A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 4
CHAPTER. IIII.
Verſ. 1. Heare O ye children, the instruction of a father, and giuegive eare to vnderſtanding.
IN this Chapter Salomon confirmeth the ſame which he had handled in the former Chapters. And herein he exhorteth his readers to hearken to his leſſons, and carefully get, keep, and make much of the heauenly wiſedome of God, to the fourteenth verſe. Secondly, he dehorteth from the ſociety and practiſe of wicked men, to the twentieth verſe. Thirdly, he giueth an admonition, not onelyonly to imbrace his inſtructions, but alſo to vſe them to the gouernment of their hearts, ſpeeches, and all manner of behauiour, to the end of the Chapter. And in all theſe hee deliuereth little or nothing by precept, which he doth not alſo approue to them by reaſon.
To the end that hee might the better win the affections of his ſcholers, and challenge not onelyonly attention to heare him, which hee expreſly requireth, but obedience to his words, which by conſequence is inferred, hee beginneth his ſpeech with a preface, and therein mentioneth the relation that is betweene him and his ſcholers, how they comming to learne are become his children, and hee appointed by God to teach ſuſtaineth the perſon of a father, and accordingly giueth fatherly inſtructions proceeding from louelove, and deliuered with authority.
Verſ. 2. For I doe giuegive good doctrine, therefore forſake not my law.
ALthough thoſe perſonal reſpects might be of good force to moue them, yet he thinketh it not enough to vrge his owne iuriſdiction, or their duty for loyalty, but produceth other arguments to ſhew the equity of his demand: as one is the excellency of the matter, which hee doth propoſe vntounto them: I doe giuegive you a good doctrine, that which is wholeſome, pleaſant and profitable to an vpright heart: it is not heretical, erronious, ſeditious, wanton, or any infectious or dangerous diſcourſe: it is no common, triuiall, or worthleſſe pamphlet: it is no fancie of mans braine, or ſuperſtitious tradition of fleſh and blood, but that which is ſound and fruitfull, for mind, hart, manners, ſtate and gouernment: I vtter noble and diuine ſentences, which bring preſent conſolation, and inueſteth men with eternall felicity. Hereupon he forbiddeth vsus to forſaks his law, in minde, in profeſſion, or in practiſe. For who that is well in his wits will reiect or neglect a thing ſo good, ſo delightfull, ſo profitable, ſo comfortable, and the ſame ſo freely offered.
Verſ. 3. For I was the ſonne of my father, tender and only beloued in the ſight of my mother.
THe example and teſtimony of Dauid is brought as a ſecond reaſon for the warrant of his teaching, & the goodneſſe of his doctrine; for he dealeth with them no otherwi… then his owne father dealt with him; and looke what doctri… himſelfe had receiued of ſo kinde an inſtructor, the ſame a… he faithfully deliuered for their inſtruction. In this verſe he acknowledgeth his parents louing affection: In the next hee relateth his fathers wholeſome precepts. For I was the ſonne of … father, whom he moſt dearely and entirely affected aboue t… reſt of his children, Only beloued in the ſight of my mother, whoſe heart was ſo much knit vntounto mee, as if ſhee had had no other ſonne, and therefore could ſeldome endure me to be out of … preſence, although ſhe had borne other ſonnes alſo, as appeareth, 1. Chron. 3. 5. But what meaneth Salomon by this? w… 1. Chron. 3. 5.doth hee publiſh to the world how dearely his parents affected him? Becauſe he would hauehave it knowne that their gre… louelove was a principall cauſe of his good education; and … therfore he was well taught, becauſe he was much ſet by. And bearing the ſame good will to his ſpirituall children, as his father did to him, hee would imitate his father by teſtifying … louelove in giuing good counſell.
Verſ. 4. He taught me alſo, and ſaid vntounto me: Let thine hea… retaine my words; keepe my commandements and liue.
