A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 23
CHAPTER. XXIII.
Verſ. 1. When thou ſitteſt with a ruler, conſider diligently what is before thee.
2 For thou putteſt a knife to thy throte, if thou be a man giuen to thine appetite.
3 Be not deſirous of his daintie meate, for it is a deceitfull meate.
THe holy Ghoſt declared in the laſt verſe of the former chapter, that diligence aduanceth to the preſence, and ſpeech of great perſonages: and now in the beginning of this chapter, he ſheweth how they ſhould behaue themſelues when they come before them: ſpecially when they ſit to eate with them. Theſe verſes containe two exhortations, inforced with their ſeuerall reaſons. The firſt is to bee wiſe, and conſiderate at the preſent whiles we are at the table with them: that then we ſhew not our ſelues rauenous, and vnciuill, in the two firſt verſes. The other, that we doe not greedily affect dainties, to preſſe our ſelues to the feaſts and tables of our betters, eſpecially noble perſonages, and courtiers, in the third verſe. Conſider diligently what is before thee, ponder, and obſerue, with wiſedome, and diſcretion, the nature and number of thoſe diſhes that are placed on the table, that thou begin not where thou ſhouldeſt not, and ſo bewray want of good manners, or ouercharge thy ſtomacke by feeding on eueryevery one, and ſo diſgrace thy ſelfe with intemperance: For it is an ordinarie thing at the tables of Princes and great Lords, to hauehave diuerſitie of meates, with diuers ſorts of wines and plentie, to ſhew their magnificence, whereof a man cannot fall to eueryevery one without luxurie, and exceſſe, which is odious at all times, and in all places, but much more thee, and in ſuch a preſence. And therfore men ought to be as circumſpect at their meate, as in any other of their affaires: becauſe m…ns eyes looke vponupon them, which ought to be regarded, eſpecially if they be men of qualitie and place: and Gods eyes behold them, which of al others ought moſt to bee reſpected. S. Iude marketh them with the brand of wicked perſons which feede themſelues without all Iude 12.feare. Otherwiſe thou putteſt a knife to thy throte: If thou bee immoderate in thy diet, and haſt not power to bridle thine appetite, and reſtraine thy ſelfe from exceſſiue eating and drinking, thou doeſt after a ſort indanger thy life, as if thou diddeſt put a knife to thy throte, and ſo be made the author of thine owne death: For ſurfeiting and drunkennes doth deſtroy health, and ſo thereby men offer violence to their bodies: and the puniſhment of them is euerlaſting death, and ſo thereby they deſtroy their owne ſoules. Be not deſirous of …is daintie diſhes, luſt not after, nor couet with an vnbridled affection his delicates: the Hebrew word importeth ſuch things as ſauour well to the taſte, and are ſweete and delicious. TheMatgnammoth. meaning is, that good fare, fine apparell, and other delights, which are to be found in the courts of Princes, and families of great men, ſhould not allure vsus without iuſt cauſe, and due calling, to intrude our ſelues as it were into thoſe places, to become courtiers, companions with, or attendants vponupon thoſe of high calling: for it is a deceitfull meate, like a baite, vnderunder which lurketh an hooke, and ſuch foode it is as will eaſily ouertake a man, if he be not very watchfull and warie: it doth not yeeld ſuch contentment as men expected: many vexations are mingled with it: there is no ſtabilitie therein, to day in fauour, to morrow in diſgrace; now aloft, with countenance and hopes, anone downe to the ground with contumelies and deſpaire: many ſeeking by this meanes to ſet vp themſelues, and theirs for euer, hauehave ruinated their former eſtate, which was competent, and vtterly ouerthrowne their poſterities.
Verſe 4. Labour not to be rich, ceaſe from thine owne wiſedome.
Verſe 5. Wilt thou cauſe thine eyes to flie vponupon that which is nothing? For riches maketh her ſelfe wings, and flieth as an eagle toward heauen.
AS in the former ſentences he forbad the immoderate appetite after daintie foode: ſo in theſe he prohibiteth too great a deſire of wealth, and riches. He proceedeth in the ſame methode which he had begun in the former chapter, by giuing an admonition, and confirming it with a reaſon, Labour not to be rich, drudge and moyle not by toylefull trauell to get, and hoard vp ſubſtance, and ſtore thine houſe, thy cheſts, thy barnes, thy fields, thy grounds, thy warehouſe, or thy ſhoppe with plentie and abundance: ceaſe from thine owne wiſedome, becauſe thou haſt, and all carnall men do account it a poynt of prudence and wiſdome, to be worldly, and hauing, to prouide, and heape vp much, therefore alter thy minde and reforme thy iudgement, know that to bee folly, which thou eſteemeſt for great wiſedome: For ſeeing it was not the wiſedome of God, but the wiſedome of the world, which ſeemeth plauſible to the fleſh, but abſurd to the ſpirit, thou ſhalt prouide beſt for thy ſelfe to caſt it off and hauehave no more to doe with it. For notwithſtanding it is diſcretion to bee induſtrious, and diligent in worke, to ſerue the Lord, in hope of his bleſſing: yet it is but a fooliſh part to oppreſſe the body or minde with too heauie burthens of karking, caring, and anxietie, to make a god of ones owne labour or policie, with truſt or confidence in that which is done, or gotten. So that worldlineſſe is no part of ſound wiſedome, but of condemnable folly, and thatLuke 12. 20. by Gods owne teſtimonie, calling him foole, which wanted not wit to heape vp great wealth. For … is painful to the body,Eccleſ. 2. 26. and draweth it vntounto needleſſe and fruitleſſe labours and trauels: it is burthenous to the minde, and oppreſſeth it with ſorrowEccleſ. 5. 17. and vexations: and it is perilous for the heart and conſcience, and maketh men vnfit for their latter end, vnmindfull of death, and vnprepared for the iudgement to come.Luke 21. 34.
