Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 15
Verſ. 15. Whoſe wayes are crooked, and they froward in their paths.
It is no wonder, that wicked men goe in crooked wayes. Where elſe can they go that leave the right way, which turnes not aſide to the right hand, nor to the left? It is as if the wiſeman ſhould have ſaid, Let no man think that he may converſe with them, and yet go aright in the wayes of uprightneſſe. It cannot be wiſdome only will free thee from hurt by wicked men, and from walking in their crooked wayes. The laſt mark of a wicked man is ſet down here in the text, which is obſtinacy in evill paths. Here is a gradation. Every ſtep exceeds the other. Ill words are naught, v. 12. Ill deeds are worſe, v. 13. Boaſting of ſin worſe, v. 14. Obſtinacy worſt of all, v. 15. Such are deſperately incorrigible.
For the words.
Whoſe wayes. See on ch. 1.19.
Are crooked. Swarve from the right rules of Gods word, and being compared with it, are found not to be ſtrait.
And they froward. The word ſignifies going backward, or out of the way.
In their paths. See on v. 9.
Figures. A metaphor from travellers, who obſtinately go on, and perſiſt in wrong wayes.
Note
1. The wickedneſſe of their wayes.
2. Their obſtinacy in them.
In the former note,
1. The ſubject, Whoſe wayes.
2. The adjunct, Are crooked.
In the latter obſerve,
1. The adjunct, And they froward.
2. The ſubject, In their paths.
1. Doct. The Scripture delights much in metaphors. Cains ſin is like a dog lying at his door, watching for his going out to devour him, Gen 4.7. Jotham ſets out the unkindneſſe of the Iſraelites to his father Gideon, in preferring Abimelec a baſtard before his lawfull ſons, by the trees ſetting a bramble to rule over them, Judg. 9.14, 15. Jehoaſh compares Amaziahs proud deſire, to a thiſtles deſire to marry his ſon to the Cedars daughter, 2 King. 14.9. The progreſſe, and profit of the Goſpell preached, is by Chriſt compared to ſeed ſown in a good ground, corn among tears, fiſhes taken in the net, bread leavened, treaſure hid in a field, a pearl of price, Mat. 13. The difference betwixt Gods people under the law and under the Goſpell, is ſet out by Allegories, of Sarah, Hagar, Sinai, Sion, Gal. 4.14. &c. The flying and killing of Kings, and great perſons under the ſimilitude of Iſlands, and mountains vaniſhing away, Rev. 16.20.
Reaſon 1. Becauſe this is a great help to the underſtanding, as ſpectacles to the eyes. By worldly things which we know, we are taught heavenly things, which we know not.
2. It is a great help to the memory. Things that we forget (as we are very ready to forget things belonging to the ſoules good) are brought to our mind upon the fight, and hearing of thoſe metaphors.
3. It works much upon the affections. Many outward things are very pleaſing to us. By comparing ſpirituall things to thoſe things we love, and take comfort in in the world, our affections are drawn higher. Therefore God is called a Father and an husband.
4. It workes upon the conſcience. I am Gods ſervant, child, wife. When I ſee the carefulneſſe of mine to do duty to me, my conſcience ſmites me, and tels me, I am not ſo carefull to do duty to God.
Ʋſe 1. It condemnes the Papiſts, who in many points to confirme their erroneous opinions turn metaphors into a literall ſenſe. As to prove that children, who die unbaptized, cannot be ſaved, they interpret that Joh. 3.5. of outward water in Baptiſme, which is ſpoken of the Spirit waſhing away the filth of ſin like water. To prove the corporall preſence of Chriſts body in the Lords Supper, they quote, This is my body, overthrowing the nature of the Sacrament, taking the figne quite away, and deſtroying the nature of Chriſts body by making it to be in many places at once. So that there is neither Sacrament, nor Chriſts body. To eſtabliſh their feigned Purgatory, they interpret 1 Cor. 3.13. of naturall fire, which is ſpoken of the tryall of mens works by the judgement of Chriſt at the laſt day, when all mens works ſhall be revealed, as gold is tryed by paſſing the fire, and when their Purgatory will be at an end, as themſelves confeſſe. To eſtabliſh prayer to Saints, they urge the cuſtome of Kings Courts, wherein men come to Kings by Nobles, not conſidering that Kings are ignorant, and in danger, and ſoon wearied by many addreſſes, and therefore muſt be informed, protected, eaſed by them, that are about them; but God need not. Yea they drive men from reading Scriptures, becauſe of theſe metaphors taken from humane affaires, which God put in of purpoſe to draw men to it. So Mr. Fox in Latimers life, mentions a Priour in Cambridge that diſſwaded men from reading the Scriptures, leſt reading Luk. 9.26. and 1 Cor. 5.6. Plow-men looking back, and Bakers leavening the bread too little ſhould deſpair. To which Latimer anſwers, If a painter ſhould picture a Fox in a Pulpit, in a Fryers coul, no Clown that ſhould ſee it, would imagine, that the Painter thought a Fox could preach, but intended to ſignifie Fryers did preach like Foxes.
2. Let us labour to apply Metaphors aright, and then we ſhall profit by them. When we read Joh. 15. ſee what ſap we receive from Chriſt the ſpirituall vine, and whether we be his ſheep. And ſo in other parables.
2. Doct. The ſame thing is ſet out by divers ſimilitudes in Scripture. As the progreſſe of the Goſpel, Matth. 13. Our union with Chriſt by a Vine, Joh. 15. a Graffe, Rom. 11. a Body, 1 Cor. 12.
