mh_parser/vol_split/20 - Proverbs/Chapter 6.xml

<div2 id="Prov.vii" n="vii" next="Prov.viii" prev="Prov.vi" progress="74.97%" title="Chapter VI">
<h2 id="Prov.vii-p0.1">P R O V E R B S</h2>
<h3 id="Prov.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="Prov.vii-p1">In this chapter we have, I. A caution against rash
suretiship, <scripRef id="Prov.vii-p1.1" osisRef="Bible:Prov.6.1-Prov.6.5" parsed="|Prov|6|1|6|5" passage="Pr 6:1-5">ver. 1-5</scripRef>. II. A
rebuke to slothfulness, <scripRef id="Prov.vii-p1.2" osisRef="Bible:Prov.6.6-Prov.6.11" parsed="|Prov|6|6|6|11" passage="Pr 6:6-11">ver.
6-11</scripRef>. III. The character and fate of a malicious
mischievous man, <scripRef id="Prov.vii-p1.3" osisRef="Bible:Prov.6.12-Prov.6.15" parsed="|Prov|6|12|6|15" passage="Pr 6:12-15">ver.
12-15</scripRef>. IV. An account of seven things which God hates,
<scripRef id="Prov.vii-p1.4" osisRef="Bible:Prov.6.16-Prov.6.19" parsed="|Prov|6|16|6|19" passage="Pr 6:16-19">ver. 16-19</scripRef>. V. An
exhortation to make the word of God familiar to us, <scripRef id="Prov.vii-p1.5" osisRef="Bible:Prov.6.20-Prov.6.23" parsed="|Prov|6|20|6|23" passage="Pr 6:20-23">ver. 20-23</scripRef>. VI. A repeated warning
of the pernicious consequences of the sin of whoredom, <scripRef id="Prov.vii-p1.6" osisRef="Bible:Prov.6.24-Prov.6.35" parsed="|Prov|6|24|6|35" passage="Pr 6:24-35">ver. 24-35</scripRef>. We are here dissuaded
from sin very much by arguments borrowed from our secular
interests, for it is not only represented as damning in the other
world, but as impoverishing in this.</p>
<scripCom id="Prov.vii-p1.7" osisRef="Bible:Prov.6" parsed="|Prov|6|0|0|0" passage="Pr 6" type="Commentary"/>
<scripCom id="Prov.vii-p1.8" osisRef="Bible:Prov.6.1-Prov.6.5" parsed="|Prov|6|1|6|5" passage="Pr 6:1-5" type="Commentary"/><div class="Commentary" id="Bible:Prov.6.1-Prov.6.5">
<h4 id="Prov.vii-p1.9">Cautions against Suretiship.</h4>
<p class="passage" id="Prov.vii-p2">1 My son, if thou be surety for thy friend,
<i>if</i> thou hast stricken thy hand with a stranger,   2
Thou art snared with the words of thy mouth, thou art taken with
the words of thy mouth.   3 Do this now, my son, and deliver
thyself, when thou art come into the hand of thy friend; go, humble
thyself, and make sure thy friend.   4 Give not sleep to thine
eyes, nor slumber to thine eyelids.   5 Deliver thyself as a
roe from the hand <i>of the hunter,</i> and as a bird from the hand
of the fowler.</p>
<p class="indent" id="Prov.vii-p3">It is the excellency of the word of God
that it teaches us not only divine wisdom for another world, but
human prudence for this world, that we may order our affairs with
discretion; and this is one good rule, To avoid suretiship, because
by it poverty and ruin are often brought into families, which take
away that comfort in relations which he had recommended in the
foregoing chapter. 1. We must look upon suretiship as a snare and
decline it accordingly, <scripRef id="Prov.vii-p3.1" osisRef="Bible:Ps.6.1-Ps.6.2" parsed="|Ps|6|1|6|2" passage="Ps 6:1,2"><i>v.</i> 1,
2</scripRef>. "It is dangerous enough for a man to be bound for his
friend, though it be one whose circumstances he is well acquainted
with, and well assured of his sufficiency, but much more to
<i>strike the hands with a stranger,</i> to become surety for one
whom thou dost not know to be either able or honest." Or the
stranger here with whom the hand is stricken is the creditor, "the
usurer to whom thou art become bound, and yet as to thee he is a
stranger, that is, thou owest him nothing, nor hast had any
dealings with him. If thou hast rashly entered into such
engagements, either wheedled into them or in hopes to have the same
kindness done for thee another time, know that <i>thou art snared
with the words of thy mouth;</i> it was easily done, with a word's
speaking; it was but setting thy hand to a paper, a bond is soon
sealed and delivered, and a recognizance entered into. But it will
not be so easily got clear of; thou art <i>in a snare</i> more than
thou art aware of." See how little reason we have to make light of
tongue-sins; if by a word of our mouth we may become indebted to
men, and lie open to their actions, by the words of our mouth we
may become obnoxious to God's justice, and even so may be snared.
It is false that words are but wind: they are often snares. 2. If
we have been drawn into this snare, it will be our wisdom by all
means, with all speed, to get out of it, <scripRef id="Prov.vii-p3.2" osisRef="Bible:Ps.6.3-Ps.6.5" parsed="|Ps|6|3|6|5" passage="Ps 6:3-5"><i>v.</i> 3-5</scripRef>. It sleeps for the present; we
hear nothing of it. The debt is not demanded; the principal says,
"Never fear, we will take care of it." But still the bond is in
force, interest is running on, the creditor may come upon thee when
he will and perhaps may be hasty and severe, the principal may
prove either knavish or insolvent, and then thou must rob thy wife
and children, and ruin thy family, to pay that which thou didst
neither nor drink for. And therefore <i>deliver thyself;</i> rest
not till either the creditor give up the bond or the principal give
thee counter-security; when <i>thou art come into the hand of thy
friend,</i> and he has advantage against thee, it is no time to
threaten or give ill language (that will provoke and make ill
worse), but <i>humble thyself,</i> beg and pray to be discharged,
go down on thy knees to him, and give him all the fair words thou
canst; engage thy friends to speak for thee; leave no stone
unturned till thou hast agreed with thy adversary and compromised
the matter, so that thy bond may not come against thee or thine.
