Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 16
Verſ. 16. To deliver thee from the ſtrange woman, even from the ſtranger which flattereth with her words.
The deliverance from evill men was deſcribed before; now follows the deliverance from evill women, which are as dangerous to him, if not more, in regard of their crafty allurements. Men preſented unlawfull gain, ch. 1.11. Women offer unlawfull pleaſure here.
Note 1. The deliverance, v. 16, 17, 18, 19.
2. A generall application of good that may come, when counſels of evill men and women are forſaken, v. 20, 21, 22.
In the deliverance there is,
1. A deſcription of the party that endangers the young man, v. 16, 17.
2. Of the danger if they be overcome, v. 18, 19.
The party is deſcribed,
1. By her condition, v. 16. She was a ſtrange woman, and a ſtranger
2. By her converſation.
1. In her flattery, v. 16.
2. In her falſhood to her Husband, v. 17.
For the firſt, and firſt for the words.
To deliver thee. The coherence ſtands thus: When wiſdome entreth into thine heart, v. 10. underſtanding ſhall keep thee, v. 11. To deliver thee from the ſtrange woman, &c. To ſnatch thee out, as out of the hand of an enemy, or the paws of a Lion, as David was delivered, 1 Sam. 17.37. or as a brand out of the fire, as Joſhua was, Zec. 3.2. For the word, ſee on v. 12.
From the ſtrange woman, foreign, a woman; from foreign, a man. She ſhall be called woman, becauſe ſhe was taken out of man, Gen. 2.23. Becauſe ſhe had her body out of his, and therefore ſhould be an helper to him in piety, and not an hinderer. By a ſtrange woman here is meant the adultereſſe, which being another mans Wife, God hath forbidden thee to touch or uſe as a Wife, and in that kinde ſhould be a ſtranger to thee. So a ſtrange God, Pſal. 81.9. is one whom we ought not to worſhip. Strange fire was ſuch as ought not to be uſed in Sacrifices, Lev. 19.1. So men may dwell in a City, and yet be ſtrangers for trade, if they be not Free men.
Even from the ſtranger. This is another word in the Originall, and often ſignifies a woman of another Nation. For commonly ſtrumpets were odious, and it is likely that few Iſraelitiſh women would be ſuch, being ſo branded. There ſhall be no whore of the daughters of Iſrael, Deut. 23.17. It may be ſtrangers took the more liberty to be naught there, becauſe Iſraelitiſh women durſt not. And if any of Iſrael lived ſo lewdly, they were eſteemed as Gentiles, and that was a good argument to move young men to avoyd them. Some bring in unmarried women that ſet up naughty houſes for gain. But that is contrary to v. 17. which ſpeaks plainly of married women.
Which flattereth with her words, Heb. which maketh her words ſmooth. Like butter and oyl, which will eaſily goe downe, Pſal. 55.21.
The ſumme is:
Heavenly wiſdome, if thou embrace it, will give thee knowledge and ſtrength, not onelyonly to ſee and avoyd the ſnares of evill men, but alſo to keep thee out of, or bring thee out of the nets of wicked women, which are no leſſe dangerous to young men unexperienced, and prone to luſt, through the corruption of nature. Yea, and the more pernicious, becauſe women are more skilfull in ſugared words and have drawn away the wiſeſt and ſtrongeſt men, as Solomon and Samſon.
Figures none, unleſſe a Metaphor in the word Making ſmooth. As in ſmooth paths men ſtick not, but go on cheerfully, without any rub or let, ſo ſtrumpets ſtudy to compoſe their words, that the young man that hath beauty to ſatisfie their luſt, may ſtand at nothing, but readily hearken to their Sirens Songs.
1. Doct. There is a medicine in Scripture for every diſeaſe of the ſoul. Before there was a preſcript againſt the venome of evill men, now, an Antidote againſt the poyſon of evill women. The weapens of our warfare are not carnall, but mighty through God to the pulling down of ſtrong holds, caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt, 2 Cor. 10.4, 5. The Word of God is quick and powerfull, and ſharper then any two edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intents of the heart, Heb. 4.12.
Reaſon 1. Becauſe the Scripture is Gods Word, who is the catholick Phyſician of the ſoul. Phyſicians keep preſcripts for the cure of all diſeaſes in a book. Apothecaries have medicines in their ſhops for all maladies. The Scripture is Gods book and ſhop. It is Gods Armoury, in which are ſpirituall ſhields, ſwords, and all manner of weapons to deal with all manner of enemies. See the whole armour of God deſcribed, Eph. 6.13, &c.