HAuing alleaged the motiues of Dauids documents and inſtructions, the ſingular louelove he bare vntounto him; he now beginneth to recite the matter therof, which conſiſteth of exhortations, dehortations, and promiſes promiſcuouſly intermingled; and in all theſe he recommendeth vntounto him, and inciteth him vntounto the intentiue regard of ſound & ſauing knowledge: and firſt, he prepareth him to a ſerious obſeruation of his counſell in this verſe, and afterwards deliuereth the perticulars of his aduice in thoſe that follow. That his ſayings might be of the greater force, and dwell the longer with him, he requireth that they may hauehave a due manner of acceptance, that the eare be not onelyonly imployed in receiuing of them, but the heart and mind alſo: neither doth it ſuffice that they bee once apprehended, but conſtantly held faſt (as the word ſignifieth) and therfore addeth alſo another clauſe keepe my Commandements, keepe them in memory, keepe them in affection, keepe them in practiſe. Hee maketh a proffer of large extent, and offereth a gift moſt deſireable; namely, life, both temporall, and eternall, with all happineſſe belonging to them both: but moſt emphatically ſet downe in the imparatiue moode, and liue; wherein he both preſcribeth a duty, and therein giueth direction, and maketh a large promiſe; as if hee ſhould hauehave ſaid; Be prouident in yeelding obedience to my commandements that thou maieſt liue, and aſſuredly thou ſhalt liue, and that moſt bleſſedly.
Verſ. 5. Get wiſedome, get vnderſtanding: forget not, neither decline from the words of my mouth.
HEre he layeth downe the propoſition and maine point of his whole oration, Get wiſedome (ſaith he) ge… vnderſtanding, viz. call, crie, digge, ſearch, and vſe all good meanes for an exquiſite and ſetled knowledge, with the faculty of conceiuing, and diſcerning, whereby thou maieſt bee kept from errours: forget not, let no good inſtructions regardleſly ſlip out of thy memorie: Decline not from the words of my mouth, breake not through contempt or negligence thoſe precepts and rules wherewith I informe thee, for the attainement and vſage of this heauenly knowledge.
Verſ. 6. Forſake her not, and ſhe ſhall preſerue thee, louelove her, and ſhe ſhall keepe thee.
BEcauſe as much miſchiefe commeth by caſting off that which is good, as by meere refuſall of it, hee preſſeth the point of perſeuerance, warning his ſonne that he ſhould by no meanes giuegive ouer his good beginnings: hee would not hauehave him forſake wiſedome, either ceaſing to learne it, or deſiſting from the exerciſe of it; and allureth him to this good perſiſtance by the benefit of conſtancy, ſhe ſhall preſerue thee, (ſaith he) ſhee ſhall preſerue thy heart and mind from ſinfull luſts, and other corruptions: ſhe ſhall keepe thee from the practiſe of euill behauiour: ſhe ſhall defend thee from ſhame and reproch: ſhe ſhall protect thee from plagues and puniſhments. Now he teacheth him not onelyonly why he ſhould retaine wiſdome, but how he may bee able to doe it, and ſo receiue preſeruation from her; and that is, by ſetting his delight vponupon her, louelove her, and then ſhe ſhall keepe thee, for no man doth eaſily depart from the thing which he loueth, but charily layeth vp that which his heart is ſet vponupon, and keepeth it ſafe with al heedfulneſſe. Why doth God eternally preſerue his people? becauſe he loueth them. And why do they perpetually cleaue vntounto him? becauſe they louelove him. Who (ſaith Saint Paul) ſhall ſeparate vsus from the louelove of Chriſt? Shall tribulation, or anguiſh, Rom. 8. 3….&c. That in the Canticles is not impertinent to this purpoſe: Set me as a ſeale on thy heart; for louelove is ſtrong as Cant. 8. 6.death; ielouſie is cruell as the graue, the coales thereof are fierie coales; many waters cannot quench louelove, if a man would giuegive all the ſubſtance of his houſe to buy louelove, hee would vtterly deſpiſe it.
