P
R O V E R B S
CHAP. IV.
When
the things of God are to be taught precept must be upon precept, and line upon
line, not only because the things themselves are of great worth and weight,
but because men's minds, at the best, are unapt to admit them and commonly
prejudiced against them; and therefore Solomon, in this chapter, with a great
variety of expression and a pleasant powerful flood of divine eloquence,
inculcates the same things that he had pressed upon us in the foregoing
chapters. Here is, I. An earnest exhortation to the study of wisdom, that is,
of true religion and godliness, borrowed from the good instructions which his
father gave him, and enforced with many considerable arguments, ver. 1-13. II.
A necessary caution against bad company and all fellowship with the unfruitful
works of darkness, ver. 14-19. III. Particular directions for the attaining
and preserving of wisdom, and bringing forth the fruits of it, ver. 20-27. So
plainly, so pressingly, is the case laid before us, that we shall be for ever
inexcusable if we perish in our folly.
1 Hear, ye children, the instruction of a
father, and attend to know understanding. 2 For I give you good
doctrine, forsake ye not my law. 3 For I was my father's son,
tender and only beloved in the sight of my mother. 4 He
taught me also, and said unto me, Let thine heart retain my words: keep my
commandments, and live. 5 Get wisdom, get understanding: forget it
not; neither decline from the words of my mouth. 6 Forsake her
not, and she shall preserve thee: love her, and she shall keep thee.
7 Wisdom is the principal thing; therefore get wisdom: and with
all thy getting get understanding. 8 Exalt her, and she shall
promote thee: she shall bring thee to honour, when thou dost embrace
her. 9 She shall give to thine head an ornament of grace: a crown
of glory shall she deliver to thee. 10 Hear, O my son, and receive
my sayings; and the years of thy life shall be many. 11 I have
taught thee in the way of wisdom; I have led thee in right paths.
12 When thou goest, thy steps shall not be straitened; and when thou runnest,
thou shalt not stumble. 13 Take fast hold of instruction; let her
not go: keep her; for she is thy life.
Here we have,
I. The invitation which Solomon gives to his children to come and receive
instruction from him (v. 1, 2): Hear, you children, the instruction
of a father. That is, 1. "Let my own children, in the first place,
receive and give good heed to those instructions which I set down for the use
of others also." Note, Magistrates and ministers, who are entrusted with
the direction of larger societies, are concerned to take a more than ordinary
care for the good instruction of their own families; from this duty their
public work will by no means excuse them. This charity must begin at home,
though it must not end there; for he that has not his children in subjection
with all gravity, and does not take pains in their good education, how shall
he do his duty as he ought to the church of God? 1 Tim. iii. 4, 5. The
children of those that are eminent for wisdom and public usefulness ought to
improve in knowledge and grace in proportion to the advantages they derive
from their relation to such parents. Yet it may be observed, to save both the
credit and the comfort of those parents whose children do not answer the hopes
that arose from their education, that Rehoboam, the son of Solomon, was far
from being either one of the wisest or one of the best. We have reason to
think that thousands have got more good by Solomon's proverbs than his own son
did, to whom they seem to have been dedicated. 2. Let all young people, in the
days of their childhood and youth, take pains to get knowledge and grace, for
that is their learning age, and then their minds are formed and seasoned. He
does not say, My children, but You children. We read but of one
son that Solomon had of his own; but (would you think it?) he is willing to
set up for a schoolmaster, and to teach other people's children! for at that
age there is most hope of success; the branch is easily bent when it is young
and tender. 3. Let all that would receive instruction come with the
disposition of children, though they be grown persons. Let all prejudices be
laid aside, and the mind be as white paper. Let them be dutiful, tractable,
and self-diffident, and take the word as the word of a father, which comes
both with authority and with affection. We must see it coming from God as our
Father in heaven, to whom we pray, from whom we expect blessings, the
Father of our spirits, to whom we ought to be in subjection, that we may live.
We must look upon our teachers as our fathers, who love us and seek our
welfare; and therefore though the instruction carry in it reproof and
correction, for so the word signifies, yet we must bid it welcome. Now, (1.)