This is a care which may well break thy sleep, and let it do so
till thou hast got through. "<i>Give not sleep to thy eyes</i> till
thou hast <i>delivered thyself.</i> Strive and struggle to the
utmost, and hasten with all speed, <i>as a roe</i> or a <i>bird</i>
delivers herself out of this snare of <i>the fowler</i> or hunter.
Delays are dangerous, and feeble efforts will not serve." See what
care God, in his word, has taken to make men good husbands of their
estates, and to teach them prudence in the management of them.
<i>Godliness</i> has precepts, as well as promises, relating to
<i>the life that now is.</i></p>
<p class="indent" id="Prov.vii-p4">But how are we to understand this? We are
not to think it is unlawful in any case to become surety, or bail,
for another; it may be a piece of justice or charity; he that has
friends may see cause in this instance to show himself friendly,
and it may be no piece of imprudence. Paul became bound for
Onesimus, <scripRef id="Prov.vii-p4.1" osisRef="Bible:Phlm.1.19" parsed="|Phlm|1|19|0|0" passage="Phile 1:19">Philem. 19</scripRef>. We
may help a young man into business that we know to be honest and
diligent, and gain him credit by passing our word for him, and so
do him a great kindness without any detriment to ourselves. But, 1.
It is every man's wisdom to keep out of debt as much as may be, for
it is an incumbrance upon him, entangles him in the world, puts him
in danger of doing wrong or suffering wrong. The <i>borrower is
servant to the lender,</i> and makes himself very much a slave to
this world. Christians therefore, who are <i>bought with a
price,</i> should not thus, without need, make themselves <i>the
servants of men,</i> <scripRef id="Prov.vii-p4.2" osisRef="Bible:1Cor.7.23" parsed="|1Cor|7|23|0|0" passage="1Co 7:23">1 Cor. vii.
23</scripRef>. 2. It is great folly to entangle ourselves with
necessitous people, and to become bound for their debts, that are
ever and anon taking up money, and lading, as we say, out of one
hole into another, for it is ten to one but, some time or other, it
will come upon us. A man ought never to be bound as surety for more
than he is both able and willing to pay, and can afford to pay
without wronging his family, in case the principal fail, for he
ought to look upon it as his own debt. <scripRef id="Prov.vii-p4.3" osisRef="Bible:Sir.8.13" parsed="|Sir|8|13|0|0" passage="Ecclesiasticus viii. 13">Ecclesiasticus viii.
13</scripRef>, <i>Be not surety above thy power, for, if thou be surety,
thou must take care to pay it.</i> 3. It is a necessary piece of
after-wit, if we have foolishly entangled ourselves, to get out of
the snare as fast as we can, to lose no time, spare no pains, and
stick at no submission to make ourselves safe and easy, and get our
affairs into a good posture. It is better to humble ourselves for
an accommodation than to ruin ourselves by our stiffness and
haughtiness. <i>Make sure thy friend</i> by getting clear from thy
engagements from him; for rash suretiship is as much the bane of
friendship as that which is prudent is sometimes the bond of it.
Let us take heed lest we any way make ourselves guilty of other
men's sins against God (<scripRef id="Prov.vii-p4.4" osisRef="Bible:1Tim.5.22" parsed="|1Tim|5|22|0|0" passage="1Ti 5:22">1 Tim. v.
22</scripRef>), for that is worse, and much more dangerous, than
being bound for other men's debts; and, if we must be in all this
care to get our debts to men forgiven, much more to get our peace
made with God. "<i>Humble thyself</i> to him; <i>make sure</i> of
Christ <i>thy friend,</i> to intercede for thee; pray earnestly
that thy sins may be pardoned, and thou mayest be delivered from
going down to the pit, and it shall not be in vain. <i>Give not
sleep to thy eyes nor slumber to thy eye lids,</i> till this be
done."</p>
</div><scripCom id="Prov.vii-p4.5" osisRef="Bible:Prov.6.6-Prov.6.11" parsed="|Prov|6|6|6|11" passage="Pr 6:6-11" type="Commentary"/><div class="Commentary" id="Bible:Prov.6.6-Prov.6.11">
<h4 id="Prov.vii-p4.6">Slothfulness Reproved.</h4>
<p class="passage" id="Prov.vii-p5">6 Go to the ant, thou sluggard; consider her
ways, and be wise:   7 Which having no guide, overseer, or
ruler,   8 Provideth her meat in the summer, <i>and</i>
gathereth her food in the harvest.   9 How long wilt thou
sleep, O sluggard? when wilt thou arise out of thy sleep?   10
<i>Yet</i> a little sleep, a little slumber, a little folding of
the hands to sleep:   11 So shall thy poverty come as one that
travelleth, and thy want as an armed man.</p>
<p class="indent" id="Prov.vii-p6">Solomon, in these verses, addresses himself
to the sluggard who loves his ease, lives in idleness, minds no
business, sticks to nothing, brings nothing to pass, and in a
particular manner is careless in the business of religion.
Slothfulness is as sure a way to poverty, though not so short a
way, as rash suretiship. He speaks here to the sluggard,</p>
<p class="indent" id="Prov.vii-p7">I. By way of instruction, <scripRef id="Prov.vii-p7.1" osisRef="Bible:Ps.6.6-Ps.6.8" parsed="|Ps|6|6|6|8" passage="Ps 6:6-8"><i>v.</i> 6-8</scripRef>. He sends him to
school, for sluggards must be schooled. He is to take him to school
himself, for, if the scholar will take no pains, the master must
take the more; the sluggard is not willing to come to school to him
(dreaming scholars will never love wakeful teachers) and therefore
he has found him out another school, as low as he can desire.
