Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 4

Commentary on the Old Testament Volume 2-4 · Biblical commentary 4 · Proverbs · Chapter 4

p. 554CHAP. IV.

HEare, ye children, the instruction of a father, and attend to know underderstanding. Vers. 1. Muffet.This fourth Chapter according to Muffet, is a fourth Sermon, of Salomon, to stir up to get wisdome with all the earnestnesse that may be, and he varyeth his word before used, My son, in the singular number, into a plurall ye children, wherein he speaketh in his father Davids phrase, who often spake thus to all the children of God, as Psal. 34. Psal. 113. &c. because he now would remember, how he was by him instructed, as he doth v. 3. I was my fathers son, tender Vers. 3.and onelyonly beloved in the sight of my mother. Heb. tender, and the onelyonly one in the sight of my mother. Some, saith Arboreus, because he calleth himselfe, Arbor.his mothers onelyonly son hold, that Bathshebah had no more sonnes but Salomon and that the three other, Samaa, Sabab and Nathan were the sonnes of Uriah, Bathshebahs 1 Chron. 3. 5.1 Chr 3:5former husband; but in saying her onelyonly son, he meaneth not, that she had, no more by David, but that she loved and tendered him above all, neglecting the other three in comparison; for the Scripture is plaine, that she bare foure sonnes to David, whereof Salomon was the youngest. He also mentioneth three Expositions of these words.

1. That Salomon was the most dearly beloved sonne of David, and Bathshebah his mother, and therefore by them both instructed and taught in the way of vertue most carefully.

2. That when he saith, I was my fathers son, &c. It is meant of God his 2 Sam. 7. 14.2 Sam 7:14heavenly Father, as it was said to David of him, He shall be my son, and I will be his Father; and the son of the Jewish Church most beloved.

3. That this is spoken in the person of Christ, who saith thus of God the Father, or rather God saith of him, Thou art my Sonne; and againe, This is my beloved Psal. 2. Matth. 3.Ps 2Matt 3Sonne, and he was the onelyonly Sonne of his mother the Virgin Mary, but of all these he preferreth the first as the best. About the minority or seniority of Salomon, in respect of his other brethren, divers conjecture diversly, some that he was the youngest, as he is named last; but some that he was the eldest of those foure, and onelyonly mentioned last, because there was more to be said of him, and that by this, The onelyonly one of his mother, is meant her first-borne living, and that he was the eldest, they prove from that, which is said after the death of the Infant begotten 2 Sam. 12.2 Sam 12in adultery, David comforted his wife, and she bare him a Sonne called p. 555Salomon. But in all this there is no weight to prove him the first, but there is much more in the order of reckoning up his Sons to prove him the youngest of the four, because he is so reckoned not onelyonly 1 Chron. 3. but also 2 Sam. 5. after his other Sonnes reckoned in order, first, second, third, &c. Moreover, the young age of Salomon, when David his Father dyed, evinceth it, he being then but twelve or thirteen years of age; whereas that of 2 Sam 12. is urged, as if it were meant that Salomon was begotten the next after him that dyed: I answer, that the other three, and the begetting of them is in that place passed over, it being nothing pertinent to the history of that place to tell of them borne of her before Salomon, it being thought enough to reckon them up elsewhere, as had been done before, 2 Sam. 5. But then he went in to her, and comforted her, because her comfort was greater of her bearing Salomon, then all the rest, for so much as he was the Son promised that should 2 Sam. 7.2 Sam 7build the Lord an house. For Salomons saying, that he was tender; some thinke, that hereby was meant his young age, when his Father dyed, so that what instructions he had from him, he had then, yet being so young he laid them up in his heart, and forgat them not, and this he mentioneth now as a motive to stir other children up to doe likewise, by the instructions of wisdome to hold them, and never to forget them, when more years come upon them. Some againe, that his dainty and delicate education was meant, able to fascinate a youths minde so with pleasure, as to make him uncapable of good instructions: yet he even in the midst of all pleasures of the Court received and held his Fathers instructions most firmly, therefore let all other children doe likewise. Some also, because he saith, that he was tender and young, that his rudenesse and ignorance was meant, even as it is with other children, too much cockered by their parents, yet by attending to his fathers and mothers instructions, he had now attained, through Gods grace, to be a miracle of wisdome, and therefore there was no reason, why they should despaire of coming to wisdome also, but hope looking at his example, to be made wise. Lastly, others, that in saying, he was tender, he meaneth docible, and easie to have good impressions by instructions made in his minde, as soft wax by setting a seale upon it: So Basil and Ambrose compare the docible to soft wax, such as youth is, Basil. Ambros.so that as the seale being set on, whilst it is soft makes an impression, but if it be not then done, it hardens, and then cannot be done; so in tender youth impressions may be made, but if that time be let slip, it will hardly be done afterwards. Of all these Expositions, I thinke none is to be rejected, except that of being delicately brought up; for of his education in a vertuous way, great care was had, and Nathan the Prophet had the oversight thereof. The first of his being young whilst his Father lived, but yet minding his instructions ever since, and tender, that is docible, and easie to have goood impressions made in him, are ad appositum, to shew the coherence of these words with the former, as being considerations very forcible to Note. move all children and young ones, as they preferre Salomons glorious estate, to imitate him in their young and tender age, not to heare good instructions, without an heart affected therewith, like blocks, or stocks, or without care to remember them ever after. To this effect the Glosse saith, That there is nothing more apt to work upon the minde of a youth, then to set before him examples of youths that betimes gave their mindes to learne, and so proved famous being come to mans estate. For the instructions given by David to Salomon his sonne; See 1 Chron. 28. 9, 10. But that being short, is here set forth in more words.

