Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 14
Verſ. 14. Caſt in thy lot among us, let us all have one purſe.
Ye have heard the Theeves arguments and allurements before, now follows the concluſion: Cast in thy lot, &c.
For the words.
Caſt in, Heb. make to foll, foreign. There are divers wayes of caſting lots, which ſeem to be hinted in Scripture. The firſt was by the caſting of a dart or arrow into the air, and the parties or things being divided, that on which, or neer which it fell, was taken. So foreign is uſed Joſh. 18.10. Joſhua caſt lots for them. And foreign, to caſt or ſhoot, Joel 3.3. to ſhew the caſting of it up, as foreign Ezek. 24.6. Let no lot fall upon it. To ſhew the falling of it down, which did determine the controverſie. So Jonathan was taken, 1 Sam. 14.42.
A ſecond way was by a rod, which the Tithing-man had in his hand to ſtrike the tenth ſheep, as it came out of the fold, for the Lord, to avoyd partiality, Lev. 27.32.
A third way was by putting names or ſtones into a mans lap, or a pot, and he that drew out the right had the prize, as in our Lotteries. The lot is caſt into the lap, Prov. 16.33. As there is uſed foreign, to cast in; ſo foreign, to come out. In the place where his lot falleth, Numb. 33.54. Heb. cometh out. And foreign, to come up. On which the Lords lot fell, Heb. came up. Lev. 16.9.
A fourth was by ſetting a ſtick or an arrow on end, to ſee which way it would fall, as the King of Babylon did to know which way he ſhould go, to Jeruſalem, or to Rabbah; though others think it was the firſt way, by ſhooting an arrow upright, as if he would ask God, and be reſolved by the fall of the arrow which way he ſhould go, Ezek. 21.21. Much like our caſting Croſſe and Pile.
Theſe different wayes are reckoned up by ſome learned Writers, let the Reader judge of them as he pleaſe.
Thy lot. The word foreign is taken,
1. For the thing caſt up, or in, or ſet to determine the controverſie. The lot is cast into the lap, Prov. 16.33. The paper or ſtone is put in.
2. For the thing obtained by lot, be it land, office, wealth, &c. As, the lot of Judah, Joſh. 15.1.
3. For an eſtate got by labour, or from Parents, or otherwiſe, becauſe things were anciently divided by lot. Thou maintaineſt my lot, Pſal. 16.5. And ſo it is taken here. For the young man tempted had not his means by lot, but by gift or labour.
Among us, Heb. in the midſt of us. Thou ſhalt be put to no worſe then we are, nor fare no worſe. There may be much ods in ſetting one before or behinde, in war or robbery, the ſafeſt place is in the midſt.
Some interpret the words thus: Bring in thy goods to us, to make a joynt ſtock. We will be Partners. But Theeves need no ſtock to ſet up withall. Others thus: Thou ſhalt take that ſhare of the prey that falls to thee. We will eaſt lots to avoyd partiality. But that croſſes the common purſe in the end of the verſe. It is rather to be taken for joyning with them in their trade, which was as their lot, and brought in living, as others lived on their inheritances, which at firſt were divided by lot. So lot is taken for a joynt trade or courſe of ſervice or living. His lot was to burn incenſe, Luk. 1.9. He had obtained a part of this miniſtery, Act. 1.17. Joyn with us. We will have one way of living, & that an eaſie one too, and live well upon it.
Let us all have, Heb. there ſhall be 'to all us. It rather ſhould be tranſlated, We will all have one purſe. We have a common ſtock already. If thou wilt live as we do, thou ſhalt have as good a ſhare of it as any of us, and never want, while we be worth an half-penny. So that it is their offer of a ſhare in the common ſtock with them.