Observe,</p>
<p class="indent" id="Prov.vii-p8">1. The master he is sent to school to:
<i>Go to the ant, to the bee,</i> so the LXX. Man is taught more
than the beasts of the earth, and made wiser that the fowls of
heaven, and yet is so degenerated that he may learn wisdom from the
meanest insects and be shamed by them. When we observe the
wonderful sagacities of the inferior creatures we must not only
give glory to the God of nature, who has made them thus strangely,
but receive instruction to ourselves; by spiritualizing common
things, we may make the things of God both easy and ready to us,
and converse with them daily.</p>
<p class="indent" id="Prov.vii-p9">2. The application of mind that is required
in order to learn of this master: <i>Consider her ways.</i> The
sluggard is so because he does not consider; nor shall we ever
learn to any purpose, either by the word or the works of God,
unless we set ourselves to consider. Particularly, if we would
imitate others in that which is good, we must consider their ways,
diligently observe what they do, that we may do likewise, <scripRef id="Prov.vii-p9.1" osisRef="Bible:Phil.3.17" parsed="|Phil|3|17|0|0" passage="Php 3:17">Phil. iii. 17</scripRef>.</p>
<p class="indent" id="Prov.vii-p10">3. The lesson that is to be learned. In
general, learn wisdom, <i>consider, and be wise;</i> that is the
thing we are to aim at in all our learning, not only to be knowing,
but to be wise. In particular, learn to <i>provide meat in
summer;</i> that is, (1.) We must prepare for hereafter, and not
mind the present time only, not eat up all, and lay up nothing, but
in gathering time treasure up for a spending time. Thus provident
we must be in our worldly affairs, not with an anxious care, but
with a prudent foresight; lay in for winter, for straits and wants
that may happen, and for old age; much more in the affairs of our
souls. We must provide meat and food, that which is substantial and
will stand us in stead, and which we shall most need. In the
enjoyment of the means of grace provide for the want of them, in
life for death, in time for eternity; in the state of probation and
preparation we must provide for the state of retribution. (2.) We
must take pains, and labour in our business, yea, though we labour
under inconveniences. Even <i>in summer,</i> when the weather is
hot, the ant is busy in <i>gathering food</i> and laying it up, and
does not indulge her ease, nor take her pleasure, as the
grasshopper, that sings and sports in the summer and then perishes
in the winter. The ants help one another; if one have a grain of
corn too big for her to carry home, her neighbours will come in to
her assistance. (3.) We must improve opportunities, we must gather
when it is to be had, as the ant does in summer and harvest, in the
proper time. It is our wisdom to improve the season while that
favours us, because that may be done then which cannot be done at
all, or not so well done, at another time. <i>Walk while you have
the light.</i></p>
<p class="indent" id="Prov.vii-p11">4. The advantages which we have of learning
this lesson above what the ant has, which will aggravate our
slothfulness and neglect if we idle away our time. She has <i>no
guides, overseers,</i> and <i>rulers,</i> but does it of herself,
following the instinct of nature; the more shame for us who do not
in like manner follow the dictates of our own reason and
conscience, though besides them we have parents, masters,
ministers, magistrates, to put us in mind of our duty, to check us
for the neglect of it, to quicken us to it, to direct us in it, and
to call us to an account about it. The greater helps we have for
working out our salvation the more inexcusable shall we be if we
neglect it.</p>
<p class="indent" id="Prov.vii-p12">II. By way of reproof, <scripRef id="Prov.vii-p12.1" osisRef="Bible:Ps.6.9-Ps.6.11" parsed="|Ps|6|9|6|11" passage="Ps 6:9-11"><i>v.</i> 9-11</scripRef>. In these verses,</p>
<p class="indent" id="Prov.vii-p13">1. He expostulates with the sluggard,
rebuking him and reasoning with him, calling him to his work, as a
master does his servant that has over-slept himself: "<i>How long
wilt thou sleep, O sluggard?</i> How long wouldst thou sleep if one
would let thee alone? <i>When wilt thou</i> think it time to
<i>arise?</i>" Sluggards should be roused with a <i>How long?</i>
This is applicable, (1.) To those that are slothful in the way of
work and duty, in the duties of their particular calling as men or
their general calling as Christians. "<i>How long wilt thou</i>
waste thy time, and <i>when wilt thou</i> be a better husband of
it? <i>How long wilt thou</i> love thy ease, and <i>when wilt
thou</i> learn to deny thyself, and to take pains? <i>How long wilt
thou</i> bury thy talents, and <i>when wilt thou</i> begin to trade
with them? <i>How long wilt thou</i> delay, and put off, and trifle
away thy opportunities, as one regardless of hereafter; and <i>when
wilt thou</i> stir up thyself to do what thou hast to do, which, if
it be not done, will leave thee for ever undone?" (2.) To those
that are secure in the way of sin and danger: "Hast thou not slept
enough? Is it not far in the day? Does not thy Master call? Are not
the Philistines upon thee? When then wilt thou arise?"</p>
<p class="indent" id="Prov.vii-p14">2. He exposes the frivolous excuses he
makes for himself, and shows how ridiculous he makes himself. When
he is roused he stretched himself, and begs, as for alms, for more
<i>sleep,</i> more <i>slumber;</i> he is well in his warm bed, and
cannot endure to think of rising, especially of rising to work.
But, observe, he promises himself and his master that he will
desire but <i>a little</i> more <i>sleep, a little</i> more
<i>slumber,</i> and then he will get up and go to his business. But
herein he deceives himself; the more a slothful temper is indulged
the more it prevails; let him sleep awhile, and slumber awhile, and
still he is in the same tune; still he asks for <i>a little</i>
more <i>sleep, yet a little</i> more; he never thinks he has
enough, and yet, when he is called, pretends he will come
presently. Thus men's great work is left undone by being put off
yet a little longer, <i>de die in diem—from day to day;</i> and
they are cheated of all their time by being cheated of the present
moments. A little more sleep proves an everlasting sleep. <i>Sleep
on now, and take your rest.</i></p>
<p class="indent" id="Prov.vii-p15">3. He gives him fair warning of the fatal
consequences of his slothfulness, <scripRef id="Prov.vii-p15.1" osisRef="Bible:Ps.6.11" parsed="|Ps|6|11|0|0" passage="Ps 6:11"><i>v.</i> 11</scripRef>. (1.) <i>Poverty and want</i>
will certainly come upon those that are slothful in their business.