Let thy heart retaine my words, keep my commandements, and live. Get wisdome, Vers. 4, 5.get understanding, forget it not, neither decline from the words of my mouth. This his exhortation to get wisdome was made before, but because young men especially are so hard to be wrought upon by such exhortations, he repeateth and inculcateth the same againe and againe, alledging the authority of his father David, a great Prophet. The word rendred get in this place, signifieth also to possesse, as the Vulg. renders it, or to buy, as some others, which, I thinke, is rather to be followed, as most significant, for thus we are taught to be at cost for understanding, and not this way to be sparing, that which we buy and purchase being so precious. We may buy other things, and yet have no profit hereby, but by wisdome p. 556Esa. 55.Isa 55we shall have the greatest point in the world; we shall by wisdome live, be safe and be promoted, as here is said.

Now we purchase wisdome, saith Lyra. after King Salomon, when we are as Lyra.cost to maintaine a Master, or Teacher, by whose learned and grave instructions we may get learning according to God, which is the same with that which the Apostle teacheth, Gal. 6. 6.

To buy wisdome also is to buy the Bible, and such bookes as are written thereupon, and then not to spare for time in reading and studying hereupon, which is also a price giving, because time, especially in those that live upon their labour in pari is equivalent to money. But being at all this charge we must not forget what we read or heare, but set our hearts hereupon, and be affected accordingly, for which it is added, Forget it not, neither decline from the words of my mouth. And the charge here given is doubled, Get wisdome, get understanding; implying, that to understand and not to doe, is no wisdome, but folly.

Basil and Jerome here note, that Davids principall care for his Sonne was, Basil. Hierom.not that he might be rich, but wise, and intelligent; for this he imbraced him, as it were with the greatest demonstrations of love that might be, that he might was him hereunto; whereas other Parents are all in imbracing and kissing, and making much of their Children, without one word speaking to this effect; but they are Note. herein like unto the Ape, hugging her young one to the destruction thereof. True love to Children is to insinuate into them, that they may be brought to be in love with wisdome.

Forsake her not, and she shall preserve thee, love her, and she shall keepe Vers. 6.thee; the vulg. more significantly, Ne dimitt as, put her not away; as alluding to a mans putting away of his wife. For the most beloved wife of an husband is not more deare to him, then wisdome must be to thee. He doth hereby intimate the nearest conjunction with wisdome that may be, to continue to the end of thy dayes: and good reason, if a good wife be so dearly beloved, that thou shouldest thus dearly love wisdome; for whereas a man that hath taken a wife, must preserve and keepe her; contrariwise, wisdome will keep thee, and herein act the mans part towards thee, by saving thee from all dangers, so that thou shalt be sufficiently provided for, and by meanes of her live comfortably all thy dayes; according to this Olympiodorus saith, Wisdome is our wife to live together with Olymp. …n Eccl. 9. Aug. in 1 Joh. tr. 2.Eccl 9us. And Augustime, First, the Flesh is our wife, and Wisdome is our wife; as Abraham had two wives, Sarah and Hagar, but Hagar was subject, and kept under, but Sarah as Mistris ruled and bare sway; so we must keep the flesh under, but hearken to wisdome, Tanquam Dominae.

