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

CHAPTER. VI.

Vers. 1. My sonne, if thou bee surety for thy friend, if th•••• hast stricken hands with a stranger,

Vers. 2. Thou art snared with the words of thy mouth, th•••• art taken with the words of thy mouth.

THe instructions contained in this chapter are of two sorts. Some are caueats to beware of vi∣ces: some precepts to imbrace the doctrine and rules of wisedome, which direct to the exercise of vertue, in the 20. 21. 22. verses. Three kinds of vices are forbidden: one which carrieth a shew of duty, and amongst vnwise men is very plausible, and that is rash sureti∣ship, in the fiue first verses: the next is a neglect of duty, and standeth in omission of that which ought to bee performed, and that is slothfulnesse, in the six next: the third is that which is contrary to dutie, and is the practise of that which is sinfull and euill, and this hee distributeth into many perticulars, whereof diuers he taxeth together, and more briefly condem∣neth, in the 16. 17. 18. and 19. verses: and one hee pursueth more largely with a set discourse and prosecution, and that

••s the sinne of whoredome in the twelue last verses.

Of this rash suretiship, he

• 1. Describeth the perill. vers. 1. 2.
• 2. Prescribeth the remedies for it. vers. 3. 4. 5.

To shew the danger, he thus speaketh in effect: My sonne, if it so fall out with thee, (as somtimes it doth with vnaduised men) that thou become a pledge or surety for thy neighbour; or hast giuen thy hand, bill, or bond for a stranger, to whom thou doest owe no such speciall duty, do not esteeme it a light matter; but know that thou art intangled in a snare, like to a bird in a net, or a Deere in a toyle; and that which is an heauie case, thou art insnared with the words of thy mouth. For a man hauing giuen his word to another, and so he for whom he vn∣dertakes make default of performance, and himselfe not well able to discharge it, is become a seruant, or captiue (so farre as the summe extendeth) to him to whom hee hath giuen his word or bond, hee is fallen into the creditors hand, who may take the forfeiture, and so ouerthrow his state and familie▪ or he may arrest him, and keepe him in prison, or chase from place to place, that he shall be able neither to manage his calling▪ or with comfort, safety, and liberty to enioy the society of his neighbours.

Vers. 3. Doe this now my sonne, and deliuer thy selfe, when thou art come into the hand of thy friend, goe humble thy selfe, and solicite thy friend.

Vers. 4. Giue not sleepe to thine eyes, nor slumber to thine eye lids.

Vers. 5. Deliuer thy selfe, as the Roe from the hand of the hunter, and a bird from the hand of the fowler.

THe remedie to bee vsed in such a distressed estate is heere proposed, which consisteth in submissiue humiliation, and importunate supplication. He perswadeth a man ••uerta∣ken this way, and in hazard to be ouerthrowne, to hearken to his counsell, saying, Doe this now my son, deliuer thy selfe, for

as much as thou art come into thy neighbors hand, lest the sna•••• intrap thee, or be hurtfull to thee or thine, in as much as tho•• art fallen into the power of the creditor, doe thine endeauour to be deliuered out of it, vse all good meanes for thine indem∣nitie, in most humble manner, & be importunate, and almost impudent in pressing thy friends or neighbours: as the credi∣tor, that he would deale fauourablie in the time, or in the sum, or in other cases, as there is occasion: the debtor for who•• thou art bound, that hee would finde meanes by himselfe, or his friends to make payment; and friends that they may helpe thee with counsell, or their fauour, or their purse, if need re∣quire, and they be able. Now if any thinke this a base thing to humble himselfe, it may bee to his equals, yea peraduenture to his inferiours, Salomon telleth him that hee must consider that hee is now fallen into his hands, and thereby is become captiue, and as it were a seruant; and therfore as the case now stands must make no difficulty to seeke, and sue, and to pray, and entreate, as an humble suppliant.

In this he requireth celerity, and present proceeding: de∣laies* 1.1 are dangerous, and therefore in such a businesse by all possible meanes to be auoided; wherefore, saith hee, Giue •••• sleepe to thine eyes, nor slumber to thine eye lids, goe in hand with it this present day, and deferre it not so long as the no•• morrow, before thou goest to bed, or takest any rest, withall speed and diligence seeke thy security, and obtaine thy free∣dome.