Wilt thou cauſe thine eyes to fl… vponupon that which is nothing? Wilt thou too earneſtly and egerly like a fooliſh Faulk…r, haulke with the flight of thine eyes, after that which when thou haſt caught it is nothing worth? Two arguments hee vſeth to condemne the ſin of couetouſnes: one from the vanitie of goods ſo gotten: the other from the inſtabil…e, and vncertaintie of them. He calleth them nothing but that t…ere is a ſubſtance in the creatures, and good vſe alſo of them to ſuch as louelove them not too much, nor abuſe them, but none in poſſeſſion of them to the cou…tous perſon: the hauing them is nothing, and to no purpoſe to him. It is as good, and better to be without them, then not to be nothing the better for them. They flie as an eagle toward heauen: the inſtabilitie, and vncertaintie of riches, hee declareth by an ellegant ſimilitude ſhewing them to be as ſugitiue, and once loſt as irrecou…ble, as wilde fowle that is flien away, as thoſe …owles which be …ifteſt of wing, and ſo are higheſt, euen like vntounto an Eagle, which cannot eaſily be taken, or ouertaken. Now then as a man cannot aſſure himſelfe to fare the better, becauſe fowle doe light on his paſture, or ſit in his meddowes, becauſe they bee in his ground, but not in his hand, as Iob ſaith: For when hee commethIob. 21. 16. towards them for contentment, comfort, or vſe, they take their flight, and mount vp into the aire, and flie away, and ſo defeate him of all his hopes: Earthly things may be plentifully in an earthly minded mans houſe, but no more his, for inioyment, then the birds that ſit vponupon the top of his houſe, or vponupon an high tree, or flie in the open fields. Ieremy vſeth a ſimilie ſomewhat like vntounto this, and altogether for the ſame purpoſe: As the Partrich ſitteth on egges, and batcheth them not: or otherwiſe tranſlated, As he Partrich gathereth young which ſhe hath not brought foorth: ſo he that gathereth riches, Iere. 17. 11.and not by right, ſhall leaue them in the middeſt of his daies, and at his end ſhall be a foole.
Verſe 6. Eate thou not the bread of him that hath an euill eye, nor deſire his daintie meates.
Verſ. 7. For as he thinketh ſo is he: eate and drinke ſaith he to thee, but his heart is not with thee.
Verſ. 8. The morſell which thou haſt eaten thou ſhalt vomit vp, and loſe thy ſweete words.
AS a little before hee aduiſed vsus not to be too deſi…ous of the delicates of great men: ſo here he counſelleth vsus to beware, that we be not too much beholding for foode, or any other benefits, to miſers and churles. Eate not, nor partake of, without conſideration, or iuſt warrant, the bread, drinke, or any kinde of ſoode, or other beneuolence, of him that hath an euill eye, of a too much reſtrained or niggardly perſon, ſuch a one is contrary to him that is liberall, and hath a good eye, chap. 22. 19. neither be deſirous of his daintie meates (becauſe a ſweete tooth, and hungrie appetite, leade men many times to vnfit places) For as he thinketh in his heart ſo is he, he is not as he pretendeth with his tongue, and as he maketh ſemblance of with his countenance, tranke, and free, and glad to giuegive entertainment: but miſerable, and churliſh, becauſe he thinketh all loſt, that any man hath from him, may that goeth out of his diſh, or out of his cup, or out of his purſe, although it be for his owne people, or his owne lips: he begrudgeth himſelfe ſufficient of foode and neceſſaries, and how can hee then willingly ſpare any thing to ſtrangers? he cannot affoord his own belly a good morſell of meate, and would it not grieue him that thou ſhouldeſt eate vp his victuals: and therefore though he ſay vntounto thee, eate drinke, goe to I pray you, ſpare not, you are welcome, &c. yet h… heart is not with thee, he thinketh not as hee ſpeaketh, nor ſpeaketh in louelove ſo much as in complement, and with diſſimulation. The morſell which thou haſt eaten thou ſhall vomit vp, thou ſhalt finde ſuch bitter ſauce to thy ſweete meate by ſome ſnare wherewith hee will intrap thee, to make thee pay dearely for all that thou haſt eaten at his board, or by ſome diſtaſtfull ſpeeches to make vp the meale with, or by his diſcouerie, and thy apprehenſion of his niggardly diſpoſition, as that thy mind ſhall bee as much afflicted with griefe, as if thy ſtomacke were diſquieted with a furfeit, or the receit of a vomit, and loſe thy ſweet words, either ſuch as thou haſt receiued from him, as welcome, and much good doe you, and others of like nature, or ſuch as thou ſhalt render to him in way of thankfulneſſe, and acknowledgement of his kindneſſe.
Verſ. 9. Speake not in the eares of a foole: for hee will deſpiſe the wiſedome of thy words.
SPeake not] Vtter not wholeſome counſell to an obſtinate fool…, or ſcorner: for he that wil do good, and receiue comfort by his words, muſt conſider not onelyonly what he fa… but with whom hee talketh: good ſeed is not to bee ſowne vponupon rockes, and craggie places: good licour is not to be put in vncleane or broken veſſels: holy things are not to bee giuen to dogges: nor pearles to be caſt before twine. For he will deſpiſe the wiſedome of thy words, he will be ſo farre from profiting by that which thou ſhalt teach him, as that he will peruert them, and either picke quarrels, and raile vponupon thee, or otherwiſe take aduantage againſt thee, or at leaſt hate and deſpiſe thee, and the wiſedome of thy words. See chap. 9. 7. 8. 9.