Wisdome is the principall thing, therefore get wisdome, and with all thy gettings Vers. 7.get understanding. the vulg. The beginning of wisdome, so doubtfully spoken, that it hath given occasion to divers expositions, but Hebr. it is, foreign, Wisdome the head; and chap. 1. 7. the same word is used touching the feare of the Lord, and rendred beginning: but as there hath been shewed, it may also be understood, that it is the principall point of wisdome, so here it is best rendred Wisdome is the principall thing: and upon this ground a repetition of the former charge most aptly followeth. Therefore get wisdome: and where the word signifying also to buy, and possesse is used, as ver. 5. implying not only an having of wisdome, betwixt which, and buying, and possessing Plato makes this Pl. to.difference, He that buyeth and possesseth a Garment, or any thing, weareth or useth it as properly belonging to him, but he who hath it and is not possessour of it cannot so doe, but only lay it up; so he that hath wisdome, but possesseth it not, never hath it as an habit, but only hath it by him without doing him any good.

Now besides the price given for wisdome before spoken of, thou must by way of barter change away other things for it, sinfull pleasures, profits, love of the things of the world, pride in apparrel, wrath, envie, intemperance, yea and thy worldly goods also by liberality to the poore, and as the case requireth, letting them goe to persecutors, and thy life also; With all thy gettings get understanding; p. 567That is, count them not gettings whatsoever things they be that thou gettest, unlesse gotten together with wisdome, otherwise thou gettest only shadowes, and loosest the substance, as the dogge in the Fable.

Exalt her and she shall promote thee, vulg. Arripe eam, & exaltabit te; but Vers. 8.the word foreign signifieth exa…t▪ or make an High-way, or Causie for her of earth▪ and small stones elevated, as shewing hereby in how high esteeme thou hast her; as it is observed, that a man of old marrying a woman wealthy and well descended, brought her home in a Chariot, or on Horse-back, the way being made for the purpose, but if she were poore on foot, so that he continueth the Allegory of a wife still, and the best and most worthy that may be. And he that thus exalts wisdome shall not loose his labour, but shall accordingly be promoted by her; the Hebr, word is, Shee shall lift thee up on high, being in one Hebrew glosse well set forth thus; Shee shall bring thee riding into heaven. Whereby is intimated the facility of coming thither to the wise.

But what is the way so elevated, for wisdome to passe into the heart? one answereth well, a good Conscience. Ambrose saith, A Charriot composed of the Ambros. Basil.foure Cardinall Vertues, being carried hereupon as upon foure wheeles; Basil, A Charriot of two, the understanding, and the will. When thou shalt imbrace her; The law of Marriage requireth, that there should be mutuall love and imbraces betwixt the Husband and Wife; so in saying, When thou imbracest wisdome shee shall exalt thee, he intimateth, that this her exalting thee shall be as the most pleasing and delightful imbrasing in the world, wherefore Augustine excellently seteth Hugo, Serm. 246. De temp.forth the embraces of wisdome thus.

No pleasantnesse of wood, no purpled coloured flowers, no ornaments of costly apparrell, no sound of sweetest wel-stringed Instruments, no imbraces of the greatest beauty are comparable to the inspiration, the sweetnesse, the soments, and imbraces of wisdome. And the Sept. expresseth it by wisdomes imbraces of thee rendring it, Honour her and she shall imbrace thee, of the armes wherewith we imbrace wisdome, Hugo saith well, That they are contemplation, and Hugo. Cardin.action; and hereunto we may adde, That her two armes where-with she imbraceth us, are peace, and joy unspeakeable.

Shee shall give to thy head an ornament of grace, a crowne of glory, That is Vers. 9. Chap. 3. 22.wisdome shall be a grace to thee here, thy face being made hereby to shine, as be afterwards speakech, and hereby thou shalt be brought at last to a Crowne of Arbor. 2 Tim. 4. 8.2 Tim 4:8glory in the Kingdome of Heaven, of which St. Paul speaketh, saying, Henceforth is laid up for me a crowne of righteousnesse; thus Arboreus.

Some think that in the Crown here spoken of, David who is brought in thus, speaking to his Sonne Salomon, alludeth to that which he was destined unto, viz. The Kingdome, urging him from hence to get wisdome, because that so he should be in wonderfull grace amongst his Subjects, that beauty where-with he was naturally indued being thus augmented, and he made more amiable in all mens eyes, and the Crowne of the Kingdome, with which he was crowned made farre more glorious.