2. An induction of particulars will prove it. See a ſhield againſt the three great Idols of the world. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the Father, but is of the world, and the world paſſeth away, and the luſt thereof, 1 Joh. 2.15, 16, 17. Againſt pride in particular. God reſiſteth the proud, Jam. 4.6. And they cannot eſcape whom God will ruine. Againſt covetouſneſſe. More is loſt then gotten, if a man could get all the world, which never any one yet did. For, what is a man profited, if he ſhall gain the whole world, and loſe his owne ſoul? Or, what ſhall a man give in exchange for his ſoul? Mat. 16.26. Againſt voluptuouſneſſe. See the rich man in hell, Luk. 16.23. All his wealth could not keep him out.
3. There is a fence againſt ſeverall degrees of ſin. Againſt evill thoughts. Mens thoughts will accuſe one another in the day when God ſhall judge the ſecrets of men, Rom. 2.15, 16. Againſt evill words. Every idle word that men ſhall ſpeak, they ſhall give account thereof in the day of Judgement. For by thy words thou ſhalt be condemned, Matth. 12.36, 37. Againſt evil deeds. This Joſeph knew, ſaying, How can I do this great wickedneſſe and ſin againſt God? Gen. 39.9.
4. There are many remedies for the ſame ſin. As, prohibitions, examples of good men avoyding it, threatnings againſt, and judgements upon ſuch as do it. As, againſt Blaſphemy. It is forbidden in the third Commandement, Thou ſhalt not take the Name of the Lord thy God in vain. It was avoyded by Job. When his Wife bids him, Curſe God and die: Job ſaid unto her, Thou ſpeakeſt as one of the fooliſh women ſpeaketh, Job 2.9, 10. It was threatned and puniſhed. He that blaſphemeth the Name of the Lord, he ſhall ſurely be put to death. And ſo was the Blaſphemer, Lev. 24.16, 23. Sabbath breaking is forbidden in the fourth Commandement. In it thou ſhalt do no manner of work, &c. It is avoyded or prevented by Nehemiah's care, Neh. 13.15, &c. He forbids it, and threatens puniſhment. The like is, Ezek. 20.13. My Sabbaths they greatly polluted; then I ſaid, I would pour out my fury upon them in the wilderneſſe to conſume them. It was puniſhed by the Babylonian Captivity. Ʋntill the Land had enjoyed her Sabbaths; for as long as ſhe lay deſolate, ſhe kept Sabbath, 2 Chron. 36.21. God made the land keep Sabbath, becauſe the people would not. Murder is forbidden in the ſixt Commandement. Thou ſhalt do no murder. Avoyded by David. He would not kill Saul when he had him in his power, 1 Sam 24.4 6. Threatned. Whoſo ſheddeth mans blood, by man ſhall his blood be ſhed, Gen. 9.6. Puniſhed in Joab, 1 King. 2.31, 34. Adultery is forbidden in the ſeventh Commandement. Thou ſhalt not commit adultery. Avoyded by Joſeph, Gen. 39.9. Threatned with deſtruction, Prov. 6.37, &c. Puniſhed in Zimri and Cozbi, Numb. 25.8.
Ʋſe 1. Let us obſerve our diſpoſitions, and tentations, to ſeek for prevention or fit cure. Elſe the medicine may be unfit for the ſore, and do no good.
2. Obſerve thoſe places of Scripture that make againſt thoſe ſins to which thou art moſt enclined or tempted. So men in Gardens and Apothecaries ſhops pick out what will cure their diſeaſes.
2. Keep them in thy minde, as men do medicines for their owne infirmities in their houſes, to be ready in time of need. A man may die that hath his medicine to ſeek.
4. Apply them when corruption or temptation works; as Chriſt did, Mat. 4. who had a place of Scripture ready to repell every temptation of Satan.
2. Doct. As we are in danger of evill men, ſo likewiſe of evill women. So was Joſeph in danger of his Miſtris, Gen. 39.7. And the young man in danger of the Harlot, Prov. 7.7, 10.
Reaſon 1. Becauſe of their looſe and wanton carriage, which is a bait to take mens naturall corruption, and ſuell for that fire.
2. Becauſe of their impudent ſollicitations, which may work on them that never intended wantonneſſe, as fire may take an houſe in which it was not kindled.
Ʋſe. If you ſee light and wanton carriage in women, come not in their company. Hurt ye may get much, good ye can expect none. Either ſin or a priſon may follow, as in Joſeph's caſe.
