast holde of Wisedome, when indeed we hauehave neither touched▪ nor tasted it. Therefore that wee might beware of this, hee repeateth that which he had spoken before in most effectuall and significant speeches. For the word which is here translated, lay holde, doth signifie to lay hold with strength, as we see men that are in perill of drowning, they will lay hold so fastSimile. How to holde fast true Wisedome, vponupon a thing, that their hands may be sooner broken then loosed: all their power for the present time is in their hands, and they will most surely holde fast that they catch in their hands; In like manner must wee lay holde vponupon Wisedome with our heart, with such strength and power must we catch hold of it, that nothing whatsoeuer be able to separate vsus from it. This is the first thing whereunto we are here exhorted. The second must necessarily be ioyned to this: which is, that we doe not leaue it for any thing, but keepe it as fast as we hold it.
Both these exhortations are most necessarie, for wee are very slacke and slowe to layThe cause of forgetfulnes, is carelesnes. holde, and when we hauehave laide hold, through carelesnes wee are ready to loose it: hereof it followeth, that we forget many godly lessons that wee hauehave learned. Hereof it is, that wee lose many worthy things, wherein wee hauehave bene greatly comforted, yea, hereof it commeth, that wee be many times ignorant of some principall points, of which wee hauehave bene often instructed. Therefore if we will for euer learne, that wee hauehave once learned, if wee will continually feele comfort, in that wherein we hauehave once bene comforted? thenTwo things to be auoided; first, vanitie of minde: secōdly, worldlinesse, if wee will entertain and possesse wisedome. let vsus with all dilgence attend vntounto these two things: First, that we lay fast hold vponupon the word, and then that we keepe it fast and sure, when wee hauehave layd holde of it. This if wee would doe, then are wee to beware of two things, which heerein would greatly hurt vsus: …st, we must beware of the vanitie of our minds, that we be not led away with it, from the Word vntounto worldly lusts, and from vertue vntounto vanitie. Secondly, wee must be very circumspect in matters of this world, for the ouer-bolde and vnwary dealing in them, is of great force and power to keepe vsus from catching fast holde vponupon Wisedome, and if wee hauehave already laide fast holde as wee thinke, yet if our mindes be bewitched with worldlie things▪ the couetousnes of them will choake vp all care of the Word; the desire of them will dispossesse Wisedome, and cast it out of our hearts. These two things, if wee be carefull to auoide, then shall our hearts be much more fit to receiue the Word, and to keepe it with care, when wee hauehave receiued it. The things whereunto wee are here exhorted, are giuen vsus in charge, in the second commaundement of the Lawe, vntounto which place this verse must be referred.
Vers. 14.
Enter not into the way of the wicked, and walke not in the way with them.
15.
Auoyde it and goe not by it, turne from it and passe by.
SAlomon hath hitherto exhorted vsus to wisedome, now he dehorteth and calleth vsus backe from all manner of euill, which might hinder our proceedings in wisedome, and first he aduiseth vsus to auoid all euill examples: secondly he willeth vsus to beware of our own way-wardnes and corruptions, and to flie from the euill examples of sinfull and wickedWhat to be auoided. men. Hee dehorteth vsus in sixe verses, that is, from the 14. to the 20. and his dehortation consisteth of a precept, and the reasons of the precept: the principall is expressed in the 14. and 15. vers: we must hauehave no fellowship or familiaritie with the wicked, and because it is hard to flie from them, and because their companie is daungerous, therefore Salomon vseth many words to set out the matter, shewing indeede, that we can neuer be too much or too often warned of them: for he saith, Enter not, walke not, withdraw thy selfe from it, passe not by it, decline from it. Much like vntounto this Physicke, the Physitions prescribe for theSimile. To auoyd the societie of the wicked. Citò, longè, tardè. plague: for they say, if a man will be preserued from the plague, hee must obserue these 3. things: first, that he quickly and with all speed flie from it: secondly, that he flie far away: thirdly, that it be long ere hee returne to the place againe. By this they meane, that if the ayre be once infected, there can bee no remedie deuised to preserue a man in that place: now the plague is more contagious then the wicked are, the plague doth no more infect the ayre, then the wicked do infect those places wherein they liue: and therefore Salomon doth very well to prescribe this remedy for the auoyding of the infection which might be gotten by euill companie. For what could preserue a man in Sodome, but only his lawfull calling: therefore vnles a man hauehave such a calling to keepe him there, he must flie quicklie from the wicked, he must flie farre from them, he must see them amend, before he returne vntounto them. Dauid did very well see this, and therefore he doth in many places criePsalm. 119. and 1…0. out against them. Away from me yee wicked. Woe is me, that I hauehave so long dwelt in Kedar. Dauid was not effeminate, he had not a womanish heart to crie without cause, he felt the smart of it, and therefore crieth so earnestly against them, he saw no good example, he saw no occasion of goodnes, he was much hindered in his obedience, hee had many pulbackes, and other great disprofits. By this then we see, how needfull a precept Salomon doth here giuegive vsus; but the necessitie of this shall more plainely appeare, if wee consider either the wickednes of their wicked practises, or the hurt which the godly hauehave receiued by them: for the will of the wicked is wholly bent to euill, they be euer willing and ready to hurt good people, when any occasion is offered, their skill is great, and their wisedome is answerable to their will. And therefore our Sauiour saith, The children of this world are wiser in their generation then the children of Light.
