Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 15
Verſ. 15. My Son, walk not thou in the way with them, refrain thy foot from their path.
Ye have the Robbers reaſons to allure the young man to their courſe, now follow Solomon's reaſons to diſſwade him from joyning with them. Herein note,
1. A dehortation in this verſ.
2. The reaſons, to verſ. 20.
For the firſt, and firſt for the words:
My Son. See on verſ. 1. & v. 8.
Walk not. A counſel juſt oppoſed to theirs. They ſay, Walk with us, v. 11. (for it is the ſame word in the Original) he ſaith, Walk not with them. Walking argues a continued action. It is not taking a ſtep or two. So in the literal ſignification, Laban went to ſhear his ſheep, Gen. 31.19. Ye ſhall go after the Ark, Joſh. 3.3. So in the figurative ſenſe it ſignifies going on in a wicked way. Bleſſed is the man that walketh not in the counſel of the ungodly, Pſal. 1.1. Walking then is continuing. Have not converſe with them. Go not in the way of evill men, Prov. 4.14. Accuſtome not thy ſelf to do as they do. Sometimes it ſignifies the courſe of liveleſſe things, as of a ſhip. There go the ſhips, Pſal. 104.26. Here it is taken for joyning with them in their wicked courſes.
In the way. As the former word ſignifies a continuance, ſo this word foreign, ſignifies a diſtinct courſe from others, as the way to one Town differs from the way to another. So in a literal ſenſe. We went up the way to Baſhan, Deut. 3.1. And in a figurative ſenſe, for a diſtinct courſe of life, good or bad. The Lord knoweth the way of the righteous, but the way of the wicked ſhall periſh, Pſal. 1.6. Some take it here, for not joyning with theeves and robbers in their unlawfull courſes. Others, for not joyning with them in company or friendſhip, for fear of infection, though they be employed about lawfull things. Not to delight in their company, unleſſe nature, or our callings binde us, or hope of doing them good. Much leſſe have one ſtock, or common table with them, as they would have thee do. Here it is taken in the firſt ſenſe, as appeareth by the next verſ. Walk not in their evill wayes with them, for they go to ſhed blood. It comes from foreign, to tread, becauſe wayes that men commonly walk in, are more trodden then other parts of the earth. A foot-path, or high-way is eaſily diſcerned.
With them. With thoſe robbers, that ſeek to draw thee to ill courſes of life.
foreign, Refrain, Set not a foot in their wicked wayes. Be ſo far from continuing in them, that thou do not ſo much as enter int them. Ch. 4.14. Enter not into the path of the wicked. Or, it may be the ſame with the former, and the thing doubled, to make the diſſwaſion the more vehement. It may be underſtood literally, Go not with them to rob, no not once. But rather metaphorically. Do not ſo much as try their courſes. Forbid thy foot to enter. Suffer it by no means to do ſo.
foreign. Thy foot. It may be taken literally, not to go in the way with them to rob. Or metaphorically, not to uſe their affections (which are as the feet to carry the ſoul to any thing deſired) to ſpoyl and rapine. So verſ. 16. Their feet run to evil. See the like, ch. 5.5. & 6.18.
foreign, From their path. From going in it. It is uſed ſometimes of a path in Woods, where ſnares are laid to catch wilde beaſts. Shel. Jarchi. So Job 18.19. A trap is laid for him in the way. If thou enter into their way, thou wilt be taken either into a courſe of theevery, or danger, or both. Therefore follow not their ſteps. It may be foreign may here ſignifie a high-way, and foreign a foot-path. Neither go in their high-ways, nor by-ways, for robberies are committed in both.
The ſumme of all is, as if he ſhould have ſaid, O my Son! ſinners will entice thee with theſe or ſuch like words and promiſes, and lay ſuch ſnares for thy unexperienced youth; but remember that thou art my Son, and not theirs, and therefore haſt more reaſon to hearken to me, who ſpeak to thee out of a fatherly affection. Hearken not therefore to their counſels, flatteries, or promiſes. Shew thy ſelf ſo ſtrange to them, that thou wilt not ſo much as enter into their way, much walk in it.
For figures. The verſ. is wholly metaphoricall, taken from travellers, that walk in one way to one Mart or Countrey for gain, as Merchants uſed to do in thoſe Countreys, Gen. 37.28. So theeves rob together.
For the diviſion of the words, note,
1. The perſon ſpoken to, My Son.
2. A double exhortation:
1. Not to walk with them, or uſe their trade. And therein,
1. The act forbidden, Walk not thou.
2. The object, in the way.
3. The adjunct, with them.
The ſecond exhortation is to keep out of their way. And therein obſerve,
1. The act, refrain.
2. The object, thy foot.
3. The ſubject, from their path.
1. Doct. Children ſhould rather hearken to their Parents good counſell, then to others bad. They muſt attend to their Fathers wiſdome, that they may not be ſeduced by the ſtrange woman, ch. 5.1, 3. To their Mothers, rather then to wanton womens, Prov. 31.1, 3.
