A PLAINE AND FAMILIAR Exposition of the Ninth and Tenth Chapters of the Prouerbs of Salomon MATTHEW 13. 35. I will open my mouth in Parables and will vtter the thinges which haue beene kept secret from the foundation of the world LONDON Printed by T. E. for Thomas Man dwelling in Paternoster-Row at the signe of the Talbot 1606. To the Right VVorshipfull Sir Anthonie Cope Knight grace mercie and peace bee multiplied SIr your louing acceptance of our former treatise together with the good entertainement which it hath found with many christian readers hath much encouraged vs to dedicate this also to your fauourable patronage Wee are now more willing to make some work for the presse because we haue no imployment in the pulpit And who knoweth but that others whom God hath graced with far greater sufficiencie may bee stirred vp heereby to publish some of their godly meditations that as their faithfull labours were formerly like pure fountaines which did onely refresh their particular congregations so now by meanes of printing they may bee made like great and comfortable riuers to water the whole land And whereas we and our families haue plentifully tasted of your goodnesse and mercie we thought it our bounden duties to manifest our vnfained thankefulnesse for the same that other Patrons may be moued by your example to shew the like compassion to their distressed Ministers that you haue done to vs and ours if our successe fall out according to our hope we purpose by Gods assistance to proceed further in this booke of the Prouerbs in the same methode which is heere already begun if otherwise yet this is our comfort that it hath beene and is our continuall care and hearts desire to keepe a good conscience and to recompence our present silence with the best seruice that we are able to performe vnto the Church The God of all mercie and comfort multiplie his gracious blessings vpon you more and more and graunt all peace and prosperitie to all those that faithfully loue and seeke the peace of the Church and the prosperitie of the Gospell Your worships in all Christian duties to bee commaunded Iohn Dod Robert Cleauer To the Christian Reader THe wisedome of God who best knoweth euery mans affections doth testifie that such as are full doe loath an hony Prou. 27. 7. combe but to them that are hungry euen bitter things beecome sweete That which is very good yea precious and desired of the best is distasted of such as regard not instruction but that which is good at all though meane and despised of the most is sauoury to such as soundly seeke saluation The perswasion whereof hath incouraged vs to bring forth our prouision and to set before thee such foode as God hath inabled vs to prepare We rest assured of thy Christian loue towards vs prouidence for thine owne soule that thou wilt be more affected with the matter of this treatise being as we hope sound and without corruption then offended with the manner thereof being homely and without elegancie As in expounding this Scripture to our owne flocks we respected the capacitie of our vnlearned hearers so in publishing the same to others we tender the profit of the simplest readers And as for them that are iudicious and Godly learned we presume that their owne knowledge the reading of more excellent discourses will minister wisdome to make their vse of this slender worke as this worke will giue them occasion to esteeme the better of more excellent discourses We haue thought good to choose these two Chapters to beginne with though almost in the middest of the booke that we might propose to thee a patterne of the exposition of both sorts of parables aswell of such as are set downe in forme of a treatise and continued discourse as of those which are for the most part single sentences If thou shalt iudge that there may be any fruit of these trauels we are minded if God will to explicate the rest but by parts and at seuerall times and not all entirely together Now in reading of this obserue that the reasons and vses of the points are not inferred vpon the allegations or amplifications immediately going before but depend vpon the propositions which are the doctrines raised out of the seuerall verses And into them are we compelled to enter abruptly without any precedent introduction to lead vs least we shuld either weary our selues in seeking varietie of preambles or wearie thee with innumerable tautologies and repetitions In the printing the pointing in sundry places is misplaced which in reading thou shalt easily finde and we hope wi lt easily redresse The God of mercie grant thee that grace which we can but wish thee and by the efficacie of his spirit worke in thine heart the vertue and power of this his holy word which we can onely by tongue and penne declare vnto thee Amen ERRATA FOllo 4. line 2. read professe fol. 6. l. 34. read nouriture fol. 22. l. 16. read describing fol. 23. l. 23. read discourse fol. 98. l. 9. read heart fol. 111. put out doth the first word of the line Other faults friendly Reader if thou find any I pray thee fauorably beare with A Learned and Fruitfull Exposition vpon the ninth Chapter of the Prouerbes of Salomon Prouerbs Cap 9 Ver 1. THis Chapter doth containe a briefe recapitulation or summarie almost of all the former eight Chapters containing First the holy instructions of Wisedome in the person of a Princesse or great Lady making a banquet Secondly the deceiueable and entising slatteries of Sinfulnesse and Folly in the person of a smoth and guilefull harlot Wisedome hath built her house c. Verse 1 Wisedome or Wisedomes viz. the most absolute and soueraigne Wisedome the Lord Iesus Christ who is the perfect wisedome of his father hath built her house that is the Church which is so called 1. Tim. 3. 15. and hewen out her seauen pillars that is hath most firmely founded and perpetually supporteth it with his owne hand which is more powerfull for it than many pillars and buttresses are to sustaine a materiall building whereby also is intended that the Churches safetie is accompanied with beautie as hauing pillars hewen out and pollished and not made of rough stones without garnishing Wisedome c. All true wisedome is contained in the holy Doct. 1 word of God he nameth not power iustice truth or mercie All true wisedome is in Gods word though these be also there in fulnesse but wisedome in this case taketh the first place and shineth out in greatest brightnesse In regard whereof the Apostle with a kind of insultation doth expostulate with worldly wise men where is the wise where is 1. Cor. 1. the Scribe hath not God made the wisedome of this world foolishnesse that is whatsoeuer policie or reason doth compare with the wisedome of the spirit or is repugnant to it or not sanctified by it that the Lord in word reproueth and