This wisedome we may perceiue in them, whether they shew themselues deadly and open enemies, or friendly and counterfeited friends: for if they professe themselues to be1 The practises of the wicked against the godly. 2 our enemies, it is marueilous to see their practises. First, they will vse all extremitie and hard dealing, they will offer violence, and oppresse him (if it bee possible) with wrongfull iniuries: and what is their purpose in all this, but to prouoke him that is good, to requi…e euill for euill, and so fall from his GOD, or at the leastwise to stay and hinder him in the course of his godlines, that God may be displeased with him▪ If this thing will not preuaile, they will worke another way, and labour by slaunders and false reports, in such wise to discredit him, that he may be vtterly discouraged, and caused to forsake his profession. And yet they will finde another way if this will not worke: they will deuise crafty fetches,3 and practise subtiltie against him, they will inuent pestiferous policies, and finde craftie counsels to ouerthrow him. These and many other wayes hauehave they to spit their spite, and spue out their venemous poyson against the people of God. If thus also they cannot hauehave that successe they looke for, if by this means they cannot obtaine their purpose, they will take a contrarie course to preuaile that way if it be possible: they will fame friendship and become our friends, they will flatter vsus with faire words, and allure vsus with their benefits, to communicate with them in their wickednes; and to be companions with them in their sinnes: but when they deale most dangerously, when they marke and obserue our dispositions, and become appliable to our nature (for this meanes will they also vse:) so malicious are they indeed towards vsus. If we be religious, they will shape some shewe of religion: if we praise anie, they will praise him; if we mislike or dispraise anie, they will shewe their mislike of him. Thus in all things they will marke our mindes and our dispositions, and will so applie themselues vntounto vsus, that except God giuegive vsus grace they will ouerthrowe vsus. Seeing therefore they hauehave a readie will to hurt vsus: seeing also they hauehave great skill to deuise most forcible and politike meanes against vsus, what worthie account must we make of this precept, wherein Salomon teacheth vsus how we may keepe our selues from receiuing any hinderance by them? Againe, if we thinke vponupon the hurt that the godly hauehave had by them, or if we consider how they hauehave bene infected through their corruption, wee shall confesse indeed that it is most dangerous to deale with them, and it is the best way to keep vsus farre from them. Ioseph was a good man, and indued with great graces, he had receiued great increases & strength of Faith, and had strong temptations: yet being daily conuersant among the Egyptians, hee learned to sweare by the life of Pharaoh. Dauid was a manWhat euill examples doe according to Gods owne heart, he suffred much, and learned great obedience by his sufferings: yet abiding but a while among the vncircumcised Philistims, he learned to lie, and to dissemble. What shall I say of Lot and his familie? what danger was he in? what losse did he sustaine? what hurt had he in his goods, in his soule and bodie? hee was carryed away with the wicked Sodomites captiue, his goods and Cattell were taken from him: and though through Gods goodnesse hee was rescued, yet he loued Sodome still, and would liue in it, yea, though fire and brimstone were ready to be powred vponupon it, he must be dragged and drawne out of the Towne, or else hee would not easily hauehave left the place, albeit his soule was daily vexed with the filthinesse of their behauiour; his wife looked backe when shee was deliuered, and therefore she was turned into a Pillar of salt: his daughters were so corrupted, that they were not ashamed to lye with their father, and Lot himselfe learned to drinke wine very liberally, whereby hee was brought into a filthy sinne. If a man were assured that hee should continue safe, notwithstanding all the temptations of the wicked:No hope of Lucre or preferment must linke vsus in any league with wicked men. yet the care of his familie, and feare of their falling, should bee a cause sufficient to driue him from wicked companie. But if hee himselfe be touched with a conscience and a feeling of his owne infirmitie, what louelove of profit, what hope of aduautage should keepe him there? Lot therefore might plainely see the iudgement of God vponupon him, and vponupon his familie, because he would liue, and linger so long among those wicked Sodomites. Now if these men receiued such deepe and great woundes by wicked companie, then who is that man, or what is his name that can thinke to stand among them? We therfore ought to be most circumspect and carefull to keep vsus from the company of wicked men: for their heresies will make vsus heretikes, their carelesnes will make vsus vngodly and secure. This commandement of flying euill is very generall, and may bee extended to all the commandements, which we are brought to breake by reason of euill companie.
Vers. 16.
For they cannot sleepe except they hauehave done euill; their sleepe departeth except they hauehave caused some to fall, &c.
THe law and precept which was prouided for the auoyding of euill company, was most effectually set downe in the two former verses. The reasons of this commandementReasons of the former precept. do follow in the foure next verses. These reasons are in nūber two. The first is drawn from the peruerse and crooked nature of the will and disposition of wicked men, in the 16. 17. and 19. verses. The second is drawne from the state of the godlie, and from their behauiour, vers. 18. The nature of the wicked is such, that they count wickednesse as pleasant as wine, and therefore they make vngodly practises their chiefest delight; it is theirThe delight of the wicked meate and drinke to doe euill, they are best refreshed when they most offend: neither are they content with their owne wickednesse, but they doe moreouer cause other to fall into wickednesse. If they cannot come by their purpose; if they hauehave not great occasion to worke that which they hauehave deuised; if they hauehave not made some fitter for their vngodly friendship, then their sleep departeth from them, they cannot be at rest. For as the hungry man cannot sleepe quietly, because his appetite continually craueth meate: so the wicked taketh no rest nor sleepe, if he be not st…ffed, if hee hauehave not his b…l…ie full of wickednesse.A true marke of the wicked. How carefull ought we then to be to auoide euill companie? how iarre must we flie from it, and how heartily should we hate it continually? Here we may note the contrary, as a very speciall signe and marke of the true childe of God: for if we can make it our me…te and our drinke to doe good, as our Sauiour Christ saith, It is my m…te …o do the will of my Father: and as Iob saith, I esteemed it more then mine appointed …oode. And againe, if wee can count it the great comfort of our harts, and solace of our soules, when we can do good …o other…,How we must endeuour to s…irre vp ot…ers …o …ad ne…: … be … we hauehave not performed any such autie. and prouoke and s…irre them vp to goodnesse, this is an argument that wee hauehave receiued the spirit of GOD, as a pledge and a seale of our euerlasting saluation, and that wee are the children of God. Moreouer, if wee be gr…eued when we hauehave wrought no goodnesse, nor gotten good by others: if wee be as it were comfortles, when wee hauehave not taught others …ome goodnes, or when wee hauehave not prouoked them vntounto practise of some good, which they had before time learned: this may well warrant vsus that we doe truely louelove God, and that he loueth vsus, and will bring vsus vntounto life. Thus farre for the first reason, which as it describeth vntounto vsus the nature of the wicked: so it must bee applied to the generall head of sinne, and the corruption of our nature.
Vers. 18.
The way of the Righteous shineth as the Light, that shineth more and more, vntounto the perfect day.