Reaſon 1. In regard of the efficient. We are more ingaged to Parents, then to any other, for life, education, pains, and means.
2. Of the matter. The counſels are good that come from godly Parents, but bad, that come from bad men or women. I give you good doctrine, Prov. 4.2. So ſaith Solomon to his Son. But the ſtrumpet ſolicits the young man to wantonneſſe. Let us take our fill of love, ch. 7.18.
3. In regard of the form, or manner. Parents good counſels are given in love, and come out of naturall affection; bad mens counſels do not ſo.
4. Of the end, The former are for our good. The latter for our deſtruction.
Ʋſe 1. Behold another glaſſe to ſee the wickedneſſe of our nature. We are readier to hearken to others, then to our Parents, to bad men, then to good Parents; to bad counſels from them, then to good from Parents. We violate the bands of nature, and grace. If we fall into miſery by bad counſels, how can we look our Parents in the face, or look for comfort and relief from them whoſe good counſels we have ſlighted?
2. Doct. Young men had need to labour for knowledge to diſcern between good counſell and bad. If he wil clenſe his way, he muſt take heed thereto according to Gods Word, Pſal. 119.9. Rehoboam loſt his Kingdome for lack of ſuch knowledge. He forſook the counſel of grave men, to follow the advice of young giddy heads, 1 King. 12.8. The Rechabites flouriſhed by preferring good counſel before bad, Jer. 35.18, 19.
Reaſon 1. Becauſe they ſhall be often put to it. Where God hath a Church, the Devil hath a Chappel. If Parents give good counſel, youths of our age, and ſuch as live by ſin, will give bad. Young men ſtand between both as Hercules in his dream, between Virtue and Vice, ſolicited by both. They had need therefore weigh whoſe reaſons be beſt, as a woman having many Suitors, had need be careful which ſhe takes.
2. There are fair pretences for all ſins. Gluttony is called the free uſe of the Creature; Drunkenneſſe, Good fellowſhip; Prodigality is called Liberality; Covetouſneſſe, Thrift; Luſt is intituled Love; Pride goes for Handſomneſſe. It needs a good Touch-ſtone to diſtinguiſh between Gold and Copper, well guilt over. No leſſe skill is needfull to diſtinguiſh between true and apparent good.
Ʋſe. Ye young men, think it not enough to ſeek for knowledge when ye grow elder, the Devil will ſet upon you when ye are young. If you know not good from evill, your corrupt nature will certainly lead you into evill. Take two directions:
1. Weigh things by the light of Reaſon left in you. That wil acquaint you with many things in morality, and tell you, that theft, adultery, murder are naught, elſe have ye no aſſurance of your owne goods, wives, lives.
2. Look higher to the light of Scripture. That will inform you in many higher things; yea, thoughts themſelves. In a dark ſhop men will not be content with a candle, but bring things forth to the day-light. Thoſe things are ſincere that can bear the light of the Sun. There is need of knowledge and judgement to approve things, or to diſcern things that differ, or that are excellent, that men may be ſincere, Gr. foreign, Phil. 1.10. judged by the Sun. So men try wares. And ſo the Eagle tryes her young ones, if they look upon the Sun, elſe ſhe throws them down for baſtards.
3. Doct. Allurements to ſin are no excuſe for ſin. Eve cannot juſtly lay her fault on the Serpent, nor Adam on Eve, Gen. 3. God will take it off, and lay the curſe on them. Saul's provocation by the people would not bear him out for his ſin againſt God. He muſt loſe his Kingdome, 1 Sam. 15.15, 26. The young man, though ſolicited by the Harlot, Pro. 7.14, 21. yet hath a dart ſtrike through his heart, v. 23. there.
Reaſon 1. Becauſe allurers have no power to compel. They may and ought to be refuſed. The will may be enclined, by convincing or couſening the underſtanding, but cannot be compelled by Angel or Devil. Debilis eſt adverſarius diabolus; niſi volentem non vincit: The devil is a weak adverſary, he overcomes none but ſuch as are willing to be overcome. God can alter it, but not compell it.
It is a ſigne of folly in us to be allured by fair pretences to that that would undoe us. He goeth after her as a fool to the correction of the ſtocks, Prov. 7.22.
Ʋſe. It condemns their folly, who lay their faults upon others, and look to be pityed, becauſe allured. As if a bird ſhould ſay, I ſaw the corn, but not the pit-fall; or a fiſh complain, that it ſaw the bait, but not the hook. Take heed before ye fin. It is too late to complain after. Bought wit is deer.