But herein it concerneth vsus to bee cautious and diſcreet, as that wee condemne not eueryevery one that is in a fit of paſſion, to be a wicked foole, nor eueryevery vnregenerate man to be a wilfull foole in this kinde and nature, but triall muſt bee had, (ſo farre as is fit for our place) before we paſſe ſuch a cenſure vponupon any. And in this caſe patience and long fuffering is requireable, that though we find no ſucceſſe at one time, yet wee take occaſion2. Tim. 2. 24. to try what will bee done at another: and though wee bee the men that can doe no good with him, yet let vsus hope that another may preuaile more: but yet after all this, if he perſiſt in his railing and ieſting, and contemptuous behauiour, make an end with him, ceaſe to admoniſh him any further: but though hee bee incorrigible, and will not be inſtruted, yet he is rebukeable, and muſt be diſgraced, both for terrour to himſelfe, and example to others.
Verſ. 10. Remoue not the ancient land markes, and enter no… into the field of the fatherleſſe.
REmoue not the ancient land-markes. See for this, chap. 22. 28. and enter not, either by craft or violence, by fraud, or force, in any ſort, into the fields, houſes, or poſſeſſions, either to make claime vntounto them: if thy conſcience tell thee they be not thine owne, or to take any commodity thence which is not due vntounto thee, of the fatherleſſe, of orphants, who by reaſon of their young age, can make no reſiſtance: as wanting experience in themſelues, or helpe and aide from others. And the ſame is to be vnderſtood of any that are weake and friendleſſe: and according to this the Lord ſaith in Exodus, Thou ſhalt not Exod. 22. 22.molest any widow, or orphant.
Verſ. 11. For their redeemer is mighty, and hee will pleade their cauſe with thee.
HE alleageth a cauſe why iniurie ſhould not bee offered to the fatherleſſe, or widow, &c. For that the Lord who is the helper of the helpleſſe, is full of might and power; though they be poore and weake, he is their redeemer, or reuenger, hee is (as it were) their neereſt kinſman, who is to purſue not only the blood that is ſhead, but all other wrongs that are done. Albeit they finde no patrones in the world, yet hee will defend their right, and puniſh the wrong doers: for hee doth moſt helpe them that be helpleſſe in the world: and the ſame the Scriptures publiſh as matter of great honour and glory due vntounto him, Sing ye vntounto God (ſaith one text) ſing praiſes to his Pſal. 68. 4. 5.name, extoll him that rideth vponupon the heauens, by his name lah, and reioyce before him, A father of the fatherleſſe, and a iudge of the widows, is God in his holy habitation. Praiſe ye the Lord; praiſe the Lord O my ſoule (ſaith another) The Lord preſerueth the ſtrangers, he relieueth the fatherleſſe and widow: but the Pſal. 146. 1. 9.way of the wicked he turneth vpſide downe.
And therefore it is ſafer to encounter with men of great might, then to trample vponupon them, who in themſelues hauehave the leaſt power, foraſmuch as God is in this caſe more intereſted in the cauſe, as being in a ſpecial manner the gardian of his powerleſſe orphans, or pupils, and the great maſter of the wards. If thou ſeest (ſaith Eccleſiaſtes) the oppreſſion of the poore, and violent peruerting of iudgement and iustice in a prouince, maruell not at the matter, in way of diſcouragement: for he that is Eccleſ 5. 8.higher then the highest, regardeth, and there bee higher then they.
Verſ. 12. Apply thine heart to inſtruction, and thine eares to the words of knowledge.
Apply thine heart to instruction,] Bend all the powers and faculties of thy mind to receiue it, and thine eares, apply all thy ſenſes and parts of thy body alſo, to the words of knowledge, as are vttered out of knowledge, wiſedome, and iudgement, and able to miniſter knowledge and vnderſtanding: hee vſeth a part of the inward man, and a part of the outward man for the whole man, both inward, and outward: for if thou wouldeſt hauehave an attentiue eare at the word of God, thou muſt bring a good heart to it: and if thou wouldeſt ſtore thy heart with the wiſedome and grace of the word, thou muſt bring an attentiue eare; otherwiſe thou ſhalt not vnderſtand, or not affect, or not retaine, or not obey that which is taught thee.
Verſ. 13. Withhold not correction from thy child: for if thou beateſt him he ſhall not die.
14. Thou ſhalt beate him with the rod, and deliuer his ſoule from hell.
WIthhold not correction,] Be not remiſſe to inflict moderate and due puniſhment, when need requireth, from thy child, which deſerueth the ſame, as few do not, at one time or other: for if thou beatest him with the rod, when thou ſhalt in meaſure, and good diſcretion chaſten with the twig, or wand, thou ſhalt cauſe him to ſmart, and not cauſe him to die, or receiue hurt thereby. The old ſaying remaineth true, that the rod will breake no bones: thou ſhalt be ſo farre from killing of him, as that it will be good phyſicke for him, and a medicine to preſerue him aliue.
Beate him with the rod, and thou deliuer his ſoule from hell,] From death, danger, and miſery, both of ſoule and body. Thoſe gouernours then that moſt faithfully exerciſe Gods diſcipline towards their people, are their beſt, and moſt faithfull friends, and of all others doe them moſt good, and that in time the reformed ſeruant will acknowledge with thankfulneſſe vntounto his maſter, and the child to his parents, which is promiſed (as the fruit and good effect of holy ſeuerity, for the reclaiming of hurtfull perſons) by the Prophet: One ſhall ſay vntounto ſuch a one, and ſo dealt with, What are theſe wounds in thine hands? Zach. 13. 6.Then he ſhall anſwere, Thoſe with which I was wounded in the houſe of my friends.
Verſe 15. My ſonne, if thine heart be wiſe, my heart ſhall reioyce, euen mine.
16. Yea my reines ſhall reioyce when thy lips ſpeake right things.
MY ſonne if thine heart be wiſe,] If thine affections doe deſire wiſedome, and thy mind be enriched with it mine heart ſhall reioyce, euen mine, euen I ſhall wonderfull delight therein for thy ſake, what comfort then ſhalt thou thy ſelfe finde by it.