Finally, as he admonisheth that this be done speedily, and* 1.2 without delay, so doth he aduise to doe it carefully, and with∣out remisnesse, and that by the example of brutish creatures. As therefore the Doe, and other beasts, labour by all meanes to escape the pursuit which is made after them; or as the soules striue to get out of the net wherein they are intangled; so (saith he) endeauour thou with might and maine, to come out of these cumbersome bonds of suretiship.

Vers. 6. Goe to the Ant, O sluggard, consider her waies, and bewise.

BEcause vnaduised suretiship is more easily seene, and con∣fessed to be the cause of diuers mens calamities, thē idle∣nesse is, and men bee more ready to hearken to admonition, and to be warned of it; hee therefore dealt mild her in the re∣proofe of that sinne, then of this slothfulnesse: for hee setteth roughly vpon the sluggard, hee doth not sonne him, or child him at all, but rather checketh and chideth him, and that in sharpe manner. This vice he disgraceth, and condemneth by three arguments: first, by the absurditie of it, and of their be∣hauiour which giue themselues vnto it, in the 6. and 7. verses: secondly, by the duration, and continuance of it, for that it holdeth them in bondage which once fall into, in the 9. and 10. verses: thirdly, by the euill euent that will follow vpon it; namely, penurie and want, in the eleuenth verse. To shew the absurdity of it he bringeth the example of a brutish creature, of a weake, small, and contemned creature, to condemne their wretchlesnesse which giue ouer themselues to lithernesse; for it is a shame for men endued with reason, not to prouide so well for themselues as the sillie creatures which are voide of reason; but he doth not only send the sluggard to ma••ke their examples, but puts him to schoole to them, and makes them his master, that they should teach him, and hee should learne more wisedome and vnderstanding. Goe to the Ant, saith hee, as if hee should haue said. There are many things that might perswade thee to labour, as Gods commandement, and ordi∣nance; his promise to them that obey it; his punishments on them that are disobedient; their owne necessity for the sup∣port of their estate; the example of painefull and industrious men: but I will vrge none of these, but that which may make thee ashamed, y^• example of the feeble Ant; consider her waies, obserue her industrie and diligence; and be wise, let her sedu∣lity prouoke thee▪ shake off thy sluggishnesse, and henceforth be painfull and prouident: for what greater point of wisdome

is there, then by obeying Gods precepts both to prouide fo•• our selues, and be partakers of his gracious promise: or wh•••• greater folly, then to denie to God our owne endeuour 〈◊〉〈◊〉 our owne good?

Verse 7. 8. Which hauing no guide, ouerseer, or ruler, pro••••¦deth her meate in the summer, and gathereth her foode in h••••¦uest.

TWo things hee commendeth in the ant, or ••mmet: 〈◊〉〈◊〉 one, her readinesse, that she worketh voluntarily with•••••• compulsion: the other, her prouidence (if wee may so call 〈◊〉〈◊〉 that she trauelleth seasonably, and whilst time serueth. It 〈◊〉〈◊〉 said that she hath neither guide, ouerseer, or ruler, she hath ••••••¦ther captaine, or leader to shew her the way; nor taske 〈◊〉〈◊〉 or other like officer to appoint to her her taske, and call vp•••• her for the doing of it: nor king, or ruler to punis•• her negli¦gence, or want of ••orecast, nor to reward her for her diligenc•• And in this respect, another kinde of creature is praised in 〈◊〉〈◊〉 30. chapter. The locusts haue no king, yet goe they foorth 〈◊〉〈◊〉* 1.3 them by ••ands, shewing their prudence: he saith, she lab••∣reth, bea••ing, and drawing foode, and matter for her 〈…〉〈…〉 with such trauell and paine, as is almost incredible: that 〈◊〉〈◊〉 one cannot doe alone, two or more combining themselu•••• together will effect: in summer, viz. when the ayre is 〈◊〉〈◊〉 and the way drie & smooth, and in the haruest, when grain•••• of corne lie here, and there, scattered abroad, which in 〈◊〉〈◊〉 are not to be had, and this to the end she may prouide, and 〈◊〉〈◊〉 vp against the time of neede. The application hereof is co••∣cealed by Salomon, but to bee searched out by the reader, an•• declared by the interpreter; and it consisteth partly of a••∣prehension, and partly of an instruction. In the reprehens•••••• the sluggard is taxed, and obbraided, both with regard 〈…〉〈…〉 of his owne good, and the contempt of the presidents of d••••••¦gence, which are proposed vnto him, and those gouerno•••••• which are set ouer him: as if hee should haue said, Of ho•• much blame art thou worthie which hast so many leaders 〈◊〉〈◊〉