One purſe. Some derive foreign, a purſe, of foreign, to number, or gather tribute. For Tribute-money and other monies are firſt told, and then put into the bag to be kept. Hence come our Engliſh word Cheſt, ſuch as we put money into. When he ſaith one purſe, he doth not mean but one, to reſtrain it, as Mal. 2.10. Have we not all one Father? But a common purſe, in which he ſhould have as good a ſhare as they. They would communicate out of it alike to all. Our expences ſhall all come out of one purſe. We will live in common, we will never quarrel about diviſion of ſhares, but fetch thence what we want. One purſe here is the ſame purſe. And by a figure of the ſubject for the adjunct, the meaning is, The ſame money ſhall maintain us all. It is an anſwer to a tacite objection which the Novice might make. Ye are more then I, and acquainted with the trade, and ye will expoſe me to the danger, as much and more then your ſelves, and give me but a ſmall pittance of the gain, as the Captains in war expoſe their ſouldiers to moſt perill, but take the greateſt part of the ſpoyls to themſelves. No, ſay they, thou ſhalt venture no farther then we, and live as plentifully as we upon the common ſtock. All this while they ſay nothing of puniſhment, or loſſe, which muſt be borne equally in partnerſhip, becauſe they feared it not, nor would not ſpeak any thing, that might diſcourage the Novice, but all that might encourage him. As if they had ſaid: Forbear not our company, becauſe thou art young, and not uſed to fighting. Though raw ſouldiers uſe to have but a ſmall ſhare in the ſpoyls, thou ſhalt fare as well as we, that are thy leaders.
Figures. Lot for a Share in in their courſe of life. The cauſe for the effect. Purſe for money. The ſubject for the adjunct.
In the words note,
1. An invitation.
2. A promiſe. In the firſt note,
1. An act, Caſt in.
2. The object, thy lot.
3. The adjunct, among us.
In the ſecond note,
1. The ſubject, we will have.
2. The adjuncts, 1 of number, 2 of gain, one purſe.
1. Doct. There is a communion of wicked men, as well as of Saints. When thou ſawest a theef, then thou conſentedſt with him, and haſt been partaker with the adulterers, Pſal. 50.18. They aſſemble themſelves by troops in the Harlots houſes, Jer. 5.7. Company of Robbers and Pirates trade as well as Merchants and Citizens.
Reaſon 1. Becauſe of likeneſſe of nature and qualities. They are the ſeed of the Serpent. Bad men combine with bad, as good with good. So wiſe men converſe with the wiſe, fools with fools, old men with old men, young with young. Birds of a Father fly together.
2. Hope of gain unites them together. The more Partners drive a trade, the more hope of large income. A cipher alone is nothing. A figure alone is little, but figures and ciphers together make great ſummes.
3. Their common hatred of good men, and ſuch as fear God. With this vice ungodly men are tainted. The ſeed of the Serpent bears enmity to the ſeed of the woman, Gen. 3.15. The rule is, Quae in aliquo tertio conveniunt, inter ſe conveniunt: Thoſe things which agree in ſome third thing, agree among themſelves. Husbands and Wives love their Children, and love one another alſo. So wicked men hating Gods people, love one another the more.
4. Safety and impunity in wicked wayes. They can the better bear out one another in evil courſes, becauſe they are many. Vis unita fortior: Force knit together is the ſtronger. Therefore hand joyns in hand, that the wicked may be unpuniſhed, Prov. 11.21.
Ʋſe. Take heed with whom ye joyn in a league, or in ſociety, for all friendſhip is not good. There be brethren in evill, and they get a curſe, Gen. 49.5, &c.
2. Doct. Evill doers are very ready to receive, yea to invite others into their ſociety. So did the Phariſees compaſſe Sea and Land to make one Proſelyte, Mat. 23.15. So do Popiſh Idolaters, Drunkards, Adulterers.
Reaſon 1. That they may have encouragement in ſin. Solamen miſcris ſocios habuiſſe dolores. It is a comfort to men in miſery to have companions in their grief. So it is a comfort to ſinners to have partners in their ſins. If their ſins be objected, Why? others (ſay they) are as bad as we. A yoke is eaſier borne by two, then by one.
