A plain and familiar exposition of the eleventh and twelfth chapters of the Proverbs…A plaine and familiar exposition of the eleuenth and twelfth chapters of the Prouerbes…

Verse 6. The talking of the wicked is to lie in wait for blood: but the mouth of the righteous will deliver them.

Verse 6. The talking of the wicked is to lie in waite for blood: but the mouth of the righteous will deliuer them.

These words are not to be understood to mean all sorts of wicked men, but such as are malicious; and their speeches too, of such as they malign, do principally tend to the ensnaring and catching of them, and that to their destruction, so far as they can effect it: if not by violence upon their bodies to the taking away of their lives, yet by oppression otherwise to the ruin of their estate. Now the contrary is to be found in the godly, who use their lips, as much as in them is, to succour such as the wicked lie in wait for; either as Pauls nephew did, by discovering the practises against them, or being suitors for them, or clearing their innocency. And this is spoken of their endeavour, and not of the event, for that is many times otherwise.

THese words are not to be vnderstood to meane all sorts of wicked men, but such as are malitious; and their speeches too, of such as they maligne, doe principally tend to the insnaring and catching of them, and that to their destruction, so farre as they can effect it: if not by violence vpon their bodies to the taking away of their liues, yet by oppression otherwise to the ruine of their estate. Now the contrarie is to bee found in the godly, who vse their lips, as much as in them is, to succour such as the wicked lie in waite for; either as Pauls nephew did, by discouering the practises against them, or being suiters for them, or cleering their innocencie. And this is spoken of their endeuour, and not of the euent, for that is many times otherwise.

Their tongues work as well as their hands, and their hearts and heads give direction to their tongues: and hands, and ⟨p. 130⟩tongues, and hearts, and heads do all conspire and combine themselves against poor innocents. Such the Prophet complaineth of in the Psalms: He lieth in wait secretly, even as a lion in ¹his den: he lieth in wait to spoil the poor: he doth spoil the poor, when he draweth him into his net. He croucheth and boweth: and therefore heaps of the poor do fall by his might.

Their tongues worke as well as their hands, and their hearts and heads giue direction to their tongues: and hands, and ⟨p. 130⟩tongues, and hearts, and heads doe all conspire and combine themselues against poore innocents. Such the Prophet complaineth of in the Psalmes: He lieth in waite secretly, euen as a lion in ¹his denne: he lieth in waite to spoile the poore: he doth spoile the poore, when he draweth him into his net. He croucheth and boweth: and therefore heapes of the poore doe fall by his might.

1. 1Psal. 10. 9. 10.

Many devices deceitful tongues have, to bring their purposes to pass. Sometimes by flattery, or otherwise to draw advantages from him whom they practise against, according as our Saviour was sundry times dealt with. Sometimes by incensing, or ¹persuading others, whose displeasure and power may work that which themselves could never effect, as Haman did, and Amaziah, and Daniels adversaries also, though in another manner: Dan. 6. Sometimes by taking opportunity of the time, when it ²serveth them, as Doeg did against the Priests, when Saul himself was offended with Jonathan, for favouring David. Who can reckon all when there are so many, and every day new inventions of moe?

Many deuices deceitfull tongues haue, to bring their purposes to passe. Sometimes by flatterie, or otherwise to draw aduantages from him whom they practise against, according as our Sauiour was sundrie times dealt with. Sometimes by incensing, or ¹perswading others, whose displeasure and power may worke that which themselues could neuer effect, as Haman did, and Amaziah, and Daniels aduersaries also, though in another manner: Dan. 6. Sometimes by taking opportunitie of the time, when it ²serueth them, as Doeg did against the Priests, when Saul himselfe was offended with Ionathan, for fauouring Dauid. Who can reckon all when there are so many, and euery day new inuentions of moe?

1. 1Luk. 22. 21.
2. 2Amos 7. 10.

Reasons. 1 First, the devil is their director, and teacheth them what course to take, and all the world knoweth and feeleth that he is both fierce and subtle, being a bloody red dragon for cruelty, and having seven heads for craft.

Reasons. 1 First, the diuell is their director, and teacheth them what course to take, and all the world knoweth and feeleth that hee is both fierce and subtill, being a bloodie red dragon for crueltie, and hauing seuen heads for craft.

Secondly, their own study and exercise hath made them expert and skilful in their hellish trade: and the taste of blood hath made them as hungry as hounds after it.

Secondly, their owne studie and exercise hath made them expert and skilfull in their hellish trade: and the taste of blood hath made them as hungrie as hounds after it.

Use. Instruction to avoid as much as we may, both conversation and conference with them. Of receiving harm, we stand in great peril; of effecting good, we can have little expectation. It is no hard matter for the fox or lion to make the lamb to feel their wiliness or violence: but it is not easy for the lamb to teach the lion, or fox, his innocency.