Lyra thinkes the Crowne in the second place spoken of, to be spoken of by way Lyra.of explication of the first passage, Shee shall give an ornament of grace to thy head; That is, a Crowne of glory, which is the greatest ornament of all others. And of a Crowne, some thinke he speaketh in alluding to the custome of old, to set Crownes upon the heads of wise men of Bayes, Ivie, or Myrtles. It is spoken to the same effect with it, chap. 1. 9. For the particular applying of it to Salomon, this is not so to be received, but if it should be so great a grace to a King, much more to private persons, making them herein like unto Kings: Wisdome is hereby magnified above a Father, a King, who giveth his Crowne to his Son, but wisdome a Crowne of glory. The vulg. for these words, Shall deliver a crowne of glory to thee, hath, Shall protect thee, and the word cometh of foreign a sheild, but because it signifyeth also to give, or deliver, it is in N. Tr. so rendred; but taking it according to the vulg. the sence will be very good thus: Whereas a Crowne commonly is accompanied with dangers to those that weare it, so that by p. 568meanes hereof some of them loose their lives by treasonable conspiracies, that given by wisdome shall not only be a crowne to make glorious, but also a shield to protect him that weareth it; so that he shall reigne in safety.

And to this Lavater agreeth, following also the same reading; Protect thee Lavater. Vers. 10.as a sheild; The yeares of thy life shall be many: Hebr. Of thy lives, implying the yeares of the naturall life, the life of grace, and of glory, as some gather, although some others understand it is of some one of these. See more of this, ch. 3. 16.

When thou goest, thy steps shall not be streightned, &c. Here is another benefit Vers. 12.of wisdome, of which see before, chap. 3. 17. 23. and how this way, said to be streight else-where, is here said to be large, and it is also large, because whereas wickednesse brings men to great streights in this life, the wise shall be kept out of them, as David saith, Thou hast set my seet in a large place, vers. 13. Psal. 17.Ps 17charging not to let wisdome goe is the same with ver. 6. ver. 14, 15. he returneth Vers. 13, 14, 15.againe to dehort from going in the wayes of the wicked, of which he gave warning at the first, chap. 1. 10. 11. &c. then he addeth a new, touching their eagernesse to doe evil.

They cannot sleep except they have done mischiefe, their sleep is taken away, Vers. 16.unlesse they cause some to fall. Herein they are like to Serpents, of which Pliny writeth, That they sleep not all the summer, whilst they are full of poyson, Pliny.but in winter, this being spent, they sleep; so robbers and murtherers, whilst they have spent the poyson of mischievous intentions, which lurketh in their hearts, cannot sleep as other men doe in the night, yea the night is the time wherein they goe about these wickednesses; as they are led by the Devill, the prince of darkenesse; so they take the opportunity of the darke to act their wickednesses in. A strong motive to us to abhorre from consorting with them, because they that doe come under the worst Master in the world, who will not suffer them to sleepe at Note. the time that nature requireth, but workes them in desperate services in the very night, not suffering them to sleep, or take their rest.

To confirme this further to be his meaning, he saith, ver. 18, 19. The path of Vers. 18. Vers. 19.the just is as the shining light, that shineth more and more unto the perfect day, the way of the wicked is like darknesse, they stumble they know not at what. But before this, ver. 17. They eate the bread of wickednesse, and drinke the Vers. 17. Hugo.wine of violence, is not to be passed ones in silence. Hugo expounds this of the holy Communion, which these wicked ones unworthily receiving, have it counted to them, not as Bread and Wine to salvation, but to damnation; but this is farre fetcht, both because they had no Communions then, and it is meant plainly of their getting their living by the wicked courses before spoken of.

Augustine here notes, That they practised such wickednesse as a daily trade, August. in Psal. 53.Ps 53or course of life, for saith he, A man sometimes eates flesh, sometime fish, sometime other things, but with all he eates bread from day to day; in saying therefore that they eate the bread of wickednesse, he meaneth, that they feed daily and continually upon mischievous practices, they being as it were meat and drinke unto them, so greatly doe they delight in them.