2. That they may have help to act ſin. Some ſins are not committed with pleaſure without partners, as drunkenneſſe and adultery. Others not with eaſe or ſafety, as theft and murder.
Ʋſe. It teaches us to bewail the wickedneſſe of our nature, that are not onelyonly naught our ſelves, but alſo content to ſpoyl others at an eaſie rate. Merchants will look for a joynt ſtock, before they admit of partners. Sinners admit, nay invite men to come in for nothing.
3. Doct. Much gain is gotten by unlawfull means. Many men by covetouſneſſe ſet their neſt on high, Hab. 2.9. Riches are called Mammon of unrighteouſneſſe, Luk. 16.9. Becauſe moſt commonly gotten by ill means.
Reaſon 1. Becauſe of Gods forbearance, who ſuffers mens wits to work ſtrangely, and though by unlawfull means, yet to raiſe a great eſtate. Sometimes baſtards proſper more then legitimate children, as Jephthah did, Judg. 11.1. So ill means thrive ſometimes more then good.
2. Out of Gods indulgence, who is pleaſed to give to bad men, who make no conſcience of bad means, a large portion, as intending them no more. Men of the world have their portion in this life, Pſal. 17.14. The rich man in his life time received his good things, Luk. 16.25. So Abraham dealt with the Sons of the Concubines, Gen. 25.6. And the Father with his prodigall Son, Luk. 15.12, 13.
Ʋſe. Take heed how ye get riches. Tradeſ-men uſe once a yeer to caſt up their Books. Would they would then conſider how they get the overplus. Theeves may be rich. Little comfort in ill got goods. Children will ſpend it as faſt. De malè quaeſitis non gaudet tertius haeres: Ill gotten goods joy not the third heir.
4. Doct. There is ſometimes not onelyonly juſt, but alſo liberall dealing in robbers among themſelves. Have they not ſped? Have they not divided the prey, to every man a damoſelor two? Judg. 5.30. Though they be falſe to others, they will be honeſt among themſelves.
Reaſon 1. To allure others to their ſociety. Who might object, We muſt venture life and blood, What ſhall we get? Anſw. As much as we. I, but how will you be true to me, that are falſe to others? They anſwer, We are not ſo among our ſelves. We will be juſt and free to thee. Thou ſhalt fare as well as the beſt of us.
2. To cover their ſin. Their ſmooth dealing among themſelves is a fair Viſard to cover their harſh dealing with others.
Ʋſe. To blame thoſe that would be thought to be honeſt men, and yet will cheat their neighbors, friends, and kindred. Better dealing then this is to be found among theeves, and robbers.
5. Doct. They that draw others to ſin, ſpeak the beſt, and hide the worſt. Jeremiah's enemies tell others of hope to prevail againſt him by ſlander and reproaches, but never tell how God will protect his Prophet, Jerem. 18.18. David's enemies encourage one another to rejoyce in his ruine, never telling that God would raiſe him up again, Pſal. 41.8.
Reaſon 1. Becauſe this would ſpoyl all the plot, Bad purpoſes prevail not, where the iſſue is foretold.
2. Becauſe elſe they ſhould bewray their owne folly, that will do things themſelves, and perſwade others to do them, the inconvenience whereof their owne hearts know, and their owne tongues witneſſe.
Ʋſe. Take heed of thoſe counſels guilded all over with fair pretences. They that mean well will tell inconveniences as well as conveniences. So doth Chriſt promiſe ſalvation to all beleevers, Joh. 3.16. Yet requires taking up the croſſe, and following him with ſelf-denial, Matt. 16.24. Beleeve not them that talk much of wealth, and nothing of hell. Paena non ſeparet, quos crimen conjunxit. Ʋna poena implicet, quos unus amor in crimine ligat. Bern. Medit. c. 3. Let not the puniſhment divide thoſe, whom the fault hath joyned together. Let one puniſhment fold them up together, whom one love knits together in a fault.