To recommend it to us, we are told, not only that it is the instruction of
a father, but that it is understanding, and therefore should be
welcome to intelligent creatures. Religion has reason on its side, and we are
taught it by fair reasoning. It is a law indeed (v. 2), but that law is
founded upon doctrine, upon unquestionable principles of truth, upon good
doctrine, which is not only faithful, but worthy of all acceptation. If we
admit the doctrine, we cannot but submit to the law. (2.) To rivet it in us,
we are directed to receive it as a gift, to attend to it with all diligence,
to attend so as to know it, for otherwise we cannot do it, and not to forsake
it by disowning the doctrine or disobeying the law.
II. The instructions he gives them. Observe,
1. How he came by these instructions; he had them from his parents, and
teaches his children the same that they taught him, v. 3, 4. Observe,
(1.) His parents loved him, and therefore taught him: I was my father's
son. David had many sons, but Solomon was his son indeed, as Isaac
is called (Gen. xvii. 19) and for the same reason, because on him the covenant
was entailed. He was his father's darling, above any of his children. God had
a special kindness for Solomon (the prophet called him Jedidiah,
because the Lord loved him, 2 Sam. xii. 25), and for that reason David had a
special kindness for him, for he was a man after God's own heart. If parents
may ever love one child better than another, it must not be till it plainly
appears that God does so. He was tender, and only beloved, in the sight of
his mother. Surely there was a manifest reason for making such a
distinction when both the parents made it. Now we see how they showed their
love; they catechised him, kept him to his book, and held him to a strict
discipline. Though he was a prince, and heir-apparent to the crown, yet they
did not let him live at large; nay, therefore they tutored him thus. And
perhaps David was the more strict with Solomon in his education because he had
seen the ill effects of an undue indulgence in Adonijah, whom he had not crossed
in any thing (1 Kings i. 6), as also in Absalom. (2.) What his parents
taught him he teaches others. Observe, [1.] When Solomon was grown up he not
only remembered, but took a pleasure in repeating, the good lessons his
parents taught him when he was a child. He did not forget them, so deep were
the impressions they made upon him. He was not ashamed of them, such a high
value had he for them, nor did he look upon them as the childish things, the
mean things, which, when he became a man, a king, he should put away, as a
disparagement to him; much less did he repeat them: as some wicked children
have done, to ridicule them, and make his companions merry with them, priding
himself that he had got clear from grave lessons and restraints. [2.] Though
Solomon was a wise man himself, and divinely inspired, yet, when he was to
teach wisdom, he did not think it below him to quote his father and to make
use of his words. Those that would learn well, and teach well, in religion,
must not affect new-found notions and new-coined phrases, so as to look with
contempt upon the knowledge and language of their predecessors; if we must
keep to the good old way, why should we scorn the good old words? Jer. vi. 16.
[3.] Solomon, having been well educated by his parents, thought himself
thereby obliged to give his children a good education, the same that his
parents had given him; and this is one way in which we must requite our
parents for the pains they took with us, even by showing piety at home, 1 Tim.
v. 4. They taught us, not only that we might learn ourselves, but that we
might teach our children, the good knowledge of God, Ps. lxxviii. 6. And we
are false to a trust if we do not; for the sacred deposit of religious
doctrine and law was lodged in our hands with a charge to transmit it pure and
entire to those that shall come after us, 2 Tim. ii. 2. [4.] Solomon
enforces his exhortations with the authority of his father David, a man famous
in his generation upon all accounts. Be it taken notice of, to the honour of
religion, that the wisest and best men in every age have been most zealous,
not only for the practice of it themselves, but for the propagating of it to
others; and we should therefore continue in the things which we have
learned, knowing of whom we have learned them, 2 Tim. iii. 14.
2. What these instructions were, v. 4-13.
(1.) By way of precept and exhortation. David, in teaching his son, though he
was a child of great capacity and quick apprehension, yet to show that he was
in good earnest, and to affect his child the more with what he said, expressed
himself with great warmth and importunity, and inculcated the same thing again
and again. So children must be taught. Deut. vi. 7, Thou shalt whet them
diligently upon thy children. David, though he was a man of public
business, and had tutors for his son, took all this pains with him himself.
[1.] He recommends to him his Bible and his catechism, as the means, his
father's words (v. 4), the words of his mouth (v.
