Seven Godly and Fruitful Sermons, Sermon 4
The fourth Sermon.
PSALM. 12. Ver. 3.4.
3. The Lord cut off all flattering lippes, and the tongue that ſpeaketh proud things.
4. Which hauehave ſaide, with our tongue wee will preuaile: our lips are our owne, who is Lord ouer vsus?
IN the two former verſes it ſet downe the petition that Dauid made vntounto God for helpe, and his complaint that he put vp concerning the decay of good and righteous men, and the deceitfulnes of vngodly and vnrighteous men.
Now in theſe verſes is ſet forth an other part of his prayer, to wit, an imprecation; The Lord cut off, &c: wherein hee doth by the ſpirit of Propheſie, and according to the Analogie of faith, denounce iudgement againſt Gods and his enemies, to the end he might comfort himſelfe, and refreſh his hart with hope that good men ſhould bee recouered, and wicked men confounded. And as for this curſe, we muſt vnderſtand that it is not vttered in bitternes, but in zeale, and with warrant from Gods owne ſpirit; and this is directed,
1. Firſt againſt deceitfull perſons, who are called flatterers: the Lord cut off the flattering lips.
2. Secondly, againſt proud perſons, who are deſcribed:
1. In generall by their ſpeech, that they ſpeake proud things. verſe 3.
2. More particularly, that they ſay, with our tongue wee will preuaile. verſ. 4. as if they ſhould hauehave ſaid, looke what wee aske, we will obtaine it: looke what we threaten, wee will performe it: looke what we ſet downe, that ſhall come to paſſe.
But it might be ſaid vntounto them, you ſpeake preſumptuouſly, Obiect. and vtter words that doe not beſeeme you.
They anſwere, Anſwere. our tongues are our owne: as if they ſhould ſay, who dare be ſo audacious as to controle vsus? we will ſpeake what we liſt, in deſpite of them all.
But ſome might ſay, Obiect. though you ſet ſo light by men, you muſt know that there is one higher then you: what if the Lord ſhould take the matter into his hand?
To that they anſwere, Adſwere. who is Lorde ouer vsus? they thinke they may blaſpheme God, & reuile his ſeruants, and ſpeake what they liſt, and yet none ſhall hauehave to doe with them for it.
The Lord cut off all flattering lips] whereby are vnderſtood, Verſe 3.the moſt dangerous and ſubtill deceiuers, who vnderunder pretence of friendſhip, doe ſeeke a mans vtter ouerthrow.
Now in that the Prophet prayeth againſt ſuch as doe ſo cunningly carry their matters, that they will appeare to louelove, where they hate with a deadly hatred, and in praying doth ſhew, not only what is his wiſh, but what is Gods purpoſe, viz. that the Lord will cut off the flattering lips: hence this doctrine may be gathered, that,
The more skilfully and artificially anie contriues his euill purpoſes, Doct. 1 the more fearefull deſtruction ſhall fall vponupon him.The more cunning any is for miſchiefe, the more fearefull ſhall his ruine be.
The more fraudulent a deceiuer anie one is, the more heauy ſhall the hand of God be vponupon him, to croſſe and contrarie him, and to bring him to ſuch ſtraits, that hee ſhall not for ſhame open his mouth againe to ſpeake as he hath done: and this is to hauehave his tongue cut out, as it were, as is threatned in this place.