If men neglect their affairs, they not only will not go forward,
but they will go backward. He that leaves his concerns at sixes and
sevens will soon see them go to wreck and ruin, and bring his noble
to nine-pence. Spiritual poverty comes upon those that are slothful
in the service of God; those will want oil, when they should use
it, that provide it not in their vessels. (2.) "It will come
silently and insensibly, will grow upon thee, and come step by
step, <i>as one that travels,</i> but will without fail come at
last." <i>It will leave thee as naked as if thou wert stripped by a
highwayman;</i> so bishop Patrick. (3.) "It will come irresistibly,
<i>like an armed man,</i> whom thou canst not oppose nor make thy
part good against."</p>
</div><scripCom id="Prov.vii-p15.2" osisRef="Bible:Prov.6.12-Prov.6.19" parsed="|Prov|6|12|6|19" passage="Pr 6:12-19" type="Commentary"/><div class="Commentary" id="Bible:Prov.6.12-Prov.6.19">
<h4 id="Prov.vii-p15.3">The Seven Abominations.</h4>
<p class="passage" id="Prov.vii-p16">12 A naughty person, a wicked man, walketh with
a froward mouth.   13 He winketh with his eyes, he speaketh
with his feet, he teacheth with his fingers;   14 Frowardness
<i>is</i> in his heart, he deviseth mischief continually; he soweth
discord.   15 Therefore shall his calamity come suddenly;
suddenly shall he be broken without remedy.   16 These six
<i>things</i> doth the <span class="smallcaps" id="Prov.vii-p16.1">Lord</span> hate:
yea, seven <i>are</i> an abomination unto him:   17 A proud
look, a lying tongue, and hands that shed innocent blood,   18
An heart that deviseth wicked imaginations, feet that be swift in
running to mischief,   19 A false witness <i>that</i> speaketh
lies, and he that soweth discord among brethren.</p>
<p class="indent" id="Prov.vii-p17">Solomon here gives us,</p>
<p class="indent" id="Prov.vii-p18">I. The characters of one that is
mischievous to man and dangerous to be dealt with. If the slothful
are to be condemned, that do nothing, much more those that do ill,
and contrive to do all the ill they can. It is a <i>naughty
person</i> that is here spoken of, Heb. <i>A man of Belial;</i> I
think it should have been so translated, because it is a term often
used in scripture, and this is the explication of it. Observe,</p>
<p class="indent" id="Prov.vii-p19">1. How a man of Belial is here described.
He is <i>a wicked man,</i> that makes a trade of doing evil,
especially with his tongue, for he <i>walks</i> and works his
designs <i>with a froward mouth</i> (<scripRef id="Prov.vii-p19.1" osisRef="Bible:Ps.6.12" parsed="|Ps|6|12|0|0" passage="Ps 6:12"><i>v.</i> 12</scripRef>), by lying and perverseness, and
a direct opposition to God and man. He says and does every thing,
(1.) Very artfully and with design. He has the subtlety of the
serpent, and carries on his projects with a great deal of craft and
management (<scripRef id="Prov.vii-p19.2" osisRef="Bible:Ps.6.13" parsed="|Ps|6|13|0|0" passage="Ps 6:13"><i>v.</i> 13</scripRef>),
<i>with his eyes, with his feet, with his fingers.</i> He expresses
his malice <i>when he dares not speak out</i> (so some), or,
rather, thus he carries on his plot; those about him, whom he makes
use of as the tools of his wickedness, understand the ill meaning
of a wink of his eye, a stamp of his feet, the least motion of his
fingers. He gives orders for evil-doing, and yet would not be
thought to do so, but has ways of concealing what he does, so that
he may not be suspected. He is a close man, and upon the reserve;
those only shall be let into the secret that would do any thing he
would have them to do. He is a cunning man, and upon the trick; he
has a language by himself, which an honest man is not acquainted
with, nor desires to be. (2.) Very spitefully and with ill design.
It is not so much ambition or covetousness that <i>is in his
heart,</i> as downright <i>frowardness,</i> malice, and ill nature.
He aims not so much to enrich and advance himself as to do an ill
turn to those about him. He is <i>continually devising</i> one
<i>mischief</i> or other, purely for mischief-sake—a man of Belial
indeed, of the devil, resembling him not only in subtlety, but in
malice.</p>
<p class="indent" id="Prov.vii-p20">2. What his doom is (<scripRef id="Prov.vii-p20.1" osisRef="Bible:Ps.6.15" parsed="|Ps|6|15|0|0" passage="Ps 6:15"><i>v.</i> 15</scripRef>): <i>His calamity shall come</i>
and <i>he shall be broken;</i> he that devised mischief shall fall
into mischief. His ruin shall come, (1.) Without warning. It shall
come suddenly: <i>Suddenly shall he be broken,</i> to punish him
for all the wicked arts he had to surprise people into his snares.