5), his sayings (v. 10), all the good lessons he had taught him;
and perhaps he means particularly the book of Psalms, many of which were Maschils--psalms
of instruction, and two of them are expressly said to be for Solomon.
These, and all his other words, Solomon must have an eye to. First, He
must hear and receive them (v. 10), diligently attend to them,
and imbibe them, as the earth drinks in the rain that comes often upon it,
Heb. vi. 7. God thus bespeaks our attention to his word: Hear, O my son!
and receive my sayings. Secondly, He must hold fast the form of sound
words which his father gave him (v. 4): Let thy heart retain my
words; and except the word be hid in the heart, lodged in the will and
affections, it will not be retained. Thirdly, He must govern himself by
them: Keep my commandments, obey them, and that is the way to increase
in the knowledge of them, John vii. 17. Fourthly, He must stick to them
and abide by them: "Decline not from the words of my mouth (v.
5), as fearing they will be too great a check upon thee, but take fast hold
of instruction (v. 13), as being resolved to keep thy hold and
never let it go." Those that have a good education, though they strive to
shake it off, will find it hang about them a great while, and, if it do not,
their case is very sad.
[2.] He recommends to him wisdom and understanding as the end to be aimed at
in the use of these means; that wisdom which is the principal
wisdom, get that. Quod caput est sapientia eam acquire sapientiam--Be
sure to mind that branch of wisdom which is the top branch of it, and that
is the fear of God, ch. i. 7. Junius and Tremellius. A principle
of religion in the heart is the one thing needful; therefore, First,
Get this wisdom, get this understanding, v. 5. And again,
"Get wisdom, and with all thy getting, get understanding, v.
7. Pray for it, take pains for it, give diligence in the use of all appointed
means to attain it. Wait at wisdom's gate, Prov. viii. 34. Get dominion
over thy corruptions, which are thy follies: get possession of wise principles
and the habits of wisdom. Get wisdom by experience, get it above all thy
getting; be more in care and take more pains to get this than to get the
wealth of this world; whatever thou forgettest, get this, reckon it a great
achievement, and pursue it accordingly." True wisdom is God's gift, and
yet we are here commanded to get it, because God gives it to those that labour
for it; yet, after all, we must not say, Our might and the power of our
hand have gotten us this wealth. Secondly, Forget her not (v. 5), forsake
her not (v. 6), let her not go (v. 13), but keep
her. Those that have got this wisdom must take heed of losing it again by
returning to folly: it is indeed a good part, that shall not be taken from
us; but then we must take heed lest we throw it from us, as those do that
forget it first, and let it slip out of their minds, and then forsake it and
turn out of its good ways. That good thing which is committed to us we must
keep, and not let it drop, through carelessness, nor suffer it to be forced
from us, nor suffer ourselves to be wheedled out of it; never let go such a
jewel. Thirdly, Love her (v. 6), and embrace her (v.
8), as worldly men love their wealth and set their hearts upon it. Religion
should be very dear to us, dearer than any thing in this world; and, if we
cannot reach to be great masters of wisdom, yet let us be true lovers of it;
and what grace we have let us embrace it with a sincere affection, as those
that admire its beauty. Fourthly, "Exalt her, v. 8. Always
keep up high thoughts of religion, and do all thou canst to bring it into
reputation, and maintain the credit of it among men. Concur with God in his
purpose, which is to magnify the law and make it honourable, and do what thou
canst to serve that purpose." Let Wisdom's children not only
justify her, but magnify her, and prefer her before that which is dearest to
them in this world. In honouring those that fear the Lord, though they are low
in the world, and in regarding a poor wise man, we exalt wisdom.