Verſ. 7. Wiſedome is the chiefe thing, therefore get wiſdome, and with all thy getting get vnderſtanding.
THat he may the ſtronglier confirme his admonitions going laſt before, and the more directly inferre this exhortation enſuing, he extolleth wiſedome with due and deſerued praiſe, aſcribing to it the principall place of excellency, and preferring it before all things in the world, as Salomon proued by compariſon in the former chapter; and then it followeth that it muſt needs be worth getting, worth keeping, worth louing, &c. and therefore hee had good reaſon alſo to perſwade him with all his poſſeſſions to compaſſe it, that hee ſhould vſe all opportunities, and commodities, and whatſoeuer he enioyed, as a meanes to further him in knowledge, and to hauehave nothing in ſuch eſtimation, though it bee neuer ſo deere vntounto him, as not to depart with it for the encreaſe of grace, and exerciſe of goodneſſe, if otherwiſe hee cannot obtaine the one, or performe the other. For hee cannot hauehave a hard match that makes a purchaſe of vertue, how great ſoeuer the price be that he payeth for it, becauſe eueryevery parcell of it ouerualueth all the moſt delectable things of the world: it is that treaſure which he that found, is cōmended by our Sauiour for ſelling all that he hath to purchaſe the field wherein it was hidden: and it is that rich pearle, which the wiſe Merchant Pſal. 13. 44. 45.did well to buy with the ſale of all that he had.
Verſ. 8. Exalt her, and ſhe ſhall promote thee: ſhe ſhall bring thee to honour, when thou doeſt imbrace her.
Verſ. 9. She ſhall giuegive to thine head an ornament of grace, a crowne of glory ſhall ſhe deliuer thee.
HAuing gotten her, though it coſt him deere, he requireth that he vſe her well, by making much of her, and extolling her, which is done by a reuerent and honourable entertainment of her: for ſo hee explicateth himſelfe, in conditioning that ſhee bee imbraced, which is done when the word is1. Theſ. 2. 13. Gal. 4. 14. receiued, as the word of God; when the Miniſters are reſpected, as the meſſengers of God: when obedience is yeelded as to the voice of God: when ſhe is magnified with a wholeſome tongue, and glorified with a godly life. And to him that ſhall performe this duty, he ſheweth how ſhee will requite it with her fauours, ſaying; ſhe ſhall promote thee, either to a earthly dignity, or to a heauenly. (For that which God ſaith, God in wiſedome ſaith, Them that honour me, I honour.) And Salomon 1. Sam. 2. 30.found it verified in both, and that in ample and large meaſure, ſhee ſhall giuegive to thine head an ornament of grace, and ſet vponupon thine head a bleſſed crowne, as Chap. 1. 9.
Verſ. 10. Heare O my ſonne▪ and receiue my words, and the yeeres of thy life ſhall be many.
