Commentary Upon Proverbs, Chapter 6
THE VI. CHAPTER.
1 My ſonne, if thou haſt promiſed to be ſuretie to thy friend, or clapt thine hand vvith a ſtraunger,
2 Thou haſt enſnared thy ſelfe by the words of thy mouth, thou art caught by the ſpeeches of thy mouth.
3 Do this now my ſonne, and deliuer thy ſelfe, in aſmuch as thou art come into the hād of thy neighbour, go to, ſubmit thy ſelfe and be importunate with thy neighbour.
4 Graunt no ſleepe to thine eyes, nor ſlumber to thine eye lids;
5 Deliuer thy ſelfe as a Roe out of the hand (of the hunter) and as a bird, out of the hand of the fowler.
Herein the wiſe king warneth men, firſt not to enter into ſuretiſhip; then, if peraduenture they hauehave through vnaduiſedneſſe incurred this danger, to vſe all good meanes of getting out thereof. My ſonne if thou haſt promiſed to be ſuretie to thy friend, if thou haſt in words told thy friend that thou wilt ſee his debt ſatiſfied, or clapt thine hand with a ſtranger, or if by any ſigne or leauing of earneſt, thou haſt bound thy ſelf to one with whom thou haſt no acquaintance, to ſee him contented for that which thy neighbour oweth him, thou haſt enſnared thy ſelfe by the words of thy mouth, thou haſt caſt thy ſelfe into daunger, and made thy ſelfe a debter to another by thy promiſe, thou art caught by the ſpeeches of thy mouth. Thou art taken and held by thy proffering of thy ſelfe to be ſuretie. Do this now my ſon and deliuer thy ſelfe, inaſmuch as thou art come into the hand of thy neighbour: go to, ſubmit thy ſelfe, and be importunate with thy neighbour. Firſt, requeſt in humble maner the creditor to be fauorable vntounto thee, ſecondly vrge the debter to ſatiſfie his owne debt. Graunt no ſleepe to thine eyes, nor ſlumber to thine eye lids. Do this with all ſpeede and diligence. Deliuer thy ſelfe as a Roe &c. After the example of the beaſtes and foules who labour by all meanes to get out of the nets and from the purſuite which is made after them, endeuour thou to come out of the bondes of ſuretiſhip. All ſuretiſhip is not here forbidden or ſimply to be condemned.Epiſt. to Philemā 19. verſe. For Paule offred him ſelfe to be ſuretie vntounto Philemon for Oneſimus. OnelyOnly then raſh ſuretiſhip is prohibited, & when the daunger thereof is incurred by folly, a wiſe endeuouring to be free from this ſnare and the trouble thereof, is aduiſed. Thus the word of God teacheth men not onelyonly to be wiſe vntounto ſaluation, but vntounto their wealth, and vntounto their quietneſſe.
6 Go to the Piſmire ô ſluggard, behold her wayes and be wiſe.
7 For ſhe hauing no guide, taskemaſter, nor ruler,
8 Prepareth her meate in the ſummer, & gathereth her foode in the harueſt.
9 How long wilt thou lye ô ſluggard, when wilt thou ariſe out of thy ſleepe?
10 By a few ſleepes, a fevv ſlumbers, a litle folding of the hands to *or Reſt.ſleepe,
11 Thy pouertie commeth on thee in the meane ſeaſon, as a ſpeedie traueller, and thy *or Needineſſe.neceſſitie as an armed man.
Slothfulneſſe is condemned in theſe verſes.See after 24.33. alſo 30.25. Go to the Piſmire ô ſluggard. O ſlothful mā, if the law of God or the example of good men moue thee not to walke painfully in thy calling, go to the litle ant. Behold her wayes and be wiſe. Cōſider her induſtrie and forecaſt, learning by her exāple to be diligent and prouident. For ſhe hauing no guide taske-maſter, or ruler, prepareth her meate in the ſummer and gathereth her foode in the harueſt. For albeit ſhe hath no ſchoole-maſter to teach her, no ouerſeer to call her to account, finally no Magiſtrate to compell or puniſh her as men hauehave, yet by a certaine inſtinct of nature, ſhe prouideth & getteth in her victuals, whileſt yet it is faire and warme weather, and whileſt there is much corne growing in the fields or ſpilt on the groūd. How long wilt thou lie ô ſluggard &c. O thou drowſie ſluggard, wilt thou conſume ſo much time in ſleeping and lying in thy bed? By a few ſleepes &c. Whileſt thou thus multiplieſt thy naps and ſlumberings, thy pouertie commeth on thee, &c. want ouertaketh thee, as a ſwift traueller doth one who walketh ſlowly, and neede meeteth with thee, as an armed man doth one without a weapon, who is not able to reſiſt him.
