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There being nothing to which Youth is so prone, as to give up themselves to satisfy their flesh∣ly desires, and nothing proving so pernitious to them, if they doe it with Harlots; the Wise Man gives a new caution against those impure Lusts, which he had taken notice of before (ch. II. 16, 17, &c.) as great ob∣structions
to Wisedom: and with repeated intreaties begs attention to so weighty an ar∣gument, which here he prosecutes more large∣ly, and presses not onely with singular ele∣gance, but with powerfull reasons. Which in the heat of youth men are not forward to consider; but if they would be so sober, So∣lomon hath said enough to deter them from whoredom.
Whose miserable effects he describes by several apt resemblances (v. 4, 5,) which shew how, by this vice, men lose their honour, their time, their health, and estates; and at last (as he shews afterwards) lie down in sor∣row, and end their days in an unprofitable repentance. And therefore, for the preven∣tion of this, he commends the use of marriage, and a passionate love for a man's own Wife; which he describes allegorically: first, [a] under the comparison of a domestick foun∣tain; where a man may quench his natural thirst, and from whence streams (i. e. Chil∣dren) may be derived abroad to serve the publick good, &c. and secondly, under the comparison of a young Hind and a young wild Goat; which are taken notice of by Au∣thours that write of Animals (particularly Oppianus) to be loving Creatures: and which in ancient times were playfellows (as one may call them) for the greatest persons, who kept them in their palaces, and diverted themselves with them, as a lovely sort of
Creature, whom they delighted to adorn with Chains and Garlands and such like things. About which Bochartus among others may be consulted: who hath demonstrated that the Jaalah (which we translate a Roe) is a Creature that lived in mountainous places, and could climb up the steepest Rocks. Ʋnto which, as well as to a young Hind, Solo∣mon compares a good Wife, because of the simplicity, softness, good nature of this kind of Creature; and other qualities mentioned by ancient Authours. Who abundantly sa∣tisfy us, what reason the Wise Man had to make choice of these comparisons, to represent the pleasures of ardent love between Man and Wife; when it is natural, without constraint; sincere, simple, gentle, without moroseness, suspicions or pride: which good qualities are not to be found in Harlots; but may be met withall in a Wife. From whence he shews the unreasonableness, nay unaccountable folly of preferring fornication and vagrant lusts, before the innocent joys of a married life (v. 20.) to which a man, who considers his own good, would chuse to be tied that he may avoid the inconveniencies or rather miseries to which the lusts of uncleanness reduce him: but especially the heavy judgment of God; who having ordained marriage for the com∣fort of Mankind and the preserving society (v. 21, &c.) will not therefore let the con∣tempt of it go unpunished.
The principal things to be learnt in this Chapter are; not to believe every thing to be good for us, that pleases the flesh for the present, v. 3, &c. but in the beginning of any plea∣sure, to look to the end of it; to avoid the company of Harlots: to use due care in the choice of a Wife: to love her too much, rather than too little; to restrain our selves from inordinate affection, by the considera∣tion of God's omnipresence, &c.
The Proverbial Sayings are obvious enough, in v. 3, 4, 15. I shall onely give an account of my translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 14. [b] the Assembly of Judges: for in many other places, besides those quoted there in the Paraphrase, it sig∣nifies the LXX. Elders or Senators who judg∣ed the People: as in the XX. Josh. 6. and XXVII. Numb. 21. where R. Solomon thus expounds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the Congregation. And so truly it seems plainly to be used XV. Numb. 24, &c. where the Sacrifice is different from that prescribed in IV. Levit. 13, &c. and therefore the sin was different and the Congregation for whom this was offe∣red, were the Representatives of the whole Congregation; or, as they now speak, the great Sanhedrin.
1. MY son, attend unto my wisedom, and bow thine ear to my understan∣ding.
1. I Cannot too often awa∣ken thine attention, (whoever thou art that putest thy self under my Instruc∣tion.
See chap. II. 1. III. 1, 21, &c.) especially in things of such moment as I am go∣ing to treat of: and there∣fore again I beseech thee, both to mind diligently, and to consider what I take to be true Wisedom, and more than ordinary Prudence.
2. That thou mayest regard dis∣cretion, and that thy lips may keep knowledge.
2. Which if thou observest, it will make thee so skilfull and discreetly cautious, that thou shalt not onely be able to preserve thy self from the most subtil and dangerous deceits; but upon occasion to advise others, and keep them from being cheated.