conduct thee in the way: so many to call vpon thee, and vrge thee to thy dutie: so many commanders, and rulers in the fa∣milie, in the Church, and in the Common-wealth, both to in∣courage thee in thy diligence, and to censure, and punish the contrarie, and yet notwithstanding thou passe thy time in sloth, and neglect the opportunitie, and lay vp nothing for the time of neede? In the instruction euery man is taught to vse the benefit of the summer, and haruest of youth, and health, and opportunitie to lay vp, and prouide against the time of age, sicknes, and other impediments, or necessities.

Verse 9. 10. How long wilt thou sleepe, O sluggard? when wilt thou arise out of thy sleepe? yet a little sleepe, a little slum∣ber, a little folding of the hands to sleepe.

THe continuance of his slothfulnes, or sleepines (for all is one, or at least they are indiuiduall companions, the one begetting the other: for idlenesse filleth the body full of hu∣mours, and abundance of humours causeth much sleepe) hee obiecteth by way of expostulation: How long wilt thou sleepe? Consider how much time thou hast lost; for hee that sleepeth moderatly, yet commonly spendeth the third part of his life therein: whereunto if thou adde all the rest of thy time that thou hast idlely, and vnprofitably spent, thou shalt easily see what little cause thou hast to bestow any more in that slug∣gish manner; and therefore why wilt thou not breake off and make an end? This rebuke is very emphaticall, as if the Lord himselfe were by a mans bed side to call him to reckoning for the losse of his time, and to rowse him out of his drowsie sleepe.

Verse 10. A little sleepe, a little slumber, a little folding of the hands to sleepe.

HEre hee painteth out the sluggard in liuely colours, and to expose him to scorne, bringeth him expressing his owne sloth in his owne words, Let me haue (saith he) a little

sleepe, a little slumber; let me yet a little fold my hands and armes together, as they are wont to doe that purposely set themselues to sleepe.

Vers. 11. So shall thy pouertie come as on one that trauelleth, and thy necessitie as an armed man.

LAstly, he declareth the effect and issue of this, and that is pouertie; which is allegorically threatned to come with speede and violence, the sluggard resembled vnto a slothfull way fairing man, that maketh no speede to goe with company, or to trauell at due houres, and pouertie to the theefe that commeth vpon him to take his purse: necessitie shall there∣fore ouertake him suddenly, as a swift traueller doth him that walketh slowly, dreaming therefore that hee hath wealth, and goods for many yeeres, hee is fallen into debt, and growne to be a begger euen before he thought his estate had been decli∣ning; and as necessitie makes haste, and is felt before it is fore∣s••ene, so it maketh as strange an assault, it is better weaponed then the sluggard, and so too hard for him, it will pe••force haue that which it commeth for, and bereaue him of his sub∣stance, and cannot bee resisted. Wee see this verified in many, whom neither great patrimonie left vnto them, nor wit, nor strength, nor f••iends, nor entailes, nor any other meanes could preserue from ruine, and vtter vndoing; idlenes made them vnthriftie, and riotous and vnthriftinesse and riot consumed all their ample possessions.

Verse 12. A naughtie person, a wicked man walketh with a froward mouth.

