Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 19
Verſ. 19. None that go unto her return again, neither take they hold on the paths of life.
The wounds gotten in the Harlots houſe which are deadly, were ſet out in the former v. The ordinary neglect of them, and irrecoverableneſſe, is ſet out in this v.
For the words.
None. Not onelyonly her ſelf, but alſo all her cuſtomers are in danger of periſhing. Hebr. not all, which in Scripture language is none. As Pſal. 143.2. In thy ſight ſhall no man living be juſtified, Heb. not every one living. See more on ch. 1.24. on No man. Some of the ancienteſt have hence concluded, that adultery is an unpardonable ſin. But they forget, that all manner of ſin and blaſphemy ſhall be forgiven unto men, ſave onelyonly the ſin againſt the holy Ghoſt, Mat. 12.31. Not none of any condition, or none of all ſimply (though the word be uſed both theſe wayes in ſeverall places) but none in compariſon, or very few. So few return from adulterous courſes; that in reſpect of them which do not return, they are as none. So, None calleth for juſtice, Iſa. 59.4. There is none that calleth upon thy name, Iſa. 64.7. That is, very few do ſo. He compareth them which are given to adultery, to Souldiers that go into the war, and there place and thruſt themſelves ſo forward, that they are ſlain. We ſay, All the City went to ſee ſuch a ſight; that is, the moſt of them. It may be ſome could not, and others would not. We know that David did repent of adultery, but we read of few more that did it. Some underſtand it, that none do or can return by their owne wit, or ſtrength, have they never ſo good naturall parts; but by Gods extraordinary grace ſome may and do return. But the former interpretation is better.
That go unto her. That go in unto her to commit adultery with her. A modeſt expreſſion of a ſecret or foul action, frequent in Scripture. Jacob went in unto Leah, Gen. 29.23. David had gone in unto Bathſhebab, Pſal. 51. in the title. Or, that go into her houſe to converſe familiarly with him. Or, that go into an untimely death by wantonneſſe. Or, figuratively, that fall into her ſinful wayes, and ſo are ſpiritually dead. She that liveth in pleaſure is dead while ſhe liveth, 1 Tim. 5.6. That interpretation of few returners from adultery, is beſt, becauſe he had ſpoken before of the ſinful and deadly courſes uſed in her houſe, v. 18. And now he intimates that her ſnares are like lime-twigs, they hold faſt all that converſe with her in her houſe, and ſo faſt, that very few or none think of returning. So that this verſ. is an explication men, becauſe they are ſo bewitched with the unlawful pleaſure … of her houſe, that they ſcarce ever think of leaving thoſe finful wayes while they live. For the word Goe, ſee on ch. 1.26. on the word Cometh.
Return again. Some underſtand it of returning to proſperity. Gods judgement follows them for the moſt part, and waſtes them, and their eſtate, to the conſumption of both. But it is rather meant of returning by repentance, leaving thoſe ſinful paths of death to walk in the good wayes of life, as follows in this v. For the word, ſee on ch. 1.23. on the word, Turn.
Neither take they hold of; or, touch. They come not neer them, or at leaſt will not cleave inſeparably to them.
The paths. See on ch. 1.19. on the word Wayes of life. That lead to life. To a proſperous life here, or an happy one in heaven. This v. anſwers an objection that might have been made againſt the precedent verſ. Some may ſay Adultery is not ſo deadly a ſin, as you would make it. You threaten death, but we will repent before we go out of the world, and ſo help all. This is a common objection. But who doeth ſo, ſaith the Wiſeman? Ye ſhall finde very few or none that repent, if ye obſerve their courſes, for commonly Adulterers go on impenitently till death.
Figures. None. That is, very few. Hyperbole.
Take hold. A metaphor from ſuch as lay faſt hold on a thing to keep it, for men lay not hold on wayes with their hands, but walke in them with their feet. It argues ſeriouſneſſe, and conſtancy.
Paths. A metaphor from travellers.
Of life. A metony my of the effect or adjunct, that bring life or are ſignes of it. with a Synecdoche of the generall for the ſpeciall. Life for eternall life.
Note 1. Their not returning.