3. ¶ For the lips of a strange woman drop as an hony-comb, and her mouth is smoo∣ther than oyl.
3. ¶ As too many are by the arts of an Harlot, from whom thou oughtest to estrange thy self as much as if she were not of the com∣monwealth of Israel: for she pretending the greatest love, allures inexperienced youth by her flattering speeches, and sweet voice perhaps and songs, wherewith she in∣chants them; and making them believe they shall taste nothing but the most deli∣tious
pleasures, her soft and smooth inticements slip down glibly into their unwary hearts, which are taken with her.
4. But her end is bitter as worm∣wood, sharp as a two-edged sword.
4. But the beginning of this love is not so sweet, as the conclusion is bitter; and therefore think of both to∣gether, and believe what I now tell thee without ma∣king a trial: that after a short pleasure follows long pain, by the impairing Mens health, strength, estates, and credit; which they cannot reflect upon without trouble and vexation, and (if she do not quite destroy their rea∣son) be filled with remorse of conscience and anguish of spirit: for, like a sword that cuts on both sides, she wounds both Soul and Body.
5. Her feet go down to death: her steps take hold on hell.
5. In short, leads those that follow her to an un∣timely, shamefull, and mi∣serable end: to have never so little to doe with her, is to approach to certain and inevitable destruction; not
onely here, but in another World.
6. Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them.
6. For though thou mayst think to make a retreat in time, thou wilt be deceived: she having more ways than thou canst ever know (wind∣ing and turning her self into a thousand shapes) to keep thee from so much as delibe∣rating about thy return to a vertuous course of life.
7. Hear me now, therefore, O ye children, and depart not from the words of my mouth.
7. All which considered should incline those that reade these things, to be obedient to me: who do not desire to restrain them from any thing that will make them happy; but in tender affection advise them, not to be inticed by her flat∣teries to depart from those fatherly counsels, which out of mere kindness I give unto them.
8. Remove thy way far from her, and come not nigh the door of her house:
8. If all will not be go∣verned by them, yet do thou, whose mind is awak∣ned to attend unto me, whol∣ly shun all familiarity with her; nay, so much as the least aspect towards her: a∣void
her as thou wouldst the Plague; and be so far from going into her Chamber, as not to come near the door of her House.
9. Lest thou give thine honour unto others, and thy years unto the cruel.
9. Lest thou forfeit all the reputation, which per∣haps thou hast got by wor∣thy actions, and grow con∣temptible among thy Friends and Acquaintance; who see thee prefer the company of Harlots, and their base At∣tendants, before that of the most vertuous Persons: and thereby thou lose, not onely thy fame, but sacrifice the flowre of thine age, and thy precious time, to one that doth not love thee a jot; but could see thee perish without any pity.
10. Lest stran∣gers be filled with thy wealth, and thy labours be in the house of a stranger.
10. And that will be the issue of thy impurity; which wasts first the strength and vigour of thy Body, and then thy Money and Estate, upon a strange Family, perhaps of another Country: whose fil∣thy Lusts are satiated at the expense of thy Spi∣rits; and whose House and
Table are furnished with the fruit of thy care and la∣bours.
11. And thou mourn at the last, when thy flesh and thy body are con∣sumed.
11. And when things are come to this pass, that thy credit, thy friends, thy pre∣cious time, thy health, thy Estate, and the pleasure too are all gone, and nothing left but an heavy heart, and skin and bone; then thou begin unprofitably to groan and la∣ment; nay, perhaps to roar out thy grief in a most de∣plorable manner:
12. And say, How have I hated instruction, and my heart despised reproof?
12. Saying, How stupid∣ly foolish have I been, in not considering all this soon∣er? how senslessly bent up∣on my own ruin? I am ama∣zed to think how I hated the cautions that were given me to avoid her company? and inwardly despised (how ci∣vily soever in outward show I received them) the just re∣proofs I had afterward for going to her.
13. And have not obeyed the voice of my teach∣ers, nor inclined mine ear to them that instructed me?
13. I wanted no good In∣structions, my Parents, Tu∣tours, Friends, and God's Ministers; who informed
me of the danger, and taught me how to escape it: but, alas! I was so sottish, as not to obey them; so contuma∣cious, that I did not so much as consider what they said unto me.