Verſ. 11. I doe teach thee in the way of wiſedome, and leade thee in the right pathes,
HItherto (as it ſeemeth) Salomon hath related the words of his father Dauid produced by way of teſtimonie, both to eſtabliſh the hearts of his auditors▪ or readers, and to …u… fie his owne doctrine, which …ee had, and doth communicate vntounto them, for that Dauid, ſo worthy a perſon, did out of his affection ſo counſell him, as hee aduiſed them, and now proceedeth in his owne words, or rather in the words of God, ſuggeſted vntounto him, and written by him, for the vſe of his children, to whom hee ſpeaketh in the firſt verſe of this chapter, hauing begun his ſpeech in the plurall number, as ſpeaking to all, in this and thoſe following, he continueth in the ſingular, as if hee would direct his ſpeech to eueryevery perticular. The matter which hee handleth is not new, but a renuing of that which he had formerly deliuered, which he doth, to auerre the ſoundneſſe, the vtility, and the neceſſity of it: the precept for hearing was deliuered chapter the firſt, verſe the eighth: the duty of receiuing inſtruction was required chapter 2. verſ. 1. the promiſe of long life hath been made, chapter 3. verſe 2. and 16. the teſtimony alſo of his inſtruction was giuen in the ſecond verſe of this chapter, ſauing that there hee vtteredit more generally, and here he doth it more ſpecially; there ſimply, and here tropically, and in a briefe allegorie, comparing his reader to a trauelle…, himſelfe to a guide, and Gods word to the way: there he ſaith, I giuegive you a good doctrine, and here, I doe teach thee in the way of wiſedome▪ and leade thee in the right pathes. My ſayings, with the r…ſt of the Sc…iptures duly obſerued, are able to make thee wiſe to ſaluation, being profitable 2. Tim. 3. 15. 16.for doctrine, for repro…fe, for correction, for inſtruction in righteouſneſſe that thou maieſt be perfect, and throughly furniſhed to all good workes.
Verſe 12. When thou goeſt, thy ſteps ſhall not be ſtraitned, and when thou runneſt, thou ſhalt not ſtumble.
BEfore he commended his doctrine for the wholeſomnes, equitie, and goodneſſe of it, and now for the fruite and happie ſucceſſe which it cauſeth, it make our courſe of life comfortable, and free from perill, euen then when wee ſeeme to be in moſt hazzard; which argument hath been erſt produced, and is now repeated: but with ſome addition, and further amplification, then was before in the third chap. verſ. 23. it was ſaid, Thou ſhalt walke by the way ſafely, and thy foote ſhall not ſtumble. And now that ſafetie with eaſineſſe adioyned to it is argued, and illuſtrated elegantly by an allegory when thou goeſt, thy ſteps ſhall not be ſtraitned but thy path ſhall be broad enough without ſtraining of thy foote, or ſlipping beſide: which miſchiefe befalleth thoſe which goe ouer bridges, or vponupon ſteepes, or in ſuch like paſſages and places which are too narrow. And this he doth yet further enlarge by way of gradation, ſaying, When thou runneſt, thou ſhalt not ſtumble: To goe ſurely without danger of ſtumbling, though but a ſoft pace is a good thing; but to runne ſwiftly without harme is a harder and happier matter, ſeeing that hee that maketh much haſte ſeeth not the perill that is before him: and yet this is the bleſſed condition of all thoſe that walke in the way of wiſedome, partly becauſe they hauehave the Lord himſelfe to be their guide and keeper, and partly becauſe hee hath giuen his Angels charge ouer them, to keepe them in all their waies: and they ſhall beare them vp in their hands, leſt they d…ſh their feete again… Pſal. 91. 12.a ſtone. But our Sauiours ſaying in the Goſpell may ſeeme to contradict this Scripture, as contrary vntounto it: for hee affirmeth that the way that leadeth to life it ſtraite, and the gate narrow, &c. For anſwer vntounto which obiection, obſerue that Chriſt ſpeaketh there, of the exerciſe of godlineſſe and religion, which is ſtrict and not ſo broad as fleſhly mens luſts and appetites do deſire; and therefore they that will paſſe through the ſame vntounto heauen, muſt reſtraine themſelues from the exceſſiue libertie of ſinne by mortification, and containe their affections and behauiour within the compaſſe of Gods holie will: and heere Salomon declareth the effects and reward of godlineſſe and religion, that God doth protect them, and make their paths wide and broad before them, for conſolation and ſafetie.
Verſe 13. Take hold of instruction, let her not goe: keepe her for ſhe is thy life.
