Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 14
Verſ. 14. Who rejoyce to do evill, and delight in the frowardneſſe of the wicked.
The third note of a wicked man follows, which is the expreſſion of his affections in the content he takes in doing evill, and joy in ſinfull courſes. The Wiſe-man counts them wicked, who are grown to ſuch an height of impiety, that they take pleaſure in the many and great ſins they have committed; or do commit and triumph in groſſe ſins done by them, or by others at their perſwaſion, or in their ſight or hearing. This diſorder of affections much aggravates the naughtineſſe of their words and actions. They not onelyonly do evill, but come to it with much deſire, and practiſe it with much delight. Men that have not onelyonly a diſpoſition to doe evil, but an habit alſo, and are hardned in ſin. This is the reaſon why they leave good wayes to walk in bad, becauſe they delight in doing evill. In the former chap. verſ. 10, &c. he diſſwades the young man from ſinning for profit; here he warns him to take heed of ſinfull pleaſures. He had before ſet out the pleaſure wiſdome brings to keep us from the pleaſures of ſin. It is not enough that they do any miſchief, but they rejoyce in doing thoſe things that nature and reaſon forbid. They are in the dark, v. 13. and ſee not their danger. Yet rejoyce they in their deeds of darkneſſe. This aggravates their blindneſſe, as well as their wickedneſſe. For the words.
Who rejoyce, Heb. rejoycing. They plot, and practiſe ſin with great delight, and without controll of conſcience.
To doe. The Heb. word foreign, ſignifies,
1. To work, make or do a thing. God ſaw every thing that he had made, Gen. 1.31.
2. To bring forth corne or fruit, or buds, or branches, or the like. In the ſeven plenteous years, the earth brought forth by handfuls, Gen. 41.47.
3. To dreſſe or prepare. He took the Calfe which he had dreſſed. Gen. 18.8. M…phiboſheth had not dreſſed his feet, nor trimmed his beard, 2 Sam. 19.24. The Prieſt ſhall prepare his burnt-offering, Ezek. 46.2.
4. To keep or obſerve. The children of Iſrael kept the Paſſeover, Joſh. 5.10.
5. To get or procure. Of that which was of our fathers Jacob hath gotten all this glory, Gen. 31.1. My power and the might of mine hand hath gotten me this wealth, Deut. 8.17. Here it is taken in the firſt ſenſe for Doing.
Evill. See on ch. 1.16.
And delight. With ſo great delight, that they cannot keep it in, but ſhew it externally in geſtures by leaping, dancing, &c. The former word rejoycing intimates the inward joy of the mind: this word delighting ſets out the declaration of it outwardly in the body. Lira.
In the frowardneſse. See on v. 12. Heb. Frowardneſſe, that is, Froward actions.
Of the wicked. Of the wicked man. For it is ſingular in the Originall. Figures none.
Note
1. Their internall joy in ſin.
2. Their externall triumph.
In the former note,
1. The act, rejoycing.
2. The object, to do evill.
In the latter obſerve,
1. The act, delighting.
2. The object, in the frowardneſſe.
3. The ſubject, of the wicked man.
1. Doct. Neither profit, nor pleaſure ſhould draw us to ſin. Pleaſure could not draw Joſeph, who ſlighted his Miſtreſſe her temptation, Gen. 39.9, 10. Nor profit draw Peter, who deſpiſed Simon Magus his mony, Act. 8.19, 20. Neither the pleaſures, nor treaſures of Egypt could move Moſes to forſake Gods people, Heb. 11.25, 26.
Reaſon. Becauſe all the pleaſures, and profits of the world cannot countervalle the miſeries that follow ſin.
1. In regard of meaſure. The pleaſures and profits of the earth are ſmall, not great, ſhort, not full. Never any man enjoyed all the world ſo, as to make uſe of all pleaſures and profits in it. And if he had all, and could uſe all, it would not bring ſo much comfort, as there is miſery in hell What is a thouſand pound to a thouſand millions? What is a river to the Sea? What is a man profited, if he ſhall gain the whole world, and loſe his own ſoul? Mat. 16.26.
2. In purity. Theſe profits and pleaſures are mixed with loſſes and ſorrowes. Never any man found it otherwiſe. But there is no mixture of profit, or pleaſure with hell torments. Nothing but comfort for Lazarus in heaven: nothing but torment for the rich man in hell, Luk. 16 24.25. What is water intermixed with wine to pure wine? or rather, what is it to deadly poyſon? What is gold ore to gold purified by the fire? or rather, what is it to perpetuall fetters of iron?