2. Their inconſtancy, if they begin to look back, they fall into a relapſe.
In the former note,
1. Their eaſie entrance, None that go in unto her.
2. Their hard returning, return again.
In the ſecond part obſerve,
1. The act, Neither take they hold.
2. The object, of the paths of life.
1. Doct It is an hard thing for an Adulterer to repent. The prodigall ſon leaves not his harlots, till all be ſpent, nor returnes to his Father, till ſwines meat be denied him. Luke 15. Sampſon and Solomon very hardly returned, if ever.
Reaſon 1. Becauſe of the flattering tongues of ſtrumpets, who have fine words at command to keep young men with them. The harlot hath ſuch arts, and armes to hold them in, that her priſoners ſeldome break priſon. They are ſo bewitched with the flatteries, and Sirens ſongs of Adultereſſes, that they cannot ſee their own filthineſſe: or if in part they do ſee it, yet the harlots flattering charmes are ſo ſtrong, that they cannot leave them, as many have confeſſed, The harlots heart is ſnares, and nets, and her hands as hands. Eccl. 7.26. An where is a deep ditch, and a ſtrange woman is a narrow pit. Ch. 23.27. It is as hard then for the Adulterer to get out, as for a man falne into a narrow deep pit, out of which it is as difficult a thing to come up, as for a dead man to come out of the grave. So ſaith Chryſoſtome, It is as hard a thing to convert an whoremaſter, as it is to raiſe one out of the grave, that is dead and buried.
2. Becauſe of thoſe carnall delights wanton houſes afford, as dainty fare, pleaſing muſick, laſcivious pictures, decked chambers, &c. Such baits as they that have taſted of them, by reaſon of their corrupted nature, ſtick ſo faſt to her, that they know not how to leave her. They ſo glut themſelves with the thoughts of their unlawfull pleaſures, that no reproofes can ſinke into their heads. They are like unto the deaf Adder, that ſtoppeth her ear, which will not hearken to the voice of charmers charming never ſo wiſely Pſal. 58.4, 5.
3. Becauſe of mans naturall unſatiableneſſe in finne, which drives him from one degree of wickedneſſe to another.
4. Becauſe they are become ſlaves of ſin, boared, as it were, through the ear to ſerve ſin for ever. The Devill ſtill ſtirs them up to to the remembrance of their former ſinfull pleaſures to lead them to further flavery.
Ʋt ferrum magnes, ſic carnalem trahit Agnes.
As loadſtone is by iron drawne,
So carnall men by ſtrumpets tane.
5. Such are dead in ſins and treſpaſſes. The harlots houſe is a grave. It is an hard thing to come out from thence. The reſurrection of the dead is a miracle. So is it for a man entangled to get out of an harlots houſe.
6. Becauſe Gods curſe followes ſuch men, women and courſes.
Ʋſe. Take heed then of Adultery, and lewd houſes. The ſtrumpets houſe is like the Lions den.
Onmia te adverſum ſpectantia, nulla retrorſum.
We ſee all footſteps forward go
To thee ward, none returning fro.
Amor celerem habet ingreſſum, tardum regreſſum. Love (or rather, luſt) hath a quick entrance; but a ſlow return. Theophraſtus. Thou wilt be ſo bewitched, that when thou art old, and paſt acting ſuch ſins, thou wilt delight thy ſelf with thinking and ſpeaking of ſuch things as thou haft done, and ſo die in thy fins without Repentance in a contemplative Adultery, which is a kind of acting over their former fins. Thou wilt have thy ſins ſtill ſticking in thy bones, and they will be like a wood burnt down, the ſmoke and ſtinke whereof ſtill remains. This ſin makes men ſottiſh like brute beaſts, Whoredome, and wine, and new wine take away the heart, Hoſ. 4.11. Who ſo committeth Adultery with a woman, lacketh underſtanding, Ch. 6.32. Seeing then there is ſo great perill in Adultery, and ſo much difficulty in returning, it is ſafeſt to keep out at firſt. Who would go that way out of which ſcarce ever any man returned?
2. Doct. Few return from adulterous courſes. Moſt go on till a dart ſtrike through their liver, Ch. 7.23. It may be one man of a thouſand may return, Eccleſ. 7.28.
Reaſon Becauſe of the hardneſſe of returning proved in the former doctrine. Few men adventure on hard things, as to travell to remote parts, to be excellent in Arts and Sciences.
