Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 27
Verſ. 27. When your fear cometh as deſolation, and your deſtruction cometh as a whirlewind, when diſtreſſe and anguiſh cometh upon you.
Wiſdome comes now to a ſecond judgement to be denounced againſt fools, that deſpiſe inſtruction. And that is helpleſneſſe. They ſhall cry to her for help, but all in vain. She will not hear, v. 28. The judgement is ſet down,
1. By the cauſe of their crying, to wit, the greatneſſe of their miſery, and grievouſneſſe of their puniſhment, in this verſ.
2. By the fruitleſneſſe of it. They ſhould cry in vain, and to no purpoſe, verſ. 28. The cauſe of their cry, and grievouſneſſe of their puniſhment, is ſet out by ſoure ſimilitudes.
1. From an enemy or flood, that ſweeps all away.
2. From a whirlewind, which none can reſiſt.
3. From bands that gird in a man, and pain him ſo as he cannot get out, or from a beſieged City.
4. From a diſeaſe that cleaves to a man, ſo that he cannot be rid of it. For the words.
When your fear cometh. See on verſ. 22. it is called their fear, becauſe they ſhould have feared it, or did fear miſchief in generall, though they went not the right way to work to prevent it. Hereby is meant eſpecially death, for many wicked men fear not hell, though that be moſt to be feared. See on verſ. 26.
foreign, As deſolation. The word ſignifies an utter laying waſte of a Country in war by an Army of Souldiers, who lay heaps upon heaps, and leave not a ſtone upon a ſtone, Matt. 24.2. or by a flood or ſtorm coming with a great noyſe and violence, and ſuddenly carrying all before it. Therefore ſhall evill come upon thee, thou ſhalt not know from whence it riſeth, and miſchief ſhall fall upon thee, thou ſhalt not be able to put it off, and deſolation ſhall come upon thee ſuddenly, which thou ſhalt not know, Iſa. 47.11. They came upon me as a wide breaking in of waters, in the deſolation they rolled themſelves upon me, Job 30.14.
And your deſtruction. The ſame word that was tranſſated calamity, v. 26.
Cometh. See on v. 26. This v. expoundeth the end of the laſt verſ. before.
foreign, As a whirlewind. Suddenly, and irreſiſtibly, and with a terrible noyſe, and fragor. It comes from a word that ſignifies to be conſumed, or ended. It ſets out a violent wind, that blows all away before it like chaffe, and conſumes it. Hereby is intended death taking away all thoſe lovely things, which men have been ſo long working for, and gotten with ſo much ſweat. Sudden death like a grievous whirlewind will blow them out of the world. Some take it for a tempeſt at Sea, that riſeth ſuddenly after a long calm, when men are ſecure, and lifts the waves up and drowns the ſhip. Aquila takes it for an earthquake; and that ſuddenly ſhakes the earth it ſelf, and throws downe Houſes, and Caſtles, and ſwallows up men alive in the bowels of the earth. However, it ſets out an unlooked for, and unavoydable judgement.
foreign. When diſtreſſe cometh. It comes from a word that betokens to keep in, ſtraiten, or beſiege a man or a City, ſo that men have not room enough to breathe, or to get things neceſſary, Iſa. 29.2, 3. It imports any great grief or trouble of minde, whereby the heart is as it were ſtraitned, and kept in, and oppreſſed. When ye are ſo diſtreſſed with troubles, that ye are ſtraitned like men in a narrow way, in great danger, yet finding no way to get out.
foreign, And anguiſh. It comes from a word that fignifies cleaving faſt to one, like a diſeaſe that cannot be parted from the body, though it pain a man ſore. An evill diſeaſe (ſay they) cleaveth faſt unto him; and now that he lieth, he ſhall riſe up no more, Pſal. 41.8. It may be meant of bodily pain. Some think that both theſe words ſignifie the ſame thing, and two words of the ſame ſignification are uſed to heighten the ſignification, and to ſignifie extreme trouble, great fear and grief ſhall accompany your Ieſtruction and death. As if one word were not ſufficient to ſet out the horror of it. See the like, Job 14.10, 11, …. Where death is ſet out in divers phraſes. So many words and ſimilies are uſed here to ſhew the grievouſneſſe of their deſtruction. It is called fear, becauſe it will make them ſore afraid. Deſolation ſuriouſly breaking in upon them. Deſtruction making an end of them. A whirlewind blowing away not onelyonly light things, as chaffe, but alſo blowing down trees, houſes, and ſtrong buildings. Anguiſh and diſtreſſe grievouſly afflicting both ſoul and body, and all to ſhew how ſharply God will proceed againſt impenitent ſinners. As if an enemy came with a noyſe to deſtroy a City, or a great houſe fell by a hideous earthquake, with a terrible noyſe, or a ſhip ſunk in a raging ſtorm, or the corn were ſmote down with hail, or floods overran all the fields: So terrible will the deſtruction of wicked men be.