12 The lawleſſe perſon, the *or The wicked man. See this phraſe applyed to Antichriſt 2. Theſſ. 2.3.man of ſinne, walketh with a froward mouth,
13 He winketh with his eyes, he ſpeaketh with his feete, he teacheth vvith his fingers,
14 Wylie imaginatiōs are vvithin his heart, he practiſeth miſchiefe continually, he ſtirreth vp contentions:
15 Therfore ſhall his deſtruction come ſpeedily, This expoſition is confirmed by the ſignificatiō of the Hebrewe word compounded of bel and gnol, & by the vſe therof in the ſcripture and in the Sanhedrim, where it is ſayd, that they are men of Belial who hauehave ſhakē of the lawe of heauen from their necke.he ſhall be ſuddenly broken without recouerie.
A notorious wicked man is herin partly deſcribed and partly threatened. Firſt he is called a lawleſſe perſon, becauſe he wil not be ſubiect to the yoke, of Gods law or mans law. Secondly he is termed the man of ſin, becauſe he euen hath ſold him ſelfe to do wickedly. Thirdly it is ſayd of him, that he walketh with a froward mouth, for that with his toung he blaſphemeth God, and either reprocheth his neighbour, or entiſeth him to error or ſome wickedneſſe. He winketh with his eyes &c. He abuſeth all the members of his bodie, and namely theſe three, his eyes, his feet, and his hands, to be ſignes of leudneſſe. Wyly imaginations are within his heart, his mind is fraught with craftie deuiſes, he practiſeth miſchiefe continually, he from time to time worketh iniquitie, euen as an artificer laboureth in his trade. He ſtirreth vp cōtentions, finally he maketh debate in all places. Therfore ſhall his deſtruction come ſpeedily, &c. for this cauſe the Lord will quickly ouerthrow him, and plague him moſt grieuouſly.
16 Theſe ſixe things doth the Lord hate, yea theſe ſeuen are abhomination to his ſoule.
17 The haughtie eyes, a lying toung, and the hands that ſhed innocent blood,
18 An heart that plotteth wicked deuiſes, feete that be ſwift in running to miſchiefe,
19 A falſe vvitneſſe that *or Forgeth.ſpeaketh lyes, and him that raiſeth vp contentions among brethrē.
We are taught in theſe verſes, that albeit the Lord abhorreth all ſorts of ſinnes, yet there are ſome particular vices which he after a ſpeciall ſort deteſteth,See an example touching pride in Herod, touching falshood, in Ananias and Sapphira, touching murder in Cain, touching craft in Iezabel, touching miſchieuouſneſſe in the Phariſees who compaſſed ſea and land to make a Proſelite, touching falſe witneſſe bearing in the accuſers of Steuen, and touching makebates in Abimelech Iudges 9. and vſeth moſt ſeuerely to reuenge. Firſt of all, he moſt extremely hateth the haughtie eyes, that is to ſay, pride together with the proud perſon, who ſheweth his haughtineſſe by outward ſignes, as namely by his lookes. Secondly, a lying toung, that is to ſay, falſhood together with the lyer, who exerciſeth his toung in telling vntruthes. Thirdly, the hands that ſhed innocent blood, that is to ſay, murder together with the murderer, who embrueth his handes in guiltleſſe blood. Fourthly, an heart that plotteth wicked deuiſes, that is to ſay, craftineſſe together with the wylie foxe, who bē deth his wits to deuiſe euill. Fiftly, feete that be ſwift in running to miſchiefe, that is to ſay, miſchieuouſneſſe together with the harmful perſon, who abuſing his feet, walketh and poſteth with Sathan his ringleader, frō place to place to do ſome villanie. Sixtly, the falſe witneſſe who ſpeaketh lyes, that is to ſay, the bringing in of an vntrue euidence, together with the forger of the ſame. Laſt of all, him that raiſeth vp contentions among brethren, that is to ſay, the ſowing of ſtrife together with the make-bate, who ſetteth at variance them who by nature, religion, or any ſuch bond are brethren.
