Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 11
Verſ. 11. If they ſay, Come with us, let us lay wait for blood, let us lurk privily for the innocent, without cauſe.
The Wiſe-man contents not himſelf to give general warning to the young man, but comes to particulars. In which you may note:
1. The Robbers ſpeech, to verſ. 15.
2. The Wiſe-mans antidote, from thence to verſ. 20. In the firſt he ſets down the particular allurements that wicked men uſe to draw others to evill. And that in the tempters owne words, to affect the young man the more. Robbers know that young men are much diſcouraged with fear of danger, and difficulty of the work, and therefore they labour firſt to diſpoſſeſſe them of theſe prejudices, before they acquaint them with the gain to allurethem. And the Wiſeman to make them the more carefull to avoyd evill counſels, ſets before them no mean ſinners, but Theeves and Robbers, who uſe to draw others to them, that they may be the ſtronger to work wickedneſſe. Not that ſuch things are uſually propounded by wicked men at firſt, but they will come to them at laſt, if they ſee young men willing to leave their Parents good counſel, to follow bad. He ſets this example before them, becauſe it is eaſie to conceive what wayes theeves uſe to draw others to them, which young men having prodigally waſted their owne eſtates, are ready to hearken to, that without labour they may live plentiſully, as they did before. In this robbers ſpeech note:
1. The plot they would draw them to act in, with ſome cloſe arguments to drive fear and ſhame out of them, to verſ. 13.
2. Gain ſet before them to allure them, to verſ. 15. So the Husband-man firſt ploughs up weeds, then ſows ſeeds. In the firſt note,
1. An argument from the ſafety of the attempt, v. 11.
2. From the eaſineſſe of the accompliſhing it, v. 12.
For the firſt. Solomon propounds not the thing as Theeves would do to Novices, for ſuch groſſe language at firſt would make Novices afraid to joyn with them, but rather ſhews whereunto their plots tend, and what they ſhould ſay, if they would ſpeak plain. Yet he interweaves their arguments of ſafety, and facility. For the words.
foreign, If. See on verſ. 10.
foreign, they ſay. If they declare their meaning unto thee in words. So the word is taken, Job 3.2. And Job ſpake and ſaid. It is alſo taken for commanding or ſpeaking impariouſly, Eſt. 1.10. The King commanded Mehuman, &c. For ſpeaking proverbially. As it is ſaid to this day, In the Mount of the Lord it ſhall be ſeen, Gen. 23.14. For thinking, or ſpeaking in heart. The foole hath ſaid in his heart, Pſal. 53.1.
Come with us. The Hebr. word foreign, or rather foreign (for foreign is never read in the Preterperfect tenſe, and therefore it is likely foreign comes of foreign) ſignifies,
1. Going about ſomething, although a man walk not. And his Sons went and feaſted, Job 1.4.
2. Going on in a continued way, or walking. Laban went to ſhear his ſheep, Gen. 31.19.
3. The paſſage of ſhips, and other liveleſſe things. There go the ſhips, Pſal. 104.26.
4. Paſſing out of the world, or dying. Thou ſhalt goe to thy Fathers, Gen. 15.15. And he paſſeth, Job 14.20.
5. Conſtancy in a condition. I go childleſſe, Gen. 15.2.
6. It imports a courſe of life good or bad. Bleſſed is the man that walketh not in the counſell of the ungodly, Pſal. 1.1.
Here it is taken in the ſecond ſenſe. Come with us, or go with us to rob others, and live by ſtealing. They ſhew their forwardneſſe to ſin, not being content to ſin themſelves, but ſoliciting others alſo. Thou ſhalt not go alone, nor be the firſt, but we will lead thee, who are accuſtomed to ſuch courſes. So they ſeek to drive away the young mans ſ…ame…aſtneſſe.
foreign Let us lay wait. They call upon him to joyn with them. The argument is taken from ſecreſie, to put away ſhame, or from ſafety. We will lie in ambuſeado, as Souldiers do in Woods unſeen to catch enemies, and wilde beaſts watching for prey. No man can there hurt us, prevent us, or reveal us, to bring us to puniſhment. We will not openly ſet upon them, but work craftily for their hurt, and our ſecurity. Young men are ſhamefaſt, as not uſed to ſuch wickedneſſe; therefore ſecreſie is promiſed. They are fearful to fight in open wars, therefore craft is added. We may be killed our ſelves if we ſet openly on them, but we will prevent that danger by ambuſhments.
foreign, for blood. The word ſignifies,
1. The blood of living creatures. Ye ſhall not eat any thing with the blood, Levit. 19.26.
2. Things like blood in colour. The Moon ſhall be turned into blood, Joel 2.31.
3. Murder, or blood ſhedding, becauſe the life is in the blood, and departs when the blood is ſhed. The earth alſo ſhall diſcloſe her blood, and ſhall no more cover her ſlain, Iſa. 26.21. So it is taken here. And Deut. 17.8. Pſal. 5.6. Let us kill them to get their goods, Mat. 21.38. And to make them ſure that they may not reveal us.