Flatterers hauehave a certaine kinde of dexterity in their enterpriſes, that they will not be ſeene to be brochers of thoſe things whereof they afterwards become practiſers: but they ſpeed neuer the better, but a great deale the worſe for that. Therefore doth Dauid conclude, Pſal. 52.4.5.that God would certainely deſtroy Doeg, becauſe hee was a skilfull worke-man, and as it were a tradeſman in miſchiefe: he could flatter Dauid, that he wiſheth him well, and was ſorry for his troubles, and would be ready to be friend him in any thing he could: but when Saul complaines how hardly he was dealt with, in that no body would diſcouer vntounto him the treacheries of Dauid, Deog changeth his tune, and falleth to accuſe Dauid, 1. Sam. 22.8.9. &c.and moſt iniuriouſly chargeth Abimelech to hauehave conſpired with him: and for all this, he (no doubt) would hauehave goodly pretences: as, that dutie bound him to ſpeake as he did: he reſpected the Kings honour and ſafety, and certainely things were not well, but ſome miſchiefe was a working; for he ſaw the ſonne of Iſhai come vntounto Abimelech who gaue him a ſword, and asked counſell of the Lord for him, and miniſtred food vntounto him, and to thoſe that were with him, and that extraordinary food too, euen the ſhew-bread: in which regard, he, as a loyall ſubiect, muſt needs aduertiſe Saul to take heed, and to looke well to himſelfe, that ſo he might preuent all imminent dangers.
So in the prophecie of Ieremie, Ier. 4.22.this is ſet downe as one cauſe of the vtter ſubuerſion of the Iewes, that they were wiſe to doe euill, but had no knowledge to doe well. They wanted not ordinarie capacitie, (which had beene one degree of happineſſe vntounto them, for then God would hauehave ſhewed them greater compaſſion) but they wanted grace to vſe it well, and had cunning heads to plot miſchiefe, and therefore doth the Lord threaten iudgement againſt them. And in another place he ſaith, that they had taught their tongues to ſpeake lies. Ier. 9.5.And what followeth? Therefore thus ſaith the Lord of hoſts, Behold, I will melt them, &c. Shall not I viſit them for this, ſaith the Lord? Or ſhall not my ſoule be auenged on ſuch a Nation as this? Their tongues were too much inclined to lies of their owne accord, ſo that they needed not to be taught that language: yet did they ſet their tongues to ſchoole, as it were, that they might be artificiall in their leaud practiſes, & carry out their lies vnderunder a colour of truth, and ſo ſinne with leſſe diſgrace: which was a thing that the Lord could not abide, and therefore he threatneth to plague them therefore.
And good reaſon is there that it ſhould be ſo: Reaſons. 1 for
Firſt, ſuch perſons are extreamely hurtfull. Neuer is euill practiſed with ſuch miſchiefe, as when it is contriued by craft, and poliſhed with deceit. The Apoſtles were neuer ſo troubled in dealing either with the idolatrous Gentiles, or with the ſuperſtitious and malicious Iewes, as they were when they had to doe with thoſe that pretended to be Chriſtians, to be Miniſters of the Goſpell, yea to be Apoſtles: and therefore Paul expoſtulateth the matter with the Galathians, ſaying, O fooliſh Galathians, Gal. 3.who hath bewitched you? &c. As if he ſhould hauehave ſaid, No man could deale ſo dangerouſly as theſe falſe Teachers, who hauehave as it were charmed your affections, and bewitched your mindes. And in the Epiſtle to the Corinthians, he greatly complaineth of ſuch deceiuers: 2. Cor. 11.2.3.I am iealous ouer you with a godly iealouſie: for I hauehave prepared you for one husband, to preſent you as a pure Virgin to Chriſt. But I feare leſt as the Serpent beguiled Eue through his ſubtiltie, ſo your minds ſhould be corrupted from the ſimplicitie that is in Chriſt. Verſ. 13.14.15.For ſuch falſe Apostles are deceitfull workers, and transforme themſelues into the Apoſtles of Chriſt. And no maruell, for Sathan himſelfe is transformed into an Angell of light. Therefore it is no great thing though his Ministers transforme themſelues, as though they were the Miniſters of righteouſnes. Paul had taken great paines to make a match betwixt Chriſt and them, and to fit them for ſuch a glorious husband: but he was much afraide leſt it would be broken, in regard of manie of them, and that as the Diuell deceiued Eue, ſo the falſe Apoſtles would deceiue them, and that by transforming themſelues into the Apoſtles of Chriſt, making ſhew (as the Diuell doth,) of the greateſt louelove and care of their good, and of their eternall ſaluation: when the truth was, they intended no ſuch thing, but onelyonly the ſeruing of themſelues, in their carnall credit and commoditie.