THe second reason why we should auoide the euill companie of the wicked, is, because of dutie we are bound to ioyne our selues to the godly, and to be companions of all them that feare the Lord. It is not enough to flie from the wicked, and to leaue theirPsal. 119. It is not sufficiēt to flie the counsells an… companies of the wicked. Wee must haste… to the societie of the godly. cōpany: but we must make hast to the assemblies of the godly, & linke our selues in friēdship with them: …or of our selues wee can deuise euill, and by our selues wee can learne to worke wickednesse: wee can giuegive place to vngodly motions, wee can foster vp fleshly desires, yea, and through our corruptions, abundance of euill will flow ou… of vsus. Albeit therefore we doe a…oyde the corruption wherewith wee might be infected by others, yet if we prouide not some helpe for our owne infirmities, by good companie, we may be as wicked when we are alone, as those which liue among the wicked: wee must then seeke the company of Gods people, and with them we must nourish peace and louelove, by labouring to profit them by what good thing soeuer wee hauehave, and by receiuing and learning some goodnesse by them, for the sustaining of our infirmities, for the relieuing of our needes, and for the supplie of our manifold wants. Dauid did see how needfull this was: therefore Psal. 16. he doth not only say, that he will keepe himselfe from the corrupt worship of the wicked, because he hateth them: but hee will ioyne himselfe to Gods people, for the louelove that he beareth them, saying: All my delight is in the Saints. And in another Psalme, saith hee: I ha… them that hate thee O Lorde: whereunto that may bee well ioyned, that is, I am compa…ion ….to all them that louelove thee, and louelove thy name. But Lot did greatly faile in that point, when he would not returne to his vnckle Abraham, after he was deliuered out of Sodome: for if…. he had gon… vntounto him, he might hauehave bin preserued from much woe peraduenture, which …lter did befall him. But it was hard for him to confesse his fault vntounto his vnckle, this was grieuous vntounto him, and therefore he would not seeke for the companie of Abraham. And what came hereof but griefe vntounto himselfe, shame vntounto his familie, and continuall punishment vntounto his posteritie?
This rule then must be diligently obserued, that we be alwayes as carefull and desirous to ioyne our selues with godly companie, as we be to auoyde the assemblies of the wicked. If this be so, as it ought to be indeede; then how great and how grieuous is their sinne, and…al. …. 1. 2. how fearefully doe they offend, which forsake the societie of the godlie, to dwell among the wicked, and doe leaue the companie of Gods people, to hauehave the familiaritie of wicked men? It were good for such to consider what the Angell of the Lorde saide vntounto Hagar, when she fled from Sarah her mistresse: Hagar, Sarahs maide, whence commest thou? and whither …. 16. ….wilt thou goe? This talke might passe betweene them. Angell. Whence commest thou?Gen. 16. 8. Hagar. From Abrahams house. Angell. Whither goest thou? Hagar. Into Aegypt. Angell. Whence commest thou? Hagar. From the people of God. Angell. Whither goest thou? Hagar. To the vngod…e Aegyptians. Angell. Whence commest thou? Hagar. From the Church of God. Angell. Whither goest thou? Hagar. To the Synagogue of Satan. Angell. Take heede to thy selfe and beware, commit not this great wickednesse, doe not this great sinne against the Lord, returne thy selfe vntounto thy mistresse, humble thy selfe vntounto her, and be obedient vntounto her will. How pithie is this speech? How effectuall and worthie to bee remembred, if we hauehave alreadie changed our places, or if wee goe about to change them? Let vsus remember the saying of the Angell, and let vsus consider whether it may not likewise be saide vntounto vsus: whence commest thou? out of the Church of God: whither goest thou? to the assemblie of heretikes: where hast thou bene? in the Church: where art thou, orVaine and vnprofitable changes, of places & of callings, &c. whither wilt thou go? to the world & the vanitie thereof. O fearefull exchange ▪ Refraine thy selfe betimes, returne thy foote with speede, come hastily to the Lord thy God, humble thy selfe vnderunder his hand, promise and performe all obedience vntounto him, that thee may receiue thee to his fauour againe. Let vsus thinke that the Lord doth speake vntounto our consciences, and let vsus answere him with a pure heart, and it will without doubt stay vsus from many vnaduised and vnprofitable changes. If we do rightly and in truth consider of this, we shall be so farre from going to the wicked, that if we be among them, wee shall hastily separate our selues from them, that wee may resort to the children and people of God, which in this verse are called righteous.
The righteous men whose companie wee must keepe, and to whom we must associateTwo marks of a righteous man. 1 and ioyne our selues, are here described by two notes. The first note of a righteous man is this, that his life bee ordered and guided by the word of God, which shineth out before him as a light to his feete, and a lanterne to his paths. When a man therefore hath a desire and care to measure all things by the word, he walketh in the light, his light shineth, he hath an argument that shee is a righteous man.
The second note of a righteous man is, that he still growes vp, and maketh daily good2 proceedings in godlines. But here may some man say: I feele not this encrease and going forward: nay I am so far from that, that I am somtimes driuen to commit sinne. To this I answere, that such a state is both doubtfull and daungerous: yet if in a good conscienceNotes of a good conscience. 1 2 thou labour to prouide for the peace of thy soule, then trie thy selfe and thine owne heart by these notes. First if the conscience of thy former carelesnesse doe make thee carefull: if the remembrance of thy former sinnes do cause thee more to hate and abhorre sinne, more to flie from it, and the more manfully to striue and fight against it; and to be short, if thou ca…st make eueryevery thing that befalleth thee, an occasion to help thee forward: then maiest thou thinke, that euen in these things thou makest some good proceedings; for3 as wee knowe that the cloudes can neither lessen the light of the Sunne, nor let the course thereof, because at the last they are scattered by the heate of the Sunne which shineth outSimile. most comfortably: so we may be sure that although sometimes our righteousnes be couered with our infirmities; yet if we ouercome them & driue them away, the course of our righteousnes is not hindred. And againe, as a man is not letted by a fall in his iourney,Simile. when hee learneth thereby to take better heede, and to haste faster forward: so wee by our falles and infirmities are not stayed, if they make vsus more careful of our selues, and more earnest in going forward; yet must we not say heere, it is a light matter to sinne, that thereby they may be made more carefull: for if a man hauehave once truely felt the griefe of heartSimile. for sinne, if hee know how hard it is to get victorie ouer it, if hee consider how much hee hath displeased God by sinne, if he consider the fearefull punishment which he hath procured to himselfe, and if hee be perswaded that none can raise him vp from sinne but GodGood cautiōs to keepe vsus from sinne. alone; then hee will be most afraide to sinne, because hee knoweth not whether God will rayse him vp or no, and therefore if anie thinke that it is but a small matter to sinne, it is certaine, that they hauehave not as yet vnfainedly repented, they are not as yet washed from their sinnes. This first rule is good, and very fit to trie ourselues, when to our owne feeling we can perceiue no encrease of godlines within vsus, which doth cause vsus when wee see it, to esteeme more highly of the word, and to make greater account or it: for if our former negligence, or some sin through infirmitie, whereunto we hauehave slipped, doe make the word more sauorie & lightsome vntounto vsus, then it is certaine, that the Lord of his goodnesse, by this fall hath helped vsus forward. Contrariwise, if our former carelesnesse do make vsus more carelesse, if our slippes or sinnes doe make the word vnsauourie or vnseasonable vntounto vsus, we are in a most fearefull plight, we are in great danger to fall away: therefore let vsus striue against these, & let vsus labour to vse eueryevery thing to helpe vsus forward, let vsus labour to finde sweetnes in the Word, and thus we shall hauehave comfort, euen in our infirmities; then shall our light shine brighter eueryevery day, vntill we come to our dying day now: the meanes which God hath appointed to preserue and increase this light in vsus, is his holy Word▪ by which as we receiued our light, so must wee labour to hauehave it continued: therefore i… wee will not …au… our light quenched, wee must not despise prophecie; if we will hauehave it to burne cl…e, then we must attend vntounto hearing, reading, conferring, meditating, and other exercises of the Word, we must eschue euill, and the occasions of euill, then our light shall flame out continually.