To come now to ver. 18. The path of the just is compared to the Sun, shining Vers. 18.in the morning by some little glimmering light at the dawning of the day, but increasing, as the light of the day doth: whereby is shewed, that as a man that takes his reft in the night riseth betimes in the morning to his work, is not idle when he is up, but although he cannot yet see perfectly to doe some workes, yet some he can doe, and doth them, but the light increasing; so that he seeth more perfectly, he now doth the most curious workes which he hath to doe, and perfects them; in like manner the just, according to the little light received at the first, worke and doe some things, but their grace and light after this, increaseth more and more, and then they doe all more perfectly. And yet the time shall come, when it shall be more perfect day-light unto them, by that day-light in the new Jerusalem that shall never have end. But on the contrary side, the way of the wicked is darknesse, and tendeth to utter darknesse for evermore, and in this way of darknesse Vers. 19.they stumble unawares, as a man going in the darke, before they are aware of p. 569it, and fall into a pit never to come out againe. For even of the wicked few are sensible of the danger to which they are neare, till they come to be swallowed up Note. hereby: They are as confident by repenting before they dye, as the thiefe upon the crosse, to provide for their salvation, that they make no doubt of it at all. But let us take notice, that they are in the darke; and how can a ship in the darke see rocks and sheives to avoid them, and therefore come into, and keep in the way that is light, that so we may see all dangers towards us, and in time provide against, and not run upon them to unavoidable destruction and to this end turn from wickednesse to righteousnesse, as out of a dark, into a light way.

Some there are that expound the perfect day-light, of profiting so in knowledge and grace in this life, as to come in time to perfection herein, but the perfect day-light, is most commonly understood of that knowledge, whereby we shall know, as we are knowne, which is not till the end of this life. According to this Gregory saith, the good desires of the just are the beginning of the day, when they are joyned with light of understanding arising within, and growing in knowledge and grace from time to time, the increase of the day-light which is in the end of this Chrys. Hom. 5. super Ezek.life, cometh to be perfect day. And Chrysost. speaking upon the morning, after morning at the Creation, saith, When a man by repentance turneth from sinne, it is morning to him, then the light beginneth to shine. The light, we may truly say of Chrys. Hom 39 in Mat.Gods countenance, bringing true joy and comfort, which is increased as the light of the day in this world, and becomes perfect day-light, when this life is ended. The Apostle Peter seemeth to make two mornings, where he saith, Till the day dawn, and the day-star arise in your hearts; the first, as Gregory hath it, of the preaching of the Gospel, for then the day beginneth where it was night before; the second, 2 Pet. 1. 19.2 Pet 1:19of knowledge and grace wrought in the heart, the first being the dawning of the day, the second the rising of the day-star in our hearts. And for the way of the wicked, it is to be noted, that he saith not. It is darke, but darknesse in the abstract; that is, darke added to darke, as August. speaketh of sinners, that will not confesse their sinnes, saying, To live in sinne, is to live in darknesse; but when one that doth so, Aug. in Ps. 139.Ps 139confesseth not his sinnes, his darknesse is now increased, darknesse is powred out upon darknesse, and such a mans way is darknesse indeed, palpable darknesse.

My sonne attend unto my words, Let them not depart from thine eyes. Vers. 20, 21.Chearfull attention in hearers, saith Chrysost. stirreth up the Teacher, and bringeth unto him great plenty of sentences, so as nothing doth more. For the eyes, some thinke the eyes of the minde onelyonly to be meant, others better, both the eyes of the mind and body also, the one being imployed in reading, and by this means the other in daily meditation; of looking into the law of perfect liberty see Jam. 1. 25. and this he doth, that is a diligent reader of the word, touching which, as James hath a comparison taken from a Looking glasse, wherein a man beholdeth his naturall face, is by Plutarch compared to the seeing of a mans selfe in the eye of another; for so saith hee, doth the man that readeth other mens bookes, he may therein Plutarch.be hold himselfe, and what the issue of his doings is like to be. For this Chrysost. greatly commendeth the eyes not being of the holy Scriptures, which he indeed commendeth not onelyonly to persons sequestred from the world, but even to worldly men, and to those that are full of other imployments also; for he saith, Thou wilt say, O man of the world, I have great businesses of the world to look after, I cannot Chris. Hom. 3. de Lazaro.stand so much to look upon the Scriptures, let them doe that who are professed students: What sayest thou, O man? the more full of worldly imployments, the more need to read the Scriptures, that hereby as by a skilfull governour of a ship, sitting at the sterne continually, thy ship may be guided aright in the midst of the waves of worldly businesses, and at last come safe to the haven where thou wouldest be. Again, in commending to us the reading of the Scriptures, he compareth them to a Hom. in Ps. 48.Ps 48meadow, and a garden, saying, Whatsoever delight is in both these, is much more in reading of the Scriptures, there flowers may be gathered, here the flowers of sentences more sweet and excellently coloured; there the flowers growing soon fade againe, here they remaine immarcessible alwayes; there is the singing of the grashopper, p. 570here the sweet heavenly harmony of the Prophets and Evangelists; there the south wind blowing, things flourish that grow, here the Spirit blowing keepeth all things green continually; there an hedge of thorns fenceth about to keep out beasts, here Gods all powerfull providence; there also if herbs be good for necessary uses, they hold but in the Summer, here both Summer and Winter that may be gathered which is onelyonly necessary, as Christ said to Martha, both herbs alwayes green and growing, and fruit with the heavinesse thereof weighing downe the trees. Ambrose Ambros. in Ps. 119. Lect. 12Ps 119compareth the daily reading of the word to anointing of the limbs, a thing much used of old by Champions when they were to come into the place of trying Masteries; No man, saith he, dares come to try his strength against an adversary in this place, but he that hath often used to enter these lists, and therefore hath often anointed his limbs with oyl, but being used to these things, he comes in without fear; so he that is frequent in reading the Scriptures, needs not to feare to encounter with the temptations of the adversary, but otherwise he is no way able to make opposition against them.