Ʋpon you. On you ſimple ones, ſcorners and fools, v. 22.
Figures. Cometh, Befalleth you. A Metaphor, attributing a living action to a dead thing, as Job 1.19. There came a great wind from the wilderneſſe.
The miſery to come upon theſe wicked ones, is ſet out,
1. Literally.
2. By ſimilitudes.
In the firſt note,
1. The object, When your fear.
2. The act attributed to it, cometh.
The ſimilitudes are taken,
1. From a Countrey laid deſolate, as deſolation.
2. From things thrown down by a tempeſt. And in it,
1. The miſery, and your deſtruction.
2. The act, cometh.
3. The manner, as a whirlewind.
The third fimilitude may be taken from a body ſtraitned, or a City beſieged, when diſtreſſe.
The fourth from a painfull diſeaſe cleaving to a man, And in it,
1. The evill, anguiſh.
2. The act, cometh.
3. The object, upon you.
As if it came down from heaven by the hand of God, who will lay on load as an enemy invading you.
The points we ſhall handle, ſhall be only of the conditions of wicked mens deſtruction, as they naturally ariſe out of the former ſimilitudes. Enemies lay a place deſolate quickly. Tempeſts ſoon throw down trees and houſes.
1. Doct. The deſtruction of wicked men ſhall be ſudden and unexpected. Sodoms deſtruction was in a Sun-ſhiny morning when they expected comfort, but were ſoon deſtroyed. Gen. 19.23, &c. The Iſraelites in the Wilderneſſe were deſtroyed while the meat was in their mouths, Pſal. 78.30, 31. So the old World was unexpectedly deſtroyed. They did eat, they drank, they married wives, they were given in marriage, untill the day that Noe entred into the Ark, and the flood came and deſtroyed them all, Luk. 17.27. Nebuchadnezzar's caſting down, came ſuddenly, Dan. 4. and Belſhazzar's death, Dan. 5. When they ſhal ſay, Peace, and ſafety, then ſudden deſtruction cometh upon them, as travail upon a woman with childe, and they ſhall not eſcape, 1 Theſſ. 5.3.
Reaſon 1. Becauſe their ſins hinder them, and blind them ſo, that they cannot ſee the danger, till it be upon them.
2. Their buſineſſes hinder them, and leave them no time to think of danger.
3. Their pleaſures ſo content them, that no fear of alteration can ſink into them many times, and then lightly danger comes.
4. Their hearts will not let them think of danger, but ſoon caſt out ſuch thoughts, leſt they make them melancholy.
Ʋſe. 1. Let not wicked men flatter themſelves. Danger may be neereſt when they think it fartheſt off. It is more terrible to periſh ſuddenly then by degrees. Trees, houſes, ſhips, that are ſtrong are ſuddenly overthrown by a riſing wind. As the whirlewind paſſeth, ſo is the wicked no more, Prov. 10.25. Thou breakest the ſhips of Tarſhiſh with an Eaſt wind, Pſal. 48.7.
2. Let them prepare for a better condition. They know not how ſoon they may loſe this. Who would live a Tenant at will, that may get a Leaſe of yeers, or a Fee-ſimple? Make ſure of heaven quickly, and then all will be well.
2. Doct. The deſtruction of wicked men is irreſiſtible. Who can refiſt a ſtrong invading enemy, or a whirlewind? And what will ye do in the day of viſitation, and in the deſolation which ſhall come from far? To whom will ye flee for help? and where will ye leave your glory? Iſa. 10.3. Therefore ſhall evill come upon thee, thou ſhalt not know from whence it riſeth, and miſchief ſhall fall upon thee, thou ſhalt not be able to put it off, and deſolation ſhall come upon thee ſuddenly, which thou ſhalt not know, Iſa. 47.11.
Reaſon 1. Becauſe their deſtruction comes from God, whoſe power and wiſdome no man can reſiſt.
2. He can goe beyond all their power and wiſdome, though the greateſt that is or can be in any or all the creatures.
3. He can diſappoint all their friends, and all ſupplies.
4. He can ſet all creatures againſt them. And how can the ſtrongeſt creature reſiſt all other in heaven, earth, and hell?