3. Doct. It is good for men to know all things dangerous for their ſouls. Therefore many fins are reckoned up, as Idolatry, adultery, cruelty, &c. Ezek. 18.11, &c. Swearing, lying, killing, ſtealing. &c. Hoſ. 4.2, &c.
Reaſon 1. Becauſe they all are hurtfull to the ſoul.
2. A man can never be ſafe elſe. If one ſeen ſin be eſcaped, another unſeen will lay hold on him.
Ʋſe. Labour to know all ſins, that thou fall into none. As a Mariner obſerves all rocks and ſands at Sea, and a Traveller marks all ſtones and holes in the way, to avoyd them.
4. Doct. The danger from evill women is great. By means of an whoriſh woman a man is brought to a piece of bread; and the adultereſſe will hunt for the precious life, ch. 6.26. Dalilah deprives Samſon of the eyes of his body, Judg. 16.19, 21. Strange women deprived Solomon of the eyes of his minde, 1 King. 11.1, 4.
Reaſon 1. Becauſe as good women are modeſt, ſo Whores are unſatiable in filthineſſe. Witneſſe the ſtews in other Countreys, where men goe in all the day long to one woman.
2. As good women are moſt tenderly affected, ſo are wicked ones moſt cruell. It is obſerved, that where-women are in company, murder follows robbery.
Ʋſe. Come not neer women noted for wickedneſſe. Be wiſe, and ſee danger in their faces, and eſcape it. Fooliſh men fear no danger in adultery, till they feel it. It is a troden path, and therefore they think it ſafe. Why then ſhould the Wiſe-man tell us, that God gives us wiſdome to keep us from the evill woman, if there were no danger? Beleeve God, and eſcape the evill woman.
5. Doct. There is a propriety of Husbands and Wives one to another, which no power on earth may violate. Therefore other mens Wives muſt be ſtrangers to us. So they are called, ch. 5.3. & 6.24. & 7.5. So Joſeph accounted of his Miſtris. My Master hath kept nothing back from me, but thee, becauſe thou art his Wife, Gen. 39.9.
Reaſon 1. Becauſe elſe adultery were no ſin, no more then theft, if there were no propriety in goods.
2. Elſe no man had a right in his Children, or at leaſt could not know his right, if he had no propriety in his Wife.
Ʋſe. Infringe not this propriety. Remember that all but thine owne Husband and Wife are ſtrangers to thee. To this end,
1. Refrain thy looks from thy neighbors wife. Adultery begins at the eyes. It creeps into the heart at thoſe windows. Say with Job, I made a covenant with mine eyes, why then ſhould I think on a maid? Job 31.1. Commit not adultery with a woman in thine heart, by looking on her, to luſt after her, Matth. 5.28.
2. Keep thy tongue from ſolliciting her to ſin. Say not as Amnon to Tamar, Come lie with me, 2 Sam. 13.11.
3. Thy hands from laying hold on her, as Amnon did on Tamar, 2 Sam. 13.11.
4. Baniſh her out of thy thoughts, as the tenth Commandement bids, Thou ſhalt not covet thy neighbours wife. So ſhalt thou not wrong thy neighbours bed, nor infringe his propriety.
6. Dect. Strumpets are full of flattering ſpeeches. See the Harlots alluring words, ch. 7.14, &c. and Dalila's, Judg. 16.6, 10, 13, 15.
Reaſon 1. Becauſe they liveidly, and have time to ſtudy fine words.
2. Becauſe they ſeek by flattery to accompliſh their baſe ends.
Ʋſe. Take heed of being overcome by their ſmooth language. They will tell thee, they love none elſe, and that they cannot be hired by others, and that they will die for thee. But they love thy wealth or beauty, and will leave thee, when they fail. The Dutch Proverb is, The Vintner hangs not out his buſh for one gueſt. Balaam perſwades the Midianites, Ʋt non viri ſed multeres cum Iſraelitis certarent, quae armorum vice corporis venuſtate, & verborum illecebris eſſent praeditae. Theod. That not their men but their women ſhould fight with the Iſraelites, who in ſtead of weapons were indued with bodily beauty, and entiſing words. And theſe got the victory, and made Iſrael to ſin, and brought the plague upon them, Numb. 31.16. Such womens lips are nets; their hands, bands; words, cords to draw a man, as a fool to the ſtocks, or an oxe to the ſlaughter, chap. 7.22. Be wiſe, and fly from the ſtrange woman, though her lips drop as an honey combe, and her mouth be ſmoother then oyl, ch. 5.3.