Four Godly and Fruitful Sermons, Sermon 3
The third Sermon.
PSALME 12. 1. 2.
Verse 1. Helpe Lord, for there is not a godly man left▪ for the faithfull are failed from among the children of men.
2. They speake deceitfully eueryevery one with his neighbour, flattering with their lips, and speake with a double heart.
THese words containe in them a prayer of Dauid, when hee himselfe was pursued by Saul, and the Church of God was in great distresse: when his friendes withdrew themselues from him, and fewe continued in that holie profession of Gods name, which formerly they had made.
Now in this prayer of his, wee may obserue
1. First a petition, Helpe Lord; Seeing mens helpe failed, and their power was bent against equitie and Iustice, which should hauehave vpheld & maintained it, therefore hee appeales to an higher power, and intreateth reliefe and succour from the Lord.
2. Secondly, a complaint, and that
1. Of the decay of good men, and of goodnes in them, There is not a godly man left, &c.] Whereas superiours should hauehave ministred refreshing vntounto the distressed, or at least inferiours borne a burden with them, they were now taken away, when there was greatest need of them: not that there were no good men at all (for Gad, and Nathan, and Ionathan, were now in the Church) but in comparison of the aduerse part, they were so fewe, that they did scarce appeare to be any at all.
2. Of the deceitfulnes of bad men, They speake deceitfully eueryevery one with his neighbour, &c: that is, eueryevery one of the contrarie side, was full of craft and cunning, vsing faire words, but intending much mischiefe: speaking with a heart and a heart (as the Prophet saith) that is, a heart that made shew of one thing, but meant the quite contrary; seeming to be for Dauid, when in truth they plotted against him.
Helpe Lord] here we see his refuge,Verse. 1. he betaken himselfe vntounto God, when he is forsaken of men, Whence obserue this Doctrine, that,
Although all humane helpes and earthly friends doe faile Gods people,Doct. 1. Gods childrē neuer helples. yet they are not helplesse, nor hopelesse.
Albeit in regard of mans assistance, they be vtterly destitute, yet the Lord will be euer with them, and alwaies stand for them. Dauids argument here is not this, Lord helpe: for there be many that will ioyne with thee: but this, Lord helpe, for there is none else that will helpe: so that our case is not according to mens affections towards vsus, but according to Gods louelove vntounto vsus.
This is euident in the prophecy of Micha, Micah. 7. 2.where it is shewed, that friends failed: neither did they faile one man alone, but the whole Church; good men were perished out of the earth, and there was none righteous among men, &c: but the best of them was a briar, and the most rightteous of them sharper than a throne hedge: yet the Church is not quite dismaid, but resolueth to fly vntounto the Lord for succour. Therefore will I looke vntounto the Lord; Verse. 7.I will waite for God my Sauiour: my God will heare me, though good men were dead and gone, and hypocrites did put on their shape and likenesse, that they might more freely practise mischiefe.
Yet the people of God determine with themselues not to cast off all hope, but to relie vponupon the Lord, and though he delay to helpe them for a time, yet they will waite vponupon him, knowing that at length he will deale graciously with them.
And for the further confirmation of this point, we hauehave the example of Christ Iesus himselfe, who being grieuously perplexed and troubled within and without, and on eueryevery side, vseth this argument vntounto his father; Be not farre from me, Psal. 22. 11.because trouble is neare, for there is none to help me. And this is vsuall with God, to relieue his people in extremities: and therefore when no man calleth for iustice, no man contendeth for the truth, &c. then he himselfe wil take the matter into his hand, & he wil saue & deliuer his seruants as the Prophet Isaiah witnesseth.Isa. 59. 4. 16.
And the reasons hereof are these.
First,Reasons. though all men doe forsake vsus, yet Gods power is no whit diminished thereby: and therefore that is a worthy speech of faith in Ionathan, that it is not hard to the Lord to saue with many or with few: and in Asa, who saith,1. Sam. 14. 6. it is nothing to thee to helpe with many, or with no power. They knew that though they had few,2. Chro. 14. 11 or none at all on their side, they were in as good case as if they had many millions, if God were on their side: for all power in his, and that which men hauehave,Psal. 62. 11. Math. 6. is but borrowed from him: and though he sometimes vse them, it is not because he needs them: for who did helpe him in making of the heauens and of the earth, and of al the creatures in them both? and what assistance hath he now in sustaining, and vpholding of the same? now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation, surely he wanteth not the helpe of men in matters of smaller importance.