Yea my reines ſhall reioyce,] Mine inward parts ſhall be moued to exceeding great cheerfulneſſe: and I ſhall be glad from the bottome of my heart. For Scripture attributeth the ſeat of the will and affections to the reines: as when it is ſaid, God is the ſearcher of the heart and reines: When thy lips ſpeake Ier. 17. 10.right things, when thou vttereſt ſuch ſpeeches as are true, wiſe, iuſt, holy, and gratious: I or eueryevery good man will bee glad to3. Ioh. 3. 1. Theſ. 3. 16. ſee goodneſſe in the people of his charge: both in louelove to the parties in whom the image of Chriſt ſo ſhineth, which if it bee a matter of comfort to behold in any, much more to ſee it in them which are ſo neere vntounto him: and herein a man ſhall ſee Gods bleſſing to himſelfe, in the proſperous ſucceſſe of his planting, ſowing, building, and ſpirituall labours. Saint Iohn had no greater ioy, then to heare that his children walked in the 3. Ioh. 4.truth. And Saint Paul thought that he could neuer be thankfull enough for ſuch a bleſſing, vponupon the Theſſalonians. For what thankes (ſaith he) can we render to God againe for you, for 1. Theſ. 3. 9.all the ioy wherewith we ioy for your ſakes before our God.
Verſe 17. Let no thine heart enu…e ſinners, but be thou in the feare of the Lord all the day long.
18. For ſurely there is an end, and thine expectation ſhall not be cut off.
LEt not thine heart enuie ſinners,] Let not the proſperity and flouriſhing ſtate of the wicked trouble thy mind, neither grudge or re…e thereat: for from whence groweth this enuie, but from an ouer great eſtimation of earthly things, as though ſome part of happineſſe conſiſted in the hauing of them? but bee thou in the feare of the Lord all the day long. He preſcribeth a remedy againſt the euill which he had forbidden, be thou in the feare of the Lord, doe thou reuerently tremble at, and worſhip the Lord, and be ſoundly religious: for ſo thou ſhalt get power ouer this burthenſome ſinne of enuie: For true piety, and the grace of Gods holy ſpirit will illuminate the mind, and make a man ſee why ſuch men are to be pitied, rather then enuied: for their proſperity is but vaine at the beſt, but worſe then that, it is hurtfull and pernicious vntounto them. This will kill pride, and diſcouer to a man his owne vnworthineſſe of that which he hath, and therefore he ſhall hauehave little liſt to trouble himſelfe about that which others hauehave. This ſeaſoneth the ſoule with faith and confidence in God, and ſweeteneth it with the delight of his holy word, which wil expell the bitterneſſe of enuie. All the day long, continually, in proſperity, and aduerſity, whatſoeuer thy ſtate be, or howſoeuer the world goeth with other men, our religion ought to bePſal 106. 3. Luk. 1. 74. ſtable, conſtant, and continuall: for God is continually good, and gratious vntounto vsus, and therfore why ſhould not we be conſtantly ſeruiceable to him? there is no time when wee are out of his preſence; and therefore it can neuer be ſafe for vsus to bee careleſſe of his worſhip; neither doth any moment paſſe without a bleſſ…d effect, that is beſtowed about his worke.
For ſurely there is an end, and thine expectation ſhall not bee cut off,] Their wealth, their pompe, their pleaſures, whatſoeuer their hearts be moſt affected with, muſt ceaſe, and periſh together with themſelues and their hopes of perpetuity, the tranſgreſſors ſhall bee deſtroyed together, and the hope of the wicked Pſal. 37. 38.ſhall be cut off: and notwithſtanding godly men bee full of afflictions, ſorrows, ſickneſſes, neceſſities, moleſtations, and diſgraces; yet all theſe, or whatſoeuer other calamities ſhall vaniſh away in time, and the hope of Gods fauour, and bleſſed reward from him, ſhall outliue all theſe, and take place when theſe be aboliſhed. Marke well the vpright man, and behold the Pſal. 37. 37.iuſt, for the end of that man is peace. That which he deſired and expected he ſhall be ſure to enioy, a faithfull man ſhall not bee fruſtrated of his expectation, nor defeated of that which hee hopeth for: according as the Pſalmiſt ſaith: The poore man ſhal Pſal. 31. 29.not alway be forgotten, the expectation of the poore ſhall not … riſh for euer. For that is euer grounded vponupon faith, and faith is ſurely grounded vponupon Gods promiſes.
Verſ. 19. Heare my ſonne and be wiſe, and guide thine heart in my way.
THis ſentence is inſerted (as it ſeemeth) as a concluſion to the premiſes, and a preface to the exhortation following. Seeing knowledge commeth by hearing, the ſpirituall father doth firſt will his ſonne to heare. Secondly, for as much as man may heare wiſe counſels, and bee neuer a whit the better, if he perceiue, or receiue it not: he biddeth him laying aſide all ignorance, and childiſh ſollie, to be wiſe. Laſtly, for that it is not enough to receiue the truth, vnleſſe it bee loued, delighted in, and imbraced in the affection: hee exhorteth him to guide his heart in the way, that is, to cauſe his ſoule to affect and follow after the feare of the Lord, and not the way of the wicked. And this he doth the rather, becauſe that voluptuous perſons, and epicures, commonly hauehave hearing, and preuaile with thoſe that refuſe to hearken to Gods wiſedome, and their hearts are often beguiled, and corrupted with voluptuouſneſſe, and epicuriſine, which are not guided in the way of vertue and goodneſſe.
Verſ. 20. Bee not among wine-bibbers, and riotous eaters of fleſh.
