Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 32
Verſ. 32. For the turning away of the ſimple ſhall ſlay them, and the proſperity of fools ſhall deſtroy them.
Wiſdome having in the former verſ. ſet out the effect; to wit, the deſtruction of ungodly men; here ſhe concludes her threatnings with another cauſe of it. This verſ. gives a reaſon why wicked men ſhall be ſo horribly and inevitably deſtroyed. And therein both expounds the former verſe, and gives anſwer to a ſecret objection. It might be demanded, Who are they that ſhall eat of the fruit of their labours? The anſwer is in the text, ſimple ones and fools, that turn away from Wiſdomes inſtructions. It might be further demanded, But how ſhall they eat of the fruit of their labors? The anſwer is in the Text again, They will ſlay them, and bring them to deſtruction. But then it may be objected, Wicked men thrive moſt, and they that ſlight Wiſdomes counſels, grow richeſt. The anſwer is ready, It may be ſo, but yet it will turn to their deſtruction in the end, as the Oxe to be ſlain, goes in the beſt paſtures. The Sunſhine of proſperity ripens the ſin of the wicked. Bernard calls it, Miſericordiam omni indignatione crudeliorem. A mercy that he had no minde to; as being worſe then all cruelty. What good is there in having a fine Suit with the plague in it? As ſoon may a man miſcarry upon the ſoft ſands, as upon the hard rocks.
For the words.
For. It gives a reaſon of what was ſaid before. See on v. 9. They cannot juſtly complain of my ſeverity, becauſe they themſelves are the cauſe of their owne ruine. They will not be taught how to eſcape it, though they have not wit enough of themſelves to do it. Others read it But, as it is tranſlated, ch. 9.18. But he knoweth not that the dead are there. And then they underſtand the former verſ. thus, God will ſuffer wicked men to eat of their labours, and proſper for a time, but will deſtroy them in the end by their owne proſperity. The former reading agrees beſt with the ſcope, which is neer threatning.
foreign, The turning away. Some take it to be meant of turning away from God and goodneſſe, to error, and wickedneſſe of life. Others take it for their turning away from ſeeking after heaven to look after the world. So Demas forſook Paul, having loved this preſent world, 2 Tim. 4.10. Others take it for turning away from Wiſdomes counſels given before, which they are charged withall, v. 25.30. An unwillingneſſe to be taught by Gods Miniſters. And that agrees well with what went before. When men will not be taught by Gods Miniſters, deſtruction follows.
foreign, Of the ſimple. See on v. 4.22.
Shall ſlay them. Shall deſtroy themſelves.
foreign, And the proſperity. The word fignifies quietneſſe and abundance, which uſeth to follow peace.
Of fools. See on v. 22.
Shall deſtroy them. Shall lay them open to death, temporal and eternall. This is Scripture language. In the day thou eatest thereof, thou ſhalt ſurely die, Gen. 2.17.
Figures. Turning away. A Metaphor from a Traveller that miſſeth his way.
Shall ſlay them. Shall be the cauſe of their death. A Metaphor from an Executioner. So alſo in Deſtroy them.
Wiſdome ſets down two cauſes of their deſtruction.
The firſt is an averſeneſſe to inſtruction.
The ſecond is, love of proſperity. Theſe two concur in moſt ſinfull men, and had before puniſhment anſwerable ſet down, to wit, Gods not hearing them, and their deſtruction.
In the former note,
1. The word of coherence, For.
1. The act, the turning away.
3. The agent, of the ſimple.
4. The effect, ſhall ſlay.
5. The object, them.
In the later obſerve,
1. The cauſe, And the proſperity of fools.
2. The effect, ſhall deſtroy them.
1. Doct. God is content to give a reaſon of his judgements, though he need not. Here are two things to be proved:
1. That God need not give a reaſon of his judgements.
2. That God will give a reaſon of them nevertheleſſe.
For the firſt. God need not give a reaſon of his judgements. Who ſhall ſay unto him, What doſt thou? Job 9.12. O man, who art thou that replyeſt againſt God? Rom. 9.20. The Potter need give no reaſon why one piece of clay is made a veſſell of honour, and another of diſhonour.
Reaſon 1. Becauſe God is of ſupreme authority. Superiors need not give account to Inferiors of their proceedings: Inferiors muſt to Superiors.