13. He winketh with his eyes, hee speaketh with his feete, hee teacheth with his fingers.

14. Frowardnes is in his heart, he deuiseth mischiefe conti∣nually, he soweth discord.

HAuing reproued the vice that seemeth a vertue, and that neglect of dutie which of many is scarce acknowledged

to be a vice, hee commeth to the third sort, those misdemea∣nours which are notoriously knowne, and cannot be denied to be grieuous offences: and first he describeth the lewdnes of the person: and secondly, proueth the pernitiousnes of the vi∣ces: and thirdly, threatneth a plague and iudgement to be ex∣ecuted on him at length for both. The person is notified both by his properties, and by his effects: by his properties, that he is naught, vngratious, and dissolute, a man of Belial a 1.4, that will beare no yoke of gouernment, either of God, or man: one that liues as though there were no law, of no worth, b 1.5 that pro∣fiteth nothing, or c 1.6 shall rise to nothing, and is good for no∣thing, or a man of iniquitie. Thus is hee stiled and intituled: for the Hebrew composition will beare any of these significa∣tions, or all of them.

Then follow the effects, that he is very infectious, and apt to corrupt others: as first, by his words, he walketh with a fro∣ward mouth, it is his guise and custome to speake prophane∣ly, irreuerently of God and his ordinances: or that vseth to lie, to sweare, and forsweare, to flatter, to slaunder, to backbite, or to carrie tales; the which abuse of his speech hee setteth foorth by comparing them to a mouth peruerted, or drawne aside.

Then secondly by his deedes, that hee doth notably abuse [ 13] the seuerall parts and members of his body to doe mischiefe, by seuerall gestures, and perticular actions: so that which he cannot, or dareth not perswade by words, that he doth by his eyes, feete, and fingers.

And hereof he assigneth the cause to be the wickednesse of [ 14] his heart, which he calleth frowardnesse; which hee doth ag∣grauate by vttering the same in the plurall number: for hee saith not, frowardnesse▪ but frowardnesses; noting thereby that his heart is filled and stuffed with such matter, from whence it is that it runneth oure with such words, gestures, and actions, as are before spoken of. And further to decipher him in his damnable behauiour, he discouereth the manner of his practi∣ses, ••e imagineth mischiefe: signifying that the naturall cor∣ruption which is in him, being common to all men, increa∣seth,

and confirmeth by deuising, and in his minde, & thoughts, as it were, forging mischiefe, no otherwise then a Smith, Pot∣ter, or other Artificer doth his workes. Whereunto yet ano∣ther circumstance is added to make his sinne out of measure sinfull, that he is vncessant in his diue••••ish a••tempts. Whereas the Smith, and other workmen, worketh, forgeth, and frameth sometimes, and sometimes resteth, this man is forging, and framing villanie perpetually, and that to the hurt of many o∣thers: for his whispering, flattering, lying, storming, back bi∣ting, &c. causeth contention, and raiseth vp strife, euen among friends.

Verse 15. Therefore shall his calamitie come suddenly sud∣den shall he be broken without remedie.

HEre followeth the threatning of the plague and calam∣tie to such a man, which is no lesse then destruction i•• selfe: which is amplified by the manner of it: first He shall b•• broken in peeces: he shall not haue a small wound, but a dead∣ly wound, and vtter vndoing in his estate, name, body, and soule: secondly, it shall be suddenly, vnexpected, not feared, before euer he thought of it, which causeth it to bee the more horrible and hideous: and thirdly, it shall be without remedie which no policie, nor power, no wealth, nor friend, nor other meanes whatsoeuer, shall be able to preuent, or remedie. The Prophet Isaiah doth in an elegan•• manner denounce the same saying: This iniquitie shall be vnto you as a breach ready to fa••* 1.7 swelling out in an high wall whose breach commeth suddenly, •• an instant: and he breake it, as the breaking of a potters vess•• that is broken in peeces, he shall not spare.

Verse 16. These sixe things doth the Lord hate▪ yea seuen a•• an abomination to his soule.