(2.) Without relief. He shall be irreparably broken, and never able
to piece again: <i>He shall be broken without remedy.</i> What
relief can he expect that has disobliged all mankind? <i>He shall
come to his end and none shall help him,</i> <scripRef id="Prov.vii-p20.2" osisRef="Bible:Dan.11.45" parsed="|Dan|11|45|0|0" passage="Da 11:45">Dan. xi. 45</scripRef>.</p>
<p class="indent" id="Prov.vii-p21">II. A catalogue of those things which are
in a special manner odious to God, all which are generally to be
found in those men of Belial whom he had described in the foregoing
verses; and the last of them (which, being the seventh, seems
especially to be intended, because he says they are six, yea,
seven) is part of his character, that he <i>sows discord.</i> God
hates sin; he hates every sin; he can never be reconciled to it; he
hates nothing but sin. But there are some sins which he does in a
special manner hate; and all those here mentioned are such as are
injurious to our neighbour. It is an evidence of the good-will God
bears to mankind that those sins are in a special manner provoking
to him which are prejudicial to the comfort of human life and
society. <i>Therefore</i> the men of Belial must expect their ruin
to <i>come suddenly,</i> and <i>without remedy,</i> because their
practices are such as the Lord hates and <i>are an abomination to
him,</i> <scripRef id="Prov.vii-p21.1" osisRef="Bible:Ps.6.16" parsed="|Ps|6|16|0|0" passage="Ps 6:16"><i>v.</i> 16</scripRef>. Those
things which God hates it is no thanks to us to hate in others, but
we must hate them in ourselves. 1. Haughtiness, conceitedness of
ourselves, and contempt of others—<i>a proud look.</i> There are
seven things that God hates, and pride is the first, because it is
at the bottom of much sin and gives rise to it. God sees the pride
in the heart and hates it there; but, when it prevails to that
degree that the show of men's countenance witnesses against them
that they overvalue themselves and undervalue all about them, this
is in a special manner hateful to him, for then pride is proud of
itself and sets shame at defiance. 2. Falsehood, and fraud, and
dissimulation. Next to a <i>proud look</i> nothing is more an
abomination to God than <i>a lying tongue;</i> nothing more sacred
than truth, nor more necessary to conversation than speaking truth.
God and all good men hate and abhor lying. 3. Cruelty and
blood-thirstiness. The devil was, from the beginning, a liar and a
murderer (<scripRef id="Prov.vii-p21.2" osisRef="Bible:John.8.44" parsed="|John|8|44|0|0" passage="Joh 8:44">John viii. 44</scripRef>),
and therefore, as <i>a lying tongue,</i> so <i>hands that shed
innocent blood</i> are hateful to God, because they have in them
the devil's image and do him service. 4. Subtlety in the
contrivance of sin, wisdom to do evil, <i>a heart that</i> designs
and a head that <i>devises wicked imaginations,</i> that is
acquainted with the depths of Satan and knows how to carry on a
covetous, envious, revengeful plot, most effectually. The more
there is of craft and management in sin the more it is an
abomination to God. 5. Vigour and diligence in the prosecution of
sin—<i>feet that are swift in running to mischief,</i> as if they
were afraid of losing time or were impatient of delay in a thing
they are so greedy of. The policy and vigilance, the eagerness and
industry, of sinners, in their sinful pursuits, may shame us who go
about that which is good so awkwardly and so coldly. 6.
False-witness bearing, which is one of the greatest mischiefs that
the wicked imagination can devise, and against which there is least
fence. There cannot be a greater affront to God (to whom in an oath
appeal is made) nor a greater injury to our neighbour (all whose
interests in this world, even the dearest, lie open to an attack of
this kind) than knowingly to give in a false testimony. There are
seven things which God hates, and lying involves two of them; he
hates it, and doubly hates it. 7. Making mischief between relations
and neighbours, and using all wicked means possible, not only to
alienate their affections one from another, but to irritate their
passions one against another. The God of love and peace hates
<i>him that sows discord among brethren,</i> for he delights in
concord. Those that by tale-bearing and slandering, by carrying
ill-natured stories, aggravating every thing that is said and done,
and suggesting jealousies and evil surmises, blow the coals of
contention, are but preparing for themselves a fire of the same
nature.</p>
</div><scripCom id="Prov.vii-p21.3" osisRef="Bible:Prov.6.20-Prov.6.35" parsed="|Prov|6|20|6|35" passage="Pr 6:20-35" type="Commentary"/><div class="Commentary" id="Bible:Prov.6.20-Prov.6.35">
<h4 id="Prov.vii-p21.4">Parental Cautions; Cautions against
Impurity.</h4>
<p class="passage" id="Prov.vii-p22">20 My son, keep thy father's commandment, and
forsake not the law of thy mother:   21 Bind them continually
upon thine heart, <i>and</i> tie them about thy neck.   22
When thou goest, it shall lead thee; when thou sleepest, it shall
keep thee; and <i>when</i> thou awakest, it shall talk with thee.
  23 For the commandment <i>is</i> a lamp; and the law
<i>is</i> light; and reproofs of instruction <i>are</i> the way of
life:   24 To keep thee from the evil woman, from the flattery
of the tongue of a strange woman.   25 Lust not after her
beauty in thine heart; neither let her take thee with her eyelids.
  26 For by means of a whorish woman <i>a man is brought</i>
to a piece of bread: and the adulteress will hunt for the precious
life.   27 Can a man take fire in his bosom, and his clothes
not be burned?   28 Can one go upon hot coals, and his feet
not be burned?   29 So he that goeth in to his neighbour's
wife; whosoever toucheth her shall not be innocent.   30
<i>Men</i> do not despise a thief, if he steal to satisfy his soul
when he is hungry;   31 But <i>if</i> he be found, he shall
restore sevenfold; he shall give all the substance of his house.
  32 <i>But</i> whoso committeth adultery with a woman lacketh
understanding: he <i>that</i> doeth it destroyeth his own soul.
  33 A wound and dishonour shall he get; and his reproach
shall not be wiped away.   34 For jealousy <i>is</i> the rage
of a man: therefore he will not spare in the day of vengeance.
