A plain and familiar exposition of the ninth and tenth chapters of the Proverbs…A plaine and familiar exposition of the ninth and tenth chapters of the Prouerbs…

Secondly, it concerneth our salvation, and everlasting happiness, §2faithfully to retain the holy word of God in our souls. Heb. 2. 1. 3.

Secondly, it concerneth our saluation, and euerlasting happinesse, §2faithfully to retaine the holy word of God in our soules. Heb. 2. 1. 3.

Thirdly, the store of grace that is congested doth minister §3matter, and opportunity, and readiness of good and wholesome speeches to the lips. Psal. 49. 3. 4.

Thirdly, the store of grace that is congested doth minister §3matter, and oportunitie, and readinesse of good and wholesome speeches to the lips. Psal. 49. 3. 4.

Fourthly, by this means men are in their whole lives, both §4framed to be good, and declared to be good, and delivered from all sinful courses, that they may continue to be good. Psal. 119. 11. Prou. 2. 10. 11. And in this point the good ground in the Gospel, hath the preeminence above all the others, it receiveth the word, and giveth entertainment unto it by attention, and so it goeth beyond the high way. Secondly it hath a root in it self, whereby it maketh a bold profession in the time of persecution, and so it goeth beyond the stony ground. Thirdly, it keepeth a constant course of obedience, and bringeth the fruit of the seed to ripeness, and so it goeth beyond the thorny ground.

Fourthly, by this meanes men are in their whole liues, both §4framed to be good, and declared to bee good, and deliuered from all sinfull courses, that they may continue to bee good. Psal. 119. 11. Prou. 2. 10. 11. And in this point the good ground in the Gospell, hath the preheminence aboue all the others, it receiueth the word, and giueth entertainement vnto it by attention, and so it goeth beyond the high way. Secondly it hath a roote in it selfe, whereby it maketh a bold profession in the time of persecution, and so it goeth beyond the stony ground. Thirdly, it keepeth a constant course of obedience, and bringeth the fruit of the seede to ripnesse, and so it goeth beyond the thornie ground.

Terror to them that suffer Satan to rob them of all good §2lessons and instructions, and yet think that no hurt at all is done to them. If their houses had been broken up by men, and their money taken out of their chests, their neighbours should hear their clamours, and the whole country should hear their outcries, but let the devil himself bereave them of that portion which should not have been only for living, but life, not for this present state, but their everlasting state: in this case they be quiet, no wrong is offered to them, they have sustained no manner of loss. It is set down as a judgement and curse by the Prophet, that men shall put their money into a broken bag, and what a fearful case stand they in then ¹that put the sacred instructions of the blessed word of God into a bottomless heart, that can hold nothing, but that which will pervert and hurt them? The Apostle giveth an earnest caveat to the Hebrews, admonishing them strictly to give ²heed to the things which they heard, least they should let them slip, and as the word signifieth, should leak or run out. For it were better to have wounds in our bodies that all our blood should gush out, then to be rifted vessels, having chinks in our souls, that the doctrine of life should soak away, and ooze out from us.

Terrour to them that suffer Sathan to rob them of all good §2lessons and instructions, and yet thinke that no hurt 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 ¹that 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 ²heed 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.

1. 1Hag. 16▪
2. 2Heb. 2. 1.

Consolation to them that have covetous desires after spiritual §3dishes, that would suffer nothing that ways to pass from them, but enlarge their affections unsatiably to gather all. It is no point of folly, as it was in the rich man. Luke. 12 to multiply worldly wealth, but these have the Lord to commend their wisdom, and it may as truly be affirmed of them, as of such as be merciful (because they be the same persons, though the respects differ) that they lay up store for themselves, a good foundation against the time to come, that they may obtain eternal life.

Consolation to them that haue couetous desires after spirituall §3dishes, 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 ungodly Doct. 2 ⟨p. 87⟩men are always pernicious and hurtful. Of them Saint James ¹speaketh largely, comparing them to fire breaking out in an house, or whole town, especially when it cometh by the hostility of the enemy, making assault to it, by means whereof men are stayed from extinguishing of it, and have not only their goods, but their life also in great peril. And this flame of the tongue is so much more dangerous then material fire, because it is kindled of hell, that is, the devil himself hath set ²it on work. And so in the same place he resembleth them to poison, and that not of the common sort, but to strong poison, which is deadly, and faileth not to work the bane of them that drink it.

But the mouth of the wicked, &c. The tongues of vngodly Doct. 2 ⟨p. 87⟩men are alwaies pernitious and hurtfull. Of them Saint Iames ¹speaketh 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 ²it 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.

1. 1An ill mans mouth worketh much woe.
2. 2Zac. 3. 5. 7.

First, they are hurtful, and bring great annoyance, and mischief Reasons. 1 to other men, and therefore in the Scriptures, are called swords, and arrows, and razors, and mortal weapons. Jer. 9. 8. Psal. 52. 2. And yet such similitudes are not able fully to express, and set out the evil that cometh by venomous mouths, and virulent speeches. First, the tongue most commonly causeth weapons to be drawn, all wars, all rebellions, all massacres, all quarrels, all manner of strifes are first breathed out of mens mouths, on some part. Secondly, the hand may be held that handleth the weapon, the strokes may be warded, armour may preserve from the violence of them, or there may be refuge and covert to hide them that are pursued: but who can stay an unruly tongue? What defence is against it? whither shall a man fly from a false accuser? what distance of place will prevent malicious calumniations? Thirdly, they which fall into the hands of most fierce and cruel enemies, which are pierced, and wounded with keenest and sharpest edge tools, have all the hurt upon their bodies, the extremity of it reacheth but to take away their natural life, but a slanderous tongue doth smite at the name, which an ingenious man would forgo his breath, to preserve: and a pestiferous seducing tongue doth pervert the soul, and by the poison thereof are many thousands brought to everlasting perdition.