21. For the drunkard and the glutton ſhall come to pouerty, and drowſineſſe ſhall cloathe a man with rags.
BE not among wine-bibbers,] Follow not the cuſtome, nor company of ſuch as haunt tauernes, and quaffe in one cup of ſtrong drinke after another, and riotous eaters of fleſh, bee not of their crue or ſociety, who louelove good cheere, and daintie meate, who immoderately deuour it. It is not vnlawfull to drinke wine, or ſtrong drinke, but it is ſinfull to drinke it too oft, and too much: whether a man bee drunken therewith, or be ſtrong to powre it downe without drunkenneſſe. NeitherIſa. 5. 22. doth God forbid the vſe of fleſh, or delightfull food: for hee doth allow his people to eate of the fat, and drinke of the ſweet: Nehem. 8. ….but to be cormorants, and bellie-gods, to fare deliciouſly eueryevery day, as the rich man did in the Goſpell, to liue in pleaſure on Luk. 16.the earth, and to nouriſh ones heart as in the day of ſlaughter, or feasting▪ is condemned as vnlawfull and ſinfull: for beſides the miſchiefe that theſe vices bring, both to the braine, ſtomacke and whole body: beſide the ruine and waſt that they make in a mans eſtate; beſide the infamie and reproch which they bring to his name, they corrupt the heart: they are impediments to Chriſtian wiſedome: they hinder a man from the fruit of Gods holy word: for all epicures are vnteachable, vntractable, and profit nothing by the beſt counſels that can bee giuen vntounto them: therefore ſaith the Prophet; They hauehave erred becauſe of wine, and are out of the way by ſtrong drinke: the Priest, and the Prophet hauehave erred by ſtrong drinke, they are ſwallowed vp with wine: they hauehave gone astray through ſtrong drinke: they faile in viſion, they ſtumble in iudgement: For all their tables are full of vomiting, no place is cleane. Whom ſhall he teach knowledge? or whom ſhall hee make to vnderstand the Iſa. 28. 7. 8.things that he heareth?
The reaſon why ſurfetting and drunkenneſſe is to bee auoided, is, becauſe the drunkard and glutton ſhall come to pouerty, partly through their great expenſes, and partly through loſſe of time: and for that much eating cauſeth much ſleeping, and much ſleeping bringeth extreame pouerty. To make the vices of ſurfetting and drunkennes more odious, it is ſaid that drowſineſſe ſhall cloathe a man with rags to goe in torne and patent apparell; the pampering of his bellie draweth miſery vponupon his backe, and cauſeth it to bee pinched with paine and cold, which is one plague threatned for all other, and is a ſmarting laſh vponupon him: for that gluttons, drunkards, and ſluggards are very proud, as well as voluptuous, and would goe gaie, as well as fare delicately. And therefore a ragged coate doth much burthen their backes, and gall their hearts, and is a great corraſiue vntounto them, and is as vnpleaſant as a vomit after their ſurfeit: but God will ſo ſerue them in their kind, by reſtraining them of that which they moſt affect, and impoſing that vponupon them which they moſt abhorre: and this vile apparell is an eye ſore to themſelues, ſo it maketh them a gazing ſtocke vntounto others, being many times the liuerie of a waſtfull vnthrift.
Verſ. 22. Hearken to thy father which begat thee, and deſpiſe not thy mother when ſhe is old.
HEarken vntounto thy father, ſee chap. 1. 8. that begat thee,] He yeeldeth a reaſon of the precept why parents are to bee regarded, becauſe vnderunder God they hauehave been inſtruments of much good vntounto vsus, wee hauehave had our ſubſtance, our life and being from them, and conſequently in that reſpect wee are by them made capable of all the happineſſe which wee ſhall poſſeſſe, both in heauen or earth: and the Apoſtle to the Hebrewes aſſigneth this to be the cauſe why they are to bee regarded, euen then when they deale ſharpely with vsus, ſaying, We had the fathers of our fleſh which corrected, and we gaue them Heb. 12. 9.reuerence, &c. And deſpiſe not thy mother when ſhe is old, think not baſely of her in thy mind, let her not bee vile in thy eyes: ſhew no contempt vntounto her in thy behauiour: neglect no duty to her when ſhe is old, or weake, or poore, or little regarded by others: for no infirmities or wants can giuegive thee diſpenſation to ſet nought by her, or to detract any dutie from her; ſhe is ſtill the ſame that conceiued and bare thee: ſhee is ſtill the ſame, whom by expreſſe name, in ſpeciall maner God doth command thee to honour: the triall of thy louelove and loyaltie to her in that eſtate will principally be made. Feare of the rod compelleth children to ſtand in awe of their mother, in her freſh yeeres, and vigour of her time, and whiles they be vnderunder her gouernment: and hope induceth many to be ſubmiſſe and obeyſant whiles ſhee hath ability to miniſter ſomewhat vntounto them, or leaue them portions: but it is the feare of God, and a good conſcience, which worketh reuerence towards her, when they ſtand in no bodily feare of her, or hauehave no need of her, nor expect no benificence from her: but contrariwiſe ſhee is by Gods prouidence put vponupon them for her reliefe and ſuccour.
Verſ. 23. Buy the truth and ſell it not, alſo wiſedome, inſtruction, and vnderstanding.