be sharp and soure doe set the teeth an edge and smoake We must bee carefull whoâ— we imploy in our affaires doth bring both smart and hurt to the eyes so doth the slothfull person or he that is giuen to any other lewd behauiour doth worke vexation of heart to them that send him or commit matter of moment vnto him He that imployeth in any seruice vnworthie and carelesse persons shall bring sorrow and molestation vpon himselfe There is another prouerbe which tendeth to the same purpose though the similitude be different As though he should cut off his messengers feete so hee drinketh violence or hurt that sendeth a message by a foole Prou. 26. 6. He doth as much iniurie to himselfe as if he should maime his messenger of his feete or make him lame of his legs for as the one in that case should not be able to dispatch his iourney so neither can the other well performe the things that are committed to his care and wisedome It is a speech that is ordinarie in vse that hee must neuer looke to speede well that sendeth a foole on his errand First there is perill of falsehood and treachery or of much Reasons 1 remissenesse and negligence or want of discreation and skilfulnesse by all which there groweth hurt or losse or trouble to him that put him in trust with his affaires as Mephibosheth and Benhadad found by the seruices of Ziba and Hazaell The curse of God doth vsually accompany the actions and waies of cursed sinners and therefore they that aduenture to entertaine them haue many times a part of the punishment with them Thirdly all the faults and absurdities in word or worke of foolish and sinfull seruants are imputed to the reproch of their maisters that imploy them and so the sorrow is caused by shame and infamie Fourthly the contrary will cleare the truth of this point For if good seruants and faithfull messengers be for the comfort and credit the safetie profit of such as do vse them then they that are altogether of an other manner of affection and disposition cannot but worke an other manner of effects and consequents Admonition to bee very heedefull to auoide that noisome Vse 1 sinne of slothfulnesse which bringeth so many michiefes with it both to our selues for soule and body and state and name and to others also and those especially whom in speciall manner we owe dutie vnto Secondly to make a wise choise prouidently of such as wee haue occasion to vse in any businesse that their industry and diligence their prudencie and discreation their faithfulnesse and sound dealing may bee a refreshing and not a torment to vs. Prou. 25. 13. 3. If wee haue obtained such as bee not as smoake to offend our eyes but our eyes may behold them and their good behauiour with delight let vs not bee vineger to their teeth or smoake to their eyes let not our sourenesse and discontentment our niggardlinesse and ouermuch sparing be any meanes of their discouragement Deale kindely with them and bee liberall to them that thou maist not onely retaine them still to be thy seruants but giue all good furtherance to the continuance of their vprightnesse The feare of the Lord increaseth the daies but the yeares Verse 27 of the wicked are cut short The feare of the Lord c. That is true pietie and religion with the exercise also of iustice and righteousnesse increaseth the dayes That is as a meanes it preserueth those that are indued with it from an vntimely death but the yeares of the wicked shall bee cut off Their vngodly and sinfull course of life is sometimes an instrument to bring them speedily to their end as by surfets and euill diseases or falling into the hands of the magistrate or by quarreling and such like Sometimes it prouoketh the Lord to stay them in the middest of their race and not to suffer them to come to that age which by their strength and constitution of body they might haue attained vnto And in this sence the Prophet saith in the Psalmes that the wicked Psal 55. 23. shall not liue out halfe their dayes This doctrine of this verse hath beene handled already in the eleauenth verse of the former Chapter The patient abiding of the righteous shall be gladnesse Verse 28 but the hope of the wicked shall perish After that the children of God haue once imbraced his promises afflictions and temptations doe vsually ensue thereupon that it would seeme to sence and fleshly reason that misery and troubles were the onely rewards of pietie and obedience and nothing else performed to them that trust in his word Now therefore he sheweth that a better state and condicion remaineth for them that their sorrow shal be turned into ioy their mourning into gladnes when the Lord shall deliuer them from troubles and fulfill all his promises Which is illustrated and further amplified by the contrary case of the wicked which howsoeuer now they seeme to haue the preheminence and are most likely to preuaile heereafter shall yet be depriued of their present prosperitie frustrated of all future expectation This then is the opposition The hope of the righteous shall preuaile and bring them gladnesse but the hope of the wicked shall perish and so worke them sorrow The patient abiding c. They which depend on God in their Doct. afflictions shall in due season be deliuered from them Vpon They that in affliction wait on God shall timely finde ease this ground an exhortation is raysed in an other place of this booke Let thy heart be in the feare of the Lord continually For surely there is an end and thy hope shall not be cut off Prou. 23. 17. 18. Though troubles and sorrowes are in appearance perpetâ—ll endlesse yet they are but temporarie and come quickly to an end though hope possibilitie of help seeme readie continually to vanish away yet it neuer ceaseth nor is taken away First there is nothing in all the world that is more infalliblie Reasons 1 assured of certaine successe then the hope of christians It neuer misseth of that which it aymeth at nor any time disapointeth them that possesse it Rom. 5. 5. For faith doth support it the truth and fidelitie of God himselfe is the foundation of it Secondly that which is long delayed and much waited for is the more welcome and acceptable when it is performed so sayth the holy Ghost The hope that is deferred is the Prou. 13. 12. fainting of the hart but when the desire commeth it is a tree of life The vertue of it cureth al the former faintings the delightfull tast doth swallow vp all the sorrowes If Isaacke had beene borne to Abraham or Iacob to Isaacke the first yeere after they were married their ioy would haue beene but ordinarie wheras the long barrennesse made their birthes exceeding comfortable to them as the benefits were memorable to posteritie Thirdly the delay doth draw
