Exposition of Proverbs 9-10, Exposition 2 · Verse 11
The mouth of a righteous man is a welſpring of life: but Verſe. 11 iniquitie couereth the mouth of the wicked.
In Iſraell, and in the countries bordering vponupon it, it was a great benefit to hauehave wels of water, both for the vſe of men and of the cattle, & therefore things of great account be many times compared to them in the Scriptures, and heere the mouth of a righteous man is ſo called in a double reſpect, both for the conſtancie of good conference (according to the ſimilitude, for ſuch ſprings as were continuall, and would hold out as well in Sommer as in Winter, were ſaid to bee wells of liuing water. Gen. 26. 19.) as alſo, and eſpecially for the good effect, that they be inſtruments ſometimes to beeget, and vſually to confirme and refreſh the life of the ſoule. The latter part of the verſe hath beene expounded in the ſixt verſe.
The expoſition ſtandeth thus: The mouth of a righteous man doth ſlow alwaies with wholeſome words, and therefore ſhall bee continued open with bleſsings: But the mouth of a wicked man doth ſlow alwaies with hurtfull words; and therfore ſhall be ſtopped with violence.
The mouth of the righteous, &c. A good man is neuer barren Doct. of good ſpeeches. It is giuen as a precept by the Apoſtle Good men hauehave euer good wordes.to the Colloſsians. 4. 6. that their ſpeech ſhould bee alwayes gracious and poudred with ſalt, that is, holy and wholeſome for the matter, and diſcreete and ſeaſonable for the manner, which is not onelyonly a commaundement deliuered by God, as a thing that ought to bee: but a duetie in exerciſe and practiſe with all godly Chriſtians.
Firſt, the law of the Lord is in their heart, and therefore Reaſons. 1 they cannot chooſe but talke and confer of it. Pſal. 37. 30. 31.
Secondly, their louelove to God and the conſcience of their dutie conſtraineth them to praiſe him for his word and nature, and workes: and to make his glory appeare vntounto others.
Thirdly, they vſe it as a meanes to refreſh their owne harts, and to procure help by prayer, and ſuch other exerciſes, for the ſupply of all their wants of ſoule and body.
Fourthly, their louelove to their brother and deſire to hauehave men brought to euerlaſting life, doth ſtir them to teach and exhort, to rebuke and admoniſh, to comfort and encourage, and eueryevery way to help them to ſaluation.
Confutation of them who aſcribe the abilitie of conference Vſe. 1 and prayer wholy to men of wit and learning, that therefore they can ſay nothing becauſe their education, hath not beene in ſuch exerciſes, it belongeth to preachers and miniſters. But the holy Ghoſt doth impute it to righteouſneſſe heere, and to the efficacie and power of the ſpirit, Zack. 12. 10. I will poure vponupon the houſe of Dauid, and on the inhabitants of Ieruſalem the ſpirit of grace and prayer, hee ſaith not, they ſhall attaine vntounto the art and methood of prayer which carnall men may get by carnall meanes, in the earth, but it is a bleſsing poured downe from aboue, as a gift from heauen, which onelyonly his owne children hauehave deſcending vponupon them, and all his people be repleniſhed with it. It was not promiſed onelyonly to the Prieſts, and Leuites, and Prophets, but to the houſe of Dauid, as in former times it had beene on Dauids owne perſon: and to the inhabitants of Ieruſalem, as well as to the houſe of Dauid. Hee that ſaith expreſly that hee cannot pray, ſaith alſo by conſequence that he is not righteous, nor yet in caſe to bee ſaued. And hee that wanteth will and abilitie to talke Chriſtianly, doth proclaime by ſilence, that he hath not the ſpirit of faith. 2. Cor. 4. 13. More ſhall bee ſpoken of this point in the 13. Chap. 14. verſe.