14. I was al∣most in all evil, in the midst of the congregation and assembly.
14. But gave up my self to follow my lusts, which in a short time ingaged me in almost all kind of wicked∣ness; from which the reve∣rence of no persons could re∣strain me: but openly, in the face of the most publick and solemn Assemblies of God's people; even before the Magistrates and Judges (XXV. Numb. 7. XXXV. 12.) I boldly committed them. See Arg. [b]
15. ¶ Drink waters out of thine own cistern; and running waters out of thine own well.
15. ¶ Such are the fruit∣less moans of a man, that hath quite exhausted himself in those leud courses; which shew how much better it is to follow the advice, which I now give thee: Marry; and in a Wife of thine own enjoy the pleasures thou de∣sirest, and be content with them alone; innocent, chast,
and pure pleasures; as much different from the other, as the clear waters of a whol∣some fountain, are from those of a dirty lake or pud∣dle.
16. Let thy fountains be dis∣persed abroad, and rivers of wa∣ters in the streets.
16. Of whom thou mayst have a lawfull Issue, which thou needest not be ashamed to own; but openly produce, and send them abroad, like streams from a Spring, to serve the publick good: nay, a numerous progeny may be derived from your happy society, and match into di∣vers other honest families.
17. Let them be onely thine own, and not strangers with thee.
17. Children that ac∣knowledge no other Father, because they spring from one whom thou enjoyest (like a fountain in thy own ground) to thy self alone: being taught by thy confining thy self to her, never to admit any stranger to thy bed; but to keep it solely unto thee.
18. Let thy fountain be bles∣sed: and rejoice with the wife of thy youth.
18. Happy shalt thou eve∣ry way be in such a Wife; whom I advice thee to take in thy youth, and avoiding
those filthy cruel Harlots (v. 9.) to solace thy self in her innocent and delightfull company: whereby thou wilt long preserve thy youth, which they speedily deflowr, v. 10.
19. Let her be as the loving hind, and pleasant roe, let her breasts sa∣tisfy thee at all times, and be thou ravisht al∣ways with her love.
19. Love her and cherish her, with a most tender af∣fection; and let her always seem amiable in thy eyes: if thou wouldst recreate and disport thy self (as some are wont to do with young fawns, and other beautifull creatures of like kind) let it be with her, as the sweetest companion; in whose em∣braces take such satisfaction, as to forget all other, and to be excessively transported with her as long as you live. See Arg. [a]
20. And why wilt thou, my son, be ravisht with a strange woman, and embrace the bosom of a stran∣ger?
20. Consider, My Son, (v. 1.) what I say, and de∣ny if thou canst, that it is an unaccountable folly to seek that in a vile Harlot (to whom thou oughtest to be as great a stranger, as to her Religion) which thou mayst more fully, more
pleasantly, securely, and con∣stantly, as well as more in∣nocently, enjoy in a pious Wife of thine own Nation.
21. For the ways of man are before the eyes of the LORD, and he pondereth all his goings.
21. And, which is most considerable, enjoy with the approbation and favour of the Lord: from whom no man can hide his most pri∣vate actions, but He plainly sees and weighs all he doth, wheresoever he be; and will exactly proportion rewards and punishments, according as he behaves himself.
22. ¶ His own iniquities shall take the wicked him∣self, and he shall be holden with the cords of his sins.
22. ¶ If he be a wicked Fornicator or Adulterer, for instance, let him not think to escape, because he is so cunning that no body ob∣serves him, or so powerfull that none can call him to ac∣count: for his own mani∣fold iniquities shall arrest and apprehend him; and he shall need no other chains to bind and hold him fast, to answer for them to God.
23. He shall dye without in∣struction, and in the greatness of his folly he shall go astray.
23. Whose sentence upon such a person is this; that he shall inevitably perish, (v. 5.) because he refused to follow
these Instructions; and not onely miss of his aime of be∣ing happy, but, like men that wander from the right way, precipitate himself in∣to unexpected ruin (v. 9, 10, 11.) because he was such an egregious fool, as to take no warning by all that could be said to him; but still to com∣mit innumerable sins (v. 13, 14.) though he was told the many inconveniencies, nay mischiefs they would bring upon him.