Keep thy heart with all diligence, for out of it come the issues of life. The Vers. 23.word rendred, Keep, signifieth to keep, as they that watch in the night, Wardsmen: As a man, that knoweth that theeves will come, watcheth that night that they may not break through into his house and steale, and kill, as they will doe, if a diligent watch be not kept: So a man must most carefully watch over his heart to prevent the danger that he shall otherwise lye open to. Pliny writeth of the Dragon, Pliny.that he hath in his head a stone in the forme of an heart, which men use to get by strewing some water upon his head, that hath vertue to make him sleep soundly, and then coming upon him they cut out this stone, not being otherwise to be had, but the Dragon being found sleeping; So our adversary the Devill seeks to finde us asleep, and not keeping a watch over our hearts, and then, and not otherwise, he cuts them as it were out, which is the thing he desireth, and then we perish.

Now the heart is kept, when a man keeps a good conscience in all things; for so as Remigius saith, A man doth, as it were, lay up a clean thing in a safe place, and Remigius.this is done, when it is kept from all defilement of sinne. And August. shewing further the keeping of the heart, saith, it is by giving it to God, as it is said, My Aug. Ser. 40. de temp. Quomodo aperis januam Christo cupiendo regnum coelorum, & timendo ignem gehennarum. In Psal. 149.Ps 149son give me thy heart; And how is this done, but by opening to God, and shutting it against the world? Now the heart hath two doores, as a two-leaved doore, desire and feare; these are shut against the world, when our desires are not set upon worldly things, neither doe we feare man, and opened to God, when we desire the Kingdome of God, and feare hell fire. Againe, the same August. in another place sheweth another way to keep the heart upon these words, To binde their Nobles with chains, and their Kings with fetters of iron; saying, Who are these Kings, but evill lusts, and affections, ruling, and reigning as Kings in mens hearts and lives? these even in Kings and Nobles are bound as with fetters, when through feare they are kept from following their evill lusts, and going in their evill wayes of Idolatry and Tyranny, and goe in the way of Christianity, and they are bound as with chains of iron, whilst they for feare doe thus, but let them doe so for love, and then they become chaines of gold. Bernard speaking of keeping the heart, insists upon Bernard.a word setting forth a watch set in the night in all the parts thereof, which are called Watches, and are foure, and these saith Origen, set forth the foure parts of mans life, childhood, youth, mans estate, and old age, in all which the heart is kept, when Origen.one slyeth the vices of every one of these, ignorance in childhood, wildnesse in youth, licentiousnesse to doe evill in mans estate, and covetousnesse in old age: And this is the watching of servants against the coming of their Master commended unto us by our Lord, Matth. 24. And a hint of this touching every watch of the night is given in the Hebrew foreign above, or more then any watch, watch thine heart, for out of it are the issues of life; that is, if the heart be thus diligently kept, there is life, and all things that bring to life and salvation: For the heart, as Hippocrates teacheth, hath in it two little receptacles, according to Pliny 3. if with Hippocrates we hold two, these are the love of God, and of our neighbour, which Hippocrat. Pliny.are in an heart thus kept, if with Pliny 3. they are faith, hope, and charity, and p. 571these are said to be the issues of life, because life shall undoubtedly follow for evermore to all those that are indued with these.