HEre wee hauehave an end of the firſt point of this Chapter which as he entred into with the teſtimonie and authoritie of his father, ſo hee alſo concludeth almoſt in his words for there is no materiall difference betweene this, and the fourth verſe of this preſent chapter. Wherein hee ſaith, L… thine heart retaine, or hold faſt my words: keepe my commandements, and liue: which in ſenſe accordeth with this text, Take hold of inſtruction, let her not goe: keepe her, for ſhe is thy life. The ſame precept in effect is giuen here, and there, that we perſiſt conſtantly in goodneſſe. The reaſon is for ſubſtance the ſame in both places, though in the one it be alleaged as … promiſe, liue thou, or thou ſhalt liue: in this other there is a ſecret threatning mingled with the promiſe, and ſo they iointly intimate the wonderfull benefit of perſeuerance, and the extreme perill of reuolting, ſhe is thy life, if in preſeruing of her thou doeſt keepe that which of all other things is the moſ… precious, euen thy very life, thy ſpirituall life, thy eternall life but if thou be remiſſe, and careleſſe of her, if thou reiect an… caſt her off, nothing can counteruaile thy damage, thou departeſt with the prime of all thy poſſeſſions, thou deſtroye… thy ſelfe, thou loſeſt thy life for euer.
Verſe 14. Enter not into the path of wicked men, neither wa… in the way of euill men.
Verſe 15. Auoid it, paſſe not by it, turne from it: paſſe aw…
FOr as much as not onelyonly the companie▪ but the conuerſ…ation of lewd perſons is contagious, and noiſome, and therfore their example is pernitious, and peſtilent, he therefore aduertiſeth thoſe which will learne any good of him to take heede of it: and not alone to ſtay proceedings therein, but if it be poſſible, to preuent the beginnings, and not at all to practiſe any of their ſinfull actions, and therefore ſaith he, Enter not into the way of wicked men, doe not ſet any foote into their diſorders, and ſinfull courſe of life: for hardly can a man bee reclaimed that hath taſted of the pleaſures and deceitfulnes of ſinne. Neither walke in the way of euill men, follow them not in their exorbitant and diſſolute behauiour: Auoide it, keepe from it with deteſtation of it, as the word importeth, abhorre it, ſet thy ſelfe againſt it, as thou wouldeſt againſt infection and poyſon: paſſe by it, come not nigh it, for feare thou be taken, and enſnared with it: turne from it, with all ſpeede poſſible, if thou haſt ſo much as ſet one foote towards it: paſſe by, diuert thy courſe another way, and keepe as farre off as thou canſt. In all theſe words he proſecuteth his admonition with ſimilies, taken from trauellers, whoſe wiſedome is to ſhunne all ſuſpected by-pathes, and whatſoeuer places doe threaten any perill vntounto them. Saint Paul doth agree with Salomon not in words, but in meaning, when he warneth the Epheſians to hauehave no fellowſhip with the vnfruitfull workes of darkneſſe, Epheſ. 5. 11.but to reproue them rather.
Verſe 16. For they ſleep not, vnleſſe they hauehave done miſchiefe, and their ſleepe is taken away, vnleſſe they cauſe ſome to fall.
Verſe 17. For they eate the bread of wickedneſſe, and drinke the wine of violence.
HE confirmeth his counſell for the abandoning of graceleſſe mens practiſes by reaſons: whereof one is taken from the vehement deſire which wicked men hauehave to commit wickedneſſe, and that is ſuch as through vexation cannot ſleep, vnleſſe they either doe ſome hurt themſelues, or cauſe others either to doe, or receiue harme: their greedy appetite for working miſchiefe is like to a hungrie mans ſtomacke which is emptie of foode, who going ſupperleſſe to bed can take no reſt, his belly doth thinke his throte is cut (as wee ſay in our prouerbe) and therefore will not ſuffer him to enioy his ſleep. Experience wee hauehave of this in Achab, who was ſicke with griefe, and indignation, that hee could not compaſſe Naboths 1. King. 21. 4.vineyard. And ſuch a rauenous deſire of villany wee reade to hauehave been in Ammon, who pined away with ſorrow vntill hee could hauehave his purpoſe to ſatisfie his luſt vponupon his ſiſter Thamar. So hath hee made their violent affections to accompliſh euill, to appeare by the effects thereof. Now doth hee ſhew the cauſe from whence they proceed, and that is the great delight which they hauehave in naughtineſſe, which is declared by a compariſon of the like, namely, of bread, and wine, meaning thereby all other food alſo. They eate the bread of wickedneſſe, and drinke the wine of violence, viz. their ſinne is meate and drink vntounto them, and they take as much contentment in playing lewd prankes, as Epicures doe in feaſting.
