A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.

CHAPTER. IIII.

Vers. 1. Heare O ye children, the instruction of a father, and giue 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 onely to imbrace his in∣structions,

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 onely 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 be∣tweene him and his scholers, how they comming to learne are become his children, and hee appointed by God to teach su∣staineth the person of a father, and accordingly giueth father∣ly instructions proceeding from loue, and deliuered with au∣thority.

Vers. 2. For I doe giue 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 o∣ther arguments to shew the equity of his demand: as one is the excellency of the matter, which hee doth propose vnto them: I doe giue 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 sen∣tences, which bring present consolation, and inuesteth men with eternall felicity. Hereupon he forbiddeth vs 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 delight∣full, so profitable, so comfortable, and the same so freely of∣fered.

Vers. 3. For I was the sonne of my father, tender and only be∣loued in the sight of my mother.

THe example and testimony of Dauid is brought as a se∣cond reason for the warrant of his teaching, & the good∣nesse 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 ac∣knowledgeth his parents louing affection: In the next hee re∣lateth 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 vnto 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 appea∣reth, 1. Chron. 3. 5. But what meaneth Salomon by this? w•••• doth hee publish to the world how dearely his parents affe∣cted him? Because he would haue it knowne that their gre•••• loue 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 fa∣ther did to him, hee would imitate his father by testifying 〈◊〉〈◊〉 loue in giuing good counsell.

Vers. 4. He taught me also, and said vnto me: Let thine hea•••• retaine my words; keepe my commandements and liue.

HAuing alleaged the motiues of Dauids documents and instructions, the singular loue he bare vnto him; he now beginneth to recite the matter therof, which consisteth of ex∣hortations, dehortations, and promises promiscuously inter∣mingled; and in all these he recommendeth vnto him, and in∣citeth him vnto the intentiue regard of sound & sauing know∣ledge: and first, he prepareth him to a serious obseruation of his counsell in this verse, and afterwards deliuereth the perti∣culars 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 haue a due manner of acceptance, that the eare be not onely 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 sig∣nifieth) and therfore addeth also another clause keepe my Com∣mandements, 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 tempo∣rall, 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 gi∣ueth direction, and maketh a large promise; as if hee should haue said; Be prouident in yeelding obedience to my com∣mandements 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•• vnderstan∣ding, viz. call, crie, digge, search, and vse all good meanes for an exquisite and setled knowledge, with the faculty of concei∣uing, and discerning, whereby thou maiest bee kept from er∣rours: 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, loue 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 giue ouer his good beginnings: hee would not haue him forsake wisedome, either ceasing to learne it, or desisting from the exercise of it; and allureth him to this good persi∣stance 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 re∣proch: she shall protect thee from plagues and punishments. Now he teacheth him not onely why he should retaine wis∣dome, but how he may bee able to doe it, and so receiue pre∣seruation from her; and that is, by setting his delight vpon her, loue her, and then she shall keepe thee, for no man doth easi∣ly depart from the thing which he loueth, but charily layeth vp that which his heart is set vpon, and keepeth it safe with al heedfulnesse. Why doth God eternally preserue his people? because he loueth them. And why do they perpetually cleaue vnto him? because they loue him. Who (saith Saint Paul) shall separate vs from the loue of Christ? Shall tribulation, or an∣guish, &c. That in the Canticles is not impertinent to this purpose: Set me as a seale on thy heart; for loue is strong as death; ielousie is cruell as the graue, the coales thereof are fierie coales; many waters cannot quench loue, if a man would giue all the substance of his house to buy loue, hee would vtterly de∣spise 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 go∣ing last before, and the more directly inferre this exhor∣tation 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 pro∣ued by comparison in the former chapter; and then it fol∣loweth 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 whatsoe∣uer he enioyed, as a meanes to further him in knowledge, and to haue nothing in such estimation, though it bee neuer so deere vnto him, as not to depart with it for the encrease of grace, and exercise of goodnesse, if otherwise hee cannot ob∣taine the one, or performe the other. For hee cannot haue a hard match that makes a purchase of vertue, how great soe∣uer the price be that he payeth for it, because euery parcell of it ouerualueth all the most delectable things of the world: it is that treasure which he that found, is cōmended by our Sa∣uiour for selling all that he hath to purchase the field wherein it was hidden: and it is that rich pearle, which the wise Mer∣chant 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 giue 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 extol∣ling her, which is done by a reuerent and honourable enter∣tainment of her: for so hee explicateth himselfe, in conditio∣ning that shee bee imbraced, which is done when the word is 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 found it verified in both, and that in ample and large mea∣sure, shee shall giue to thine head an ornament of grace, and set vpon 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 vnto them, for that Dauid, so worthy a person, did out of his affection so counsell him, as hee aduised them, and now pro∣ceedeth in his owne words, or rather in the words of God, suggested vnto him, and written by him, for the vse of his children, to whom hee speaketh in the first verse of this chap∣ter, hauing begun his speech in the plurall number, as speaking to all, in this and those following, he continueth in the singu∣lar, as if hee would direct his speech to euery 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 sim∣ply, 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 giue 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 profi∣table for doctrine, for repro••fe, for correction, for instruction in righteousnesse that thou maiest be perfect, and throughly furni∣shed 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 pro∣duced, and is now repeated: but with some addition, and fur∣ther 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 vpon steepes, or in such like passages and places which are too narrow. And this he doth yet further enlarge by way of gra∣dation, 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 wise∣dome, partly because they haue the Lord himselfe to be their guide and keeper, and partly because hee hath giuen his An∣gels 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 a∣gain•••• a stone. But our Sauiours saying in the Gospell may seeme to contradict this Scripture, as contrary vnto it: for hee affirmeth that the way that leadeth to life it straite, and the gate narrow, &c. For answer vnto which obiection, obserue that Christ speaketh there, of the exercise of godlinesse and reli∣gion, which is strict and not so broad as fleshly mens lusts and appetites do desire; and therefore they that will passe through the same vnto heauen, must restraine themselues from the ex∣cessiue

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 consola∣tion and safetie.