Vers. 19.
The way of the wicked is darknesse, they knowe not wherein they shall fall.
THe former verse is amplified by the contrarie estate & condition of the wicked, their way is as darknes, because they be destitute of the light of Gods word, and they know not wherein they shall fall: they sin & see it not; they run vntounto heresies, and knowe it not; the iudgements of God hang ouer their heads, & they espie it not: therefore whenHow the wicked walke in sinne & know it not. they thinke least, they shall be brought into greatest danger; trouble shal assaile them like an armed man, and their sorrow shall come vponupon them like as vponupon a woman that trauelleth with …hild▪ In this case are all those which are not inlightened by the word, this is the state of all those that make not the word their lanterne, continually to shine out before them. But the children of God are in a contrary case, they are directed by the word in all their doings, and in the light of the word they see light. They see the subtiltie of sinne, and therefore they shunne it, and they are taken with an horror as it were of all manner of heresies, they foresee Gods iudgements and preuent them, and so are they kept safe and preserued from euil. Thus farre hauehave we bene dehorted from vngodly company, both by precepts and reasons. The second part of this dehortation followeth from this place to the end of the Chapter.
Vers. 20.
My sonne, attend vntounto my words, incline thine eare vntounto my sayings.
HEre followeth the dehortation, wherein we are forewarned of the corruption which …s in our selues: yet before the Wiseman commeth to giuegive any speciall or particular precepts of this corruption, he doth after this maner deliuer some generall preceptsProfit by reading, preaching, & conferring of the word. for the vse of the word, whereby this corruptiō may be cured in vsus. These general precepts are set forth in these 3. verses, wherin first there is generally required of vsus great attendāce vntounto the whole word of God in these words: Attend vntounto my wordes. Secondly, wee are commaunded to heare the word. This precept bindeth vsus to heare, whether the word be read or preached, or whether it be conferred of: for all these wayes we may get great profit by hearing the word. And because wee are not easily drawne vntounto this hearing, therefore the precept is very effectually deliuered in these wordes. Incline thine eare. In which kinde of speech there is first noted, our naturall slothfulnesse and securitie, which of our selues hauehave no good desire or inclination to heare, vnlesse GOD by his spirit doe worke it in vsus, and bore through our eares. Secondly, there is noted this; that wee should heare though it be plaine for vsus to doe, wee must striue and struggle with our selues, that wee may heare when the Lord doth neuer so little st… vsus vp therevnto.
Vers. 21.
Let them not depart from thine eyes: but keepe them in the middest of thine heart.
IN these words is a third charge giuen vntounto vsus, and that is this, that wee should make a profitable vse for our selues in the reading of the word, and in beholding of the creatures: for both these wayes we may winne great and good strength to ouercome our corruption, and both these exercises are in the word commended vntounto vsus. The fourth and last precept is contained in the latter end of the verse in these words: Keepe them in the middest of thine heart. In this precept is prescribed the manner of the vsing and doing of the former duties: for all of them must be done with the heart, wee must giuegive attendance to the word, not onelyonly with the stilnes and quietnes of the outward members, but wee must also be attentiue with our hearts, we must heare the word read, preached, and conferred of, not with our outward eares alone, but also with our very hearts. Wee are not to rest in the simple reading of the word, or the bare beholding of the creatures: but wee must labour for a fourth thing, wee must looke that our hearts be present, when wee either reade the word, or behold the creatures. And yet there is a further thing to bee here obserued: for byWe must store vp the word in our heart, by prayer & meditations. this commandement we are charged to lay vp in our hearts all the profit which we learne by these meanes. It is not sufficient to vse them, it is not enough to feele some present vse and profit by them: but wee must lay vp in our hearts whatsoeuer gaine wee get, that wee may be stored and prepared for the time to come. This must be done by prayer and meditations; for if wee pray feruently before, after, and in the vsing of these meanes: and if after we hauehave vsed them, we do diligently meditate vponupon them, both that we may be confirmed in each dutie, and also that wee way applie them to our own particular & priuate vse: then vndoubtedly God will giuegive a blessing to his meanes rightly vsed, and will write the fruite of them in our hearts, yea the Lord will giuegive a further blessing vntounto them; life vntounto vsus, and health vntounto our flesh, as it followeth in the 22. verse, which before hath beene expounded.
These verses are very notable and worthie of all remembrance: for they commend vntounto vsus all the meanes whereby Gods word is made effectuall vntounto vsus, as hearing, reading, preaching, praying, conferring, meditating, and such like godly and heauenly exercises. In other places of the scripture, sometime one, sometime another is mentioned. But here all are expressely named, and this no doubt was done by the great wisedome of God the holy Ghost, which by this hath met with the corruption of our owne nature. For this corruptionWe must not rest in the vse of one good meanes. much preuaileth and beareth great sway in vsus, that wee vsing some one meanes diligently, doe neglect all the rest. Some men doe so rest in their priuate reading, that they neglect hearing, praying, & other holesome meanes: some do so highly esteeme hearing, that they will neuer reade to confirme the thing that they hauehave heard, nor vse any other meanes. And so of the rest: for there are men of all sorts. But the holy Ghost commendeth all vntounto vsus, and chargeth vsus with all, and that so straightly, that we cannot with hope looke for any blessing from God, vnlesse wee bee carefull and diligent in all. It is the dutie then of eueryevery man to be seriously exercised and occupied in all thos exercises, that God may blesse al: or if not, that sometime one, sometime another, according to his good pleasure, may profit vsus. These 9. verses, because they giuegive vsus in charge to vse with diligence the hearing and other exercises of the word, must bee referred vntounto the second commaundement.