  35 He will not regard any ransom; neither will he rest
content, though thou givest many gifts.</p>
<p class="indent" id="Prov.vii-p23">Here is, I. A general exhortation
faithfully to adhere to the word of God and to take it for our
guide in all our actions.</p>
<p class="indent" id="Prov.vii-p24">1. We must look upon the word of God both
as a light (<scripRef id="Prov.vii-p24.1" osisRef="Bible:Ps.6.23" parsed="|Ps|6|23|0|0" passage="Ps 6:23"><i>v.</i> 23</scripRef>)
and as a law, <scripRef id="Prov.vii-p24.2" osisRef="Bible:Ps.6.20 Bible:Ps.6.23" parsed="|Ps|6|20|0|0;|Ps|6|23|0|0" passage="Ps 6:20,23"><i>v.</i> 20,
23</scripRef>. (1.) By its arguments it is a light, which our
understandings must subscribe to; it <i>is a lamp</i> to our eyes
for discovery, and so to our feet for direction. The word of God
reveals to us truths of eternal certainty, and is built upon the
highest reason. Scripture-light is the sure light. (2.) By its
authority it is a law, which our wills must submit to. As never
such a light shone out of the schools of the philosophers, so never
such a law issued from the throne of any prince, so well framed,
and so binding. It is such a law as is a lamp and a light, for it
carries with it the evidence of its own goodness.</p>
<p class="indent" id="Prov.vii-p25">2. We must receive it as <i>our father's
commandment</i> and <i>the law of our mother,</i> <scripRef id="Prov.vii-p25.1" osisRef="Bible:Ps.6.20" parsed="|Ps|6|20|0|0" passage="Ps 6:20"><i>v.</i> 20</scripRef>. It is God's commandment
and his law. But, (1.) Our parents directed us to it, put it into
our hands, trained us up in the knowledge and observance of it, its
original and obligation being most sacred. We believe indeed, not
for their saying, for we have tried it ourselves and find it to be
of God; but we were beholden to them for recommending it to us, and
see all the reason in the world to <i>continue in the things we
have learned, knowing of whom we have learned them.</i> (2.) The
cautions, counsels, and commands which our parents gave us agree
with the word of God, and therefore we must hold them fast.
Children, when they are grown up, must remember <i>the law of</i> a
good <i>mother,</i> as well as the <i>commandment</i> of a good
<i>father,</i> <scripRef id="Prov.vii-p25.2" osisRef="Bible:Sir.3.2" parsed="|Sir|3|2|0|0" passage="Ecclesiasticus iii. 2">Ecclesiasticus iii. 2</scripRef>. <i>The Lord has given
the father honour over the children and has confirmed the authority
of the mother over the sons.</i></p>
<p class="indent" id="Prov.vii-p26">3. We must retain the word of God and the
good instructions which our parents gave us out of it. (1.) We must
never cast them off, never think it a mighty achievement (as some
do) to get clear of the restraints of a good education: "<i>Keep
thy father's commandment,</i> keep it still, and never forsake it."
(2.) We must never lay them by, no, not for a time (<scripRef id="Prov.vii-p26.1" osisRef="Bible:Ps.6.21" parsed="|Ps|6|21|0|0" passage="Ps 6:21"><i>v.</i> 21</scripRef>): <i>Bind them
continually,</i> not only <i>upon thy hand</i> (as Moses had
directed, <scripRef id="Prov.vii-p26.2" osisRef="Bible:Deut.6.8" parsed="|Deut|6|8|0|0" passage="De 6:8">Deut. vi. 8</scripRef>) but
<i>upon thy heart.</i> Phylacteries upon the hand were of no value
at all, any further than they occasioned pious thoughts and
affections in the heart. There the word must be written, there it
must be hid, and laid close to the conscience. <i>Tie them about
thy neck,</i> as an ornament, a bracelet, or gold chain,—<i>about
thy throat</i> (so the word is); let them be a guard upon that
pass; tie them about thy throat, that no forbidden fruit may be
suffered to go in nor any evil word suffered to go out through the
throat; and thus a great deal of sin would be prevented. Let the
word of God be always ready to us, and let us feel the impressions
of it, as of that which is bound upon our hearts and about our
necks.</p>
<p class="indent" id="Prov.vii-p27">4. We must make use of the word of God and
of the benefit that is designed us by it. If we bind it continually
upon our hearts, (1.) It will be our guide, and we must follow its
direction. "<i>When thou goest, it shall lead thee</i> (<scripRef id="Prov.vii-p27.1" osisRef="Bible:Ps.6.22" parsed="|Ps|6|22|0|0" passage="Ps 6:22"><i>v.</i> 22</scripRef>); it shall lead thee
into, and lead thee in, the good and right way, shall lead thee
from, and lead thee out of, every sinful dangerous path. It will
say unto thee, when thou art ready to turn aside, <i>This is the
way; walk in it.</i> It will be that to thee that the pillar of
cloud and fire was to Israel in the wilderness. Be led by that, let
it be thy rule, and then thou shalt be led by the Spirit; he will
be thy monitor and support." (2.) It will be our guard, and we must
put ourselves under the protection of it: "<i>When thou
sleepest,</i> and liest exposed to the malignant powers of
darkness, <i>it shall keep thee;</i> thou shalt be safe, and shalt
think thyself so." If we govern ourselves by the precepts of the
word all day, and make conscience of the duty God has commanded to
us, we may shelter ourselves under the promises of the word at
night, and take the comfort of the deliverances God does and will
command for us. (3.) It will be our companion, and we must converse
with it: "<i>When thou awakest</i> in the night, and knowest not
how to pass away thy waking minutes, if thou pleasest, <i>it shall
talk with thee,</i> and entertain thee with pleasant meditations in
the night-watch; <i>when thou awakest</i> in the morning, and art
contriving the work of the day, <i>it shall talk with thee</i>
about it, and help thee to contrive for the best," <scripRef id="Prov.vii-p27.2" osisRef="Bible:Ps.1.2" parsed="|Ps|1|2|0|0" passage="Ps 1:2">Ps. i. 2</scripRef>. The word of God has something
to say to us upon all occasions, if we would but enter into
discourse with it, would ask it what it has to say, and give it the
hearing. And it would contribute to our close and comfortable
walking with God all day if we would begin with him in the morning
and let his word be the subject of our first thoughts. <i>When I
awake I am still with thee;</i> we are so if the word be still with
us. (4.) It will be our life; for, as the law <i>is a lamp</i> and
<i>a light</i> for the present, so the <i>reproofs of instruction
are the way of life.</i> Those reproofs of the word which not only
show us our faults, but instruct us how to do better, are the way
that leads to life, eternal life. Let not faithful reproofs
therefore, which have such a direct tendency to make us happy, ever
make us uneasy.</p>
<p class="indent" id="Prov.vii-p28">II. Here is a particular caution against
the sin of uncleanness.</p>
<p class="indent" id="Prov.vii-p29">1. When we consider how much this iniquity
abounds, how heinous it is in its own nature, of what pernicious
consequence it is, and how certainly destructive to all the seeds
of the spiritual life in the soul, we shall not wonder that the
cautions against it are so often repeated and so largely
inculcated. (1.) One great kindness God designed men, in giving
them his law, was to preserve them from this sin, <scripRef id="Prov.vii-p29.1" osisRef="Bible:Ps.6.24" parsed="|Ps|6|24|0|0" passage="Ps 6:24"><i>v.</i> 24</scripRef>. "The reproofs of
instruction are therefore <i>the way of life</i> to thee, because
they are designed <i>to keep thee from the evil woman,</i> who will
be certain death to thee, from being enticed by <i>the flattery of
the tongue of a strange woman,</i> who pretends to love thee, but
intends to ruin thee." Those that will be wrought upon by flattery
make themselves a very easy prey to the tempter; and those who
would avoid that snare must take well-instructed reproofs as great
kindnesses and be thankful to those that will deal faithfully with
them, <scripRef id="Prov.vii-p29.2" osisRef="Bible:Prov.27.5-Prov.27.6" parsed="|Prov|27|5|27|6" passage="Pr 27:5,6">Prov. xxvii. 5, 6</scripRef>.