Lavater takes this charge of watching the heart, as alluding to the watch kept Lavater.about a Castle or City in time of war, that the enemy may be kept out, intimating, that such is our case as long as we live in this world, and therefore we have need alwayes to keep this watch with all diligence. Thy body saith One, is thy Castle, but more truly we may say, thy heart is thy Castle thus to be kept; The Arms Arbor.wherewith we must keep this Castle against our enemies, the Flesh, the World, and Devill, are the Armour of Chastity against the Flesh, the shield of Liberality against the World, and the helmet of Charity against the Devill; For the issues thereof are life: As the heart naturall is to the naturall body, the first thing living, and the last dying, so that other parts being hurt or decayed a man liveth stil, as long as his heart is kept unhurt, but if it be decayed, the whole body decayeth accordingly, and dyeth: So the heart spiritually understood, as here, if it liveth, and be safe, the whole spiritual man is safe, although some members be diseased, but if it be corrupted, as it Matth. 15. 19.Matt 15:19is, when there are evil thoughts in the heart of adultry, murther, theft, &c. the whole man is defiled, and there is certaine danger to the life for ever. A care then of this is above all things to be taken, that no evill lurke therein, but that thou beest sincere and upright in all things, although thou labourest with infirmities in other parts; Note. yet as a man, having life in his heart, is grieved at the wounds or sores, or tumors causing paine, or deformity in his members, and endeavoureth by all means that he can, to have them healed, and that with speed; so the spirituall man grieveth for his imperfections, tumors, or scars, or wounds made by sinne upon any of his members; his tongue, if he hath therewith lyed, blasphemed, cursed, or talked corruptly; his eyes if they have been libidinous, or covetous; his eares, if they have been deafe to heare good counsell, but open to evill; his head, if that hath been made giddy by dimnesse; his hands tainted with taking bribes, or practising any oppression or wrong; his feet, if he hath therewith gone into vaine and wicked company; or his body, if he hath defiled it by whoredome, or lascivious imbraces. And he not onelyonly sorroweth, but endeavoureth with all good care to be in every of them healed; if there be any man that doth not, but beareth himselfe upon this, that he hath a good heart, he deceiveth himselfe if he thinketh that he is sound and well within; for certainly, his heart, wherein the life of the inner man standeth, is dying, or dead, otherwise it were impossible, that he should thus neglect the restitution of health to his members.

Put from thee a froward mouth, and perverse lips, Heb. the perversenesse of Vers. 24.the mouth, and the pravity of the lips. After a charge given to keep the heart, here followeth another to keep the tongue, which commonly bewrayeth the heart, and sheweth whether it be kept so diligently as hath been said, or no, for out of the abundance of the heart the mouth speaketh, and as the common Proverb is Lingua est index mentis, the tongue is the bewrayer of the minde. By a froward tongue or the frowardnesse of the tongue, Some understand the tongue of another, that cometh to thee with tales against thy neighbour, as if it were meant, have no familiarity with such, keep them far from thee, as dangerous persons to stir up contention betwixt neighbour and neighbour. But more truly and generally his tongue is meant, that is bidden before to keep his heart, and in this verse his tongue from detraction by slandering or backbiting, and his lips from cursing, railing, mocking, and all bitter and corrupt speaking, and therefore to expresse two sorts of evils in a mans speaking he saith, The tongue of frowardnesse, and the lips of pravity: How hard a lesson this is to be learned, S. Jam. teacheth, shewing, that when all other things are subdued by the skill of man, yet of this he can finde no remedy; as Jam. 3.Jas 3Arbor. observeth, that there is a remedy against the poyson of any creature, but against the poyson of an evill tongue, none; and herein also the evill tongue of a man exceeds Arboreus.all other the most poysonous creatures that be in the world, for one Serpent hurteth not another with its poyson, but one man doth hurteth another with his tongue: And the hurt of an evill tongue is so great, as that by taking away a mans good name, hereby he doth him more hurt, then if he hanged him up, seeing that according to p. 572the Proverb, an evill name is worse then an hanging. And if it be a deriding or insulting tongue over a man in misery, it is to bring him to the extremity of misery, for which Plutarch calleth this extremam improbitatis line…m, the uttermost Plutar…h. in Apoth…g. Lavater.line of dishonesty. Lavater from the observation of the fence about the tongue two two leaved doors, as it were, of our lips and teeth, noteth, how carefull we should be to speak nothing corrupt or evill, and what cautelousnesse we should use in bringing our words forth, and not suffer the tongue to run before the wit, as many Note. doe. As also in regard of this, that it is a singular gift by God given unto man above other creatures, to be able by speaking to utter his minde, and therefore take wee heed, that wee no way abuse this gift, but use it aright to Gods glory.