(2.) By way of motive and inducement thus to labour for wisdom, and submit to
the guidance of it, consider, [1.] It is the main matter, and that which ought
to be the chief and continual care of every man in this life (v. 7): Wisdom
is the principal thing; other things which we are solicitous to get and
keep are nothing to it. It is the whole of man, Eccl. xii. 13. It is
that which recommends us to God, which beautifies the soul, which enables us
to answer the end of our creation, to live to some good purpose in the world,
and to get to heaven at last; and therefore it is the principal thing. [2.] It
has reason and equity on its side (v. 11): "I have taught thee
in the way of wisdom, and so it will be found to be at last. I have led
thee, not in the crooked ways of carnal policy, which does wrong under
colour of wisdom, but in right paths, agreeable to the eternal rules
and reasons of good and evil." The rectitude of the divine nature appears
in the rectitude of all the divine laws. Observe, David not only taught his
son by good instructions, but led him both by a good example and by applying
general instructions to particular cases; so that nothing was wanting on his
part to make him wise. [3.] It would be much for his own advantage: "If
thou be wise and good, thou shalt be so for thyself." First,
"It will be thy life, thy comfort, thy happiness; it is what thou canst
not live without:" Keep my commandments and live, v. 4.
That of our Saviour agrees with this, If thou wilt enter into life, keep
the commandments, Matt. xix. 17. It is upon pain of death, eternal death,
and in prospect of life, eternal life, that we are required to be religious.
"Receive wisdom's sayings, and the years of thy life shall be many
(v. 10), as many in this world as Infinite Wisdom sees fit, and in the
other world thou shalt live that life the years of which shall never be
numbered. Keep her therefore, whatever it cost thee, for she is thy
life, v. 13. All thy satisfaction will be found in this;" and
a soul without true wisdom and grace is really a dead soul. Secondly,
"It will be thy guard and guide, thy convoy and conductor, through all
the dangers and difficulties of thy journey through this wilderness. Love
wisdom, and cleave to her, and she shall preserve thee, she shall keep thee
(v. 6) from sin, the worst of evils, the worst of enemies; she shall
keep thee from hurting thyself, and then none else can hurt thee." As we
say, "Keep thy shop, and thy shop will keep thee;" so, "Keep
thy wisdom, and thy wisdom will keep thee." It will keep us from straits
and stumbling-blocks in the management of ourselves and our affairs, v.
12. 1. That our steps be not straitened when we go, that we bring not
ourselves into such straits as David was in, 2 Sam. xxiv. 14. Those that make
God's word their rule shall walk at liberty, and be at ease in themselves. 2.
That our feet do not stumble when we run. If wise and good men be put upon
sudden resolves, the certain rule of God's word which they go by will keep
them even then from stumbling upon any thing that may be pernicious. Integrity
and uprightness will preserve us. Thirdly, "It will be thy honour
and reputation (v. 8): Exalt wisdom (do thou but show thy
good-will to her advancement) and though she needs not thy service she will
abundantly recompense it, she shall promote thee, she shall bring thee to
honour." Solomon was to be a king, but his wisdom and virtue would be
more his honour than his crown or purple; it was that for which all his
neighbours had him so much in veneration; and no doubt, in his reign and
David's, wise and good men stood fairest for preferment. However, religion
will, first or last, bring all those to honour that cordially embrace
her; they shall be accepted of God, respected by all wise men, owned in
the great day, and shall inherit everlasting glory. This he insists on (v.
9): "She shall give to thy head an ornament of grace in this
world, shall recommend thee both to God and man, and in the other world a
crown of glory shall she deliver to thee, a crown that shall never totter,
a crown of glory that shall never wither." That is the true honour which
attends religion. Nobilitas sola est atique unica virtus--Virtue is the
only nobility! David having thus recommended wisdom to his son, no marvel
that when God bade him ask what he would he prayed, Lord, give me a wise
and an understanding heart. We should make it appear by our prayers how
well we are taught.
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Cautions
against Bad Company.
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14 Enter not into the path of the wicked, and
go not in the way of evil men. 15 Avoid it, pass not by it,
turn from it, and pass away. 16 For they sleep not, except they
have done mischief; and their sleep is taken away, unless they cause some
to fall. 17 For they eat the bread of wickedness, and drink the
wine of violence. 18 But the path of the just is as the
shining light, that shineth more and more unto the perfect day. 19
The way of the wicked is as darkness: they know not at what they
stumble.
Some make David's instructions to Solomon, which began v. 4, to
continue to the end of the chapter; nay, some continue them to the end of the
ninth chapter; but it is more probable that Solomon begins here again, if not
sooner. In these verses, having exhorted us to walk in the paths of wisdom, he
cautions us against the path of the wicked. 1. We must take heed of the ways
of sin and avoid them, every thing that looks like sin and leads to it. 2. In
order to this we must keep out of the ways of sinners, and have no fellowship
with them. For fear of falling into wicked courses, we must shun wicked
company. Here is,
I. The caution itself, v. 14, 15. 1. We must take heed of falling in
with sin and sinners: Enter not into the paths of the wicked. Our
teacher, having like a faithful guide shown us the right paths (v.