IN the premises we haue seene the wicked person by sundri•• arguments described, and here we shall finde the pernitio••••∣nes of diuers vices euicted, and in the first place in a more ge∣nerall

sort, he reciteth the manner of them, sixe, yea seuen, these certaine number for vncertaine: for the Lord detesteth many more then these, and as much also is offended with them, but a few are put for all: and it seemeth that these are heere men∣tioned, as companions of slothfulnes, and therefore are censu∣red next after it, as being commonly attendant vpon it; and these he proueth to be odious, and men ought to loath them, and likewise very dangerous, and men ought to feare them, because God hateth them: which he first expresseth in plaine words, and afterwards amplifieth by a correction, saying, they are an abomination to his soule, speaking of God, as of a man for our capacitie, and the more effectuall affecting of vs. God abhorreth nothing but that which is euill, and loathsome, and nothing is better which he abhorreth, neither can there be any safetie in doing that which is so offensiue to him: being dis∣graced therefore by that one argument, they are manifested to be vglesome, and hideous; and as noysome, and perilous, as if the vilenes thereof had been painted out by many others.

Verse 17. A proud looke, a lying tongue, and hands that shed innocent blood:

18 An heart that deuiseth wicked imaginations: feete that be swift in running to mischiefe:

19 A false witnesse that speaketh lyes, and him that soweth discord among brethren.

THese verses containe a perticular enumeration of those sixe things, and that seuenth which the Lord hateth in such detestation. The first is pride, which is set foorth by the signe thereof, a hautie eye, for that chiefly sheweth it selfe in the eyes. The second is lying, and vntruth, which is declared by the instrument wherewith it is vttered, the tongue, which also therefore is made hatefull to God. The third is violence and crueltie, howsoeuer practised; but because the hand com∣monly is the agent of it, and is stained therewith, it is speci∣fied. The fourth is the plotting, and deuising of mischiefe:

whereof because the heart is the chiefe worker, and the spring also from whence it followeth, it is subiect to Gods displea∣sure, and detestable in his sight. The fifth is the delight in ill doing, and the committing of it with greedinesse, when men are pressed and readie to any sinfull actions; which is argued by the signes and effects, that the feet are swift, doe make ha•••• and runne thereunto. The sixth is slandering, or giuing wrong information against any man by accusation, or witnesse-bea∣ring, o•• any manner of reporting. This maketh the efficie••t, the partie guilty of it ob••oxious to Gods displeasure. The la••t is to be a make-bate to raise discord amongst louing friends, and to set them at variance, which before were at peace, and liued in concord. Hee therefore which doth so, prouoket•• the Lord, and maketh a greater discord betweene God an•• himselfe, then possibly can be between neighbour and neigh∣bour.

Vers. 20. My sonne, keepe thy fathers commandement, a•• forsake not the law of thy mother.

SO many vices hauing been reproued, hee now incerteth•• precept to furnish the minde with knowledge and wise∣dome, for the preuention of those crimes, if wee be yet clee••e from them, or to be cured of them, if we be faulty in them, as also to bee well fenced against that which hee is yet further to exaggerate that lothsome and detestable sinne of adulterie, which he hath so often inueighed against already:

where note

• An exhortation. vers. 20. 21.
• And the reasons of it. vers. 22. 23. 24.

The exhortation is propounded in a

• Proper speech. ver. 20.
• Metaphor. vers. 21.

The former is, keepe thy fathers instruction: for which, se•• chap. 1. vers. 8.

Vers. 21. Binde them continually vpon thine heart, tye them about thy necke.

THe second is binde them, &c. For which see chap. 3. ver. 3. But heere is added continually, which was not in the for∣mer place; to teach, that the heart or minde of man should be alwaies exercised in the doctrine of God, euen then when hee hath not opportunity to speake of it.

Verse 22. When thou goest, it shall leade thee: when thou slee∣pest, it shall keepe thee: when thou awakest, it shall talk•• with thee.