20 My ſonne obſerue thy fathers commandement, and forſake not thy mothers inſtructiō,
21 Bind thē alvvay vponupon thine heart, [and] tye them about thy necke.
Solomon intending in this chapter againe, to diſſwade his ſonne from adulterie, prefixeth in theſe words a preface containing his aduiſe. My ſon obſerue &c. my child lay vp thy parents counſel as a moſt precious treaſure, and keepe it ſafely as moſt coſtly iewels.
22 It ſhall leade thee vvhen thou walkeſt, it ſhall vvatch ouer thee vvhen thou ſleepeſt, it ſhall talke vvith thee vvhen thou vvakeſt.
23 For the commandement is a *or Lampe.lanterne, and doctrine a light, and reproofes of inſtructiō a vvay of life,
24 To preſerue thee from the naughty woman, [and] from the flatterie of the straunge vvomans toung.
Herein Salomon ſheweth the reaſons of that his aduiſe, which he did ſet downe in the two verſes going before. It ſhall leade thee when thou walkeſt, the counſell of thy godly parents, or the word of God by them applied vntounto thee, ſhall as a guide direct thee in thy calling, actions, and iourneys. It ſhall watch ouer thee when thou ſleepeſt, it will be alſo as a watch man to preſerue thee from temptations, troubles and dangers in the night ſeaſon. It ſhall talke with thee when thou wakeſt. Finally it will likewiſe be as a familiar friend vntounto thee, conferring with thee in the morning or in the day time, of the mercies of God, of the promiſes of the word, and of ſpirituall matters.See Pſal. 19.8. See Pſal. 119.105. For the commaundement is a lanterne, for the law of the Lord is as a bright lamp which in the night ſeaſon ſhineth in a dark chamber; inaſmuch as it enioyneth that which is good, and forbiddeth that which is euill. And doctrine a light, the inſtruction of the word is againe as the light of the Sunne, which in the day time manifeſteth the way which is to be gone. For in like maner the doctrin of the ſcripture manifeſteth truth & error. And reproofes of inſtruction a way of life. Finally, rebukes for ſin, or the admonitions of Gods word, are like the way or path which directly bringeth men to their iourneys end, or to the place whither they would go. For as wholſome reproofes pull vsus from our vices ſo they do hold vsus in our duties. To preſerue thee from the naughtie woman, the word of God I ſay is ſuch, a ſoueraigne preſeruatiue as hath bin ſpoken of, to keepe thee frō the adultereſſe, and from the flatterie of the ſtrange womans toung, and to preſerue thee from being ſeduced by the entiſing ſpeeches of the harlot.
25 Deſire not her beautie in thine heart, neither let her catch thee with her eye lids.
Now Salomon commeth to warne his ſonne, that he be not drawne to go aſtray by any prouocations vntounto vnchaſtitie. Deſire not her beautie in thine heart, albeit ſhe is faire, yet looke not on her to luſt after her. Neither let her catch thee with her eye lids. Neither yet ſuffer her wanton or pleaſant lookes, to be a net to intangle thee or a fire to inflame thee.
26 For by a whoriſh woman one is brought to a morſell of bread, and the adultereſſe hunteth for life, which is precious.
Two great hurts ariſing vntounto men by following after ſtrange women, are here ſpecified as ſufficient reaſons to diſſwade eueryevery one from the foule ſinne of adulterie. One is, the loſſe of goods. For by a whoriſh woman one is brought to a morſell of bread. Through whordome men come to extreme pouertie. For the harlots hauehave one part of their ſubſtāce, who haunt their companie, baudes and ruffians another part, officers before whom they are often conuēted another part: the reſt conſumeth through a ſecret curſe of the Lord, and thus at laſt all commeth to nothing. Another miſchiefe is the loſſe of life it ſelfe. For the adultereſſe hunteth for life, which is precious. The vile harlot not onelyonly bringeth a man to beggerie, but to death and deſtruction, being in this reſpect like vntounto hunters, who ſeeke after the life of the poore beaſt. For the adultereſſe ſeeketh by all meanes to draw her companion to commit folly with her, whereby it commeth to paſſe, that he is layd open to her husbands rage, the magiſtrates ſword, & Gods wrath. Now, becauſe ſhe vſeth craft and deceipt to intangle her louers, it is not onelyonly here ſayd of her that ſhe hunteth, but in the booke of the Preacher,Eccleſ. 7.28. that her heart is as nets, and her hands as ſnares.