Ʋſe. It ſhews the great miſery of ungodly men, they cannot reſiſt deſtruction. If an enemy come into a Land, or beſiege a City, if there be force enough to reſiſt, deſtruction will not follow; elſe all will be laid waſte. Wicked men cannot reſiſt God, therefore they muſt needs periſh.
3. Doct. The deſtruction of wicked men ſhall be totall, or univerſall. An enemy layes all waſte, Cities, Houſes, Gardens. A whirlewind or flood ſweeps all away.
Reaſon 1. It appears in particulars. Their credit will be gone. Not onelyonly their good name ſhall decay, but their name it ſelf ſhall be loſt, as a rotten thing ſtinks and wears away. The name of the wicked ſhall rot, Prov. 10.7. Their goods ſhall be gone. Thou fool, this night ſhall thy ſoul be required of thee; then whoſe ſhall thoſe things be, which thou haſt provided? Luk. 12.20. Yea, Cujus eris tu? Whoſe ſhalt thou be? ſaith Bernard. Their life ſhall be loſt. Whoſoever ſhall ſave his life (by ſinful wayes) ſhall loſe it, Mat. 16.25. Yea, their ſoul and all ſhal be loſt. What is a man profited, if he ſhall gain the whole world, and loſe his own ſoul? Mat. 16.26.
2. By the cauſes of it. Their fins are univerſall. Their thoughts, words, deeds, altogether ſinfull. Humours that run over all the body, make all the body ſick. They ſin againſt all Gods commandements, and that wilfully and conſtantly, and therefore muſt periſh wholly.
Ʋſe. Let wicked men labour to get out of this condition. A man would be loth to live in a trade wherein he ſhould get nothing, more loth to live in a calling wherein he were ſure to loſe all, and ſpend his ſtock. This is the wicked mans condition, get out of it, elſe ye periſh totally.
4. Doct. The deſtruction of wicked men will be irrecoverable. Such was the deſtruction of thoſe two rich fools, Luk. ch. 12. & 16.
Reaſon 1. Becauſe they are carried clean out of the world. Here a man may be poor one day, and rich another; after this life, poor once, and poor for ever.
2. They are carried to hell immediately after death, and out of hell is no redemption.
Ʋſe. Take heed of impenitency, leſt it bring you to irrecoverable puniſhment. Bajazet the great Turk could ſay, Reſipiſcentia ſera nulli unquam profuit: Too late repentance never did any man good. Men inclining to a dropſie or conſumption, wil ſeek for cure before it grow incurable. Repent in time, leſt ye periſh for ever. Ad Deum redeundum, aut per Deum pereundum. Return to God, or periſh by God.
5. Doct. The deſtruction of wicked men will be miſerable. Such was the deſtruction of old Babylon, Jerem. 49.25, &c. A ſword upon men and beaſts. Such of new Babylon, Rev. 18.7, &c. Torment, death, mourning, famine, &c.
Reaſon 1. Becauſe it is helpleſſe condition. Evill men cannot help others, if they would, for they are in the ſame danger, and need help themſelves. Good men would not help them if they could, becauſe they are Gods enemies, devoted by him to eternal deſtruction.
2. It is a comfortleſſe condition. No eaſe or comfort will be afforded to them. Not a drop of cold water to cool the tongue, Luk. 16.24.
Ʋſe. Let us bleſſe God, that frees us from ſo great a deſtruction, which we have deſerved as much, yea more then many that are in hell. Should not we praiſe God for deliverance from ſo a great a deſtruction, who are in the ſame condenmation? Luk. 23.40.
6. Doct. The deſtruction of ungodly men is lamentable. Jeremy takes the deſtruction of the people ſo to heart, that he wiſhes his head a fountain of waters, and himſelf in a wilderneſſe, to weep his belly full alone, without interruption, Jer. 9.1, &c. Kings and Merchants muſt weep and lament for the downfall of Babylon, Rev. 18.9, 11. See the truth of it in two glaſſes, one here, the other hereafter. The one in the Aegyptians, who had dominatered over the Iſraelites, yet at laſt the Iſraelites ſee them ſwimming dead on the Sea, Ex. 14. The other in hell, where their worm dieth not, and the fire is not quenched, Mar. 9.44. This cauſeth weeping and gnaſhing of teeth, Mat. 8.12.
Ʋſe. Remember the woe to them that laugh now, their ſtate ſhall be lamentable, Luk. 6.25. Wicked mens joy terminates in this world. Better weep for ſin here, then for puniſhment in hell.