Ʋſe 1. If any have entred into this courſe, let them think of a ſpeedy return. The further men travell in dirty wayes, the worſe to go back. Burning and mad luſts will in time ſo blind thy heart, that without great and rare grace, thou canſt not repent. Better then to be of the number of the few, that repent; then of the many, that periſh.
2. Let ſuch as have returned from Adulterous courſes, heartily bleſſe God for his eſpeciall grace and favour in reducing them. Thou couldſt not return of thy ſelf, but by Gods helping and reſtoring grace, ſo great was the weight of thine in quity to keep thee under in impenitency. Attribute not therefore the praiſe of thy return to thy ſelf, but to Gods grace. OnelyOnly ſee that thy repentance be true. For many will profeſs repentance when they think they ſhall die, that prove as bad as ever when they recover. Such repentance is far from a true repentance.
3. Doct. The deſtruction of Adulterers without repentance is certain. Whoremongers muſt have their part in the lake which burneth with fire and brimſtone. Rev. 21.8.
Reaſon 1. Becauſe all ſin is mortall, and without the cure of repentance will bring men to hell.
2. Becauſe God will be avenged for the abuſe of his image, and Temple by wantonneſſe, unleſſe men ſubmit and reforme.
Ʋſe. Here is a cooling card for wantons. They look at their preſant pleaſure, not at their future pain. Fools look at things preſent in the way: wiſemen foreſee things future in the end. A green way to a robbing place, a calm paſſage to a rock, or quick ſand is perilous. A riotous perſon wallowes in pleaſure, and dies in a priſon. Let Adulterers think of their end, and they will have little pleaſure in their ſin.
4. Doct. The deſtruction of impenitent adulterers is generall as well as certain. Wheremongers and Adulterers God will judge, Heb. 13.4. That may he ſaid to them, that is ſaid to impenitent ſinners, Except ye repent, ye ſhall all likewiſe periſh, Luk. 13.3, 5.
Raaſon. Becauſe the deſtruction of ſuch is certain, as was proved in the former point. And then it muſt needs be generall. If it be certain, that man muſt die, then all men muſt die, except God extraordinarily diſpenſe with ſome. But this he never did to any impenitent ſinner. If it be true, that man hath a reaſonable ſoul, then every man hath ſo, though fools and mad men make little uſe of it. So if it be certain, that impenitent adulterers periſh, then it is generall, and all ſuch muſt periſh.
Ʋſe. Let no man ſtand upon priviledges of birth, wit, wealth. If he be an impenitent Adulterer he muſt die. Let no man preſume upon repentance. He may be killed in the act, as Zimri and Cosbi were, Numb. 25.
5. Doct. No hope of comfort from God here, or hereafter for wanton perſons till they repent. Not here, They were as fed horſes in the morning: every one neighed after his Neighbours wife. Shall I not viſit for theſe things? ſaith the Lord, and ſhall not my ſoul be avenged on ſuch a Nation as this? Jer. 5.8.9. Not hereafter, 1 Cor. 6.9, 10. Fornicatours and Adulterers ſhall not inherit the Kingdome of God. And God accounts them ſuch till they repent of their filthineſſe.
Reaſon. Becauſe they live in a way of rebellion againſt God; and by conſequence make themſelves Gods, following their own will in all things.
Ʋſe. Let Adulterers give over their trade. Who will follow a courſe of life, that he were ſure to have no comfort of in life or death?
6. Doct. There are croſſe wayes in the world, paths of life and paths of death. Croſſe-wayes and gates Wide is the gate, and broad is the way that leadeth to deſtruction. But ſtrait is the gate, & narrow is the way which leadeth unto life, Mat. 7.13, 14. There is a way of ſinners, and a law of the Lord, Pſol. 1.1, 2. Some walke in the one, and ſome in the other.
Reaſon. Becauſe the ends are fully oppoſite. Eternall weale, eternall woe. Theſe ſhall go away into everlaſting puniſhment: but the righteous into life eternall, Mat. 25.40. And ſure the ſame wayes cannot lead to ſo different ends. They are not ſuitable to them.
Ʋſe. Let ſecure perſons take heed. They think all ſhall go to heaven, none to hell. But they are deceived; moſt go to hell. The ſtrait way is hardly found, and by few: the broad way eaſily, and by many. Mat. 7.13, 14.