3. In durance. Theſe worldly comforts, and gain laſt but for a time. Finem habent autuum, aut ſuum. Auguſtin. Either they have thy end, or their end. Hell torments have no end. Theſe ſhull go away into everlaſting puniſhment, Mat. 25.46. Who would live a King for a year, to be in a cauldron of ſcalding Lead ever after? What is a Leaſe to a fee ſimple? What is time to eternity?
Ʋſe 1. It condemnes ſuch as are bewitched with the pleaſures of the world, and ſeek to glut themſelves with them in ſinfull wayes. Sampſon, whom no force could overcome, was overcome by a Dalilah. This makes men careleſſe of themſelves, and of all others. Let their ſouls, bodies, ſtates, wives, children, neighbours, ſink or ſwim, be ſaved or damned; God be pleaſed or diſpleaſed, all is one. What care they, ſo they may follow their pleaſures? We ſhould remember that of Cyprian, De bono pudicit. Voluptatem viciſſe volupt as eſt maxima. Nec alla major eſt victoria, quàm ea quae de'cuplditatious refertur. To overcome pleaſure is the greateſt pleaſure. Neither is there any greater victory then that which is gotten over pleaſure.
2. It reproves ſuch as follow the world ſo cloſe for gain, that they will have it by hook or by crook, and ſo run themſelves upon manny rocks of ſorrowes. So they fill their ſoules with cares, and fears, while they live. Mens in terrenis occupata ſemper eſt in anguſtiis. Bern. De modo benè vivendi. Cap. 8. A minde imployed in earthly things, is alwayes in ſtraits. They fill their bodies with labour day and night, trouble themſelves, and all theirs, and go to hell for ever. The world is the ſea, profit the wind, the ſoul the ſhip eaſily drowned.
2. Doct. Delight in ſin drawes men from good wayes to bad. As it did Sampſon the ſtrongeſt man, and Solomon the wiſeſt.
Reaſon 1. Becauſe it drownes all pleaſure men take in good wayes, as water quenches fire.
2. It ſets men on fire to follow bad wayes. So many go from thirſt to drunkenneſſe. It is as a ſport to a fool to do miſchief, Chap. 10.23.
Ʋſe. It ſhewes us the reaſon why ſome that have made a ſhew of goodneſſe grow very bad ſcandals to Religion, grief to themſelves, and to all their friends that fear God. Delight in ſin hath made them caſt off all goodneſſe, and wallow in all wickedneſſe. Facilis deſcenſus Averni; It is eaſie to go down to hell. They that run down a ſteep hill, cannot ſtay till they come to the bottome. When men cannot have their pleaſure in a lawfull way, it is but an eaſie ſtep over the bridge to unlawfull things. Hircum lex non ſacrificat, praeterquam propter ſolam malorum ablegationem, quandoquidem voluptas eſt vitii metropolis. Clem. Strom. l. 7. The law did not ſacrifice a Goat, except only for the putting away of evils, becauſe pleaſure is the metropolitane City of vice.
3. Doct. Pleaſure of wiſdome ſhould kill pleaſure of ſin in us. Wherewithall ſhall a youngman cleanſe his way? by taking heed thereto according to thy word, Pſal. 119.9. Thy word have I hid in my heart, that I might not ſin againſt thee, Pſal. 119.11.
Reaſon. Becauſe wiſdome affords us many daggers to ſtab ſin to the heart. As prohibitions, which if we regard God our Kings authority, are very prevalent. Threatnings, which if we regard the power of God our Maſter, have great force to kill ſin in us. Promiſes, which if we regard the affection of God our Father are very perſwaſive not to offend him. Directions how to avoid ſin, which if we regard God our Phyſitian, will prevail with us to prevent ſin, which is hurtfull to ſoul and body.
Ʋſe 1. It ſhewes us why many take ſo much pleaſure in fin. Becauſe they have no pleaſure in wiſdome. Therefore wicked men are called fooles frequently in Scripture.
2. Let us take ſo much delight in ſpirituall duties, that it may kill the pleaſure of ſin in us. Carnis amor ſpiritus amore ſuperatur, deſiderio reſtinguitur, Hieron. The love of the fleſh is overcome by the love of the ſpirit.