Verse 13. Take hold of instruction, let her not goe: keepe her for she is thy life.

HEre wee haue an end of the first point of this Chapter which as he entred into with the testimonie and autho∣ritie 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 commande∣ments, 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 se∣cret threatning mingled with the promise, and so they iointly intimate the wonderfull benefit of perseuerance, and the ex∣treme 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 de∣partest 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 onely the companie▪ but the conuers••a∣tion of lewd persons is contagious, and noisome, and ther∣fore

their example is pernitious, and pestilent, he therefore ad∣uertiseth 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 pra∣ctise 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 ta∣ken, and ensnared with it: turne from it, with all speede pos∣sible, 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 vnto them. Saint Paul doth agree with Salomon not in words, but in meaning, when he warneth the Ephesians to haue no fellowship with the vnfruitfull workes of darknesse, but to reproue them rather.

Verse 16. For they sleep not, vnlesse they haue 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 grace∣lesse mens practises by reasons: whereof one is taken from the vehement desire which wicked men haue 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 wor∣king 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 haue of this in Achab, who was sicke with griefe, and indignation, that hee could not compasse Naboths vineyard. And such a rauenous desire of villany wee reade to haue been in Ammon, who pined away with sorrow vntill hee could haue his purpose to satisfie his lust vpon his sister Tha∣mar. 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 de∣light which they haue 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 vnto them, and they take as much contentment in play∣ing lewd prankes, as Epicures doe in feasting.

Verse 18. For the path of the iust is like the shining light that shineth more vnto 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 dehor∣tation from walking in the paths of euill men, is expressed, be∣cause 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 Scrip∣ture signifieth knowledge, grace, safetie, comfort, and honour, Contrariwise, the life, and state of the wicked is like to dark∣nes, 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 brea∣king, and so haue 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 com∣monly 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 euery 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 for∣gottē, 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 euery one which embraceth the counsell of wisedome, and his temporarie welfare. Touch∣ing 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 vnder 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 Sy∣necdoche, 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 instru∣ctions for the ordering of the outward man. The Lord know∣eth 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 trai∣terous corruptions within it selfe, and therefore chargeth that it be well looked vnto, and kept with watch and ward: and the extent of this heedfulnes hee setteth foorth by compari∣son 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 ap∣peare 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 foun∣taine from whence all the behauiour springeth, and the roote

from whence it groweth: although vpright hearted men haue 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 e∣steemed from the streames that flow from their soules, or any good fruit that they bring forth: for a good man, out of the good treasure of his heart bringeth forth good things: and an e∣uill man▪ out of the euill treasure of his heart bringeth forth euill things. For as our Sauiour saith, that out of the heart proceed euil thoughts, murthers, fornications, thefts, false witnesse, blas∣phemie: so also is it to be vnderstood, that thence do flow ho∣ly meditations, chastity, purity, mercy, liberality, true testimo∣nies, and gratious speeches.

Vers. 24. Put away from thee a froward mouth, and put per∣uerse 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 per∣uersenesse, frowardnesse, and naughtinesse of what kind soe∣uer, 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 dif∣ficult. And therefore Saint Iames saith, He that can bridle his 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 and 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 run∣ners in a race, whom it concerneth not to gaze about, look∣ing here and there, but diligently to attend vpon 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 co∣gitations. 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•• 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 vs to ponder the path of our feet, by weighing our workes in a ballance, to assure our selues that there be no∣thing too much, nor nothing too little, and as farre as is possi∣ble, to auoide all extremities both of excesse, and defect, th•• wee may keepe due measure in euery 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, haue an eye that not one of thy works alone, or a few be done in such manner as is fit, but ••hat euery of them be rightly gui∣ded by the prescript of holy wisdome, and Gods sacred word. This saying is agreeable to that of Saint Peter, As hee that hath called you is holy, so be ye holy in all manner of conuersation: and to that of Saint Paul, Whatsoeuer things are true, whatso∣euer 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 com∣mandements without diuerting to any by-pathes of sinfull lusts, of fleshly reason, of carnall policy, of humane inuenti∣ons, 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 com∣mandeth you, and shalt not turne either to the right hand or to the left. And, according to the sentence of the law which they 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 wic∣ked purpose, or good meaning, either to take vpon vs ought that is not warranted, or to neglect any duty that is comman∣ded: and so we shall remoue our foot from euill, by speedy re∣forming of that wherein we are faulty, and constantly refrai∣ning from that which is vnlawfull.

Notes

• 1. Chron. 3. 5.
• Rom. 8. 3••.
• Cant. 8. 6.
• Psal. 13. 44. 45.
• 1. Thes. 2. 13. Gal. 4. 14.
• 1. Sam. 2. 30.
• 2. Tim. 3. 15. 16.
• Psal. 91. 12.
• Ephes. 5. 11.
• 1. King. 21. 4.
• Mat. 12. 35.
• Mat. 15. 19.
• Iam. 3.
• Iam. 1. 26.
• Psal. 119. 105. & 59.
• 1. Pet 1. 15.
• Phil. 4. 8.
• Deut. 5 32.
• Deut. 17. 11.