Seven 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 betaketh 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, yet they are not helpleſſe, Doct. 1 Gods childrē neuer helples.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 righteous 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 mere 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 helpe 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, Iſa. 59.4.16.& he wil ſaue & deliuer his ſeruants as the Prophet Iſaiah witneſſeth.
And the reaſons hereof are theſe.
Firſt, Reaſons. 1 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. 2. Chro. 14.11it is nothing to thee to helpe with many, or with no power. They knew that though they had few, 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 is 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.Pſal. 141.4.5.
Fourthly, 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, if Hezekiahs ſickneſſe had beene ſuch as anie Phyſitian could hauehave cured, his recouerie ſhould neuer …aue beene recorded in Gods booke, as not making ſo much for his glorie: but when the prolonging of his …ife 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. Vſe. 1 Firſt, 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: downethey 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, Pſal. 3.1.2.3.that there was no helpe for him in God. 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, Verſe. 12.13.ſeeing cruell men to be ſo violently bent againſt him. Goe not farre from mee, 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 care 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, this is for inſtruction, Vſe. 2 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 ſhalbe 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, and prouide ſufficiently for vsus, Pſal. 27.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, Micah. 7.1.2.&c: or, I am in caſe, as in the deſtruction of the Summer fruites: as in Hoſeah it is ſaid, Hoſ. 4.3.The fiſhes of the Sea ſhall be gathered: that is, deſtroyed: and that this is the ſenſe, 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 Propoets 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, Verſe. 18.he telleth him that he had reſerued to himſelfe ſeuen thouſand, 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. Pſal. 42.42.4 when he remembred how he had gone with the multitude, 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 … 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 Daui… 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 far…e 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. 1 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 heereat, 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 crynight 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. 3Fained 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, Indas, Matth. 26.49.and ſeeke to vndermine vsus, that is exceeding dangerous, and the hurt thereof 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, Reaſons. 1
Firſt, 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 herſelfe, 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. Pſai. 55.12.13but it was thou, ô man, euen 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 he might couer his owne iniquities.
Firſt therefore let this inſtruct vsus to take another courſe: if we hauehave inward diſlike, let vsus profeſſe it: Vſe 1 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 vsus 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, neuer to truſt thoſe too farre, Vſe. 2 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 eueryevery man take heed of his neighbour, and truſt not any brother: Ier. 9.4.5.(viz. that is not ſound hearted) for eueryevery brother will vſe deceit, 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, when we finde ſuch hollow hearted hypocrites and deceiuers: Vſe. 3 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 beene 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.