Vers. 23.
Keepe thy heart with all diligence: for thereout proceede the actions of life.
IN this verse hee doth call vsus from all kinde of inward euill, which secretly lieth lurking in our heart, for as much as that in very deede is the wel-spring of all wickednesse, and because Salomon doth here note the heart, as that which is the cause of al sinful actions: so that although we should neuer see any man doe euill, and although wee should not at any time be tempted to doe euill by any: yet our owne hearts would corrupt vsus, and cause vsus to sin. We do hereby see that the doctrine both of the Papists and of the Familie of louelove is most vntrue: for they do teach that a mā is not naturally inclined vntounto euil, that his nature is not wholy corrupted with sinne: but that hee is corrupted and infected either by the allurement, or example and temptation of others. True it is, that the occasion of euill may be offered by some other man: but Salomon doth here teach vsus, that the cause of our euill is in our selues, and for this cause he commaundeth vsus aboue all things to bee watchfull ouer our hearts; for from them doe proceede the actions of life or of death.
Now the causes why wee are charged to keepe such straite watch ouer our hearts, are in1 Two causes of watching ouer our hearts. number two. The first is, because the heart doth carrie with it eueryevery way all our senses: so that as the Heathen said, It is not the eye that seeth, but the heart; it is not the hand that toucheth, but the heart: and so the other senses. So from hence it commeth that there be oftentimes great sounds and much noyse: yet because our eares doe attend vponupon our hearts, which are earnestly occupied about some other matter, wee heare not the sounds, we doe not listen vntounto the noyse. From hence it commeth, that we see not goodly sights and shewes when they bee sometimes offered vntounto our eyes, because our eyes are set vponupon that thing, about thwich the heart is occupied. Yea from hence it commeth, that we sometimes stumble in the plaine ground, and our feete doe faile vsus euen in … places, because our feete are carried with our heart, which is earnestly occupied on some other matter. Therefore although we ought to keepe with great care our eyes, our hand…, our eares, and other parts of our body: yet doth it most stand vsus in hand to keepe all watch and ward ouer our hearts, seeing they rule all the rest.
The second cause why we should watch ouer our hearts, is, because it maketh or marreth2 The second cause of watching ouer our hearts. all our actions: for if our heart bee pure, then all our actions bee pure and accepted of through Christ, though some want bee in them: and contrariwise, if our hearts bee not sound, but corrupted and vnpure; the things that in their owne nature and kinde are good, yet doe become euill & sinfull through vsus. This may be perceiued in all the parts of our life: let vsus then a little fee how our corruption deceiueth & defileth vsus in many things. First this is without all controuersie, that is onelyonly the corruption of our owne hearts, which causeth vsus to be slacke in doing good, or to leaue it altogether vndone, or else to do that which is euill and odious in the sight of God. For albeit many causes may be pretended, which sometime may hauehave a shew of goodnesse: yet those causes are but corruptions, there is no goodnesse in them. Some men are kept back from doing good to their familie by catechizing them, because they would not hauehave all me… talke of them, and because they would not hazard the credit of their name. Some are … backe from being zealous in godlinesse: because they might stil vse their libertie, in buying and bargaining, whereby they might prouide for their selues and families. And for eueryevery thing they doe, they will hauehave a colourable excuse, they will doe nothing without a reason. But their excuses are but colours, their reasons are very rawe, not seasoned with the word. They are deceiued through the deceitfulnes of sinne, their corruption deceiueth them, they are beguiled because they make no triall of their hearts. The same thing commeth to passe euen in those things which in their kinde are good. To leaue sinne is a very good thing: yet if wee doe not herein take heede vntounto our hearts, we may besore deceiued: for when wee be minded and doe purpose to leaue sinne, let vsus consider the cause why wee purpose and goe about such a thing, and we shall often finde that it is not the conscience of sinne, but the feare of punishmēt, or the shame of the world, which moueth vsus so to do. The adulterer doth many times abstaine from his filthie adulterie, not because that sinne is odious in the sight of God, but because it will bring him to open shame among men. The theefe without any hatred of theft doth sometimes keepe himselfe from the outward act, that hee may auoid hanging and the outward danger of the lawe. And that the shame of the world and feare of men doth more preuaile with many than the feare of God, it may appeare by this thatIn what respects the worldlings leaue sinne. they wil abstaine from such things whereunto there belongeth shame, or for which some grieuous punishment amongst men is appointed, as for theft, murther, adulterie, &c. yet they will passe by great sinnes for which there is no penall statute, as swearing, &c. For if there were any true conscience of sin in them, they would make a conscience of all sinnes: but especially of these sinnes which in Gods eyes are most abominable. Againe, we must not rest when we hauehave left any sinne, as though that were sufficient: but we must narrowly search into our hearts, to see what cause hath moued vsus so to doe: for if we doe not with sorrow repent vsus of our wickednes, and leaue it for the feare of God; but forsake it, either because it will bee no longer profitable vntounto vsus, or because wee be sickly, or olde, or weake, and take no longer pleasure in it; then our labour is but lost, our hearts hauehave deceiued vsus. And many (no doubt) are thus deceiued; yea, they shew that they be deceiued by this, that they can still speake of their sinnes without sorrowe, and laugh at others, which commit the same sinnes. Verily, if they had repented of their sinnes, the remembrance of them would hauehave bene grieuous vntounto them; yea, they would be very sorie when they saw others fall into the like sinne. But seeing they can laugh and make a sport at it when any man doth it, as they hauehave done, most sure and certaine it is, that their hearts hauehave deceiued them, they are yet in their sinnes, though they hauehave left them outwardly.