BVy the truth,] What the truth is our Sauiour declareth in the Goſpel, ſanctifie them with the truth, thy word is truth. Ioh. 17. 17.Therefore when he ſaith, buy the truth, he meaneth the knowledge and comfort of Gods holy word, and the profeſſion of the ſame with faith, and obedience, which hee admoniſheth vsus to buy, that is, obtaine, and retaine with labours, with charges, with perill (if need be) with ſuffering, if we be called vntounto the ſame; not that there is any merit in any of theſe meanes: for Chriſt giueth grace freely, as he profeſſeth by the Prophet: Ho, Iſa. 55. 1. Mat. 13. 45.eueryevery one that thirsteth let him come hither, buy wine and milke without price and money: but that thereby wee are made more capable of them, & fitter for them. The wiſe Merchant bought the truth, when hee beſtowed all that hee had to purchaſe the rich Pearle. And the Hebrewes bought the truth, when they ſuffered the ſpoyle of all their goods for the Goſpell. And ſo did Moſes when he departed with all the pleaſures of Egypt, to ſuffer Heb. 18. 33. 34.affliction with the children of God. This then hee informeth vsus, that all good meanes are to be vſed, and no trauels or troubles to be refuſed for the getting of grace, and keeping of a good conſcience. For this is that, one thing which is moſt needfull. And this is that which will abundantly counteruaile all labours, coſts, diſgraces, loſſes, impriſonments, baniſhments, and killings.
But why hath not God appointed it to be more eaſilier gotten Obiect. without ſuch paines, and inconueniences?
Firſt, that it might be the better eſteemed: for things which Anſw. are bought at a deare rate, and commonly moſt deerely beloued; and that a difference might bee put betweene faithfull Chriſtians and hypocrites: for there would bee many more profeſſors of godlineſſe then now are, if they might bee both religious and cenſuall, to enioy hope of heauen without paines taking, or ſuſtaining of any moleſtations: and ſell it not, eſtrange it not from thee, for earthly delights or commodities; nor make vile account of it, as commonly they doe of their poſſeſſions that ſell them. No earthly reſpect muſt corrupt our hearts to alienate them from grace and feare of God. This is the note of a prophane perſon. It is contrary to the nature ofHeb. 12. 16. Chriſtian louelove: he ſhall be a miſerable loſer that maketh ſuch an exchange, whatſoeuer pleaſures, profits, or preferments he getteth thereby: for what ſhall it profit a man to winne the whole world, and loſe his owne ſoule? Likewiſe wiſedome, inſtruction, and vnderſtanding. Now ſeeing wiſedome, inſtruction, and vnderſtanding, (of which three vertues much hath been ſpoken of in this booke. As chap. 1. 2. 3. are pretious Iewels with the truth, they are in like manner to bee bou…, and not ſold, becauſe the truth cannot be well enioyed without them: and no man can put them away from him, without ſhipwrack of faith, and a good conſcience.
Verſ. 24. The father of the righteous ſhall greatly reioyce, and he that begetteth a wiſe child ſhall hauehave ioy of him. See chap. 20. 1
25. Thy father and mother ſhall reioyce, and ſhe that bare thee ſhall be glad.
CAuſe both thy parents, and other friends, for thy wiſedome and vertue, to bee glad, and ioyfull, refreſh their hearts with the effect of Gods grace and ſpirit in thee, and let her that bare thee reioyce. This verſe is an application of the former, that for as much as ioy commeth to the parent by the vertue of the child: hee therefore admoniſheth the child for his owne happines to gratifie his parents And this clauſe containeth an argument from the cauſe; ſince his mother hath bin at great paines in breeding him in the wombe, and with great ſorrow brought him forth into the world: and it is intended that her nurſing, education, and bringing vp, could not bee without ſome trouble and moleſtation vntounto her. Therefore it becommeth him now to make requitall, and to yeeld her conſolation and refreſhing, by his prudent and vertuous behauiour.
Verſ. 26. My ſonne giuegive me thine heart, and let thine eyes obſerue my waies.
HE is about to giuegive another precept and admonition againſt whoredome; and therefore after his vſuall manner maketh a preamble to it, preſcribing a remedie for the preuention of this ſinne: and therefore in the perſon of heauenly wiſedome, calleth for the heart to be yeelded vntounto him, ſaying, my ſonne giuegive me thine heart, let thy mind bee wholly intent, and applied to me, renounce thy ſelfe, and ſet thy louelove onelyonly and wholly vponupon the Lord, and his holy word, and let thine eyes obſerue my waies, euen as men doe vſe to fixe their eyes vponupon thoſe things with thy mind, and greatly regard, and eſpecially in their trauels looke to their way, where there is perill of miſſing it, and to fall into ſome hurtfull by-paths; ſo (ſaith he) let thine eyes diligently obſerue my waies, vſe thy vnderſtanding; bend thy thoughts and whole care; attend vponupon my commandements, and counſels, which is the onelyonly right way wherein thou ſhalt walke ſafely, and thereby bee preſerued from that inchanting harlot.
Verſe 27. For an whore is a deepe ditch, and a ſtrange woman a narrow pit.
FOr an whore is a deepe ditch. See chap. 22. 14. and a ſtrange woman a narrow pit,] Wherein a man cannot ſtirre himſelfe, or deliuer himſelfe out of danger, he is ſo ſhut in on eueryevery ſide. A man may eaſily fall into whoredome; but when hee is once gotten into that bottomleſſe pit, and narrow hole, hee can hardly, or not at all come out againe. See chap. 2. 19.
Verſ. 28. She alſo lieth in waite for a prey, and encreaſeth the tranſgreſſors among men.
SHe is here deſcribed by her effects, which are acted with great craft and ſubtilty, which appeareth by the ſimilitude which he vſeth: euen as a theefe lurketh in a denne or buſh to get a prey: ſo this curſed woman lieth in wait, and with her art and enticements doth as it were aſſault the hearts of thoſe which come within her reach, and ſpoileth them of their affections and honeſtie, and encreaſeth the tranſgreſſors amongst men, whereas there were too many notorious offenders in the world before, now by her practiſes there are many more added vntounto them, being drawne in, and corrupted with this loathſome vice of adultery.
Verſ. 29. Who hath woe? who hath alas? who hath contentions? who hath babling? who hath wounds without a cauſe? who hath rednes of eyes?
Verſ. 30. They that tarrie long at wien, they that ſeeke after mixt wine.