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 upon themselves, and draw ⟨p. 88⟩§2mischief upon their own heads, as the Scripture testifieth: The words of a wise man have grace, but the lips of a fool devour ¹himself. The beginning of the words of his mouth is foolishness, and the latter end of his mouth is wicked madness. The truth of this shall be spoken of more at large in the eighteenth Chapter, and seventh verse, upon these words: A fools mouth is his own destruction, and his lips are a snare for his soul.

Secondly, they bring destruction vpon themselues, and draw ⟨p. 88⟩§2mischiefe vpon their owne heads, as the Scripture testifieth: The words of a wise man haue grace, but the lips of a foole deuoure ¹himselfe. 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.

1. 1eccl. 10. 12. 13.•ccl. 10. 12. 13.

Instruction to be very well advised in all our speeches, sithens Use 1 they are so important and weighty. Who would not heedfully foresee where his arrow shall hit before he shoot 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 piece, least he should do mischief by it? And yet by these a man may affray, and not hurt; and hurt, and not kill; and kill, and not dye himself: but what arrow? what shot? what artillery? what murdering piece, is to be compared to the mouth of a man that is not guided by a wise and watchful foresight? Great woe it worketh to other men, but it surely bringeth death it self unto himself, every word that breaketh an other mans skin, doth certainly break the call of his own heart: and he that doth aim at an other to give him a wound, can not miss himself, to violate his own life. For so we learn in this book. He ¹that keepeth his mouth keepeth his life: but he that openeth his lips destruction shall be to him. It concerneth therefore every man to be as provident, yea more careful to look to that which goeth out of his lips, then to that which cometh in, to be more afraid to utter blasphemous, reviling, slanderous and infectious speeches, in regard of the soul; then to eat, and devour unwholesome meats in regard of the body. And by this we are admonished to commit our mouths to a better keeper then our own wit, or reason, or civill disposition, least lust and Satan do over rule us, to let in what they will, and to let out sinful words, when, and whither, and as oft as they will. And this moved the Prophet to pray to the Lord to set a watch before his mouth, and to keep the door of his lips.

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 ¹that 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.

1. 1Prou. 13 3.

Confutation of them that think it nothing dangerous to ⟨p. 89⟩§2speak whatsoever: words, they say, are but wind, when a man hath spoken he hath done, and so there is an end of that matter. Nay when a sinful man hath spoken sinfully, much hurt is done, and so there is but the beginning of a bad matter: for all the mischief followeth after. So it may be said of a cup of poison, it is but a draught, and when a man hath swallowed it, he hath done with it, and so there is an end: but hath it done with him? will there be no further working of it? •• will continue his pain and torment until it have made an end of his life.

Confutation of them that thinke it nothing dangerous to ⟨p. 89⟩§2speake 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 it, he hath done with it, and so there is an end: but hath it done with him? will there be no further working of it? •• will continue his paine and torment vntill it haue made an end of his life.

The rich mans goods are his strong city: and the fear of Verse. 15 the needy is their poverty.

The rich mans goods are his strong citie: and the feare of Verse. 15 the needy is their pouertie.

The rich mans goods are his strong city, &c. That is, wealthy worldlings do trust to their possessions when they have great store. For he speaketh not of any safety that they have by their goods, but which they seem to themselves to have, as is plainly expressed Chap. 18. 11. And it is sometimes the faults of good men in their infirmities, to repose too much confidence in outward things, when they abound with them. Psal. 39. 6. 5. On the other side, the want of earthly substance doth fill the hearts of unregenerate poor men, with fears of famine, and misery. And Gods own people, are not always free from the assaults thereof, by reason of the imperfection of their faith.

The rich mans goods are his strong citie, &c. That is, wealthie worldlings doe trust to their possessions when they haue great store. For he speaketh not of any safetie that they haue by their goods, but which they seeme to themselues to haue, as is plainely expressed Chap. 18. 11. And it is sometimes the faults of good men in their infirmities, to repose too much confidence in outward things, when they abound with them. Psal. 39. 6. 5. On the other side, the want of earthly substance doth fill the hearts of vnregenerate poore men, with feares of famine, and misery. And Gods owne people, are not alwaies free from the assaults thereof, by reason of the imperfection of their faith.

The extremity of every state is dangerous, and no condition Doct. safe without grace. Of this had Agar a sensible apprehension, ¹when he put up that petition to the Lord, that he would neither give him poverty nor riches: but food convenient for him: that is, a moderate estate, without excess on either hand. Prou. 30. 8.

The extreamitie of euery state is dangerous, and no condition Doct. safe without grace. Of this had Ag•r a sensible apprehension, ¹when he put vp that petition to the Lord, that hee would neither giue him pouertie nor riches: but foode conuenient for him: that is, a moderate estate, without excesse on either hand. Prou. 30. 8.

1. 1The mean estate is safest.The meane estate is safest.

First, both of them, be •••ses from God upon wicked persons. Reasons. 1 Psal. 69. 22. Deut. 28. 48. Job. 30. 3.

First, both of them, be •••ses from God vpon wicked persons. Reasons. 1 Psal. 69. 22. Deut. 28. 48. Iob. 30. 3.

Secondly, both of them draw their hearts from all good §2meditations, thoughts, purposes, and desires, and fill them up with fleshly cogitations.

Secondly, both of them draw their hearts from all good §2meditations, thoughts, purposes, and desires, and fill them vp with fleshly cogitations.