Let vsus proceede a little further, that we may see into the corruption of our hearts. We purpose to deale faithfully, we purpose to heare the word, to reade it. These things in themselues are very good: yet if wee be not carefull ouer our hearts, their corruption will pollute and defile them. For if we be moued hereunto (not with any zeale of Gods glorie) but with a care of our owne credit, not because in Truth wee would countenance the Gospell,The triall of our hearts, whether in sinceritie wee louelove the Gospell for the Truths sake, or because we get some gaine & glorie by it. but because wee would get some countenance by it, the thing good in it owne nature is made euill vntounto vsus and sinfull, because our hearts are not right in the thing. And how manie bee thus deceiued, may soone appeare by the small fruit, which most men doe get by the word. For when wee see manie very diligent in hearing of the word, yet profiting nothing, nor desiring to profite, it is vndoubtedly true, that those men are deceiued by their owne hearts, which are not right with God. If there were any conscience, if there were any heart or spirit in men, they would profit something, or at least they would be greatly grieued for their not profiting. Moreouer, when wee hauehave brought our purpose to practise and hauehave done any good thing indeed; euen then I say, may wee be beguiled, if wee take not good heede. The corruption of our heart is readie to make vsus proude of well-doing, whereas indeed we should be humbled: it is readie to make vsus glorie in that, for which we should giuegive glorie to GOD; it is readie to make that an occasion of slothfull carelesnesse, which should be as a spurre to make vsus more carefull. Therefore when the thing is done, when the worke is wrought, and when all our purpose is brought to passe, wee must still be carefull ouer our hearts, wee must still hauehave an eye to them, that our corruption bee in no wise hurtfull to that good grace which God hath giuen vsus. Thus whether wee purpose to leaue sinne, or wee leaue it indeede, yet we may be deceiued by our hearts, if they bee not right in doing of them. Therefore aboue all things we must take heede vntounto our hearts: otherwise, we may doe many goodly & glorious things in the sight of men, yet our hearts wil one day accuse vsus for them, our conscience will check and controll vsus, and God, which is greater then our consciences, will vtterly condemne vsus. Now contrariwise, when our heart is vpright with God, when it is sound and sincere, then will the Lord fauourably accept of our doings, and through his Sonne he will count them righteous. Thus if we with a pure heart doe leaue sinne, though the dregs therof remaine with vsus: if with a good heart to Godward we labour after goodnes, though wee cannot doe the good which we would, this vprightnes of our hearts doth please God greatly, and he will surely pardon the other imperfections through Christ. True it is, that no man can say his heart is pure, if he compare it with the rule of Gods word, or with the iustice of God: and therefore, who so seeth not great corruptions in his heart, hee seeth nothing. Yet the children of God may say, that their hearts are pure by Christ, which by Faith purifieth them, and hath wrought the death of sinne in them, though some corruption remaine in their hearts.
This doctrine hath two speciall vses; First, to humble vsus: secondly, to comfort vsus. WeCause of all sinne in our owne selues. hauehave good cause to bee hūbled, seeing that it teacheth vsus, that the very cause of all our sins is in our selues, & cannot be laide vponupon any other. It is our owne corruption which causeth vsus to sinne, whilest it giueth place to the suggestions of Sathan, to the policies of peruerse men, and to the temptation of our owne flesh. If this corruption were not in vsus, no temptation should preuaile against vsus: if this corruption were not rooted in our hearts, we should ouercome euill through goodnes. Christ was free from all sinnes, and voide of all corruption, therfore sathan by tēptations could not preuaile against him; no, sathan could not preuaile against our first father, vntil his hart through vnbeliefe was corrupted: but we through our corruption doe yeeld vntounto our temptations, and therefore we are the cause of our owne sinnes. That saying therefore is altogether vnsauourie, which theeues and others hauehave often in their mouthes, when they say woe be to such a man or to such a woman, that euer I knew them; for if I had neuer fallen into their companie, I had neuer come to this stay and wofull state. For albeit euill company might be a great occasion of their fall, and though such men and women did sinne greatly in tempting them to sinne, yet their owne corruption caused them to be ouercome by euill companie, and therfore the cause of their sinne resteth vponupon themselues. Secondly, this doctrine doth greatly comfort vsus, seeing …t giueth assurance of victorie against all temptations; if wee be renued in our inward man; if our hart be purified by Faith, and if we labour against them by flying vntounto Christ. And this shall seeme comfortable indeed, if we consider that eueryevery man hath some corruption either more or lesse in his heart, according to the measure of his regeneration. And againe, if wee consider that the diuell as a deadly enemie, goeth about to ouerthrowe him, and to subuert his Faith by meanes of that corruption. These things if we thinke of, it wilbe very comfortable to know, that we shall perseuer and continue, not able finally to be ouercomeSatā is made a chirurgion, to cure the corruption… of the Saints. of any temptation: it will be very comfortable to know, that the diuell for all his furie, is like vntounto that souldier which launced the impostume of his enemy, and preserued his life, when hee purposed nothingelse but to hauehave slaine him. Ioseph was regenerate, and when the temptations of his Mi…risse came into his eare, hee did fight against them, fledde vntounto Christ, and had a good issue of his temptations. Dauid contrariwise, though in part regenerate, and truely renued: yet when the like temptation was offered, he yeelded and was ouercome, because he looked not vntounto his heart, distrusted not his owne weakenes, set not the Lorde for the time before his eyes, fled not vntounto Christ, nor fought not couragiously himselfe against it: therefore in what measure we be regenerate, in what measure we vntounto our regeneration doe adde the feare of God, for the purging of our hearts, and a distrust ofHow the pure heart stadeth fast in temptations. our weakenes to driue vsus vntounto Christ, in that measure shall we withstand all temptations: and …s we faile in all these, or in some one of these; so doe we yeeld vntounto temptations, and so are we buffe…ed by Sathan. If we be pure in heart and stand stedfast, the diuel, the world, wicked men, our owne corruptions and all may tempt vsus, yet they shall not hurt vsus. They may let vsus see some corruption that is in vsus, some sinne whereof wee hauehave not throughly repented of, or something that is not right within vsus: yet if wee yeeld not vntounto them, they shall doe vsus good and not euill, they shall driue vsus to CHRIST, before whom wee must lay open our wounds, that hee of his goodnesse may binde them vp. This doctrine then (as wee see) doth teach vsus reuerent and Christian humilitie, withall, it doth …nister most worthie matter of singular comfort.