if they know the will of God and the meaning of his word they discerne not of his nature that he is offended with euery thing which is contrary to his word Or if they apprehend that and conceiue it to bee so yet they thinke him remisse that hee will not so seuerely punish them that offend him Or if they haue not such an erroneous opinion of his dealing towards all yet they hope for indulgence to themselues that he will cast off some part of his iustice to dispense with them howsoeuer the case standeth with others Deut. 29. 19. Reproofe of their folly that seeke to gather the praise of Vse knowledge out of the practise of ignoraunce that contradict and disgrace all sound points of sanctification Of which sort also are they that trouble the Church by setting abroach new fruitlesse fantasticall and pernicious opinions or reuiuing those that haue beene formerly suppressed or managing those that be presently in question These men beguile themselues and beguile the world with a shew of learning but God and good men doe deeme it want of learning For so the Apostle testifieth If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing 1. Tim. 6. 3. Their skill and readinesse in this case to crosse the truth proueth not a spirituall growth but a fleshly grosenesse they are not filled with grace but swolne with carnall conceitednesse Shee sitteth at the doore of her house on a seate in the hie Verse 14 places of the Citie Hee continueth still the allegorie resembling wickednesse to an harlot whose propertie is to be abroad in the streetes to meete with companions to intise man to folly by her lookes and beehauiour which sinne doth also by her subtilties to seduce mens soules And yet shee goeth not as an ordinarie strumpet or vagabond but taketh state vpon her like a courtizan Shee sitteth on a seate in the streete which was wont to bee a signe of honour Iob. 29. 7. And the word signifieth a throne or chaire of estate which were for Princes or principall persons On a seate c. Great men without grace bee as much subiect Doct. to sinne and folly as poore men The scripture confirmeth Great men vngratious may be as sinfull as any this when it compareth such kinde of persons to viler creatures Psal 49. 20. Man in honour which vnderstandeth not is like to beastes that perish He dispraiseth not all men of honour for when wisedome and dignitie meete together the one is an ornament to the other but those that bee destitute of vnderstanding hee matcheth not with common men or vilest people but maketh equall to the basest kinde of brutish beastes First they haue the same roote and fountaine of corruption Reasons 1 which is in all other men Secondly they haue more allurements to induce them vnto euill than other men haue their great aboundance to draw them on to voluptuousnesse their might and power to imbolden them to oppression their high degree with the charmes and inchauntments of flatterers to make them high minded and to keepe them from all humiliation and repentance Thirdly Sathan doth in a speciall manner seeke to make a pray of them For they bring whole flockes and flights of other into the net with them Some they leade with counsell and companie and some they driue by force and violence and their example and countenance doth bring some into credite whereby it is made exceeding infectious In all which respects it was said of Rehoboam the sonne of Nebat that hee made Israell to sinne Instruction to such as bee in eminent places and are great Vse 1 personages that they be as watchfull ouer their soules as the vulgar sort and meanest persons The assault of the diuell vpon them is certaine and forcible Their owne strength as small their ouerthrow as dangerous and their punishment as grieuous And therefore it is not a contemptible worke vnmeet for their places to pray often to heare the word and exercise all other seruices of religion vnlesse it be an honourable thing to bee a slaue to Sathan and fit for their degree to perish Confutation of their opinions which so admire the state of men of wealth and worship as if euery one that had power and titles were necessarily wise and happy whereas heere it appeareth that follie doth so possesse many of them that they are wholy transformed into her and instead of being reputed reuerent and wise men they are called by the name of this foolish woman The like in effect is spoken of them Eccles 10. 7. That follie is set in great excellencie and seruants bee riding on horses when seruile men whose hearts bee in bondage to sinfull lusts attaine to greatnesse In the high places c. Assemblies and meetings of men be seldome without the company of sinfulnesse and Sathan For Doct. 2 Sinne and Sathan frequent great assemblies hee will be one in the congregation of God where they come together to pray against him where the Lord striketh at him and woundeth him with his words and therefore will more boldly come to other assemblies which bee onely for ciuill affaires and chiefely when they bee for sinfull exercises as may appeare by the effect of Baal-Peors wake Num. 29. First there bee many to worke vpon and therefore greater Reason 1 is the likelihood of successe Secondly there is vtterance and vent for many sinnes which men vse not to practise alone by themselues as swearing lying bragging scoffing rayling flatterie and all kinde of euill speaches besides many actions and gestures which bee proper to company Thirdly hee hath more helps with him there than when hee dealeth with one alone in secret For they that bee peruerted ioyne with him to peruert others and they which were bad before are so made much worse It would haue ben hard to raise a rebellion against Dauid if euery one had ben singly solicited before there was any assemblie Instruction not to walke streets or haunt much company Vse 1 without due cause and calling It is righteous from God that the diuell should play the marshall to take vp them which stragle abroad without any warrant And that was the cause of Dinahs woe which would needes goe forth to see fashions Gen. 34. 1. When our occasions doe iustly call vs to such places that we prepare to preuent all perils let the word of God be in our hearts to keepe vs from sinne as we would take preseruatiues for our bodies against the pestilence when the aire is infected If the Diuell cast his fiery darts at vs let saith be ready to quench them If folly intise vs with guilefull speaches let wisdome shape her an answere and send her packing To call them that passe by the way that goe right on Verse 15 their way This is the end and purpose of her being