2. He is in infite in juſtice. No doubt but his judgements are all juſt, though men do not alwayes underſtand the reaſon of them. A man may be miſ-informed, or judge amiſſe out of paſſion, but God cannot.
For the ſecond. God will give a reaſon of his judgements, though he need not.
Reaſon 1. Becauſe of his love to man, being willing to inform him of his proceedings. God will not hide his proceedings about Sodome from Abraham, becauſe he ſhall have a great poſterity, and will acquaint them therewith, and ſo bring much glory to God, Gen. 18.17, 18.
2. For mans good, that he may bring him to repentance. How ſhall the Childe mend, if the Father tell him not why he ſtrikes?
3. That God may cleer his owne juſtice.
Ʋſe 1. It ets out Gods goodneſſe plainly before our eyes, who being above all, yet is pleaſed to make men acquainted with the reaſons of his proceedings.
2. Let us make good uſe of this information. Let us obſerve the reaſons of Gods judgements, recorded in Scripture, that we may avoyd the like ſins, and prevent the like judgements, for God is as juſt now as ever. Did he puniſh Adam and Eve for diſobedience, Cain for murder, the old Word for violence, Sodome for Iuxury? He will puniſh others for it now. They are examples to us, upon whom the ends of the world are come, 1 Cor. 10.11. Did he not ſpare Noah, nor David, when they ſinned againſt him? neither wil he ſpare his offending children now. Let us then be wiſe, and be ware.
2. Doct. They are ſimple that do not hearken to heavenly inſtructions, v. 22, 23.
Reaſon 1. Becauſe they are made acquainted with the greateſt danger to their ſouls, that can be, and yet will not avoyd it. If a man were told of a pit in his way, out of which there were no eſcaping, and would for all that run into it, were he not a ſimpleton?
2. The way to attain greater good then all the world can afford them, and that for eternity, is made known unto them plainly, ſo as they cannot deny it, and yet will not look after it: As if a man were ſhewed an eaſie way to get a Kingdome, and yet would live a begger. Is not ſuch a man very ſimple?
Ʋſe. It ſhews the great diſtance between Gods judgement and mans. Many of thoſe that are of great account for wit and policy in the world, God accounts to be very ſimple, and ſo they will prove in the end. They muſt prove ſo, that will not hearken to the counſels of the God of Wiſdome.
3. Doct. Not hearkening to good counſell brings deſtruction. They deſpiſed Gods words, and miſuſed his Prophets, untill the wrath of the Lord aroſe againſt his people, till there was no remedy. Therefore he brought upon them the King of the Chaldeans, who ſlew their young men with the ſword, &c. 2 Chr. 36. 16, 17. They eaſt thy Law behinde their backs. Therefore thou deliveredſt them into the hand of their enemies, Neh. 9.26, 27.
Reaſon 1. Becauſe it brings many temporall judgements upon men. God will ſet the brand of his diſpleaſure, and their diſobedience, upon them, in letters of blood.
2. If it bring not viol nce upon their bodies, yet it brings both body and ſoul to perdition for ever. No man can invent a way to heaven. If he will not then go the way that God hath revealed, he muſtiperiſh.
Ʋſe. Let this drive men to hearken to good counſell. If the odious name of ſimple ones will not do it, let fear of eternall wrath open our ears and hearts.
4. Doct. Men in proſperity will ſeldome hearken to good counſel. I ſpake unto thee in thy proſperity, but thou ſaidſt, I will not hear, Jerem. 22.21. Woe to them that are at eaſe in Sion, Amos 6.1. The Prophet had little hope to doe good on them.
Reaſon 1. Becauſe they think they are good enough already.
2. They think they ſhall continue ſo, and look for no change. Becauſe they have no changes, therefore they fear not God, Pſal. 55.19. David ſaid in his proſperity, I ſhall never be removed, Pſal. 30.6.
Ʋſe. Let rich men take heed, and not think themſelves too good to hearken to good counſell. They are in more danger then meaner men. Their ears are ſtopt with their wealth.
5. Doct. Proſperity and folly go often together. Rich Nabal was a fool both in name and nature, 1 Sam. 25.25. God calls the rich man fool, Luk. 12.20.
Reaſon 1. Becauſe wealth is not alwayes gotten by wiſdome. It may come by gift or favour of Princes, or by inheritance, or by painful ſervants, as Laban's by Jacob's pains, Potiphar's by Joſeph's.