THe reason followeth, and is taken from the sweet and comfortable effects of Gods doctrine, deliuered, pri∣uately or publikely, in all the actions and times of our life; which he distributeth into three sorts, walking, sleeping, and awaking: after sleepe againe, when we walke, viz. when we are exercised in the waies and workes of our calling, she shall leade vs: viz. shee shall guide and direct vs, that wee wander not into any euill way that may be displeasing to God, hurtfull to our selues or others. See chap. 3. vers. 23. and 14. vers. 12. When we shall lye downe to sleepe, she shall keepe vs, and bee as it were a watch vnto vs, that we sleepe securely. See chap. 3. 24. It shall talke with thee when thou awakest, it will be as a famili∣ar friend to vs, conferring with vs in the night, in the mor∣ning, in the day time, of Iesus Christ, of the remission of sins, of the mercies of God, of the promises of the word, and of all heauenly and spirituall matters.

Vers. 23. For the commandement is a lampe, the law is light, and reproofes of instruction are the way of life.

HE confirmeth this reason by an argument taken from the excellency and vertue of this doctrine, which is cleerely set downe by familiar comparisons. The first, of a

lampe, whereof there is great vse in the night; the second of light, whereof there is singular vse in the day: the third, that it is a beaten way, whereof there is great vse for passengers, and trauellers, which he amplifieth by an argument from the lesse to the greater: if the corrections and rebukes of it are so, what are then the milde directions and promises? and from the end whither it leadeth; namely, to life, viz. eternall blessednesse. So that whereas we and our waies are nothing else but night and darkenesse, and know not which way to moue hand or foot, but to our destruction, the doctrine of God is for the night, a canale, and for the day, the Sunne, that wee may see, and iourney in the ready high way of saluation. The Psalmist hath the very like saying, acknowledging to God that his word was a lampe to his feet, and a light to his pathes.* 1.8

Vers. 24. To keepe thee from the euill woman, from the flat∣tery of a strange woman.

FInally, he commendeth this doctrine of God, & these cor∣rections of instruction, by the end & vse of them; namely, the preseruation & safe keeping of a man from the danger of infection by an harlot, wherby he meaneth also sin of any sort, though he purposely name this rather then any other; partly because it is often the fruit of idlenesse, which hee hath euen now impugned in this chapter, and partly because the young man, whom he professeth there to teach, is commonly much addicted thereunto. See chap. 2. vers. 16.

Vers. 25. Lust not after her beauty in thy heart, neither let her take thee with her eye lids.

NOw hee commeth to the dehortation whereby hee dis∣swadeth from her:

which hee

• 1. Proposeth, vers. 25.
• 2. Enforceth with confirmations. vers. 26. to the end of the chapter.

Of the former there are two parts; first, an admonition, that

he doe not in his heart lust after, or suffer his heart to bee en∣snared by her beauty; and that for two reasons, both because* 1.9 euen that alone is a degree of adultery, as our Sauiour hath taught, as also for that if the heart (which commandeth all) be ouercome, it will neuer cease to worke vpon all the parts of the body, the eyes, eares, tongue, &c. vntill the very act it selfe be accomplished. The second is a caueat, that shee take him not with her eye lids: wherein he compareth the eye lids, and coun∣tenance of an harlot to a net, or snare, and the harlots heart, and her selfe to an hunter, or fowler, and the partie allured by her wanton lookes, to the bird, or beast caught in a net.

Vers. 26. For by meanes of a whorish woman, a man is brought to a morsell of bread, and the adulteresse will hunt for pretious life.

HEre hee backeth his admonition and caueat, with such forcible considerations as might best worke vpon his reader, and make him to know how much it concerneth him to regard them; whereof two are here noted; the one, that this cursed sinne draweth a man into pouerty, or beggery ra∣ther; the other, a shamefull death, or that which is in stead of that, and worse then that, an euerlasting death. Touching the former, he saith, For an harlot, or by means of an harlot, a man is brought to a morsell of bread, from plentie, to penurie; from variety of dishes to one kinde, and that is dry bread; and from sufficiencie and fulnesse, to a short pittance, euen one morsell, and many times this is to be asked at another mans doore, or at least to be giuen as an almes from another mans hand. See for this, chap. 5. 10.