4. Doct. Many delight to do evill, and take fingular pleaſure in committing ſin. They ſleep not, except they have done miſchief; and their ſleep is taken away, unleſſe they cauſe ſome to fall. They eat the bread of wickedneſſe, and drink the wine of violence. Chap. 4.16, 17. Woe to them that deviſe iniquity, and work evill upon their beds: when the morning is light, they practiſe it, becauſe it is in the power of their hands. And they covet fields, and take them by violence; and houſes, and take them away: ſo they oppreſſe a man, and his houſe, even a man and his heritage, Mic. 2.1, 2. It is a ſport to a fool to do miſchief, Prov. 10.23. When thou doſt evill, then thou rejoyceſt. Jer. 11.15. Some have pleaſure in unrighteouſneſſe. 2 Theſſ. 2.12.
Reaſon 1. Becauſe of their great deſire of ſinning. They are like a woman with child, at no caſe till they be delivered of their wicked projects by word or deed. And then they are full of joy, when their luſt is ſatisfyed, like a longing woman, that hath what ſhe longs for.
2. Becauſe they find ſin pleaſing to their corrupted nature. In moſt ſins there is fleſhly pleaſure, earthly profit, or worldly honour, which delight carnall men, as the bait doth the fiſh.
3. Becauſe of cuſtome in ſinning, which makes harſh things pleaſant, and brings a vicious habit which cauſeth delight in ſin. Signum habitus-generati eſt delectatio in opere, Ariſtot. Ethic. 2. The ſigne of an habit gotten is delight in the worke.
4. Becauſe of ignorance. They walke through darke wayes, v. 13. and know not whither they go. For if they did look upon the puniſhments to which their ſinfull courſes tend, they would ſtop their ſteps, and correct their harmeſome mirth by wholeſome tears.
Ʋſe. Here is a note of triall to diſcern our ſpirituall eſtate. Wicked men rejoyce in ſin; good men ſorrow more for ſin, then for troubles, as being more offenſive to God. Ahab is ſick till he have Naboths Vineyard, 1 King. 21. Good men rejoyce in doing good, like their Saviour, whoſe Meat it was to do the will of him that ſent him, Joh. 4.34. Wicked men are like them that are drawn in by cheaters, and loſe all their money at play: or like the Graſhopper, that ſings merrily a while, and then dyeth with hunger and cold. Of ſuch an one ſaith Nazianzen, Oblector que malis, mortem que in pectore fixam Rideo Sardonico riſu. I am delighted in evils, and laugh at death by a Sardonian (or deadly) laughter. There is a certain herb, the juice whereof being taken makes a man laugh till he dieth; the like is alſo ſaid of ſome touching certain poiſonous ſpiders, that the leap and dance till they die, Euſeb. Emiſſe. Theſe cannot be merry, unleſſe the Devill be their play fellow. Sed-melior eſt triſtitia iniqua patientis, quàm laetitia iniqua facientis, Auguſtin. But better is the ſadneſſe of him, that ſuffereth unjuſt things, then the gladneſſe of him, that doeth them. It ye be ſuch, flatter not your ſelves, but be aſſured ye are wicked men.
5. Dect. Many triumph in their evill deeds, and brag of them. Many mans glory is in their ſhame, Phil. 3.19. Why boaſteſt thou thy ſelf in miſchief, O mighty man? Pſal. 52.1.
Reaſon 1. Becauſe they have no good to boaſt of. And men are naturally proud, and would boaſt of ſomething.
2. Becauſe they goe beyond others in wickedneſſe. Simeon the Sorcerer gave out, that himſelf was ſome great one. Act. 8.9.
Ʋſe. It teacheth us to bewail the madneſſe of thoſe men, that brag of their wicked exploits, how many they have made drunke, &c. They ſhew their joy herein by leaping, dancing, and other outward ſignes. How can they chuſe but be mad, that boaſt of ſuch things, as godly men are aſhamed of? Tale est quod facimus, quale cum rident phrenetici. Nulla verior miſeria, quàm falſa laetitia. Bern. That which we do, is like the laughter of a frantick man. There is no greater miſery then falſe joy. Non dolere quòd peccaveras magis offendit Deum, quàm quod antè peccaveras. Chryſoſt. Not grieving that thou haſt ſinned, offends God more then that thou hadſt ſinned before.
6. Doct. Many love to have others take notice of their ſins. Abſolon went in unto his Fathers Concubines in the ſight of all Iſrael, 2 Sam. 16.22.
Reaſon 1. Becauſe they think their ſinfull courſes to be a credit to them, ſhewing, that they dare do that, which others dare not.
2. Becauſe they would have others know, that they fear no puniſhment from God or man, like the unrighteous Judge, Which feared not God, neither regarded man, Luk. 18.4.
Ʋſe. Of all men in the world take heed of thoſe, Truſt not them, that will betray themſelves to eternall wrath. They will not be afraid to ruine you to eternity.