Now that wee be not deceiu…d herein, it is requisite that wee make some triall of our hearts, whereby we may be truly humbled if we finde them corrupted: or we may be comforted, if through the blood of Christ wee doe feele our sinnes washed away. Our hearts are tryed two wayes, either by afflictions and temptations, or else by the motions and affections thereof For if there be any corruption in our hearts, it will appeare by one of these.Our hearts tried two waies. The first by afflictions. Sure it is, that as a man doth shew himselfe in troubles and temptations, such a one he is indeed: if troubles doe not ouerturne him, if feare cause him not to fall away, if temptations cannot moue him to forsake the truth, or to deny his profession; then verily he hath a good argument that his heart is vpright; he hath great cause of comfort and reioycing. But contrariwise, if for feare his heart faint, if for troubles he turne away, if in temptation he forget his triall, and betray the truth; his heart is not vpright with God, he is in the gall of bitternes, he ought in his heart to be greatly humbled. Before this time of triall come, hee may thinke well of himselfe, he may perswade his heart that there is great godlines in him: but if he examine not himselfe, if he do not streightly looke vntounto his heart, his vertue will proue vanitie, and such godlinesse will worke his griefe.
There be many men which now in this time of the Gospell, doe account themselues verie religious, and they will beare a countenance with the best, and will outwardly appeare very forward: but because they resting in their profession, doe not examine their heart, their hope faileth them, and they fall away. For when the state of the Common-wealth shall be changed, when religion shall be altered, when the truth shall be persecuted, when the Lord shall take from them the light of his word, and shall suffer Sathan to tempt them with heresie; then their corruption will ouercome them, and cause them to beleeue lyes. Likewise men that hauehave beene brought vp by godly parents, and men that hauehave the companie of good men, may seeme to be sure setled in sound religion: but whilest they rest in these outward meanes, and labour not after some inward truth, their hearts doe deceiue them, and in time they shew themselues to be but hollow hearted hypocrites: for when the benefit of good companie is taken from them, and when they light vponupon wicked companie, their former godlinesse is forgotten, they will frame themselues vntounto that companie. Therefore if they be tempted vntounto theft, they will proue theeues: if occasion of filthines or other vices be offered, they will take the occasion, and stay themselues with many sinnes. Thus doe temptations trie what is in the heart of man. Thus doe afflictions finde out the hypocrisie of the heart, so that he may well be counted a sound hearted man indeed, which is not ouerturned by temptations, and which falleth not away by the vehemencie of afflictions: for euen Gods children for want of examining their hearts, doe oftentime… take the foyle in temptations. Lot no doubt was no common drunkard, and yet the forcible temptations of his daughters caused him twice to commit that sin: his daughters were no common harlots, for then they might hauehave had great pleasure in Sedome. But the diuell deceiued them with a shew of godlinesse, and brought them to that filthie sinne of incest: for when they saw there was none to continue their fathers name vponupon earth, they thought it good to lye with their father, that so his name and seede might be continued. Very needfull it is therefore to examine our hearts, and often to take a triall of them, least the couertnes of our corruption deceiue vsus, and make vsus hypocrites: and this we must be carefull to doe, before afflictions and temptations doe come, that when they come we may glorifie God by keeping our standing.
The second rule to examine our hearts is, to take heed vntounto our ioy and our griefe, ourThe second triall of the hart by our ioy and griefe in good and euill. hope and our feare: for whatsoeuer our hearts are most set vponupon, we will be most glad when we hauehave gotten it, we will be most fearefull of loosing it, and most greatly grieued when we hauehave lost it. By this rule we may see how our hearts stand affected in any thing we goe about, or in any time wherein we liue. As for example, in seeking riches, honour, promotion, or glorie, if we are most comforted when we hauehave great hope to obtaine them, if we be most cheerefull when we hauehave gotten them; if we be most afraide least we loose them, and if wee could bee contented to forgoe any thing, rather than them, verily our hearts are most set vponupon riches, vponupon glorie, vponupon honour, dignitie, and promotion. Againe, if …e be most destrous of our saluation; if we can most heartily reioyce, when weDesire of saluation. hauehave gotten assurance of it; if we be sore afraid of all those things which might put vsus in danger of loosing it, if no greater griefe can be fall vsus, than when we feele not the comfort of it, a most certaine argument we may hereby gather, that our hearts do stand very rightly affected to our saluation: contrariwise, hauehave we no desire to seeke after it? hauehave we but small louelove of the meanes wherby we may attaine vntounto it? then surely we are more carnall then spirituall; vea, it may be well doubted that wee are altogether earthly, we seeke not the things that are aboue. The like may be seene in all other things: Art thou glad and cheerefull when thou receiuest some profite, and heauie hearted when thou shouldest be thankefull? Art thou sorie when thou receiuest anie losse, and without all sorrowe when thou hast sinned? Art thou angrie when thou art wronged, and not at all displeased when thou hast done open iniurie to the High GOD? Where is thy heart? where is thy vprightnesse? it is gone, wickednesse hath bewitched thee, and thy owne corruption hath made thee carelesse. In heaping vp thy riches, thou saiest thou art not couetous, because thou giuest to euerie one his owne, and takest nothing but that the Lawe will giuegive thee. But all this thou mayest doe, and yet be couetous: if then thou wouldest know they heart thou mayest hereby trie it. If thou be euer musing how thou maiest get thy goods: if it, cheere vp thy heart, when thou doest increase them, then thou art couetous, though thou see it not, thy minde is on thy mony, thogh thou perceiue it not. Let vsus see in this one particularHow to discouer a couetous heart. point: thou hast much corne to sell, dearth of corne would be commodious vntounto thee, and yet hurtfull vntounto thy poore brother, and to the whole land: Now if thou wouldest wish dearth for thy owne profites sake, though it would be a hinderance to the whole Church; if thou reioyce more in thine owne gaine, then thou canst be sorrowfull for thy brothers harme; if thy gaine do make thee through pride, to aduance thy selfe aboue thy brother, then doubtles, thy heart is sore infected with corrupted couetousnes. Contrarywise, if it be cheape, and thou canst bee more glad for the profite of manie, then thou art grieued for thy owne losse, or if it bee deare, yet thou canst wish from thine heart, that it were cheape; then thou mayest safely say, that couetousnes preuaileth not against thee, it ruleth not in thy heart, yea, by this thou maiest see, that thine hart is rightly affected, both to God and to thy brethren.