(2.) The greatest kindness we can do ourselves is to keep at a
distance from this sin, and to look upon it with the utmost dread
and detestation (<scripRef id="Prov.vii-p29.3" osisRef="Bible:Ps.6.25" parsed="|Ps|6|25|0|0" passage="Ps 6:25"><i>v.</i>
25</scripRef>): "<i>Lust not after her beauty,</i> no, not <i>in
thy heart,</i> for, if thou dost, thou hast <i>there</i> already
<i>committed adultery with her.</i> Talk not of the charms in her
face, neither be thou smitten with her amorous glances; they are
all snares and nets; <i>let her</i> not <i>take thee with her
eye-lids.</i> Her looks are arrows and fiery darts; they wound,
they kill, in another sense than what lovers mean; they call it a
pleasing captivity, but it is a destroying one, it is worse than
Egyptian slavery."</p>
<p class="indent" id="Prov.vii-p30">2. Divers arguments Solomon here urges to
enforce this caution against the sin of whoredom.</p>
<p class="indent" id="Prov.vii-p31">(1.) It is a sin that impoverishes men,
wastes their estates, and reduces them to beggary (<scripRef id="Prov.vii-p31.1" osisRef="Bible:Ps.6.26" parsed="|Ps|6|26|0|0" passage="Ps 6:26"><i>v.</i> 26</scripRef>): <i>By means of a
whorish woman a man is brought to a piece of bread;</i> many a man
has been so, who has purchased the ruin of his body and soul at the
expense of his wealth. The prodigal son spent his living on
harlots, so that he brought himself to be fellow-commoner with the
swine. And that poverty must needs lie heavily which men bring
themselves into by their own folly, <scripRef id="Prov.vii-p31.2" osisRef="Bible:Job.31.12" parsed="|Job|31|12|0|0" passage="Job 31:12">Job xxxi. 12</scripRef>.</p>
<p class="indent" id="Prov.vii-p32">(2.) It threatens death; it kills men:
<i>The adulteress will hunt for the precious life,</i> perhaps
designedly, as Delilah for Samson's, at least, eventually, the sin
strikes at the life. Adultery was punished by the law of Moses as a
capital crime. <i>The adulterer and the adulteress shall surely be
put to death.</i> Every one knew this. Those therefore who, for the
gratifying of a base lust, would lay themselves open to the law,
could be reckoned no better than self-murderers.</p>
<p class="indent" id="Prov.vii-p33">(3.) It brings guilt upon the conscience
and debauches that. He that <i>touches his neighbour's wife,</i>
with an immodest touch, cannot <i>be innocent,</i> <scripRef id="Prov.vii-p33.1" osisRef="Bible:Ps.6.29" parsed="|Ps|6|29|0|0" passage="Ps 6:29"><i>v.</i> 29</scripRef>. [1.] He is in imminent
danger of adultery, as he that <i>takes fire in his bosom,</i> or
<i>goes upon hot coals,</i> is in danger of being <i>burnt.</i> The
way of this sin is down-hill, and those that venture upon the
temptations to it hardly escape the sin itself. The fly fools away
her life by playing the wanton with the flames. It is a deep pit,
which it is madness to venture upon the brink of. He that keeps
company with those of ill fame, that goes in with them, and touches
them, cannot long preserve his innocency; he thrusts himself into
temptation and so throws himself out of God's protection. [2.] He
that commits adultery is in the high road to destruction. The bold
presumptuous sinner says, "I may venture upon the sin and yet
escape the punishment; I shall have peace though I go on." He might
as well say, I will <i>take fire into my bosom and not burn my
clothes,</i> or I will <i>go upon hot coals and not burn my feet.
He that goes into his neighbour's wife,</i> however he holds
himself, God will not hold him guiltless. The fire of lust kindles
the fire of hell.</p>
<p class="indent" id="Prov.vii-p34">(4.) It ruins the reputation and entails
perpetual infamy upon that. It is a much more scandalous sin than
stealing is, <scripRef id="Prov.vii-p34.1" osisRef="Bible:Ps.6.30-Ps.6.33" parsed="|Ps|6|30|6|33" passage="Ps 6:30-33"><i>v.</i>
30-33</scripRef>. Perhaps it is not so in the account of men, at
least not in our day. A thief is sent to the stocks, to the gaol,
to Bridewell, to the gallows, while the vile adulterer goes
unpunished, nay, with many, unblemished; he dares boast of his
villanies, and they are made but a jest of. But, in the account of
God and his law, adultery was much the more enormous crime; and, if
God is the fountain of honour, his word must be the standard of it.