Verſe 18. For the path of the iuſt is like the ſhining light that ſhineth more vntounto the perfect day.
Verſe 19. The way of the wicked is a darkneſſe, they know not whereat they ſhall ſtumble.
IT appeareth by the cauſall, for, that an exhortation to walk in the way of good men, is as well vnderſtood, as the dehortation from walking in the paths of euill men, is expreſſed, becauſe hee ſtrengthneth both by an argument taken from the contrary condition of both ſorts. He compareth the way, or the life and ſtate of the godly to the light, which in the Scripture ſignifieth knowledge, grace, ſafetie, comfort, and honour, Contrariwiſe, the life, and ſtate of the wicked is like to darknes, full of ignorance, contempt▪ perill, horrors, and all kinde of miſeries. Now to light, viz. the happineſſe of the righteous, is promiſed a growth, and increaſe: the beginning is like the dawning of the day, and the proceeding, as a fierie ſun-ſhine morning, and the fulnes, and perfection which is perpetuall, and without declining, is like a noonetide, or the midſt of a Summers day. And likewiſe on the contrarie ſide, the degrees of wicked mens courſes and miſeries are alſo intended, albeit they be not expreſſely mentioned: they are like the darkneſſe of an euening, which waxeth blacker and blacker, euen vntill midnight, whereof it is that they ſhall fall into ſnares, & pits, ſooner, or later, moſt certainly; but where or when they know not. The one ſort therefore begin their iourney at day breaking, and ſo hauehave a little mixture of darkneſſe at the firſt, and finiſh it at midday: the other ſet forward about Sun-ſetting, and ſo ſee ſomewhat while it is twilight, and ſtumble on till midnight, and then rather breake their neckes, then come to the end of their iourney.
Verſe 20. My ſonne, attend to my words, incline thine eare to my ſayings.
Verſe 21. Let them not depart from thine eyes, keepe them in the midst of thine heart.
THe more important any ſeruice is, the more ſubiect commonly men are to the neglect of it, and the ſooner grow to remiſnes in it: and that cauſeth the wiſe man ſo often to call for attention, as wee finde in the beginning of eueryevery part of this Chapter this charge to be vrged, that his ſonne ſhould heare, and hearken, and hold faſt, and keepe, &c. This dutie therefore wee ſee here againe required: My ſonne, (ſaith he) attend to my words, and ſayings, &c. Hearken diligently to the things that I ſhall ſpeake, and vtter in my words and ſayings: Let them not depart from thine eyes, viz. let them not be forgottē, for we beſt remember thoſe things that be in our ſight. See chap. 3. 21. Keepe them in the midst of thine heart, viz. hide them deeply and ſurely in thy minde. See chap. 2. 1.
Verſe 22. For they are life to them that finde them, and health to all their fleſh.
A Promiſe is as hardly beleeued, as a precept obeyed: and therefore as hee ſaw it expedient to inculcate the one, ſo he findeth cauſe to reiterate the other; as here we ſee he doth, both for the eternall felicitie of eueryevery one which embraceth the counſell of wiſedome, and his temporarie welfare. Touching the former, hee ſaith, his ſayings are life to them that finde them, as hee ſaid before, chapter 3. 22. they ſhall be life to thy ſoule: touching the latter he ſaith, they ſhall be health to all thy fleſh, ſhall preſerue in health, and ſafetie of thy bodie, ſo farre, and ſo long as it ſhall be good for thee; and vnderunder the ſame he comprehendeth all other earthly bleſſings which are giues for the vſe of the body, and cheerefulnes of the minde, and the comfortable condition of this preſent life. For it is euident that here is a Metonymia of the effect for the cauſe, and a Synecdoche, one benefit being promiſed for many.