the Lord he obteined a glorious deliuerance Iehosophat seemed to be in as great perill as Ahab and Ahab was of as great wealth as Iehosophat yet God gaue direction to the hand of one archer vnwittingly to shoote and to the arrow to light vpon him and to finde a chincke in his armour and to hit him in such a place as through which it pearced to his life And contrariwise hee perswaded the hearts of many others who pressed vpon Iehosophat to withdraw their hands and to let him alone in safetie Thirdly the death of Iesus Christ hath plucked out the sting and taken away the venome of their naturall death as that it is conuerted into a quiet and comfortable rest Fourthly the Resurrection of Iesus Christ shall at the last day subdue and destroy this death that now houldeth their bodies in the graue and death shall dye and they shall liue in immortalitie and euerlasting blessednesse Instruction to euery one to get a sure possession of sound Vse 1 and vnfained righteousnesse such as will hould weight in the ballance of Gods righteousnesse before his iudgement seate and therefore let him obserue these three generall rules which bee effectuall and necessarie First that he put off the old man with the carnall reason and shewes thereof disclayming for authentick and alowable goodnesse all counterfait natural and ciuill vertues and bee clothed with Christ and his merites and sanctified with his holy Spirit Phil. 3. 9. 10. Secondly that hee make a narrow search to finde out all his sinnes and that with godly sorrow and repentance for the same obtaining also pardon and remission for them through the bloud of Iesus Christ Thirdly that he make a conscience constantly and totally to walke in the commandements of God endeuoring to please him in all things For hee that leaueth off well doeing in the end shal loose all the comfort of his beginning And he that is content to serue God but in a part may bee suppected to serue him soundly in no part Consolation to them that haue attained to this righteousnesse and bee furnished with it in heart and behauiour they are throughly armed not onely with the brestplate but with the whole and complete armour of God against Sathan and all his forces And so likewise are they in safety from the perill of all places the violence of all persons and the terrours of all times and seasons When they are in health they neede not to feare sicknesse when they are sicke they neede not to feare death when they are to die they neede not to dread the daunger of damnation The Lord will not famish the soule of the righteous but Verse 3 hee casteth away the substance of the wicked These words bee inferred vpon the former as an answere to a secret obiection that might bee made against them why should it bee thought that men get no good by gathering riches in what manner soeuer They stand them in steade in time of dearth scarcety when others that want them though neuer so iust are like to perish Now heere hee sheweth the case to bee otherwise good men are not vnprouided of foode because they are vnfurnished with wealth and sinfull men haue no assurance of prouission though they haue riches for the Lord will not famish the soules of the righteous that is will not suffer the men themselues to starue though they haue neuer so little But will cast away the substance of the wicked that is he will depriue them of the possession or vse or vertue of it when they are in greatest neede The Lord will not c. Poore Christians be in better estate Doct. then wealthie wicked men euen in respect of bodily prouision A poore Christian better then a rich worldling and maintenance Such a comparison is made Psal 34. 10. that lyons that is mightie strong and boysterous men suffer hunger and sustaine want as was notably seene in the case of Nabucadnezzer who in the middest of his greatest power his ample dominions and large possessions was yet turned a grasing like a beast amongst the beasts But they that seeke the Lord shall want nothing that is good They may sometimes bee without that which they wish for because they may wish for that which will not well agree with their safetie But whatsoeuer is good and there neede requireth it that shall vndoubtedly be ministred vnto them Obiect But may not a godly man dye of hunger shall wee condemne all that are afamished Answ There is no doubt but many men euen faithfull seruants of god in sieges extreame dearthes c. be brought to their ends through penury and want of food but then it is good for them so to come to their end The Lord doth call them home to heauen by such a messenger In the like sence it is said in the former Psal 34. 20. that not one of their bones is broken that is to their hurt or through neglect of gods prouident care ouer them But one may haue his bones broken be hewed or sawed asunder in great mercie Heb. 11. 37. So there is a promise to Gods people to preserue them from the pestilence Psal 91. 7. and yet many blessed saints bee taken away by it to euerlasting glory Else Dauid would not haue giuen them that testimonie who so dyed at that time calling them poore harmelesse sheepe or haue offred himself to that kinde of death to preserue them aliue The meaning is then that religious men shall neuer bee plagued with the venome and sting of scarcetie and famine hauing it executed as a curse vpon them as it falleth out with sinners First they haue the good prouidence of God continually Reasons 1 for them his eyes are open to see their neede his eares are open to heare their prayers his hand is open to releeue their necessities his treasury and rich store house is open and able to supply all their wants They haue his loue and fauour they haue his power and sufficiencie they haue his word and promise they haue his truth and fidelitie that the will neuer faile them Heb. 13. 5. Secondlie the wealthie misers of the world haue the hand of God against them to consume that which they haue augmented to scatter that which they haue gathered together and to cast away that as a cursed thing which they haue laid vp as a precious treasure They trust not in him but make that their hope and therefore hee will make that to deceiue them when they haue greatest neede of helpe They doubt not but it shall goe well with them when others be in extremitie and therefore they shall bee brought into straits when it shall goe well with others And so much the rather beecause they doe not onely glory in their wealth and lift vp themselues aboue poore Christians but arme themselues therewith and make it a weapon of oppression Consolation to good men that haue inward store of grace Vse 1 though