Let thine eyes look right on, and thine eye-lids streight before thee. Next unto the tongue, he concludeth the instructions of his father David with that, which Vers. 25.he chargeth him touching his eyes, which was not to looke any way, but right forth, that he might goe streight on with his feet in the way of Gods commandements, without declining to the right hand, or to the left, as is further declared, vers. 26. and 27. by a speech taken from Deut. 5. 38. Now he looketh right on, that casteth not his eye upon any unlawfull object, another mans wife to lust after her, another mans prosperous estate to envy him therefore, another mans beast, servant, house, or land, gold, or silver, or any other desirable thing to covet that; another mans fame or estimation to detract from that, wherein especially this rightly followeth that before going, against a perverse tongue. He also looketh aright, that being a Judge as Davids son Salomon was to be, is without respect of persons in judging, and looketh onelyonly at the equity and righteousnesse of the cause brought before him, contemning, for any favour to one more then another, or for bribes, to goe an haires breadth from the way of truth in any sentence giving. Lastly, a mans eyes looke right on, when he doth nothing, but having first considered it, and the way and meanes to effect it; for he that neglects, saith Gregory, to fore-see by consideration Gregor. Past. p. 3what he doth, extendeth his steps, but shutteth his eyes, he makes a journey by going forward, but doth not by fore-seeing goe before himselfe, and therefore he falleth the sooner, because he attendeth not by the eyes of counsell, where to set the foot of his operation; For as a man that goeth a journey beholds the way first with his eyes, and then goeth it with his feet; so a wise man considereth the way whereby he may effect what he intendeth, and then goeth that way, not casting his eyes hither and thither, but warily looking to the said way, that he may not take another instead thereof.

Basil understanding, it as spoken of the eyes beholding right things, saith, As a Basil.man by fixing his eyes upon green herbs, or things, hath his sight refreshed, but being set upon the diseased, he is in danger to be infected with the same disease; so he that setteth his eyes upon the beauty of an Whore is infected, but he that looketh upon the wise, uttering instructions of Wisdome, is made wise to his exceeding great comfort. And againe, one having set his eyes upon beauty, which he should not, an impression is hereby made in his heart, as in wax by a seale, so that although the object bee gone, this impresse worketh still, and illudes the minde by images.

Ponder the path of thy feet, let all thy wayes be established: Having seen the right way with thine eyes, let thy feet be directed accordingly, as a man that Vers. 26.weigheth things in ballances, equally poysing as it were thy steps, that thou mayest in all things walke orderly, and keepe an equall pace, not sometime being too quicke through preposterous zeale, and sometimes too slow through lukewarmnesse.

Turn not to the right hand, or the left, but keep thy foot from evill. Here by Vers. 27.right hand, 1. Some understand prosperity, by the left hand adversity, saying, he turneth to the right hand, that is puffed up by the one, and he to the left, that is cast down by Bernard. Hugo. Rodolph.the other: 2. Some, friends and enemies, saying, He declineth to the right, that is led by favour or affection to his friend, to doe injustice for his sake, and he to the left that for hatred to one, that is his enemy, doth it. 3. Some, by the right hand understand p. 573good workes, by the left evil; saying, He turneth to the right, that having August. Beda.done good is puffed up, and taketh the praise to himselfe; he to the left that doth evil. 4. Augustine hath another, By turning to the right hand understand, him that saith, He hath no sinne; to the left, him that is set upon all wickednesse, without any feare of punishment. 5. Beda also hath another; To turne to the right is to be wiser then it becomes a man to be, That is, above that which is Hieron.written, to the left, to be foolish and ignorant, not regarding knowledge. Lastly, some say, that to turne to the right is the same with that, Eccles. 7. 16. Be not wise over much, nor over foolish; That is, as is by and by expounded, Over righteous, or over wicked; and over righteous is he, that propounds more rules of holinesse and righteousnesse then God hath propounded; and he over wicked that abridgeth them, and makes them fewer; both which the Pharisees did, they propounded more in their traditions, and abridged them in their glosses upon sundry Commandements commemorated, Matth. 5. 22. 28. 33. And after the Pharisees the Papists doe, for they also propound unwritten traditions, and abridge that precept touching the Lords Supper, Drinke ye all of this, as if there were no such Scripture; Unlesse ye drinke the bloud of the Sonne of Man, ye have no life in you. To reckon up no more here, although they have many.