Verſe 23. Aboue all keeping, keepe thy heart: for out of it are the iſſues of life.
THe two former verſes are an introduction to this, and to the other foure remaining, wherein are preſcriptions for a holy and vertuous life: this requiring a ſtrict care for the gouerning of the inward man, and thoſe containing inſtructions for the ordering of the outward man. The Lord knoweth that the hart of man (and ſo the whole ſoule, for the which the heart is put (being a moſt noble and principall part of the ſame) is ſubiect to manifold aſſaults and temptations from the diuell, and the world, and to many deceiueable luſts, and traiterous corruptions within it ſelfe, and therefore chargeth that it be well looked vntounto, and kept with watch and ward: and the extent of this heedfulnes hee ſetteth foorth by compariſon that it bee more intenſiue, and ſerious, then any others, then for houſe, then for money, then for bodily ſafetie, then for naturall life: no perill is ſo certaine, as the danger of that: no hurt is ſo fearefull, as the wounding of that: no loſſe is ſo grieuous, as the ſpoyle of that. And therefore to make it appeare that he is not ſo earneſt without a cauſe, he rendreth a reaſon for his admonition, for out of it are the iſſues of life. All our actions good or bad, proceed from the heart, as the fountaine from whence all the behauiour ſpringeth, and the roote from whence it groweth: although vpright hearted men hauehave their frailties, and fall into ſome faults, yet they are not imputed to them for parts of their life: and notwithſtanding men of wicked hearts doe ſome good offices, and performe many actions that are profitable to others, yet they are not eſteemed from the ſtreames that flow from their ſoules, or any good fruit that they bring forth: for a good man, out of the Mat. 12. 35.good treaſure of his heart bringeth forth good things: and an euill man▪ out of the euill treaſure of his heart bringeth forth euill things. For as our Sauiour ſaith, that out of the heart proceed Mat. 15. 19.euil thoughts, murthers, fornications, thefts, falſe witneſſe, blaſphemie: ſo alſo is it to be vnderſtood, that thence do flow holy meditations, chaſtity, purity, mercy, liberality, true teſtimonies, and gratious ſpeeches.
Verſ. 24. Put away from thee a froward mouth, and put peruerſe lips farre from thee.
IN giuing direction for outward carriage, he beginneth with the words and ſpeeches, which are declared by the cauſe and inſtruments of them, the mouth and lips, where all peruerſeneſſe, frowardneſſe, and naughtineſſe of what kind ſoeuer, againſt the firſt or ſecond table is forbidden. And this he putteth in this place, becauſe of all duties next to the ruling of the heart, the guiding of the tongue is moſt neceſſary and difficult. And therefore Saint Iames ſaith, He that can bridle his Iam. 3.tongue is a perfect and compleat man. And yet ſo expedient it is, as that he that ſeemeth to be religious, and refraineth not his tongue, his religion is in vaine. The metaphors which hee vſeth do carrie the force of reaſons: implying vnſauory andIam. 1. 26. ſinfull communication to bee odious and hurtfull, as thoſe of abandoning and caſting farre off, for ſo we deale with things that are venomous, contagious, and loathſome to the eye, and ſmell, or other ſenſes: and likewiſe the Epithete, froward or peruerſe doth intimate, that a man is as much deformed by his leaud talking, as by a wry mouth.