foreign, let us lurk privily. The ſame thing in other words, to ſhew their earneſtneſſe in perſwading, and confidence that their plot muſt take. If we cannot meet with him conveniently in the high way, we will wait in ſecret till we can, Pſal. 10.8. & 56.6.
foreign, for the innocent. It ſignifies primarily one cleer from ſin, or guilt, or pure, not filthy or defiled with iniquity. But here is meant one that carries himſelf fairly, goes quietly about his owne buſineſſe, not ſeeking the hurt of any, nor fearing hurt from any, and ſo ſelf-wary, and the more eaſily oppreſſed. But this innocent man muſt be rich, to v. 13. Elſe nothing is gotten by killing him.
foreign, without cauſe. It ſignifies,
1. Without pay or reward, or for nought. Doth Job fear God for nought? Job 1.9.
2. Without ſucceſſe, or in vain. I have not ſaid in vain, Ezek. 6.10.
3. Without cauſe, or wrongfully. Thou movedſt me againſt him to deſtroy him without cauſe, Job 2.3. And ſo here, we will kill them, though they have given us no cauſe to hurt them. The young man might object, They have not wronged us, why ſhould we kill them? No matter for that (ſay the Seducers) we ſhall get wealth by it, v. 13. They ſin out of covetouſneſſe, rather then out of malice. It cannot ſignifie in vain here, or without reward, for that became not the ſeducers to ſpeak, nor would not encouaage, but rather diſcourage the young man.
Figures none, unleſſe a Proſopopeia, wherein Solomon ſpeaks to them, as if the theeves themſelves were preſent, and ſpake theſe words to the young man. And ſhedding of blood for ſlaying. A figure of the cauſe for the effect.
Note 1. A preface, If they ſay.
2. The counſel it ſelf, in three exhortations. In the firſt note,
1. The act, come.
2. The company, with us. In the ſecond note,
1. The act, let us wait.
2. The object, for blood. In the third,
1. The act, let us lurk privily.
2. The object, for the innocent.
3. The anſwer to a tacite objection, without a cauſe.
Although they have given us no cauſe, yet let not that diſcourage thee. We ſhall get wealth, let that encourage thee. For this cannot be an argument, Let us kill them, becauſe they have done us no wrong. Therefore it is a prevention of an objection. For the coherence. Solomon not onelyonly warns young men in generall to take heed of ſeducers, but alſo acquaints them with their particular perſwaſions before-hand.
1. Doct. Young men are in great danger of being drawn away to ſinfull courſes. They have great need of clenſing their way Pſal. 119.9. See how the young man is encountred with the wily allurements of the ſtrumpet, chap. 7.7, &c.
Reaſon 1. Becauſe they have not that grounded experience that others have, nor are ſo able to look through ſhews into ſubſtances.
2. Becauſe they are wilfull and headſtrong, and will follow their owne luſts, notwithſtanding good mens perſwaſions. Solomon doth not give leave to the young man to walk in the wayes of his heart, and in the ſight of his eyes, Eccleſ. 11.9. but by an iconicall conceſſion foretells their inclination, and therefore God may juſtly give them over to be ſeduced, 2 Theſſ. 2.10, 11, 12.
Ʋſe. Young men look about you. Young birds are catcht with chaffe. Take heed, leſt for deſpiſing your Parents good counſel, God give you over to hearken to bad.
2. Doct. Wickedneſſe will not be kept in in the heart, but will break out. The fool hath ſaid in his heart, there is no God. And his deeds ſhew it: They are corrupt, they have done abominable works, Pſal. 14.1. So the tranſgreſſion of the wicked in his heart appears in that the words of his mouth are iniquity and deceit, Pſal. 36.1, 3.
Reaſon 1. Becauſe fin is like fire, if any fuell come to it, it will break forth.
2. The devil blows the bellows by temptations.
Ʋſe. Take heed of the company of wicked men. Though they carry themſelves never ſo civilly for a time, yet their wickedneſſe will break out. Tum tua res agitur, paries cum proximus ardet: Look to thy ſelf when thy neighbours houſe is on fire. Men flee from inſected houſes. So ſhould we from ſinners.
3. Doct. Secreſie is a great bait to wickedneſſe. The good man is not at home, he is gone a long journey. A ſhrewd argument for adultery. Joſeph's greateſt temptation was when there was none of the men of the houſe within, Gen. 39.11.
Reaſon 1. Becauſe ſhame is a bridle to keep men from open wickedneſſe. Many are kept in by it, whom no counſel will keep from evill wayes.
2. Becauſe fear of puniſhment is a bit that keeps others from fin. Things openly done will be queſtioned. foreign. Aster. Conc. de Filio prodigo. There are two ſtrong keepers of youth, fear, and ſhame. Duo ſunt cuſtodes domeſtici nobis a Deo dati, pudor, & timor. Auguſt. God hath given us two keepers at home, ſhame, and fear. Timor Domini eſt janitor animae: The fear of the Lord is the dorekeeper of the ſoul. Bern.