at all is done to them If their houses had beene broken vp by men and their money taken out of their chests their neighbours should heare their clamours and the whole countrie should heare their outcries but let the diuell himselfe bereaue them of that portion which should not haue beene onely for liuing but life not for this present state but their euerlasting state in this case they be quiet no wrong is offred to them they haue sustained no manner of losse It is set downe as a iudgement and curse by the Prophet that men shall put their money into a broken bagge and what a fearefull case stand they in then Hag. 16 that put the sacred instructions of the blessed word of God into a bottomlesse heart that can hold nothing but that which will peruert and hurt them The Apostle giueth an earnest caueat to the Hebrewes admonishing them strictly to giue Heb. 2. 1. heed to the things which they heard least they should let them slippe and as the word signifieth should leake or runne out For it were better to haue wounds in our bodies that all our bloud should gush out then to be rifted vessels hauing chinkes in our soules that the doctrine of life should soake away and oaze out from vs. Consolation to them that haue couetous desires after spirituall dishes that would suffer nothing that wayes to passe from them but inlarge their affections vnsatiably to gather all It is no point of folly as it was in the rich man Luke 12 to multiply worldly wealth but these haue the Lord to commend their wisedome and it may as truly be affirmed of them as of such as be mercifull because they bee the same persons though the respects differ that they lay vp store for themselues a good foundation against the time to come that they may obtaine eternall life But the mouth of the wicked c. The tongues of vngodly Doct. 2 men are alwaies pernitious and hurtfull Of them Saint Iames An ill mans mouth worketh much woe speaketh largely comparing them to fire breaking out in an house or whole towne especially when it commeth by the hostilitie of the enemie making assault to it by meanes whereof men are stayed from extinguishing of it and haue not onely their goods but their life also in great perill And this flame of the tongue is so much more dangerous then materiall fire because it is kindled of hell that is the diuell himselfe hath set Zac. 3. 5. 7. it on worke And so in the same place he resembleth them to poyson and that not of the common sort but to strong poyson which is deadly and faileth not to worke the bane of them that drinke it First they are hurtfull and bring great annoyance and mischiefe Reasons 1 to other men and therfore in the Scriptures are called swords and arrowes and rasors and mortall weapons Ier. 9. 8. Psal 52. 2. And yet such similitudes are not able fully to expresse and set out the euill that commeth by venemous mouthes and virulent speeches First the tongue most commonly causeth weapons to bee drawen all warres all rebellions all massacres all quarrels all manner of strifes are first breathed out of mens mouthes on some part Secondly the hand may be held that handleth the weapon the strokes may be warded armour may preserue from the violence of them or there may be refuge and couert to hide them that are pursued but who can stay an vnruly tongue What defence is against it whither shall a man fly from a false accuser what distance of place will preuent malicious calumniations Thirdly they which fall into the hands of most fierce and cruell enemies which are pearced and wounded with keenest and sharpest edge tooles haue all the hurt vpon their bodies the extreamitie of it reacheth but to take away their naturall life but a slanderous tongue doth smite at the name which an ingenious man would forgoe his breath to preserue and a pestiferous seducing tongue doth peruert the soule and by the poyson thereof are many thousands brought to euerlasting perdition Secondly they bring destruction vpon themselues and draw mischiefe vpon their owne heads as the Scripture testifieth The words of a wise man haue grace but the lips of a foole deuoure â—ccl 10. 12. 13. himselfe The beginning of the words of his mouth is foolishnesse and the latter end of his mouth is wicked madnesse The truth of this shall be spoken of more at large in the eightenth Chapter and seauenth verse vpon these words A fooles mouth is his owne destruction and his lippes are a snare for his soule Instruction to be very well aduised in all our speeches sithens Vse 1 they are so important and weightie Who would not heedefully foresee where his arrow shall hit before he shoote it out of his bow least it should destroy any person or other creature through negligence who would not be very circumspect and wary in discharging of a peece least hee should doe mischiefe by it And yet by these a man may affray and not hurt and hurt and not kill and kill and not dye himselfe but what arrow what shotte what artillery what murdering peece is to bee compared to the mouth of a man that is not guided by a wise and watchfull foresight Great woe it worketh to other men but it surely bringeth death it selfe vnto himselfe euery word that breaketh an other mans skinne doth certainely breake the kall of his owne heart and he that doth aime at an other to giue him a wound can not misse himselfe to violate his owne life For so wee learne in this booke Hee Prou. 13 3. that keepeth his mouth keepeth his life but he that openeth his lips destruction shall bee to him It concerneth therefore euery man to be as prouident yea more carefull to looke to that which goeth out of his lips then to that which commeth in to bee more affraid to vtter blasphemous reuiling slaunderous and infectious speeches in regard of the soule then to eate and deuour vnwholesome meates in regard of the body And by this we are admonished to commit our mouthes to a better keeper then our owne wit or reason or ciuill disposition least lust and Sathan doe ouer rule vs to let in what they will and to let out sinfull words when and whither and as oft as they will And this mooued the Prophet to pray to the Lord to set a watch before his mouth and to keepe the doore of his lips Confutation of them that thinke it nothing dangerous to speake whatsoeuer words they say are but winde when a man hath spoken he hath done and so there is an end of that matter Nay when a sinfull man hath spoken sinfully much hurt is done and so there is but the beginning of a bad matter for all the mischiefe followeth after So it may be said of a cup of poyson it is but a draught and when a man hath swallowed