Reaſon 1. Becauſe variety is very pleaſing. Many different ſtrings make good muſick.
2. It is very profitable. A fiſher had need of many baits. If one take not, another may.
3. Man hath many affections, and ſome outward objects work more upon love and joy, others upon ſorrow and hatred, others upon fear, others upon confidence.
Ʋſe. In every thing that concerns thy ſoul, make uſe of ſuch ſimilitudes in Scripture as may moſt affect thee. As of the love of Mothers, when thou doubteſt of Gods favour. The ſtore of ſap the vine gives to the branches, may comfort thee, when thou feeleſt little grace in thee, and art grieved for it. And ſo mayſt thou make uſe of other ſimilitudes, according to thy need.
3. Doct. Wicked wayes are crooked wayes. Such as turn aſide to their crooked wayes, Pſal. 125.5. They have made them crooked wayes, Iſa. 53.8.
Reaſon 1. Becauſe they differ from the rule of Gods Word, which is a moſt ſtraight rule for all mens actions, and from which men ought not to bow neither to the right hand, nor to the left.
2. Mens own affections bow their wayes and make them crooked. No wit of man can decypher the innumerable crooked paths, to which mens crooked affections lead them.
3. Mens mindes are bowed by earthly things, and then their wayes muſt needs be crooked. Therefore the Apoſtle bids us, Set our affections on things above, and not on things on the earth, Col. 3.2.
Ʋſe 1. Let us loath wicked wayes becauſe they are crooked. Many men go aſide like the Sea-crab. As the Wagoner ſeeks by-wayes to avoyd hillocks, leſt he overturn his wagon: ſo wicked men ſeek perverſe ways to avoyd dangers. Yet ſuch are ſelf-condemned, for every man would have a ſtraight way, that he may the ſooner be at his journeys end. We like not crooked arrows, meaſures, bodies. The woman bound by Satan was bowed together till Chriſt made her ſtraight. Luk. 13, 11, 13. Satan hath made many crooked in their wayes. How juſtly may God ſay to ſuch as the Crab in the Fable did to the Serpent, when he had given him his deaths wound for his crooked conditions, and then ſaw him ſtretch himſelf out ſtraight, At oportuit, ſic vixiſſe: It is too late now, you ſhould have lived ſo.
2. Let us take heed of apoſtaſie, and back-ſliding, for then we are ſure to walk in crooked wayes. Such are all gone aſide, they are altogether become filthy, Pſal. 14.3. They are turned aſide like a deceitfull bow, Pſal. 78.57. Some there are that go back from the good things which they have practiſed. They have heard the Word, now they are proud; and above ordinances. They have prayed in their families, now they follow the world. They have been ſober, now they haunt Taverns. They have been juſt, now they have learned to cheat and deceive. Others go from their former profeſſion, and turn Papiſts, and Separatiſts from Gods people, forſaking Gods ordinances, that were formerly dear unto them. Others go from their promiſes, from their vow in Baptiſme, and cleave to the world, and Satan; their Nationall covenant, promiſing reformation of themſelves and their families, they are yet unreformed. Others go back from the duties they owe to God, as the duties of piety, ſobriety, juſtice, which had they never practiſed, profeſſed, nor promiſed, yet are they due to God by their Creation, & neither mans Fall, nor Redemption can free them from them; nay, Heaven will not to eternity. Let groſſe wicked perſons then (drunkards, adulterers, ſwearers, &c.) view their ugly condition. If we ſhould ſay, they were turned Papiſts, Jews, Turks, Heathen, they would be angry; Apoſtata's and backſliders are as bad, although they caſt not off the vail of Religion. They will continue in their crooked wayes, unleſſe God deliver them miraculouſly. Thou haſt ſtricken them, but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction; they have made their faces harder then a rock, they have refuſed to return, Jerem. 5.3. Evill men, and ſeducets ſhall wax worſe and worſe, deceiving and being deceived, 2 Tim. 3.13. Cuſtome in ſin hardens them. How hard a thing it is for men to do good, that are accuſtomed to do evill, ſee Jerem. 13.23. No words will alter them. Some take Gods covenant in their mouth, that hate inſtruction, Pſal. 50.16, 17. No blows will mend them. When they are ſtricken, they will revolt more and more, Iſa. 1.5. No kindneſſe will reduce them. God uſed all loving means to reclaim the Iſraelites, but they refuſed to return, Hoſ. 11.4, 5. No marvell then that Gods Miniſters loſe many exhortations beſtowed on many of their people. It is not becauſe they exhort not aright, but becauſe the people are refractary, reſolving not to amend, though their courſes be damnable, and they like reſty Jades, go backward when they are ſpurred; precepts, examples do no good, Miniſters and friends are diſheartened from dealing with them, as finding them incurable. So men thruſt through the heart diſcourage Phyſicians and Chirurgeons. Men had need have no ſociety with backſliders, unleſſe nature or their vocation require it, and then alſo they had need beware of hurt by them, for they are deſperate.
4. Doct. Obſtinacy in ſin is a great height of wickedneſſe. So God accounts it. I knew that thou art obſtinate, and thy neck is an iron ſinew, and thy brow braſſe, Iſa. 48.4. So he puniſheth it. If ye will not for all this hearken unto me, then I will puniſh you ſeaven times more for your ſins, Lev. 26.18.
Ʋſe. Repent of ſin quickly, leſt ye grow obſtinate. Wounds not healed at firſt grow incurable. Obſtinacy in ſin breeds hardneſſe of heart, and that leads to eternall deſtruction. Be warned, beware, and be ſaved.