11), here warns us of the by-paths into which we are in danger of being drawn
aside. Those that have been well educated, and trained up in the way they
should go, let them never turn aside into the way they should not go; let them
not so much as enter into it, no, not to make trial of it, lest it prove a
dangerous experiment and difficult to retreat with safety. "Venture not
into the company of those that are infected with the plague, no, not though
thou think thyself guarded with an antidote." 2. If at any time we are
inveigled into an evil way, we must hasten out of it. "If, ere thou wast
aware, thou didst enter in at the gate, because it was wide, go not on in
the way of evil men. As soon as thou art made sensible of thy mistake,
retire immediately, take not a step more, stay not a minute longer, in the way
that certainly leads to destruction." 3. We must dread and detest the
ways of sin and sinners, and decline them with the utmost care imaginable.
"The way of evil men may seem a pleasant way and sociable, and the
nearest way to the compassing of some secular end we may have in view; but it
is an evil way, and will end ill, and therefore if thou love thy God and thy
soul avoid it, pass not by it, that thou mayest not be tempted to enter
into it; and, if thou find thyself near it, turn from it and pass away,
and get as far off it as thou canst." The manner of expression intimates
the imminent danger we are in, the need we have of this caution, and the great
importance of it, and that our watchmen are, or should be, in good earnest, in
giving us warning. It intimates likewise at what a distance we should keep
from sin and sinners; he does not say, Keep at a due distance, but at a great
distance, the further the better; never think you can get far enough from it. Escape
for thy life: look not behind thee.
II. The reasons to enforce this caution.
1. "Consider the character of the men whose way thou art warned to
shun." They are mischievous men (v. 16, 17); they not only care
not what hurt they do to those that stand in their way, but it is their
business to do mischief, and their delight, purely for mischief-sake. They are
continually designing and endeavouring to cause some to fall, to ruin
them body and soul. Wickedness and malice are in their nature, and violence is
in all their actions. They are spiteful in the highest degree; for, (1.)
Mischief is rest and sleep to them. As much satisfaction as a covetous man has
when he has got money, an ambitious man when he has got preferment, and a good
man when he has done good, so much have they when they have said or done that
which is injurious and ill-natured; and they are extremely uneasy if they
cannot get their envy and revenge gratified, as Haman, to whom every thing was
unpleasant as long as Mordecai was unhanged. It intimates likewise how
restless and unwearied they are in their mischievous pursuits; they will
rather be deprived of sleep than of the pleasure of being vexatious. (2.)
Mischief is meat and drink to them; they feed and feast upon it. They eat
the bread of the wickedness (they eat up my people as they eat bread, Ps.
xiv. 4) and drink the wine of violence (v. 17), drink
iniquity like water, Job xv. 16. All they eat and drink is got by rapine
and oppression. Do wicked men think the time lost in which they are not doing
hurt? Let good men make it as much their business and delight to do good. Amici,
diem perdidi--Friends, I have lost a day. And let all that are wise, and
wish well to themselves, avoid the society of the wicked; for, [1.] It is very
scandalous; for there is no disposition of mind that is a greater reproach to
human nature, a greater enemy to human society, a bolder defiance to God and
conscience, that has more of the devil's image in it, or is more serviceable
to his interests, than a delight to do mischief and to vex, and hurt, and ruin
every body. [2.] It is very dangerous. "Shun those that delight to do
mischief as thou tenderest thy own safety; for, whatever friendship they may
pretend, one time or other they will do thee mischief; thou wilt ruin thyself
if thou dost concur with them (ch. i. 18) and they will ruin thee if
thou dost not."
2. "Consider the character of the way itself which thou art warned to
shun, compared with the right way which thou art invited to walk in."