Secondly, Gods mercy is no more lessened then his power is, by mens withdrawing of themselues from vsus, he loues his people when they hauehave no friends, as well as when they hauehave many friends; nay he manifesteth his louelove more at such times: for in him the fatherlesse findeth mercy. Hos. 14.And then doth he exercise the bowels of his cōpassion, whē men shew little or no cōpassion at all.
When we see children to hauehave rich and mercifull parents to prouide for them, we doe not much pitie them: but as for those that are fatherlesse and friendlesse, that are hungry & naked, and altogether destitute of reliefe, we tender their case, and are ready to releeue them. Can we carrie such an affection towards other mens children that are distressed and helplesse, and will not the Lord our God hauehave a greater care of his owne children in the like case? Will he leaue them because men hauehave forsaken them? No surely. But when they are in distresses and straits, and that through their owne foolishnesse and disobedience, if they humble themselues,Psal. 107. and cry vntounto him, he will deliuer them, though men dare not, or will not speake, or deale for them.
Thirdly, when Gods seruants are left destitute, their faith is much exercised and increased: and then we alwaies speed best, when we beleeue best, So long as we hauehave helpe about vsus, we doe not so much set our faith a worke, as our carnall reason and sense, and so pray not at all, or very coldly: but when we are desolate and forsaken, and those that should be most for vsus are against vsus, then we begin to lift vp our hearts to heauen, and to cast our selues vponupon Gods prouidence and goodnesse, and to vse the weapons of the spirit, and not of the flesh: this is plaine in Dauids example, who being in great danger in the caue, did at first looke about him, for helpe on this side, and on that: but seeing that all refuge failed him, what did he? I cried vntounto thee ô Lord (saith he) saying, thou art mine hope, and my portion in the Land of the liuing.
Fourthly,Psal. 141. 4. 5. in such times of difficultie, Gods glorious hand is more apparantly seene, and so all the honour is ascribed vntounto him. If Moses had brought the Israelites out of Aegipt by force of armes, being aided with two or three millions of souldiers, much of the praise would hauehave bene giuen vntounto them: but when Moses was naked and altogether destitute of any power of man, the Lords mightie Arme was more cleerely seene in the deliuerance of his people, and the subuersion of their enemies, And that worke of his, hath bene, is, and shall be memorable in all ages.
So also, Hezekiahs sicknesse had beene such as anie Physitian could hauehave cured, his recouerie should neuer hauehave beene recorded in Gods booke, as not making so much for his glorie: but when the prolonging of his life was as much as the giuing of a second life, then notice of it was taken and giuen by the holie Ghost, to the euerlasting honour of Gods name. And as it was then, so is it yet still, and euer shall be to the end of the world: the greater the extremities and necessities of the Saints bee, wherein God doeth relieue them, and out of which hee doth deliuer them, the more will it be for the magnifying of his omnipotencie, and of his tender merciemercy therein expressed.
This serueth,
1. First,Vse. 1. for the confutation of their foolish conceit and expectation, who seeing mighty aduersaries against the Church, and fewe or no friends to interpose themselues, presently conclude, that their case is desperate: downe they must: they are vtterly vndone: and so they begin to forecast in their mindes the manner of their ouerthrow, & the forme of their lamētation, when they shall bee thus and thus handled. But these men, for all their deepe reach, may bee deceiued; for all their conclusions are grounded on men: they doe not consider what God may doe, as wee see in Dauids enemies, who perceiuing that manie did band themselues together, and rise vp against him; concluded, that there was no helpe for him in God, Psal. 3. 1. 2. 3.But what sayes Dauid? Lorde, thou art a buckler for mee, my glorie, and the lifter vp of my head. And in another Psalme,Psal. 71. 10. 11. Mine enemies (saith hee) speake of mee, saying, God hath forsaken him: pursue & take him, for there is none to deliuer him. These speeches (no doubt) pierced Dauids soule: but doth hee make the same conclusion? No, hee is farre from that; hee rather layeth faster hold on God, seeing cruell men to be so violently bent against him. Goe not farre from mee, Verse 12. 13.O God (saith hee) my God haste thee to helpe mee: let them be confounded and consumed, that are against my soule, &c. Indeede if mens opposing of themselues against him, could hauehave kept him from complaining vntounto God, or God from giuing eare vntounto him, his case had bene very lamentable: but seeing that was impossible, whatsoeuer they imagined, there was safety enough for Dauid, and so is there still for all the elect of God.