Vse. Instruction to auoide as much as wee may, both conuersation and conference with them. Of receiuing harme, we stand in great perill; of effecting good, we can haue little expectation. It is no hard matter for the foxe or lion to make the lambe to feele their wilinesse or violence: but it is not easie for the lambe to teach the lion, or foxe, his innocencie.

Doct. 2 But the mouth &c. It is a note of a good man to have his good word ready to help them that are oppressed.

Doct. 2 But the mouth &c. It is a note of a good man to haue his good word readie to helpe them that are oppressed.

There be many that refrain from traducing, accusing, and intrapping their neighbours, which yet go not far enough to show themselves merciful and righteous: there are many that will speak in the praise of godly men, free from troubles and ⟨p. 131⟩molestations, and yet declare not sufficient love to God and his people: but here is love, here is courage, here is faithfulness, herein they make it appear that they are not accepters of persons, when they apply their wits, and tongues, and countenance in their places, for the defence of harmless men that are helpless. In this sense doth the Holy Ghost call upon men in the four and twentieth chapter: Deliver them that are drawn to death: and wilt ¹not thou preserve them that are led to be slain?

There be many that refraine from traducing, accusing, and intrapping their neighbours, which yet goe not farre enough to shew themselues mercifull and righteous: there are many that will speake in the praise of godly men, free from troubles and ⟨p. 131⟩molestations, and yet declare not sufficient loue to God and his people: but here is loue, here is courage, here is faithfulnes, herein they make it appeare that they are not accepters of persons, when they applie their wits, and tongues, and countenance in their places, for the defence of harmelesse men that are helplesse. In this sense doth the Holy Ghost call vpon men in the foure and twentith chapter: Deliuer them that are drawne to death: and wilt ¹not thou preserue them that are led to be slaine?

1. 1Prou. 24. 11.

Reasons. 1 First, they are the members of our own body, and therefore their communion and nearness with us, should move us to it. Who would not open his lips for a father, or brother, or friend, (as did that faithful Jonathan) but chiefly for himself? Who would not do his best to show the equity of his own cause? Who would not entreat hard to save his own head, or hand, or foot, or any other part of him? So do all good men that deal in the behalf of any just and righteous person, the case is their own.

Reasons. 1 First, they are the members of our owne bodie, and therefore their communion and neerenesse with vs, should moue vs to it. Who would not open his lips for a father, or brother, or friend, (as did that faithfull Ionathan) but chiefly for himselfe? Who would not doe his best to shew the equitie of his owne cause? Who would not intreate hard to saue his owne head, or hand, or foote, or any other part of him? So doe all good men that deale in the behalfe of any iust and righteous person, the case is their owne.

Secondly, they are the members of Christ who is head to us, and therefore since he spared not to speak, and suffer for us: since he prayed, and pleaded, and payed even his own life and natural body for our deliverance, is it much for us to bestow our words, or to bear a rebuke to deliver those that have a place in his mystical body?

Secondly, they are the members of Christ who is head to vs, and therefore since he spared not to speake, and suffer for vs: since he prayed, and pleaded, and payed euen his owne life and naturall bodie for our deliuerance, is it much for vs to bestow our words, or to beare a rebuke to deliuer those that haue a place in his mysticall bodie?

Thirdly, it is the way to provide help from God, and good men, against our own troubles, to be helpful to others in theirs: and the contrary befalleth them that are slack and remiss in this duty.

Thirdly, it is the way to prouide helpe from God, and good men, against our owne troubles, to be helpfull to others in theirs: and the contrarie befalleth them that are slacke and remisse in this dutie.

Fourthly, we do after a sort make our selves accessory to the wrongs and injuries which are offered to the righteous, when they either come upon them by our negligence, or fearfulness.

Fourthly, we doe after a sort make our selues accessarie to the wrongs and iniuries which are offered to the righteous, when they either come vpon them by our negligence, or fearefulnes.

Use. 1 Instruction for every degree to be diligent and careful in the performance of this duty. Art thou a Magistrate? Remember what lesson Solomons mother bestowed upon him: Open thy mouth for the dumb in the cause of all the children of destruction. ¹Open thy mouth: judge righteously, and judge the afflicted, and the poor. Art thou a private man, yet thou mayest give advice, or testify the truth, or solicit friends, or at least thou mayest call upon ⟨p. 132⟩God for them that be pursued by oppressors.

Vse. 1 Instruction for euery degree to be diligent and carefull in the performance of this dutie. Art thou a Magistrate? Remember what lesson Salomons mother bestowed vpon him: Open thy mouth for the dumbe in the cause of all the children of destruction. ¹Open thy mouth: iudge righteously, and iudge the afflicted, and the poore. Art thou a priuate man, yet thou maist giue aduice, or testifie the truth, or solicite friends, or at least thou maist call vpon ⟨p. 132⟩God for them that bee pursued by oppressors.

1. 1Prou. 31. 8. 9.