2. Becauſe rich men are from their youth cockered by parents, and flattered by others, which keeps them from the knowledge of the truth. Therefore ſaid the Philoſopher, Great men learn nothing ſo well as to ride well, becauſe the horſe will not flatter.
Ʋſe. Do not imitate rich men becauſe of their wealth. They may be fools for all that, and then why ſhould wiſe men be guided by them? An Ape of a Fool is very ridiculous. Proſperity and folly are well joyned together, for where is moſt wealth, there often times is leaſt wiſdome.
6. Doct. Proſperity is the ruine of many. As of thoſe two rich men, Luk. 12.16. & 16.19.
Reaſon 1. It often makes men let go piety, and then as boys learning to ſwim, they let go their bladders, and ſink. Quando hoc incautis non fuit ad diſciplinam, quod ignis ad ceram, quod ſolis radius ad nivem, vel glaeiem: Proſperity to unwary perſons is like fire to wax, or the Sun beams to ſnow or ice. Bern. de Conſideratione, l. 2. c. 12. Magnus eſt qui incidens in adverſa, non excidit à ſapientia, nec minor cui praeſens faelicitas ſi arriſit, non irriſit. Ibid. He is a great man, who falling into adverſity, falls not out of wiſdome; and he is no leſſe, on whom preſent felicity ſmiling, mocks him not.
2. It is harder to bear proſperity well, then adverſity. The Dutch Proverb is, The feet muſt be ſtrong that carry proſperity. foreign. Xenoph. Cyropaed. It ſeems to me an harder thing to bear good things well, then bad; for the latter make many a laughing ſtock, but the former makes all men wiſer. Peacocks let down their proud feathers when they ſee their black feet. Hannibal's Army having overcome the troubleſome Alps, was ſpoyled by the Italian dainties. Tribulatio probat unam patientiam; proſperitas verò omnes virtutes examinat. Anſelm. in Sentent. Adverſity tryes Patience onelyonly, but Proſperity examines all virtues.
3. Proſperity layes men open to many ſins. To injuſtice in getting it. Qui agit ſemper faelicitèr, iniquè agit. Euripides. He that doth alwayes proſperouſly, doth unjuſtly. Quàm grave onus homo faelix inſipiens! nam ſtultitia germana eſt iniquitatis. Aeſchylus. How great a burden is a rich fool? For fooliſhnes is ſiſter to iniquity Fortuna quem nimiùm fovet, ſtultum facit. Whom fortune cockers, him ſhe makes a fool. Mimus. And our Saviour calls riches the Mammon of iniquity, becauſe hardly gotten without it, Luk. 16.9. It is often abuſed to ſenſuality. One rich man cryes, Soul take thine eaſe, eat, drink, and be merry, Luk. 12.19. The other was clothed in purple, and fine linnen, and fared ſumptuouſly every day, Luk. 16.19. It makes men ſecure. Living long in proſperity, they neither foreſee, nor ſeek to prevent their ruine. It hardens men in ſin, as it did Pharaoh.
4. It brings Gods judgements upon them. Noverca virtutis proſpreitas; ſic bajulis ſuis applaudit, ut noceat. Convivis ſuis ab initio propinat dulcia, ut cum inebriati fuerint, let hale vulnus admiſceat. Chryſol Proſperity is the Step mother of virtue. She ſo applauds her porters, that ſhe hurts them. She gives her gueſts pleaſant cups at the beginning, that when they are drunk, ſhe may give them a deadly wound. So Amnon was ſlain, when his heart was merry with wine, 2 Sam. 13.28. Is he happy that is ſtrong to kill himſelf, or that runs faſt, and climbes high to break his neck? Like thoſe that eating of the juyce of ſome poy ſonfull hearbs, die laughing. It haſtens and heightens judgement.
Ʋſe. Dote not on proſperity, leſt ye deſire your ruine. I may ſay to you, as Chriſt to the two Diſciples, with their Mother, Ye know not what ye ask, Mat. 20.22. Are ye able to bear that burden? Rather uſe Agur's prayer to God, Give me neither poverty nor riches, feed me with food convenient for me, Prov. 30.8. Many might have ſailed ſafe to the ſhore, if they had not put out their top and top-gallant. Keep then the golden mean, and be ſafer.