Secondly, albeit ſuch kinde of perſons doe worke much miſchiefe, yet they ſeldome paſſe vnderunder the cenſure of men for the ſame, and therefore it ſtands the Lord vponupon to rebuke and puniſh them; Nay, they are ſo farre from being condemned by men, that they hauehave great thankes many times, for their wiſe counſell and good aduice (though it be moſt vile and diuelliſh,) in incenſing mens mindes againſt ſuch as hauehave wronged them, and putting it into their heads how they may bee auenged of them; which is a thing moſt deteſtable before God, and therefore ſhall not goe vnpuniſhed.
Thirdly, their hearts are maruellouſly hardened: for when they can fetch ouer men according as they liſt, they intertaine an opinion of ſingular witte and vnderſtanding, & of a deepe reach in themſelues, and ſo begin to contemne others, and will not admit of a reproofe or admonition from any: and therefore being growen to this height of pride, and this exceeding hardneſſe of heart, they are the more fit for Gods iudgements to be executed vponupon them.
Fourthly, Gods wiſedome is much magnified by proceeding againſt ſuch: they are fit aduerſaries for him, who ſcattereth the deuices of the craftie, Iob. 5.12.ſo that their handes cannot accompliſh that which they enterpriſe, (as Iob ſpeaketh) and that taketh the crafty in their craftineſſe, cauſing thoſe that are cunning hunters and fowlers, to fall into the pit that they hauehave digged for others, and to be inſnared in the works of their owne handes; Pſal. 7. & 9.ſo that when they goe about to take others, it falleth out by the righteous and wiſe prouidence of God, that they are taken themſelues.
Sith it is ſo dangerous to hauehave a crafty and cunning head, Vſe 1 cloſely to plot and contriue miſchiefe, let this admoniſh vsus to beware of that vice: for aſſuredly, it will bring ſhame vponupon the fauourers thereof. The wiſe man ſaith, Prou. 24.8.Hee that imagineth to doe euill, men ſhall call him an authour of wickedneſſe. All men ſhall point at ſuch a one, There goeth a crafty fellow, a ſubtill Foxe, &c: ſo that the name of a vagrant is not more odious then his: eueryevery one hath ſuch in deteſtation, euen the moſt contemptible of the people: Doe you ſee yonder man? (will they ſay) he is a perillous fellow, able to ſet a thouſand together by the eares; If any hauehave an euill cauſe, hee is a man for his turne: Let him make him his Soliciter, and hee will goe as farre as diuelliſh and craftie wit can reach. And as it is a blemiſh to the name, ſo it is the bane of ones eſtate to bee a fraudulent dealer. The bread of deceit (ſaith Salomon) is ſweete to a man, Prou 20.17.but afterterward his mouth ſhall be filled with grauell. Howſoeuer deceitfull perſons doe ſnatch heere and there, and get much from others, yet few of them thriue, but the curſe of God lighting vponupon that which they hauehave, makes hauocke of all. And therefore as wee tender our eſtimation and good eſtate in the world, let vsus beware of ſuch practiſes.
Secondly, Vſe 2 let vsus hence learne, not to be diſcouraged at crafty aduerſaries, that hauehave winding wits, & plotting heads, and flattering tongues, and acceptance with great ones, euen as they would wiſh: let vsus not bee diſmayed heereat, but let this be our comfort, when they fawne, and flatter, and lie, and traduce vsus moſt ſhamefully, that the Lord will cut off the lying lips. Grant that we hauehave not libertie or skill to encounter them, yet the Lord hath: There is no wiſedome, nor vnderſtanding, Prou. 21.30.nor counſell againſt him: that is, none of theſe ſhall take any effect againſt him: and therefore the Pſalmiſt ſaith, Pſal. 33.10.The Lord breaketh the counſell of the Heathen, and bringeth to nought the deuices of the people. Though all the wiſedome of all the nations in the earth were laide together, yet God would bring all their conſultations to nothing if they made againſt him. When Achitophel fell from Dauid to take part with Abſolon, it much troubled Dauid, for his words were as Oracles, and none could ſpeake more in matters of policie then he, and he knew all Dauids heart, and the ſtate of the whole kingdome, and therefore he turneth himſelfe vntounto God: O Lord (ſaith he) I pray thee turne the counſell of Achitophel into fooliſhneſſe: and God heard his requeſt, and did ſo, inſomuch that no creature could deale more fooliſhly for the procuring of his owne euerlaſting woe and ſhame, then he did in hanging himſelfe.