(1.) The way of righteousness is light (v. 18): The path of the
just, which they have chosen, and in which they walk, is as light;
the light shines on their ways (Job xxii. 28) and makes them both safe
and pleasant. Christ is their way and he is the light. They are
guided by the word of God and that is a light to their feet; they
themselves are light in the Lord and they walk in the light as he is
in the light. [1.] It is a shining light. Their way shines to
themselves in the joy and comfort of it; it shines before others in the lustre
and honour of it; it shines before men, who see their good works, Matt.
v. 16. They go on in their way with a holy security and serenity of mind, as
those that walk in the light. It is as the morning-light, which shines
out of obscurity (Isa. lviii. 8, 10) and puts an end to the works of
darkness. [2.] It is a growing light; it shines more and more, not
like the light of a meteor, which soon disappears, or that of a candle, which
burns dim and burns down, but like that of the rising sun, which goes forward
shining, mounts upward shining. Grace, the guide of this way, is growing; he
that has clean hands shall be stronger and stronger. That joy which is the
pleasure of this way, that honour which is the brightness of it, and all that
happiness which is indeed its light, shall be still increasing. [3.] It will
arrive, in the end, at the perfect day. The light of the dayspring will
at length be noon-day light, and it is this that the enlightened soul is
pressing towards. The saints will not be perfect till they come to heaven, but
there they shall themselves shine as the sun when he goes forth in his
strength, Matt. xiii. 43. Their graces and joys shall be all consummate.
Therefore it is our wisdom to keep close to the path of the just.
(2.) The way of sin is as darkness, v. 19. The works he
had cautioned us not to have fellowship with are works of darkness.
What true pleasure and satisfaction can those have who know no pleasure and
satisfaction but what they have in doing mischief? What sure guide have those
that cast God's word behind them? The way of the wicked is dark, and
therefore dangerous; for they stumble and yet know not at what they
stumble. They fall into sin, but are not aware which way the temptation
came by which they were overthrown, and therefore know not how to avoid it the
next time. They fall into trouble, but never enquire wherefore God contends
with them; they consider not that they do evil, nor what will be in the
end of it, Ps. lxxxii. 5; Job xviii. 5, 6. This is the way we are directed to
shun.
20 My son, attend to my words; incline thine
ear unto my sayings. 21 Let them not depart from thine eyes; keep
them in the midst of thine heart. 22 For they are life unto
those that find them, and health to all their flesh. 23 Keep thy
heart with all diligence; for out of it are the issues of life.
24 Put away from thee a froward mouth, and perverse lips put far from
thee. 25 Let thine eyes look right on, and let thine eyelids look
straight before thee. 26 Ponder the path of thy feet, and let all
thy ways be established. 27 Turn not to the right hand nor to the
left: remove thy foot from evil.
Solomon, having warned us not to do evil, here teaches us how to do well. It
is not enough for us to shun the occasions of sin, but we must study the
methods of duty.
I. We must have a continual regard to the word of God and endeavour that it
may be always ready to us.
1. The sayings of wisdom must be our principles by which we must govern
ourselves, our monitors to warn us of duty and danger; and therefore, (1.) We
must receive them readily: "Incline thy ear to them (v.
20); humbly bow to them; diligently listen to them." The attentive
hearing of the word of God is a good sign of a work of grace begun in the
heart and a good means of carrying it on. It is to be hoped that those are
resolved to do their duty who are inclined to know it. (2.) We must retain
them carefully (v. 21); we must lay them before us as our rule: "Let
them not depart from thy eyes; view them, review them, and in every thing
aim to conform to them." We must lodge them within us, as a commanding
principle, the influences of which are diffused throughout the whole man:
"Keep them in the midst of thy heart, as things dear to thee, and
which thou art afraid of losing." Let the word of God be written in the
heart, and that which is written there will remain.
2. The reason why we must thus make much of the words of wisdom is because
they will be both food and physic to us, like the tree of life, Rev.
xxii. 2; Ezek. xlvii. 12. Those that seek and find them, find and keep them,
shall find in them, (1.) Food: For they are life unto those that find them,
v. 22. As the spiritual life was begun by the word as the instrument of
it, so by the same word it is still nourished and maintained. We could not
live without it; we may by faith live upon it. (2.) Physic. They are health
to all their flesh, to the whole man, both body and soul; they help to
keep both in good plight. They are health to all flesh, so the LXX.