Verſ. 25. Let thine eyes looke right on, and let thine eye lids looke ſtraight before thee,
AS the tongue is well to be gouerned for the words, ſo are the eyes for their aſpects, and lookes, and conſequently all the reſt of the ſenſes, with the inſtruments thereof. Let thine eyes looke right on, &c. let them not wander, nor looke a ſquint, but directly to that which is good, and iuſt. It is: borrowed ſpeech taken from ſuch as hold the plow, or dee ſuch other worke, who muſt looke right forward, and not o… either ſide, much leſſe backward: or from trauellers, or runners in a race, whom it concerneth not to gaze about, looking here and there, but diligently to attend vponupon their way, or the races end. It is requiſite to take heed to the eyes, as to the windowes of the minde, or brokers of the heart, which may procure good motions and deſires, or poyſon the ſoule wit… worldly, wanton, vnchaſt, proud, enuious, or other corrupt cogitations. By the abuſe of this ſenſe, and that of hearing, ſinne firſt entred into the world, and by the ſame taketh occaſion to diſperſe her venome, and bring men daily to deſtruction.
Verſ. 26. Ponder the path of thy feet, and let all thy waies be ordered aright.
IT is the familiar cuſtome of the Scripture to call the actions of mens liues by the name of their waies, or the paths of their feet, as Pſalm. 119. Thy word is a lampe to my feet, and a light to my pathes: And, I thought on my waies, and turned m… Pſal. 119. 105. & 59.feet to thy teſtimonies. And in that ſenſe we are to conceiue of them in this place, ſo that hee informeth all men what to doe, and how to walke in a Chriſtian conuerſation; wherein hee requireth both warineſſe, and ſtrictneſſe, and to that end hee commandeth vsus to ponder the path of our feet, by weighing our workes in a ballance, to aſſure our ſelues that there be nothing too much, nor nothing too little, and as farre as is poſſible, to auoide all extremities both of exceſſe, and defect, th… wee may keepe due meaſure in eueryevery thing wee take in hand which muſt be done by the rule of certaine warrant, and not by opinion, or coniecture. The latter clauſe is an explication of the former, when he ſaith, Let al thy waies be ordered aright, hauehave an eye that not one of thy works alone, or a few be done in ſuch manner as is fit, but …hat eueryevery of them be rightly guided by the preſcript of holy wiſdome, and Gods ſacred word. This ſaying is agreeable to that of Saint Peter, As hee that 1. Pet 1. 15.hath called you is holy, ſo be ye holy in all manner of conuerſation: and to that of Saint Paul, Whatſoeuer things are true, whatſoeuer Phil. 4. 8.things are honest, whatſoeuer things are pure, whatſoeuer things are of good report, if there be any vertue, if there bee any praiſe, thinke of theſe things.
Verſ. 27. Turne neither to the right hand, nor to the left: but thy foot from euill.
HE inſiſteth ſtill in the ſame precept, exacting preciſe and accurate proceeding in the good way of Gods commandements without diuerting to any by-pathes of ſinfull luſts, of fleſhly reaſon, of carnall policy, of humane inuentions, of all incitemens from the diuell, or men, or our owne corruptions. This phraſe of declining to the right hand, or to the left is frequent in the Scriptures, and forbidden in many places: as, You ſhall obſerue to doe as the Lord your God commandeth Deut. 5 32.you, and ſhalt not turne either to the right hand or to the left. And, according to the ſentence of the law which they Deut. 17. 11.ſhall teach thee, thou ſhalt doe, thou ſhalt not decline from that ſentence either to the right hand, or to the left. Wee muſt not therefore walke only by meaſure, but by line, yea by a ſtraight line; Gods truth is the Kings high way, which we are bound to keepe without declining to either ſide, either with a wicked purpoſe, or good meaning, either to take vponupon vsus ought that is not warranted, or to neglect any duty that is commanded: and ſo we ſhall remoue our foot from euill, by ſpeedy reforming of that wherein we are faulty, and conſtantly refraining from that which is vnlawfull.