4. Doct. Company excuſes no man in his ſins. This knew David, and therefore would not come in company with ungodly perſons, Pſal. 26.4, 5. And verſ. 9. there he prays, Gather not my ſoul with ſinners. A good Gentlewoman troubled in conſcience when ſhe was to die, cryed out, O Lord, let me not go to hell, where the wicked are, for Lord thou knoweſt I never loved their company here. God objects it as a vice: thou haſt been partaker with adulterers, Pſal. 50.18.
Reaſon 1. Company cannot alter the nature of things. It cannot make good, evill; nor evill, good.
2. There is choyce of company, elſe were it a ſore temptation to evil, if all were bad, becauſe man is a ſociable creature.
Ʋſe. It blames thoſe that lay the fault of their own naughtineſſe upon their company. I had never been drunk or wanton, but that I fell into drunken or wanton company. This is no excuſe, yea although we have ſtore of company in our ſinfull wayes. Thou ſhalt not follow a multitude to do evill, Exod. 23.2. Neither will company of great or wiſe men excuſe us, for God hath not choſen many ſuch, 1 Cor. 1.26. Nor of teachers. They may periſh as workers of iniquity, Matt. 7.22, 23. Nor of good men. It was no excuſe to Barnabas his diſſimulation, that he had Peter's company, Gal. 2.11, 12, 13. Company may draw our corrupt nature to ſin, but cannot excuſe us for ſin. Take heed then of bad company. Keep not company with bad men, no more then may be for thy good, or theirs, or then Gods Law binds thee. Eagle, Hawke, and Raven, ravening fowles might not be eaten in the time of the Law. It ſignified no incorporating into wicked mens ſociety. Their example will corrupt. Horſes treading in the ſteps of Wolves, catch much harm, and abate of their ſwiftneſſe. Plin. Hiſt. l. 28. c. 10. Claudum facit vicinus claudus: A lame neighbour may make a man lame. Dum ſpectant oculi laeſos, laeduntur & ipſi: Sore eyes make other mens eyes ſore. Ovid. Plato's friends did imitate his ſwelling or crookedneſſe. Ariſtotle's ſtammering was imitated. Alexander's ſhrill voyce. Plutarch. Malus ipſe fies, ſi malis convixeris. Ariſtot. Moral. 9. Thou wilt be made evill, if thou converſe with evill men. Touch pitch, and be defiled. Sumuntur à converſantibus mores, & ut quaedam in contactu corporis vitia tranſeunt, ita animus mala ſua proximis tradit. Seneca de ira. l. 3. c. 8. Manners are taken from thoſe with whom we converſe; and as ſome diſeaſes of the body are communicated by the touch, ſo doth the minde deliver her evill qualities to her neighbours. Drunkards make more in love with wine, Wantons with women, covetous men with money. As on the contrary, good company brings others to good, as a good ſoyl and air brings health. And wilde beaſts are tamed, being fed by men, and converſing with them. If ye will ſin with them, ye muſt ſuffer with them. Non minùs ardebit, qui cum multis ardebit. Auguſt. He burns no leſſe, that burns with company.
5. Doct. Continuance or walking in ſin is dangerous. It brought deſtruction on Prieſts and people, 2 Chr. 36.14, &c. and Hoſ. 11.2.
Reaſon 1. It is a ſigne of an hard heart to continue in ſin. The mouth of the conſcience is ſtopt.
2. It makes the heart more hard ſtill. Cuſtome will make a man not ſtart at greateſt ſins. Conſuetudo peccandi tollit ſenſum peccati: A cuſtome of ſinning takes away the feeling of ſin. They cannot ceaſe from ſin, 2 Pet. 2.14.
Ʋſe. Break off fin by repentance, Dan. 4.27. Time paſt was too much for finfull wayes, 1 Pet. 4.3.
6. Doct. The very entrance into finfull wayes is full of danger, like a downfall. No ſtay till ye come to the bottome. Prov. 4.14. The young man is there adviſed to paſſe away, and not to come nigh it, as men go far off from infected houſes, Prov. 5.8. Ye will hardly ever get out again. Like ſuretiſhip ſet out by a man entring into the wide end of a horne, and ſticking in the narrow end.
Ʋſe. Keep out of evill wayes, or get out quickly. Non diù tutus, qui periculo proximus. Cypr. He is not long ſafe that is neer danger. Nolo vicino Serpente dormire. Fieri poteſt, ut me mordeat; fieripoteſt, ut non me mordeat: I will not ſleep neer a Serpent; perhaps ſhe may bite me, perhaps ſhe may not bite me.