aboue it is no gift of God it is sensuall carnall and diuellish Secondly not to hearken to the reports of such wicked persons that seeke to defame others and detract from their good name they are but foolish and base pedlers that vtter such infectious wares and therefore they cannot be wise chapmen that trafficke with them and receiue them at their hands It is the propertie of the wicked to giue heede to false lips and lyars hearken to naughtie tongues Prou. 17. 4. Consolation for them that are molested and vexed vniustly for the Gospels sake by clamorous and false accusers let them consider what account God maketh of their malicious aduersaries he calleth them fooles and derideth their practises and therefore in the end it shall be seene that when they haue spat all their venome they haue but shotte a fooles bolt and procured shame and sorrow to themselues The sinne ceaseth not by the multitude of words but hee that refraineth his lips is wise Verse 19 He seemeth still to proceede in the prosecution of the matter spoken of in the seauententh verse that men take an euill way for themselues which refuse to be reprooued The words immediately going before these declare how some reiect it by inward hatred and bitternes of heart and yet outwardly make semblance of great loue and friendship others breake out into open profession of their discontentiment and malice by reproching those that would help them out of their sinnes and heere commeth a third sort which would shift off all rebukes by denying defending cloaking or colouring their faults by excusing and extenuating matters that are charged vpon them But all is in vaine the sinne will not bee blowen away with breath and therefore hee sheweth that it is a poynt of wisedome to giue place by silence and to take the blame vpon them The sinne ceaseth not c. The multiplying of words doth make a bad cause rather worse then better So Ieremie telleth the impenitent people that were very forward to cleare themselues Doct. of their sinnes whereof they are accused Thou sayest A fault excused is oft times inrcesed Ier. 2. 35. because I am guiltlesse surely his wrath shall turne from mee behold I will enter with thee into iudgement because thou sayest I haue not sinned Their excuses were accusations their denials were conuictions their seeking impunitie without repentance did hasten and augment their punishment First when they defend or make things small trifles which are vnlawfull to be done they contradict the word of God and his truth which no wit nor art nor eloquence shal be able to preuaile against Secondly when they hide their facts by deniall or labour to supply their omissions by assuming that to themselues which they neuer performed the eye of the Lord doth beehold their falsehood his eares doe heare how vntruly they iustifie themselues he knoweth all their guiltinesse and he will make the world to know their guilfull haulting Though Saul failed of obedience to the will of God yet hee arrogated the praise of fulfilling it though Samuel by demonstration declared his sinne yet he sought to make an Apologie for himselfe and to lay all the offence vpon the people but that course tooke none effect it did him no good for body or soule it nothing preserued his honor or state he was conuicted and censured sentenced and vtterly cast off notwithstanding all his excuses Thirdly their owne consciences apprehend euery action and word and intent of the heart and the mouer of their whole life and they will not bee illuded by the fraud of the lips but take occasion thereby to passe a more heauie sentence vpon them Fourthly it is a sinne of it selfe to bee giuen to ouer much talke as hauing selfe liking and rashnesse for the rootes thereof and therefore it cannot possibly be a medecine to cure other sinnes Instruction to leaue off speaking to men for the mitigation Vse 1 of our transgressions and to speake to our owne hearts for iudging and aggrauation of them to the Lord by acknowledgement that we may be pardoned Prou. 28. 13. Consolation to them that humbly yeeld to a rebuke without replies that their state is good though their actions were bad they are wise now in restrayning their lippes from speaking of sinne though they were foolish before to commit it The tongue of the iust man is as fined siluer but the heart Verse 20 of the wicked is little worth Hee setteth foorth the excellencie of the speech of Godly men by comparison resembling it to siluer that is purged and fined from the drosse that was in it Because a good man will be carefull of his tongue not onely that there bee no mixture of filthines and lewdenesse in his words but also to auoyde all superstuous and idle babling and so to open his mouth with holy wisedome Which is contrary in the wicked because there is a contrary fountaine in him of sinfulnesse and corruption and no matter of vertue and grace which are the springs of all wholesome speeches Thus therefore standeth the Antithesis the tongue of the iust man is as fined siluer because his hurt is precious but the tongue of the wicked is as drosse because his heart is nothing worth The tongue of the iust man c. The best wealth of a Christian Doct. 1 is laid vp in his heart and disbursed with his lips And Good mens wealth is in their hart and is vttered with the lippes Math. 12. 25. that is the meaning of our Sauiour when he saith that a good man out of the good treasure of his heart bringeth foorth good things An euill man may haue coyne and plate and iuels in his treasury and yet haue no treasure and may draw money out of his purse yet haue no good yet haue no good therewithall but to haue grace in the soule and to vtter gracious words with the tongue is proper to a good man and the exercise good and the fruite of it good to himselfe and others And albeit here seeme to be a comparison of equall as though the tongue were iust of the same value and worth that fined siluer is yet it is to be vnderstoode that at least it is so pure and precious but in deede far beyond it in excellencie First this is one of the good and perfect giftes which is from Reasons 1 aboue and commeth downe from the father of lights whereas Iames. 1. 17. siluer is a tertestiall matter euen earth it selfe digged out of the earth and neuer did but grow in the ground Secondly this is currant in heauen and acceptable to God himselfe with whom gold and siluer are of small estimation Thirdly such things are obtained by it which no money can purchase as wisedome and grace and the assurance of Gods eternall fauour and all good things that concerne both Prou. 2. 3. 5. soule and body Ezekias and Iehosophat with other good kings could not haue preserued