HAuing in the former verſe related the miſchieuous properties, and euents of the harlot, he doth in theſe diſcouer alſo the danger and hurt of that ſinne which bringeth intemperate pe…ons into her baite, and deliuereth them into her hands, namely drunkennes: the which to make the more odious, he deſcribeth the lamentable eſtate of drunkards. And firſt hee maketh an ennumeration of the ſeuerall calamities which befall them, by the way of an interrogatorie, or queſtion: and then accuſeth their intemperancy as the cauſe therof, by way of ſubiection, or anſwere.
Touching the former, he beginneth with the moſt generall, and that is woe, extreame griefe and miſerie, temporall, or euerlaſting: For the Scripture is wont to call eueryevery heauie iudgement of the Lord in this life, and eternall condemnation by the name of woe: and then deſcendeth to perticulars, as that it inforceth him to crie out for miſerie, with groaning, and ſighing, and to bewaile his poore and miſerable eſtate: for ſo much the word importeth. And next that it cauſeth contentious brablings, and weepings: For drunkards at their cups are wont to cauell one with another, to brawle, ſcold, and rage like people out of their wits. See chap. 20. 1. Thirdly, it maketh them to babble: For when the wine is in the wit is out: For neither can they be ſilent, nor truſtely keepe any ſecret: then they fall to ſcoffe and ieſt one vponupon another, vponupon eueryevery light occaſion, or talke vainly, or friuolouſly, without any vſe or wiſedome: or elſe inueigh bitterly againſt Magiſtrates, Preachers, and godly people. Fourthly, it procureth wounds without cauſe, not but that the drunkard deſerueth to bee wounded with puniſhment, but that they hauehave no cauſe to aduenture themſelues to ſuch perill: they muſt take the blame vponupon themſelues, as hauing no calling to draw them into ſuch dangers: they were not hurt in the field, nor in warfare: it was in no ſeruice for the Prince, or Countrie: either they fell downe, and hurt themſelues: or elſe for their raſh ſpeeches, or other diſordered behauiour, they receiued ſtripes, and ſo were wounded. Laſt of all, it hurteth the countenance, and diſfigureth the face, through heate and inflammation, which ſheweth it ſelfe in the rednes of the eyes, much drinking cauſeth humours to abound in the body, eſpecially in the face, and namely in the eyes, which are thereby oftentimes blemiſhed, and almoſt blinded. The cauſe of all this conſiſteth firſt in the quantitie of that they drinke, and then in the qualitie of the ſame. The quantitie is, that they drinke exceſſiuely: For as they tarrie long at it, ſo all the time, or the moſt part of it, they are buſie about it: for a little ſerueth not their turne, but they m…ſt hauehave enough, to ſoke themſelues, and their braines in: and therefore call for cup vponupon cup, and powre in one bowle full after another. Such are they whom the Prophet threatneth, ſaying, W…e to them that riſe vp early in the morning, that Iſai. 2. 11.they may follow ſtrong drinke: and continue till night vntill the wine inflame them.
For the latter it is ſaid, they ſeeke after mixed wine, either allaied, and made coole after the cuſtome of thoſe Eaſterne countries: or mingled with ſpices to make it taſte the better: howſoeuer it was, yet it was the more pleaſant and delicious: and likewiſe they thirſt after varietie, one ſort will not content them, and therefore not one houſe, where there is not great choice: for it is ſaid, they ſeeke mixed wine, ſearching in many places where they meete with the beſt.
Verſ. 31. Looke not vponupon the wine when it is red, when it giueth it colour in the cup, when it moueth it ſelfe aright.
VPonUpon the occaſion of the premiſed deſcription, hee inferreth an admonition to beware of that ſinne: and therefore preſcribeth a remedie wherby we may be preſerued from it, and that is, that we in amour not our ſelues with the delight of it, by the ſpecious colour, or pleaſant taſte: For though hee nameth but one adiunct, yet hee vnderſtandeth all the reſt. Looke not vponupon the wine when it is red, illude not thy ſelfe with gazing too much vponupon it. It was not made to pleaſe the eye, but with the moderate vſe of it to confirme the ſtomacke: when it giueth it colour: or as in the Hebrew, the eye of it in the cup: For when it ſhall hauehave a liuely and louely looke, it ſhall be graced alſo with the cleerenes and comelines of the glaſſe, or veſſell wherein it is: for then it hath the greater force to allure: when it moueth it ſelfe aright, when it ſhall ſtirre very kindly, leape or ſpirt in the goblet; in which words (as it ſeemeth) good wine is painted out, or reſembled to a faire and beautifull damzell: whoſe cheekes are ruddie: whoſe eyes are liuely and piercing: and whoſe feete are nimble, and dancing: by thoſe meanes ſhe doth draw the eyes of men toward her, and intangle their affections with her. All commeth to this, that prouocations to drunkenneſſe are to bee ſhunned with due care and diligence.
Verſ. 32. In the end it will bite as a ſerpent, and ſting as an adder.
LEſt the pleaſantnes of wine deceiue and illude our ſenſes, the bitternes and grieuous effects of it are here declared by way of compariſon. In the end it will bite as a ſerpent, and ſting as an adder. Some ſerpents hurt by the venomous bi…ing of the teeth: and others by the ſtriking with the ſting, which they hauehave in their tongues: both ſort bring great torment, and indanger the life of the creature which is bitten, or ſtung by them, and as deadly will be the effect of wine immoderatly taken: at the leaſt it will trouble the braine, it will inflame the liuer, it will ouerwhelme the ſtomacke, and cauſe dropſies, and deadly diſeaſes in the whole bodie: beſides all this, it defileth the conſcience, it tranſformeth a man into the ſhape of a beaſt, it worketh moſt bitter and intollerable effects, both preſent and future: as we hauehave ſhewed in the 20. and 21. verſes.