The latter is losse of life, which all the attempts of the adul∣teresse (the married woman breaking the bands of wedlocke) doe tend vnto. She hunteth for pretious life, wherein he like∣neth her to a cruell hunter, which pursueth an Hare, or other beast, not to catch onely, but to kill it: which though she doe not directly intend and aime at, yet she effecteth and bringeth to passe: for through her allurements, the person committing

follie with her is exposed to the rage of her husband, whose indignation is implacable, the sword of the Magistrate, pro∣ceeding seuerely against him, if not for the same crime, yet for some other thereby occasioned; and the wrath of God, who will either inflict a temporall punishment, to the vtter destru∣ction of the body, or else powre downe intollerable plagues vpon the body and soule for euer. And this so prodigall ex∣pence of life is hereby the more condemnable, in that it is pre∣tious, of such an excellent creation by Gods owne hand, or in∣spiration rather by his breath, and carrying such a stampe of his glorious image, and capable of such eternal blisse as Christ hath purchased with his owne blood, and euery one shall en∣ioy, which through sinne doth not make forfeiture of it.

Vers. 27. Can a man take fire in his bosome, and his clothes not be burnt?

Vers. 28. Can a man goe vpon hot coales, and his feet not be burnt?

Vers. 29. So is he that goeth in to his neighbours wife: who∣soeuer toucheth her shall not be innocent.

HAuing formerly laid downe his positions, he now hand∣leth them more at large: and because of the securitie and presumption of men, flattering themselues, (that not∣withstanding all this which is spoken, and other mens ill suc∣cesse in the practise of this sinne, they shal escape wel enough, especially if they haue wit, or wealth, or others helpes where∣by to shift for themselues, and auoide the penaltie) hee more at large confirmeth that hee said touching the grieuousnesse and certainty of this punishment, by two comparisons of the like or equall, and another of the lesse. The comparison of the like is as if hee should haue said; As it is impossible for a man to take coales of fire from the hearth, & put them into his bo∣some, betwixt his garments and body, and burne neither; or to tread on burning coales bare foot without scorching his feet: so it cannot be that a man should haue carnall company with another mans wife, without making himselfe guilty, and

feeling the flame of Gods indignation, and incurring the iudgements formerly mentioned. Iob hath a saying not much vnlike to this, rendring a reason among others, why hee so ••eedfully shunned this mischieuous sinne of adultery: It is a f••re that consumeth to destruction, and would root out all mine* 1.10 ••ncrease.

Vers. 30. Doe not men despise a theefe if he steale to satisfie his soule, although he be hungry?

Vers. 31. And if he be found, he shall restore seuen fold, hee shall giue all the substance of his house.

THe second kind of comparison wherby the point in hand is cleered, is taken from a lesser sinne, namely, theft, being far inferiour to adultery, because Gods law hath not so much condemned it, because he hath appointed no such seuere pu∣nishment for it: because that the theefe taketh away more remote possessions, and such as are of lesse value and estimati∣on: the whoremaster the neerest, the best, and that which is dearest vnto him, the heart, the vse of body, the fidelity of his wife: the theefe commonly bereaueth a man but of part of his goods; the whoremaster attempts to defraud him and his of all, or of as much as he can, leauing a spurious and bastard∣ly seed in his house to vsurpe his inheritance, or other posses∣sions after him. And yet the theefe escapeth not scotfree, notwithstanding that need driueth him to steale. For first, hee draweth vpon himselfe shame and reproch, and is made very contemptible thereby, as both this text affirmeth, and others testifie. Iob shewing the vile estate of certaine base compani∣ons, saith, Men shouted after them, as at a theefe. See also Ie∣remiah* 1.11 48. 27. And then hee hazardeth his estate thereby, ei∣ther to ouerthrow it, or much impaire it: for looke how often he is apprehended and taken, so oft he shall be driuen to make restitution according to the law, though it bee againe and a∣gaine, yea euen seuen times and more, a certaine number of times for an vncertaine: which is to be payed, though it cost him any thing, yea all that he hath, yea though his liberty goe also for it.

Vers. 32. Who so committeth adultery with a woman, lacketh vnderstanding: he that doth it destroyeth his owne soule.