themselues by their purses and treasures as they did by their prayers and holy exercises of their tongues Ionah could not haue beene comforted nor holpen by the greatest quantitie of money in the whales belly where his prayer was very effectuall Peter could not haue giuen so good an almes to the poore creeple if hee had beene stored with siluer Act 3. 6. 7. and gold as hee did by the efficacie of his words through the name of Iesus Christ Instruction to shew our selues righteous by putting away Vse 1 all obscenitie of speeches that neither silthinesse or couetousnesse be once named amongst vs nor foolish talking nor seurrill bitter or vncomely iesting or any kind of rotten communication as the Apostle calleth it but onely that which is for the vse of edifying that it may minister grace to the hearers Ephe. 5. 4. 4. 29. And especially let vs beware of the drosse of dissimulation vntruth and falsehoode which bee-seeme not righteous persons Make no report for certainiie of any thing that is vncertaine neuer make a promise without a setled purpose and resolution of performance The faithfulnesse of Boas in this case was so prooued and made manifest that when hee had once giuen his word to Ruth Naomy biddeth her to binde vpon it and not further to trouble her selfe for saith she the man will not bee in rest vntill hee haue finished the matter this same day Ruth 3. 18. Consolation if good men notwithstanding their great infirmities and corruptions haue yet such sinceritie in speaking and such fidelitie in performing that which they speake how shall not the righteous God in comparison of whom all men are lyars and who is not so properly called true as truth all his words veritie it selfe how shall not hee I say fulfill all his promises and stand to his couenants that hee hath made with his people Hee hath vndertaken for their saluation their maintenance protection safety from sathan deliuerance from tirants and persecutors and shall not all this bee accomplished is not all pure mettall that he pronounceth is it not as siluer tried seauen fold in the sire Psal 12. 6. If hee should faile of his word he should forget his truth and in forgetting his truth should forgoe his nature and consequently should forfeite his deitie which were an execrable thing so much as to conceiue But the heart of the wicked c. Though sinfull persons Doct. 2 make neuer so great a shew on the outside yet there is nothing A wicked man hath his worst side inward within them worth any thing To that purpose tend the words of the Apostle collected out of the Psalmes the Lord knoweth the thoughts of the wise to bee but vaine If the point had stood vpon mans opinion there might easily haue beene an errour in it but he bringeth the testimonie of god vpon sure infallible knowledge to cōfirme it And wheras the Prophet nameth man indefinitely that is euery man vnregenerate Psal 94. 11. Hee singleth out the chiefe and choysest of all the sort of them whose purposes seeme to bee of greatest price and most likely to preuaile and sayeth that the thoughts of the wise men best qualified with art and naturall parts are not onely vaine but very vanitie as the Psalmist hath it Reasons 1 First they are altogether destitute of the spirit of grace Secondly the heart of man without the spirit is foule and filthie and an vncleane sinke of all abhominations Thirdly the streames that issue from thence declare what the fountaine is when all their words and actions and recreations and imaginations are onely sinfull and wicked Hag. 2. 15. Tit. 1. 15. Gen. 6. 5. Fourthly Gods proceeding against them in his displeasure maketh manifest how base they are for hee knoweth how all things are to bee priced Since therefore hee reiecteth and casteth them away it euidently appeareth that there is no goodnesse in them So sayth Ieremie They shall call them reprobate siluer because the Lord hath reiected them Ier. 6. 30. Vse 1 Instruction not to much to magnifie and admire them nor too farre to depend vpon them For better things are not certainely to be expected from them than are in them And therefore many times they make golden promises and leaden performances because they haue but drossie affections Consolation to poore Christians in regard of their portion notwithstanding they come short of the vngodly in goods and liuings Many sinners bee set vp in state and much worth in outward wealth when as they bee worse than bankroupts in their soules and wholy destitute of all inward substance and contrary wise though the Saints haue but small store of externall riches yet they bee of great possessions in their hearts and flow with plentie in their inward parts The lippes of the righteous doe feede many but fooles die Verse 21 for want of wisedome Before was declared the excellencie of a good tongue and well seasoned speech and heere are the effects of it commended namely the good that is wrought by it the soules of many being edified therewith and receiuing grace and groweth for saluation and comfort as the body doth obtaine strength and nouriture and refreshing by their meanes that minister wholesome foode vnto it And this is illustrated by the contrarie effect of wicked and ignorant persons that they are so farre from feeding others with knowledge and wisedome that they suffer themselues to be starued to death distruction through the want of it The lippes of the righteous c. It is the note of a faithfull Doct. man to vse his knowledge and other good gifts for the benefit Hee is the best man that doth others most good of his brethren In this sence the Apostle sayth that though he were poore yet he made many rich 2. Cor. 6. 10. His meane estate would not permit him to bestow mony or such kinde of gifts as wealthie men vse to distribute because he had no great plentie himselfe but that which hee had most of and others had most neede of that he most liberally communicated to all that would receiue it wheresoeuer hee came First godly men doe prouide themselues of these celestiall Reasons 1 graces and thereby are made able to participate them to others They haue a learning eare therefore also a teaching tongue Isa 50. 4. they be couetous of spirituall gifts and therefore also liberall of them they are great eaters and as we may say haue an appetite to deuoure all and therefore would haue euery man to take part with them In earthly commodities men are of a contrary disposition for as they are the more greedie of getting to themselues so are they more niggardly in witholding from others and as any one doeth swallow vp more the lesse is left for the rest of the company but in heauenly things it commeth to passe that none be so frank and free as they whose desires be most greedie of hauing and none