To conclude this poynt, wouldest thou know in what truth of heart thou doest labour for the glory of thy God? Come hither, examine thy hart with all reuerence by this rule, and thou shalt know it. The glorie of God especially shineth in the prosperous and flourishing estate of his Church, and his glory is then trampled vnderunder foote, when his ChurchCare for the prosperitie of the Church, a speciall note of Gods children. Psal. 122. is oppressed. Thou seest the Church in our land hath great quietnesse: this thou reioycest at, yea thou canst hartily pray for thy Prince, that peace may be continued in this Church. This is wel, and more than many do: but this is not enough, thy heart in this may deceiue thee, because thou maiest be moued to do this for thine owne ease, without any care of Gods glorie: examine thy selfe therefore a little further, and call vntounto thy consideration the Churches beyond the Seas: thou dost heare that they be in continuall trouble, they be persecuted, and on eueryevery side inuaded: Their Priests are slaine, with the sword, their Princes are pitteously abused, their people are ledde into captiuitie: so that there are nothing but complainings in their streets. Here maiest thou trie thy selfe, if there be any trueth in thee. For ifTrue triall of our ioy and sorrow. so be thou be so full of thine owne prosperitie, that sorrow cannot enter into thy soule for thy poore & afflicted brethrens sake: nay, if thou canst not be more sorrowfull in their sorrow, than thou canst reioyce in thine owne ioy, thou hast cause to feare, thy heart is not sincere toward the glorie of God. In like manner, thou thy selfe art in miserie, tossed with afflictions, and troubled on eueryevery side: yet thou hearest that rest is giuen to the Churches, thou hearest that God hath blessed them with the blessing of peace. Oh now if thou couldest reioyce in the ioy of Gods people, though thou wert in sorrow; if thou couldest glory with Gods inheritance, though thou sufferedst some outward shame, if thou thoughtest thy self happy in the felicitie of Gods chosen, althogh of all men thou mightst seem most miserable; then would thy conscience no doubt speak comfortably vntounto thee, it would tel thee thou didst truely esteeme of the glorie of God. Now if thou thinkest that herein tooPaul afflicted, yet great ly comforted, whē he heard of the peace of the church and prosperitie of the gospell, much is required of thee, then looke vntounto Gods children in former ages: Paul was sore afflicted, much troubled, and often imprisoned; yet all this did nothing grieue him, so lōg as the Gospell had good successe, and the Churches flourished. Therfore in his Epistles he saith often: I was comforted when I heard of your faith: I liue if you stand fast, and such like speeches, whereby he did euidently declare that he sought the glorie of God, and not his owne praise. Daniel contrariwise was in greart credite, honour, and estimation, he was preferred aboue all the Princes of Persia, and was second vntounto the King; but how did he esteeme of this honour? what account made he of his authoritie? Surely very little, for when he saw that the appointed time of the ende of their captiuitie was not come, when he saw the worship of God decayed and worne almost cleane out of minde, when he saw the oppression of Gods people by the wicked heathen, his heart was heauie, and his soule did melt for griefe; yea, though he had libertie to worship God, though he were free from all oppression, yet did he humble his soule with fasting, and was in heauinesse three weekes of dayes, because Gods Church was not farther inlarged, because the Temple lay vnbuilded, and because his brethren the Iewes had no opportunity to cleaue vntounto Gods worship. This was the practise of godly men in aunciēt times. This also must be our practise, if our hearts be pure: thus farre for the triall of our hearts by feare, ioy, hope, and griefe, in all things which we take in hand. Now followeth the second part of this triall, by applying it vntounto times, as vntounto prosperitie and aduersitie. If we looke not warily vntounto that time wherein we liue, we, through the great corruption of our hearts may be dangerously deceiued. For prosperitie will moue vsus to praise God, and trouble will make vsus tremble at the thinking of him, and none almost is so desperate and voyd of all knowledge, which will not doe so: the wife of Iob will praise and blesse God, in aboundance and prosperitie▪ and she no doubt hath many companions. Pharaoh will be humbled when the hand of God is vponupon him: Saul will be godly when God doth afflict him: and will not many doe as Saul did? are not many like vntounto Pharaoh? Therefore if thou wilt hauehave thy heart pure,Triall of the heart in prosperitie. looke vntounto thy profession in prosperitie, and diligently trie thine heart when thou art in trouble. For thou maist seeme to feare God when his hand is vponupon thee, thou maist seeme to louelove God when he doth enrich thee, and yet thou maist proue an hypocrite at the last. Take heed therefore vntounto thy heart, and trie it thus, when thou aboundest in all things, thou louest God. This is well if it be in trueth. Doest thou also feare him? Art thou afraid to displease him? Art thou afraid to sinne against him? Doest thou of very conscience abstaine from secret sinne against him, though no law can punish thee? Art thou afraid to do wrong to any man, then when he cannot reuenge himselfe vponupon thee? This if thou canst do, thy louelove is true, thy prosperitie hath not deceiued thee: but if thy prosperitie puffe thee vp, if it breede in thee a carelesnesse of sinne, if by thy might thou wilt oppresse him, although he be poore, & cannot withstand thee; then if thou hadst the louelove of men and Angels, it were but hypocrisie, though thou seemedst to be nothing but louelove, yet thy heart is bewitched, thy prosperitie hath drawne thee from God, thy wealth hath deceiued thee. O looke vntounto Iob, and consider his life, and thou shalt see, that when he flourished like the greene bay tree, yet if he had sinned, he durst not goe out of the doores, and if the most contemptible of his family had ought against him, he would hauehave taken the reproofe: if then thou abstaine from open sinne, and yet make no conscience of secret corruption, if thou abstaine from those things, for which punishment is appointed, and yet not from those, which indeed are greater, though by law they be not punishable, thou doest not louelove God, because thou fearest not to offend him, he will count thee an hypocrite, although thou be called a Christian. The way to remedie this thy corruption, is to labour in thy trouble, that thou louelove God, and to striue in thy prosperitie, that thou maist feare God, and then thy heart shall be vpright, neither thy prosperitie nor thine aduersitie shall draw thee from God. But what speech can be sufficient to paint out the corruption of the heart, which vntounto man is vnsearchable, and aboue all things most deceitfull? One Sermon is too too little, if the exercises of weeks and moneths might be spent in one thing: this amongst many, would minister sufficient matter in this exhortation. Take heede vntounto your hearts, for from thence proceede the actions of life.
FINIS.