Secondly,Vse. 2. this is for instruction, that seeing by how much lesse helpe we hauehave from men, so much the more we shall hauehave from God; therefore we should deale earnestly with the Lord in our distresses, and wrestle with him as Iacob did,Gen. 31. when his brother Esau came with foure hundred men against him: hee was vnable to encounter him, and therefore hee encountreth the Lord himselfe by prayers and teares; and that which was his refuge, must bee ours, and then wee shall hauehave peace and safetie: if once wee can lay hand-fast on God, (as wee may in our houses, in our chambers, in our beds, in the night, or in the day) then our case is good, wee shall be protected from all the violent rage of the wicked; so that none of the sonnes of violence shal be able to touch vsus for our hurt: and therefore herein let vsus take comfort, that though men forsake vsus, and our neerest friends reiect vsus, yet the Lorde will gather vsus vp,Psal. 27. and prouide sufficiently for vsus, as he did for Dauid: neither can mens perswasions withdrawe his compassion from vsus, nor mens threatnings terrifie him from releeuing of vsus, For there is not a godly man left, &c.
From this lamentable complaint of his, ariseth this doctrine, that
No outward thing comes neerer the hearts of God children,Doct. 2. want of good men much to be lamented. then the decay of good men.
It much troubleth the soules of godly men, to see a small number of Christians. Hence proceedeth that lamentation of the Prophet Micah: Woe is me, for I am as the Summer gatherings, &c: Micah. 7. I. 2.or, I am in case, as in the destruction of the Summer fruites: as in Hoseah it is said, The fishes of the Sea shall be gathered: that is, destroyed: and that this is the sense,Hos. 4. 3. it appeareth in the words following, when it is said, There is no cluster to eate: My soule desired the first ripe fruites: that is, I am as one that hath a feruent longing for them, and yet can get none of them; and what is the reason of this his lamentation? The good man (saith hee) is perished out of the earth, and there is none righteous among men, &c. So that the effect of those words is thus much: that looke how worldlings would grieue, if they should see their grapes and figges (which were speciall commodities in those countreys) to faile, and their expectation that way to bee vtterly frustrate; so, and much more bitterly did the Prophet bewaile the losse of good & righteous men. That was it also that did so pierce the heart of Elias, Lorde (saith he) the children of Israel hauehave forsaken thy couenant, broken down thy Altars, 1. Kings. 19. 11.& slaine thy Propeets with the sword, and I onelyonly am left, and they seeke my life, to take it away. Which losse of the Prophets was so grieuous vntounto him, that hee had no pleasure in his owne life; and therefore hee intreateth the Lord to take away his soule. Verse 4.In which regard whē the Lord would comfort him, he vseth a fit remedie for his disease: for whereas his griefe was that there were no godly men left, but all were declined to Idolatrie, he telleth him that he had reserued to himselfe seuen thousand, Verse. 1….that had not bowed the knee vntounto Baal.
Yet further it may appeare what a matter of heauinesse the losse of good men is vntounto those that are good themselues, by that speech of Dauid, who saith, All my delight is in the Saints: for if they be his chiefe delight,Psal. 16. 3. then the want of them must needs be an occasion of very great anguish vntounto him: as is euident that it was▪ Psalm. 42. 4. when he remembred how he had gone with the multitude,Psal. 42. and had beene as a Captaine to leade them vntounto the house of God, which then he could not doe: this cast him into wonderfull griefe, so that he poured out his teares, yea and his very heart, as he there speaketh, being in such extremitie of sorrow, that he is faine to restraine himselfe, why art thou cast downe my soule (saith he) and why art thou disquieted within me? &c: yet godly men were not quite abolished at this time, but Dauid, onelyonly taken from them: and he knew that he should come againe vntounto them at length, and that they should be his flocke: if then he were so farre cast downe for that he might not be with them, what griefe would he hauehave conceiued if they had vtterly beene cut off, and ceased to be any longer?