And this is the euent of all delightfull ſinnes: they which are led by cenſualitie ſhall certainly ſooner, or later fall into miſerie: they feele pleaſure at the firſt, and ſhall finde ſorrow and paine at the laſt, as Zopher truly affirmeth touching graceleſſe perſons: Though wickednes be ſweete in his mouth, though Iob 20. 12. 13. 14.hee hid it vnderunder his tongue: though hee ſpare it and forſooke it not, but kept it ſtill in his mouth: his meate in his bowels is turned, it is the gall of Aſpes within him.
Verſe 33. Thine eyes ſhall behold ſtrange women, and thine heart ſhall vtter peruerſe things.
THat which hee had more generally vttered by ſimilitude in the former verſe, hee doth confirme in this by certaine ſpeciall euils which doe accompanie this ſwiniſh vice of drunkennes.
The firſt is vnchaſtitie, a wanton eye, and diſpoſition to fornication and adulterie. The ſecond is licentiouſnes of tongue through want of good gouernment of the heart, and both theſe are in this verſe. The third is extreame ſecuritie, and ſenſeleſnes, imminent perill in the next verſe. The fourth is ſtupiditie and dulnes, when a man is ſo farre from reformation by the ſmart inflicted vponupon him for his ſinne, as that he is made the worſe thereby, and more greedie to euill, in the laſt verſe. Thine eyes ſhall behold, thou ſhalt become ſhameleſſe, to looke, luſt after, and hunt after ſtrange women, ſometimes thine neighbours wiues, ſpecially ſuch as are comely and beautifull: and ſometimes ſtrumpets, and harlots, whoſe worke is to be filths, and naughtie packs: and thine heart ſhall vtter peruerſe things: thine heart, that is, out of the abundance of thine heart, (for otherwiſe the heart ſpeaketh not) ſhall vtter, vomite out, ſometimes blaſphemies, ſometimes railings, ſometimes filthie communication, alway that which God hateth, and godly men abhorre: For one ſinne vſually leadeth on to another, not onelyonly in this caſe of intemperancie, but in all other crimes and vices. Simeon and Leui began with murther, and then fell to theft and robberie. Dauid firſt abuſed his eyes to wanton lookes, and then his body to adulterie, and then his hands by a command (though not by drawing a weapon) to the ſhedding of blood.
Verſ. 34. Yea thou ſhalt be as he that lieth in the middeſt of the ſea, or as he that lieth on the top of the maſt.
Verſ. 35. They hauehave ſtr…ken me (ſhalt thou ſay) and I was not ſicke, they hauehave beaten me, and I hauehave not feit it: when I ſhall awake, I will ſeeke it againe.
TO ſhew the careleſnes of drunkards, he reſembleth them to thoſe, which for their vnnaturall regardleſnes of themſelues, are ſeldome, or neuer to bee found: namely, ſuch as in the very heart of the ſea, or very farre from the ſhore, and likewiſe in the higheſt part of a ſhip in the top of the maſt, expoſed to the vehemencie and violence of the windes, and that in a boiſterous ſtorme, ſhould neuertheleſſe through the little care of their liues ſleepe there, and ſo the tempeſt ariſing hurleth them downe without all remedie: For when men be poſſeſſed with this, or any other ſinne, they will hardly be drawne from the practiſe of it. Can the Aethiopian change his skinne, I…. 13. 23.or the Leopard his ſpots? then may they alſo doe good that are accuſtomed to euill. And the more danger ſuch be in, the more bold they are, and leſſe fearefull of hurt: for they neither beleeue, nor feare the threatnings of God, and therefore will notLu…e 17. 26. be moued with them, vntill they feele the execution of them: therefore Ieremiah complaineth of them, ſaying, They hauehave belied the Lord, and ſaid it is not hee, neither ſhall euill come vponupon vsus, neither ſhall wee ſee the ſword, or famine, and the Prophets I…e. 5. 12. 13.ſhall become winde: the word is not in them: thus ſhall it be done vntounto them.
And thou ſhalt ſay] Here hee chargeth the drunkard with blockiſhnes and priuation of ſenſe: for hee ſpeaketh of himſelfe as if he were a very ſtocke, or ſtone: they hauehave ſtri…en m… grieuouſly and very hard: ſhalt thou O drunkard ſay, after thou art awake out of thy dead ſleepe of drunkennes, but I was not ſicke, I cared not for it, I was not much hurt, they hauehave beaten me, but I felt not their blowes: for drunkenneſſe taketh away almoſt all ſenſes; and therefore though one thump them, or punch them, or lay load vponupon them with great blowes, yet they think all to be well with them: what are they the worſe? when I awake therefore I will ſeeke it againe: theſe, and thoſe before in this verſe, are rather the ſpeeches of his practiſe, then of his lips, ſhewing the ſucceſſe of his troubles and hurts, and that is continuance and proceeding in his brutiſh behauiour, notwithſtanding all the inco…eniences that follow vponupon it: for no miſeries that ſinne bringeth can bring a man out of it, without grace. Such a prouerbe wee ſhall finde in another chapter, though thou ſhouldest bray a foole in a morter, among Prou. 27. 29.wheate, without a pestill, yet will not his fooliſhneſſe depart from him: for they worke onelyonly vponupon the body and outward ſtate, they cannot pierce vntounto the ſoule, and inward faculties of it: neither will they make the mind iudiciall, or the heart penitent, as the Prophets complaine againſt the wicked Iſraelites: Strangers (ſaith Hoſea) hauehave deuoured his ſtrength, and hee Hoſ. 7. 9.knoweth it not, yea gray haires are here and there vponupon him, and be knoweth it not: and the pride of Iſrael testifieth to his face, and they doe not returne to the Lord their God, nor ſeeke him for all this.