There is enough to cure all the diseases of this distempered world. They are a
medicine to all their flesh (so the word is), to all their corruptions,
for they are called flesh, to all their grievances, which are as thorns in the
flesh. There is in the word of God a proper remedy for all our spiritual
maladies.
II. We must keep a watchful eye and a strict hand upon all the motions of our
inward man, v. 23. Here is, 1. A great duty required by the laws of
wisdom, and in order to our getting and preserving wisdom: Keep thy heart
with all diligence. God, who gave us these souls, gave us a strict charge
with them: Man, woman, keep thy heart; take heed to thy spirit, Deut.
iv. 9. We must maintain a holy jealousy of ourselves, and set a strict guard,
accordingly, upon all the avenues of the soul; keep our hearts from doing hurt
and getting hurt, from being defiled by sin and disturbed by trouble; keep
them as our jewel, as our vineyard; keep a conscience void of offence; keep
out bad thoughts; keep up good thoughts; keep the affections upon right
objects and in due bounds. Keep them with all keepings (so the word
is); there are many ways of keeping things--by care, by strength, by calling
in help, and we must use them all in keeping our hearts; and all little
enough, so deceitful are they, Jer. xvii. 9. Or above all keepings; we
must keep our hearts with more care and diligence than we keep any thing else.
We must keep our eyes (Job xxxi. 1), keep our tongues (Ps. xxxiv. 13), keep
our feet (Eccl. v. 1), but, above all, keep our hearts. 2. A good reason given
for this care, because out of it are the issues of life. Out of a heart
well kept will flow living issues, good products, to the glory of God and the
edification of others. Or, in general, all the actions of the life flow from
the heart, and therefore keeping that is making the tree good and healing the
springs. Our lives will be regular or irregular, comfortable or uncomfortable,
according as our hearts are kept or neglected.
III. We must set a watch before the door of our lips, that we offend
not with our tongue (v. 24): Put away from thee a froward mouth and
perverse lips. Our hearts being naturally corrupt, out of them a great
deal of corrupt communication is apt to come, and therefore we must conceive a
great dread and detestation of all manner of evil words, cursing, swearing,
lying, slandering, brawling, filthiness, and foolish talking, all which come
from a froward mouth and perverse lips, that will not be governed
either by reason or religion, but contradict both, and which are as unsightly
and ill-favoured before God as a crooked distorted mouth drawn awry is before
men. All manner of tongue sins, we must, by constant watchfulness and stedfast
resolution, put from us, put far from us, abstaining from all
words that have an appearance of evil and fearing to learn any such words.
IV. We must make a covenant with our eyes: "Let them look right on and
straight before thee, v. 24. Let the eye be fixed and not
wandering; let it not rove after every thing that presents itself, for then it
will be diverted form good and ensnared in evil. Turn it from beholding
vanity; let thy eye be single and not divided; let thy intentions be sincere
and uniform, and look not asquint at any by-end." We must keep our eye
upon our Master, and be careful to approve ourselves to him; keep our eye upon
our rule, and conform to that; keep our eye upon our mark, the prize of the
high calling, and direct all towards that. Oculum in metam--The
eye upon the goal.
V. We must act considerately in all we do (v. 26): Ponder the path
of thy feet, weigh it (so the word is); "put the word of God in one
scale, and what thou hast done, or art about to do, in the other, and see how
they agree; be nice and critical in examining whether thy way be good before
the Lord and whether it will end well." We must consider our past ways
and examine what we have done, and our present ways, what we are doing,
whither we are going, and see that we walk circumspectly. It concerns
us to consider what are the duties and what the difficulties, what are the
advantages and what the dangers, of our way, that we may act accordingly.
"Do nothing rashly."
VI. We must act with steadiness, caution, and consistency: "Let all
thy ways be established (v. 26) and be not unstable in them, as the
double-minded man is; halt not between two, but go on in an even uniform
course of obedience; turn not to the right hand not to the left, for
there are errors on both hands, and Satan gains his point if he prevails to
draw us aside either way. Be very careful to remove thy foot from evil;
take heed of extremes, for in them there is evil, and let thy eyes look
right on, that thou mayest keep the golden mean." Those that would
approve themselves wise must always be watchful.
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