The diuell is ſtill labouring to worke miſchiefe, and he wants not craft nor ſubtiltie, beſides the experience that he hath had from the beginning of the world hitherunto: yet for all this, he hath neuer beene, nor ſhall be able to procure the ouerthrow of one of Gods elect. The Church hath beene nothing the worſe, though he hauehave beene ſtill warring againſt it. And why is this, but becauſe Gods wiſedome is infinitly beyond all the ſubtilty of the diuell? And what cauſe hauehave we then to feare craſty men, ſeeing their Captaine hath had no better ſucceſſe, and ſeeing that the Lord hath a quarrell againſt them as well as againſt their head?
And the tongue that ſpeaketh proud things.]
In that the Prophet denounceth iudgement againſt ſuch kinde of perſons, the doctrine is, that
The more wicked men boaſt of their miſchieuous intents, Doct. 2 The vvickeds boaſting, a torerunner of their ruine.the neerer miſchiefe is vntounto them.
When they bragge moſt how well the world goes with them, and what hope they hauehave of effecting their badde purpoſes, ſome great euill is euen at their doores. When men boaſt in their talke, and ſwords are in their lips (as Dauid ſpeaketh) then the Lord will hauehave them in deriſion, Pſal. 59.7.8.and laugh at their deſtruction. When they fall to bragging, God fals to laughing: and when their ſwords are drawne out againſt others, the Lords hand is ſtretched out againſt them. Whē Pharaoh in the pride of his heart ſaid, Who is the Lord? God made him know who he was. Exod. 15.9.And when the enemie ſaid, I will purſue, I will ouertake them, (meaning the Iſraelites) I will diuide the ſpoile, &c: then the Lord ſet in againſt them, and made the Sea to couer them, ſo that they ſanke as lead in the mighty waters.
So when Saneherib inſulted againſt God, 2. Kings. 18.and againſt his people, and bragged what his forefathers and himſelfe had done, and what now he would doe, if they would not yeeld vp the Citie and themſelues into his hands, Chap. 19.28.then did the Lord put a hooke into his noſtrils, and a bridle into his lips, & brought him backe againe the ſame way he came, and cauſed him to fall by the hands of his owne ſonnes.
And the reaſons why it muſt needs be ſo, Reaſons. 1 are theſe:
Firſt, when vngodly men do moſt vaunt of their malicious intents againſt Gods people, then is the Lords compaſſion moſt ſtirred towards them: euen as it is with earthly parents, when any one threatens their children, that if hee take them, hee will knocke out their braines; this will cauſe them to preuide for the ſafetie of their children, and that ſuch leaud perſons bee puniſhed and reſtrained.
This was Dauids comfort againſt Doeg: Pſal. 52.1.Why boaſteſt thou thy ſelfe in thy wickednes, ô man of power? (ſaith hee) The louing kindneſſe of God endureth daily. If the ſtocke of Gods goodnes were all ſpent, then his children had reaſon to hang downe their heads: but ſeeing that is, and will be as much ſtill as euer it was, they neede not feare the inſultations of their wicked aduerſaries.