27 Can anie take fire into his boſome, and his garments not be burnt?
28 Can anie walke vponupon burning coales, and his feete not be burnt?
29 So is he that goeth in to his neighbours wife: whoſoeuer toucheth her, ſhall not be vnpuniſhed.
Now, the wiſe king commeth to amplifie the former reaſons, which here he doth by a moſt fit ſimilitude. There is great likeneſſe betweene the adultereſſe and fire, both in the propertie of inflaming and conſuming. Can any take fire in his boſome &c. Euen as it is impoſſible, that fire ſhould not conſume thoſe clothes or that body which it toucheth: ſo it can not be, but that the adulterous woman, will vndoe or hurt at the leaſt very ſorely, both in outward things and in his perſon, him, who cōmitteth folly with her. The conſideration hereof cauſed Iob to ſay (from whom it is likely that Salomon tooke this compariſon) that the ſinne of adulterie is ſuch a fire,Iob. 31.12. as would (if he had committed it) hauehave conſumed him vntounto deſtruction, and quite rooted out all his increaſe.
30 A threfe is not deſpiſed, who ſtealeth to ſatiſfie his ſoule when he is hungrie,
31 But if he be taken, he repayeth ſeuen fold, he maketh recompence with any ſubſtance of his houſe:
32 As for him who cōmitteth adulterie with a vvoman, he is voyd of vnderſtanding, he vvho ſhall do this, deſtroyeth his owne ſoule.
33 He ſhall receiue a blow and blame, and his reproch ſhall not be blotted out,
34 For the fierce rage of a man is in iealouſie, and he ſheweth no merciemercy in the day of reuenge,
35 He hath no reſpect to any ranſome, and he reſteth not, albeit thou proffereſt many gifts.
The reaſons before ſet downe tending to diſſwade from adulterie, are in this concluſion of the chapter enlarged by a compariſon betweene the leſſer ſinne and the greater. A thiefe is not deſpiſed who ſtealeth to ſatiſfie his ſoule. Albeit it is a ſhame to ſteale, yet theft is not ſo foule a fault as to defile another mans wife. True it is, he who did ſteale to preſerue his life, was by the law of God to be puniſhed, for he was to make full reſtitution or to be ſold:Exod. 22.1. but he was not to be put to death or to be noted with publike infamie: at the leaſt when he had made reſtitution, all his diſcredit was to ceaſe. As for him who commiteth adulterie with a woman &c. The caſe ſtandeth otherwiſe with the adulterer, who conſidereth not the greatneſſe of his ſinne, or of Gods iudgement againſt it, and therefore is voyd of vnderſtanding, for he deſerueth death and by the law of God he is to die. He ſhall receaue a blow and blame, and his reproch ſhall not be blotted out. He who committeth adulterie ſhall be purſued by the whoriſh womans husband vntounto death, and executed by the magiſtrate, neither onelyonly ſhall he liue and die like a ſtrained and ſpotted man, but euen when he is dead, his infamie ſhall remaine. For the fierce rage of a man is in iealouſie. Although effeminate perſons can put vp the wrong offred them in the defiling of their wiues: yet thoſe who hauehave any manhood in them, will not, neither poſſibly can. Indeed priuat reuenge is vnlawfull, but the ſecret motions of nature will ſo worke in this caſe, that men will purſue thoſe before the magiſtrates euen vntounto the death, who hauehave done them wrong in their chiefeſt treaſures, which are more deare vntounto them then life. How true this is, may appeare in the example of that Leuite of whom mē tion is made in the booke of Iudges, who ſeeing his wife to hauehave bene ſhamefully abuſed, ſent the partes of her dead bodie to the tribes of Iſraell with this meſſage,Iud. 19.30. Conſider the matter, conſult, and giuegive ſentence. To conclude, the husband which is inflamed with iealouſie or rage for wrong offered vntounto him in his wife; will neuer be reconciled nor reſt, till he hath bene reuenged of his aduerſarie the adulterer euen vntounto the full. Now if man will not pardon the offence this way done to him, how much more will God puniſh the tranſgreſſion of his law in this caſe, yea how much more ſeuerely will he reuenge ſuch villanie?