[1.] As for the sin of stealing, if a man were brought to it by
extreme necessity, if he stole meat for the <i>satisfying of his
soul when he was hungry,</i> though that will not excuse him from
guilt, yet it is such an extenuation of his crime that <i>men do
not despise</i> him, do not expose him to ignominy, but pity him.
Hunger will break through stone-walls, and blame will be laid upon
those that brought him to poverty, or that did not relieve him.
Nay, though he have not that to say in his excuse, <i>if he be
found</i> stealing, and the evidence be ever so plain upon him, yet
he shall only make restitution <i>seven-fold.</i> The law of Moses
appointed that he who stole a sheep should restore four-fold, and
an ox five-fold (<scripRef id="Prov.vii-p34.2" osisRef="Bible:Exod.22.1" parsed="|Exod|22|1|0|0" passage="Ex 22:1">Exod. xxii.
1</scripRef>); accordingly David adjudged, <scripRef id="Prov.vii-p34.3" osisRef="Bible:2Sam.12.6" parsed="|2Sam|12|6|0|0" passage="2Sa 12:6">2 Sam. xii. 6</scripRef>. But we may suppose in those
cases concerning which the law had not made provision the judges
afterwards settled the penalties in proportion to the crimes,
according to the equity of the law. Now, if he that stole an ox out
of a man's field must restore five-fold, it was reasonable that he
that stole a man's goods out of his house should <i>restore
seven-fold;</i> for there was no law to put him to death, as with
us, for burglary and robbery on the highway, and of this worst kind
of theft Solomon here speaks; the greatest punishment was that a
man might be forced to <i>give all the substance of his house</i>
to satisfy the law and his blood was not attainted. But, [2.]
Committing adultery is a more heinous crime; Job calls it so, and
<i>an iniquity to be punished by the judge,</i> <scripRef id="Prov.vii-p34.4" osisRef="Bible:Job.31.11" parsed="|Job|31|11|0|0" passage="Job 31:11">Job xxxi. 11</scripRef>. When Nathan would convict
David of the evil of his adultery he did it by a parable concerning
the most aggravated theft, which, in David's judgment, deserved to
be punished with death (<scripRef id="Prov.vii-p34.5" osisRef="Bible:2Sam.12.5" parsed="|2Sam|12|5|0|0" passage="2Sa 12:5">2 Sam. xii.
5</scripRef>), and then showed him that his sin was <i>more
exceedingly sinful</i> than that. <i>First,</i> It is a greater
reproach to a man's reason, for he cannot excuse it, as a thief
may, by saying that it was to satisfy his hunger, but must own that
it was to gratify a brutish lust which would break the hedge of
God's law, not for want, but for wantonness. Therefore <i>whoso
commits adultery with a woman lacks understanding,</i> and deserves
to be stigmatized as an arrant fool. <i>Secondly,</i> It is more
severely punished by the law of God. A thief suffered only a
pecuniary mulct, but the adulterer suffered death. The thief
<i>steals to satisfy his soul,</i> but the adulterer <i>destroys
his own soul,</i> and falls an unpitied sacrifice to the justice
both of God and man. "Sinner, thou hast destroyed thyself." This
may be applied to the spiritual and eternal death which is the
consequence of sin; <i>he that does it</i> wounds his conscience,
corrupts his rational power, extinguishes all the sparks of the
spiritual life, and exposes himself to the wrath of God for ever,
and thus <i>destroys his own soul. Thirdly,</i> The infamy of it is
indelible, <scripRef id="Prov.vii-p34.6" osisRef="Bible:Ps.6.33" parsed="|Ps|6|33|0|0" passage="Ps 6:33"><i>v.</i> 33</scripRef>. It
will be <i>a wound</i> to his good name, a <i>dishonour</i> to his
family, and, though the guilt of it may be done away by repentance,
the <i>reproach</i> of it never will, but will stick to his memory
when he is gone. David's sin in the matter of Uriah was not only a
perpetual blemish upon his own character, but gave occasion to the
enemies of the Lord to blaspheme his name too.</p>
<p class="indent" id="Prov.vii-p35">(5.) It exposes the adulterer to the rage
of the jealous husband, whose honour he puts such an affront upon,
<scripRef id="Prov.vii-p35.1" osisRef="Bible:Ps.6.34-Ps.6.35" parsed="|Ps|6|34|6|35" passage="Ps 6:34,35"><i>v.</i> 34, 35</scripRef>. He that
touches his neighbour's wife, and is familiar with her, gives him
occasion for jealousy, much more he that debauches her, which, if
kept ever so secret, might then be <i>discovered by the waters of
jealousy,</i> <scripRef id="Prov.vii-p35.2" osisRef="Bible:Num.5.12" parsed="|Num|5|12|0|0" passage="Nu 5:12">Num. v. 12</scripRef>.
"When discovered, thou hadst better meet a bear robbed of her
whelps than the injured husband, who, in the case of adultery, will
be as severe an avenger of his own honour as, in the case of
manslaughter, of his brother's blood. If thou art not afraid of the
wrath of God, yet be afraid of the <i>rage of a man.</i> Such
jealousy is; it is <i>strong as death</i> and <i>cruel as the
grave.</i> In the <i>day of vengeance,</i> when the adulterer comes
to be tried for his life, the prosecutor will not spare any pains
or cost in the prosecution, will not relent towards thee, as he
would perhaps towards one that had robbed him. He will not accept
of any commutation, any composition; <i>he will not regard any
ransom.</i> Though thou offer to bribe him, and <i>give him many
gifts</i> to pacify him, he <i>will not rest content</i> with any
thing less than the execution of the law. Thou must be <i>stoned to
death.</i> If <i>a man would give all the substance of his
house,</i> it would atone for a theft (<scripRef id="Prov.vii-p35.3" osisRef="Bible:Ps.6.31" parsed="|Ps|6|31|0|0" passage="Ps 6:31"><i>v.</i> 31</scripRef>), but not for adultery; in that
case it would utterly be contemned. <i>Stand in awe therefore, and
sin not;</i> expose not thyself to all this misery for a moment's
sordid pleasure, which will be bitterness in the end."</p>
</div></div2>