Now the reasons why the decay of Gods people is and should be such an heart-breaking vntounto the rest of the Saints, are these:
First, because the glory of God is precious vntounto them,Reasons. which is much hindered and obserued when his seruants are diminished: for then there is lesse seruice done vntounto him in publike and priuate: there are fewer praiers and praises offered vp vntounto him, fewer religious exercises in vse amongst men, and fewer workes of mercy performed vntounto the needie and distressed. And if the decay of good souldiers and of loyall subiects in any kingdome must needs be a matter of griefe to those that louelove and seeke the honour of their King; then can it not but goe neere the hearts of the godly, when they perceiue the souldiers and subiects of Christ to goe to wracke.
Secondly, in regard of themselues they are mooued heere at, as being fellow members with them: for when the godly perish, they are as it were a maimed body. They hauehave fewer friends and fellow-helpers, fewer to pray with them and for them, fewer to reprooue, exhort, and comfort them, and in a word, fewer to whom they may doe good, and from whom they may receiue good.
Thirdly, in respect of the publike losse, they mourne for the decay of the righteous: for when multitudes of all nations, and of all sorts of people, doe know the waies of God, and praise the name of God, then (as the Prophet saith) the earth shall bring foorth her increase, Psal. 67. 5.and God euen our God shall blesse vsus. If there be but ten righteous men and women in a Citie, or some few in a whole Country, all the rest shall speed the better for their sakes: how much more then if there be multitudes of them? What a griefe therefore must it needs be to the wise and godly, when these props and pillars of the Church and Common-wealth are taken away?
Which serueth,
First,Vse. 1. for the iust reproofe of those that doe carrie a deadly enmitie against the multitude of Christians that now are, and doe much grieue that there should be so many that resort vntounto the word in publike, that read it in priuate, that hauehave praier and singing of Psalmes in their families, &c. they grudge and murmur at it, as if some conspiracie or mutinie against the State were towards, and as if the good of mens soules, and the peace of the common-wealth could not stand together. These are of another spirit then Dauid was, who lamented that there were so few such: and these are indeed vtter enemies vntounto God, who esteemes his people to be his chiefe treasure vnderunder heauen: and therefore they shall beare their iudgement, whosoeuer they be that doe thus malice the seruants of God, and endeuour to peruert them, or to diminish the number of them.
Secondly,Vse. 2. heere is matter of cōfort for thē that are of the same disposition that Dauid was, that cry night and day, Helpe, Lord, for the godly perish, &c. & that labour with God, by fasting, and weeping, & praying, that he would vphold the state of his Church. If the praier of Dauid, being but one man, were effectuall for the continuing of Gods people, how much more forcible shall the requests of many thousands be, who doe vncessantly intreate the Lord with great earnestnesse to be fauourable vntounto Sion, and to build vp the walles of Ierusalem, to saue his chosen, and defend his owne heritage against the malicious plots and practises of all their enemies.
They speake deceitfully eueryevery one with his neighbour.]
Heere he sheweth what manner of enemies were against him: not such as would professe themselues open aduersaries, (for though he had many such, yet heere he dealeth not against them) but such as would make shew of good will, whereas indeed there was in them nothing lesse, Now in that his chiefe complaint is against them, the doctrine is, that
Deceitfull friends are worse then open and apparant foes.Doct. 3. Fained friends worse then open foes.
Dauid had diuers professed enemies, as Saul, and such as were neere him: yet none of their practises went so neere his heart, as these mens that would pretend to be friendly vntounto him.
To this purpose it is said by Salomon, Prou. 27. 6.that The wounds of a louer are faithfull, and the kisses of an enemie are to be praied against: (for so the words must be read) When a faithfull friend doth rebuke vsus, and seeke to wound our hearts for sinne, that is exceeding profitable for vsus: but when an enemie vnderunder pretence of louelove (whereof by kissing they then made shew) doth come against vsus,Iudas, Matth. 26. 49. and seeke to vndermine vsus, that is exceeding dangerous, and the hurt there of much to be praied against.
The waters that runne smoothly and mildly are commonly most deepe and dangerous, whereas that which roares is more shallow and safe.