NOw let vs see the inf••rence: if there bee so much perill and hurt in a smaller crime, what safety can there be loo∣ked for in this hainous offence? If the needie theefe smart so for that fault, how sharpely and extremely shall the adulte∣rous male factor be punished for his egregious and enormous wickednesse? He debaseth him beneath the theefe; first, in the follie of his minde, as the cause of this his vicious behauiour, he is more absurd and brutish then he, and hath lesse wisdome and vnderstanding. Secondly, in the consequence of his wretched life, and vncleane conuersation, hee destroyeth 〈◊〉〈◊〉 soule, hee doth offer violence vnto his life, and after a son becommeth a murtherer of himselfe, by prouoking God spee∣dily to slay him, and eternally to damne him, besides other plagues following, whereunto he makes himselfe lyable.

Vers. 33. A wound, and dishonour shall hee get, and his re∣proch shall not be done away.

HE dwelleth vpon this matter of the adulterers punish∣ment, that hee shall finde there shall meete with him, or fall vpon him a wound, or stroke, euen a deadly stroke vpon his body and minde, inflicted either by the Magistrate, the adul∣teresses husband, or God himselfe. And ignominie vpon his name, euen such reproch as shal sticke to him, liuing and dead, and shall neuer be done away, so that besides the perill of this life into which the adulterer doth throw himselfe, hee doth expose himselfe to perpetuall reproch.

Vers. 34. For i••lousie is the rage of a man: therefore he will not spare in the day of vengeance.

Vers. 35. He will not regard any ransome; neither will bee rest content, though thou giuest many gifts.

HE declareth the efficient of the threatned punishment to bee inflicted vpon the adulterer, namely, the wronged

husband of the harlot, to whom God will discouer his villa∣nie wrought against him, and whom hee will raise vp, as his instrument to pursue that wicked caitife, prosecuting and fol∣lowing the matter against him with all seuerity. And in these words he meeteth with, and refelleth the vaine illusion of the filthie person, who trusts either not to bee detected, or not much to be molested, hoping that he shall find his paramours husband very milde and fauorable. Nay▪ saith the Lord, Tho•• hast giuen him iust cause of iealousie, and therefore thou shalt finde him full of wrath and indignation; looke for no fauour at his hands, he neither will nor shall spare thee, if hee strike thee not himselfe, yet hee shall deliuer thee into the hand of the Magistrate to be punished, he will not conceale thy leaud∣nesse, but publ••sh it to the world for thy shame and infamie: yet, saith he, I hope faire words may preuaile much, especial∣ly gifts and rewards, I will hire him to be silent, and to put vp the iniurie offered; and if a small summe will not suffice, I wil giue him a greater; if one gift will not preuaile, I will adde more vnto it, and bestow many: hereunto the Lord replyeth that he shall bee made inexorable, that the sight of a bribe, or any thing offered for the deflouring of his wife▪ shall the more imbitter him; and offer as many and as great as thou wilt, yet all shall doe thee no good, thou shalt for all this bee plagued and shamed.

Now we must not conclude hereupon that this sentence at all times shall certainly be executed: for many husbands are not acquainted with the indignities of this kinde, which are offered vnto them; and many knowing of the dishonesty and faithlesnesse of their wiues, are as bawdes vnto them, and ac∣cessarie to their naughtinesse, suffering and allowing them to bee whorish and filthy: but euery adulterous whore-hunter may iustly expect this, when God setteth in with them, and takes the matter into his hand, they know not how soone their wickednesse may come to light, and how fierce and an∣gry a man may bee made, whom they little suspect to bee so implacable.

Notes

• * 1.1

  Vers. 4.
• * 1.2

  Vers. 5.
• * 1.3

  Prou. 30. 27.
• a 1.4

  Beli gnol.
• b 1.5

  beli iagnal.
• c 1.6

  beli iagna∣leh.
• * 1.7

  Isai. 30. 13. 14.
• * 1.8

  Psal. 119. 105.
• * 1.9

  Matth. 5. 28.
• * 1.10

  Iob 31. 12.
• * 1.11

  Iob 30. 5.