the spirit in their soules or hurtfully in the way of a curse from an outward good estate nor vnseasonably be cut off from the earth Now because some of these iudgements doe seeme sometimes to fall vpon some righteous persons who for a season be eclipsed of grace and separated from the fruition and comfortable sight of Gods kindenesse and fauour towards them their estate in appearance is wholy ruinated and ouerthrowne therefore the word doth well beare it agreeably to the meaning of the holy Ghost to say that the righteous shall not be remoued for euer Though they seeme to be cast downe for a time yet they shall be restored againe afterwards The contrary is heere affirmed concerning the case of the wicked who shall certainly fall vnlesse they repent they shall not continue in that estate wherein they are most grounded and haue greatest establishment they are so far from inioying eternall life in heauen as that the vengeance of God will not permit them long to keepe their owne breath or to hold the outward possessions of the earth The opposition therefore in effect is this The righteous shall neuer be remoued but haue an habitation for euer in heauen but the wicked shal be remoued and not suffered so much as to dwell in the earth the sence is the same with verse 25. The mouth of the righteous will be fruitfull in wisedome Verse 31 but the tongue of the vnrighteous shall be cut out This verse agreeth altogether in substance of matter with the cleauenth onely the comparison is altered for there the tongue of a good man for the constant store of holy speeches was resembled to a plentifull fountaine and heere to a fruitfull tree or fertile field there the wicked for lewd speeches was threatned to haue his mouth stopped and heere to haue his tongue cut out that is the iudgements of god vpon him for his vngracious and cursed speakings shall strike him as mute and dumbe as if the tongue were cut out of his head The lips of the righteous know what is acceptable but the Verse 32 mouth of the wicked speaketh froward things The meaning of these words is that a righteous man knoweth regardeth what is best pleasing to God for him to speak and what is most gratefull to good men to heare what doth deserue acceptation at any mans hand for faithfulnes truth and therefore he will vse his lips to vtter it but the wicked neither knoweth nor regardeth these things and therefore he vomiteth out onely peruerse speeches such as tend to rebellion against God the damnifying of men and the annoyance and hurt of his owne selfe The lips It is a point of godly wisdome for a man so to speak Doct. as his words may be accepted for his best aduantage This appeareth He speakes wisely whose words make most for his aduantage by manifold examples of holy men in the Scriptures of God when the Ephraimites were imbittered against Gedeon and chide with him sharply how easily did he still them abating their spirits with a mild and modest answere Iudg. 8. 2. When Dauid was in a great rage comming with a purpose to destroy Nabal his whole familie how readily was Abigails mind instructed with vnderstanding and her lips prouided of prudent speeches wherby she presently pacified his displeasure 1. Sam. 25. 23. 24. This skill also had Dauid himself to win the harts of his people to hold them fast vnto him by the wisdome of his words yea by the force and efficacie thereof he made the heart of bloudy Saul his cruell and implacable enemie for a time to relent What shall we say of Paul who knew what words would draw his mortal foes to turne after a sort to be his friends his persecuters to preserue him the Priests and Pharises to stand for the defence of th'apostle of Christ First the word and spirit of God doth informe his seruants Reasons 1 in this knowledge and giue them discreation to apply themselues to the state of the persons and season Isa 50. 4. Secondly the vse exercise of gracious religious speeches doth bring a dexteritie to iudge what is most meete to be spoken and to deliuer the same in the aptest manner and so as trained souldiers they are in a continuall readinesse vpon due occasion to deale with God and all sorts of people Col. 4. 6. Confutation of all Popish praiers which are offred without Vse 1 any assurance of acceptance and consequently it conuinceth all Popish persons to be vnrighteous men because they know not what is acceptable for so much they plainelie declare when they pronounce they know not what in a strange language when they call vpon the dead which hear them not at all when they intertaine strange aduocates to vsurp Christ his office when they aske things needlesse as the saluation of such as are actually and absolutely saued when they aske things which are botelesse as the deliuerance of such as are irrecouerablie damned And their best apologie for these things is that if they doe no good they will doe no harme whereby they make profession that they are vncertaine whether their prayers bee like to please God or otherwise be vaine and idle Reprofe with terrour for them whose mouthes speake froward things which may know that their words are gratefull to none but the diuell and damnable men who wittingly and willingly and spitefully with greedy desire doe belch out such bitter blasphemies and other cursed speeches as may offend the maiestie of God and grieue the hearts of his children which they doe of purpose to professe that they are neither seruants to the one nor members of the other but vowed enemies of both but doe they prouoke the Lord to wrath and not themselues to the confusion of their owne faces doe they assault the glorious name of god strike at him with their virulent venemous tongues and shall not he set vpon them and destroy their soules and bodies with his grieuous plagues and fearefull iudgements Euen this is a principal cause together with whordome and other sinnes of death that casteth so many into the magistrates hand and bringeth them to an ignominious end for stealth and robberies for murthers and most hellish and abhominable treasons Consolation to them that order their lips aright they shote not at an vncertaine marke they may as well know how they shall speede as how they speake though their counsels or rebukes be not sometimes well taken of men yet at all times they are pleasing to the Lord who will also requite them with a glorious and blessed reward FINIS