The reasons of this doctrine are,
First,Reasons. that such craftie foxes doe more easily come within a man, and sooner deceiue him. An open enemie commeth as it were before ones face, and so his blowes may be better warded off: but a false friend commeth behind ones backe, and fasteneth a deadly blow ere a man be aware: and therefore Ioab, when he would speed Abner and Amasa, did not bid open defiance vntounto them, but (being therein more crafty and subtill, then either godly or manly) gaue them kind salutations, and, vnderunder pretence of louelove, most cruelly murdered them both. And as it is for the outward man, so is it also for the soule. The most dangerous temptations are those that proceed from fained friends vnderunder the colour of louelove, and desire of our good. If Sathan had come vntounto Eue, and told her, I charge you eat of the tree in the midst of the garden, & whatsoeuer the danger be, stand not vponupon that, for I will hauehave your husband and you to be damned, she would neuer hauehave hearkened vntounto him: but when he perswaded her, that he was her friend, and meant her good, namely, that by eating thereof she might be made like vntounto God himselfe, knowing both good and euill, then was she ouertaken by him, and so being ouercome her selfe, she became the instrument of the diuell, to deceiue her husband in like sort. And so it is with many, that hauehave held out well against raging and violent temptations, and yet hauehave beene foulely drawne aside, and shamefully foiled by milder temptations, vntounto profit, or pleasure, or credit.
Secondly, the false dealing of such counterfeit friends, doth much more afflict the heart of a man, then any iniurious actions of manifest aduersaries: as we may see in that Psalme of Dauid, where he saith, Surely mine enemie did not defame me, for I could hauehave borne it, &c. but it was thou ô man, Psal. 55. 12. 13euen my companion, my guide, and my familiar, &c. When his words were smooth, and softer then butter, and yet prooued deceitfull, they went thorow his heart euen as swords: and this was iust vponupon him, because he had dealt in that sort with his faithfull subiect Vriah. seeming to fauour him by imploying him in speciall seruices, when he went about to take away his life, that be might couer his owne iniquities.
First,Vse. 1. therefore let this instruct vsus to take another course: if we hauehave inward dislike, let vsus professe it: if we carry a louing affection, let vsus make shew of it, and louelove not in word alone, but in deed, as the Apostle exhorteth.
Especially let us looke vntounto this in matters betwixt God and vsus: let vsus not play the hypocrites with him, pretending a louelove vntounto the Church of God, and to the word of God, when there is no such matter; and drawing neere vntounto him with our lips, when our hearts are farre from him: for in so doing we shall offer great iniury vntounto the Lord, and doe more hurt at length then those that are profest Papists or Atheists: for such as flatter with their lips, and dissemble with a double heart in things that concerne the holy religion of God, if any persecution come, will quite renounce their profession, and betray the cause of God, and grieue the seruants of God, and harden the hearts, and open the blasphemous mouthes of the enemies of God, and make many to fall by their reuolting and backsliding. Therefore let eueryevery one that taketh vponupon him the profession of Christianitie, be a true, & not a fained friend of the same; and bring a faithfull, and not a guilefull heart thereunto; that the Lord may witnesse for him, that he doth heartily and vnfainedly seeke him.
Secondly, let vsus hence learne this point of wisedome,Vse. 2. neuer to trust those too farre, of whose faithfulnesse we hauehave any iust suspition: be they neuer so neere vntounto vsus, let vsus not open our selues vntounto them, but keepe them at armes end. This is the aduice of the holy Ghost: Let eurey man take heed of his neighbour, and trust not any brother: (viz. that is not sound hearted)for eueryevery brother will vse deceit, Ier. 9. 4. 5.and eueryevery friend will deale deceitfully, &c. for they hauehave taught their tongues to speake lies: they hauehave exercised the trade of vsing faire words, when there is within them nothing else but falshood and deceit. And the like exhortation we may read in the 7. of Micah.
Thirdly, this is for our consolation,Vse. 3. when we finde such hollow hearted hypocrites and deceiuers: we should not be dismaied because there are so few whom we may trust and giuegive credit vntounto, for it is no strange matter: there hauehave beene such heeretofore, and they hauehave been discouered: God hath hearkened vntounto the praiers of his seruants, and giuen them wisedome to discerne of them, and so will he doe still, so that they shall bring no annoyance vntounto his people, whatsoeuer they intend against them.
FINIS.