Ʋſe. Take heed of ſecret ſolicitations to ſecret evile. The fear of God muſt keep thee from theſe, as it did Joſeph. Gen. 39.9. Set God alwayes before thee, Pſal. 16.8. Walk before him, Gen. 17.1. Be not worſe then eye ſervants, who will not offend in their Maſters ſight. Take the Heathen mans counſell. Suppoſe Socrates, or ſome grave man before thee, when thou art tempted to any ſecret wickedneſſe. Yea, ſuppoſe God before thee. Quaecun que capeſſi, teſtes factorum ſtare arbitrabere. Proſ. Silius. Bell Pun. l. 15. What …re thou goe about, think God a witneſſe of thy actions. In omnibus, quae agis, Deum praſentem cogites. Bern. Med. c. 6. Think God preſent in all thou doſt.
4. Doct. Covetouſneſſe makes men cruel. They ſay not, Let us lay wait for wealth, but for blood, yet wealth was their aim. We will kill rather then want. Ahab's covetouſneſſe brought Naboth to his end, 1 King. 21.4, 13. And Judas his deſire of gain made him betray Chriſt, Matth. 26.15, 16.
Reaſon. Many do not kill men out of malice, but 1. that they may injoy their prey without reſiſtance. 2. That they may not be diſcovered, and ſo puniſhed. Mortui non mordent. The dead bite not. They would finde them out if they ſhould live.
Ʋſe. Take heed of covetouſneſſe. Though thou intendeſt only to couſen men of their goods at the firſt, yet thou mayſt be brought to kill Naboth for his vineyard.
5. Doct. Wicked men have many ſecret devices to bring their wicked purpoſes to paſſe. Eſau reſolves to kill his Brother Jacob after his Fathers buriall, Gen. 27.41. Jezabel can undoe Naboth by calling a Faſt, 1 King. 21.9. For it is their ſtudy day and night, Pſal. 36.4. Prov. 4.16.
Ʋſe. It teacheth not to marvel that wicked mens plots prevail ſometimes againſt better men then themſelves. We ſhould rather wonder they do not alwayes prevail, they are ſo reſtleſſe, and have ſo many wayes to the Wood.
6. Doct. Wicked men promiſe themſelves ſucceſſe of their miſchievous plots. They think they lurk ſo, as they cannot be prevented. Eſau made no doubt of ſlaying Jacob, Gen. 27.41. Saul made ſure reckoning to catch David in Keilab, 1 Sam. 23.7. They think their Mine too deep for men to countermine, and look not to God that can go beyond them.
Ʋſe. To ſhew us how deeply ſin is rooted in ſinfull ſouls, ſo that they dare promiſe themſelves good ſucceſſe, not onelyonly in lawfull, but alſo in ſinfull affairs.
7. Doct. Wicked men promiſe themſelves impunity. They lie ſo cloſe, that they will have no witneſſes to accuſe them. And then they ſay, The Lord ſhall not ſee, Pſal. 94.7. And they ſay, How doth God know, and is there knowledge in the most High, Pſal. 73.11. They encourage themſelves in an evill matter, they commune of laying ſnares privily; they ſay, Who ſhall ſee them? Pſal. 64.5. Woe unto them that ſeek deep to hide their counſell from the Lord, and their works are in the dark, and they ſay, Who ſeeth us? and, Who knows us? Iſa. 29.15. Security is the cauſe of it. They perſwade themſelves that God and men are blinde. As the Oſtrich hides his head, and then thinks all the body ſafe. Struthiocameli ſtoliditas mira, in tanta reliqui corporis altitudine, cum collum frutice occultaverit, latere ſe exiſtimantis. Plin. l. 10. c. 1. Great is the fooliſhneſſe of the Oſtrich, who though his body be very high, yet when he hides his neck under a ſhrub, thinks he lies hid.
Ʋſe. Let Magiſtrates put them out of that conceit by doing juſtice on Malefactors. Impunitas maxima eſt peccandi illecebra: Impunity i… the greateſt bait to ſin. Sparing ſome is cruelty to others. Henry the Eighth his fool, when the King denyed a pardon to a Gentleman that had killed two men before, told him, that the Gentleman had killed but one, the King had killed the other, for if he had hanged him for the firſt, the ſecond had been alive. Bonis no…et, quiſquis malis pepercerit. P. Syrus. He that ſpares the bad, hurts the good.
8. Doct. Rich men, though innocent, are in danger. As Naboth, 1 King. 21. The inheritance made the heir in danger of his life, Mat. 21.38. Their riches breed them ſnares, Cantabit vacuus coram latrone viator: An empty traveller may ſing before a theef.
Ʋſe. To condemne the immoderate deſire of riches. Our throats may be cut for them.