Secondly, at ſuch times Gods ſeruants begin to looke about them: when their enemies ſpeake of wonders that they will worke againſt them, then they are wakened, and ſtirred vp to crie vntounto the Lord, as in the 94. Pſalme, O Lord God the auenger! O Lord God the aueng…r! ſhew thy ſelfe cleerly. And why are they ſo inſtant and earneſt with God? The reaſon is yeelded, verſe 4. The wicked prate and ſpeake fiercely: all the workers of iniquitie vaunt themſelues. As if they ſhould ſay, Lorde, if euer thou wilt awake and ſtand vp for our defenſe, now doe it, when vngodlie men doe ſo inſult and triumph ouer vsus.
Thirdly, ſuch proud perſons doe bid defiance to the Lord himſelfe, and therefore hee hath a quarrell againſt them. All the proud [in heart] are an abomination vntounto him. But if their pride appeare in a more notorious manner in their tongues, and in their behauiour, they are much more hatefull vntounto him: Pſal. 10.for in making boaſt of their owne hearts deſire, they doe contemne the Lord; and in ſpeaking againſt the Church, Pſal. 73.9.they ſet their tongues againſt heauen it ſelfe, as the Prophet ſpeaketh.
Which point thus prooued, miniſtreth vntounto vsus,
Firſt, an vſe of inſtruction, Vſe. 1 that ſeeing the Lord is ſo incenſed againſt proud boaſters, therefore wee ſhould containe our ſelues within the compaſſe of modeſtie, and neuer boaſt at all, but let others mouthes, and our owne workes, and Gods voice at the laſt day praiſe vsus, and not our owne lips: but eſpecially let vsus take heede of vaunting our ſelues againſt the people of God, and againſt the Maieſtie of God himſelfe; for that will leaſt of all be endured.
Secondy, Vſe. 2 here is an vſe of conſolation againſt all the inſultations of malicious enemies: if wee can with patience and modeſtie endure, and ſtand it out for a while, not returning like for like, nor vſing any ſharpnes and bitterneſſe againſt them, we ſhall ſee that the Lord will cut them off. If a man had knowne the day before, what ſhould hauehave befallen Haman, notwithſtanding all his boaſting of his greatnes, and of his honour, and of that fauour which hee had with the King, and of all the cuill that hee intended againſt the Iewes, and againſt Mordecai eſpecially; if (I ſay) a man had knowen beſore hand what ſhould hauehave befallen him, would it not hauehave made him laugh at his pride and follie? Yes certainely: and yet the caſe of all boaſters againſt Gods Church is little or better then his. And if we could with the eye of faith behold Gods purpoſe concerning their ruine and ouerthrow, all their bragging would ſeeme vntounto vsus, and it is indeed, euen exceeding ridiculous. And this in particular ſhould comfort vsus againſt the blaſphemies of the Church of Rome, and againſt all her inſultations ouer the Saints: for the Lord hath ſet downe her ſentence: Reuel. 18.7.8.In as much as ſhe gloried her ſelfe, ſo much giuegive ye her torment and ſorrow: for ſhe ſaith in her heart, I ſit being a Qucene, and am no widow, and ſhall ſee no mourning. But what ſaith God? Therefore ſhall her plagues come at one day, death, & ſorrow, & famine, and ſhe ſhalbe burnt with fire, &c.
Verſe 4. With our tongues wee will preuaile: our lips are our owne] In that they are heere found fault with for thus ſpeaking, becauſe they affirme that which is directly contrary to the truth, the point hence to bee obſerued is, that
No man hath the royaltie of his owne tongue, Doct. 3 nor the ordering of his owne ſpeech.No man hath the ordering of his ovvne tongue.
EueryEvery mans tongue is in Gods hand, and his wordes at Gods diſpoſing, hee is Lord ouer all mens tongues; which will euidently appeare by this, that
Firſt, men cannot ſpeake what they would, Reaſons. 1 but what the Lord will, according to that of Salomon: The preparations of the heart are in man: that is, Prou. 16.1.a man determineth and prepareth what to vtter: but the anſwer of the tongue is of the Lord. As who ſhould ſay, When a man hath done ſo, yet he ſhall ſpeake, not what he himſelfe intended, but what God hath decreed; as is plaine in Balaam, who came with a purpoſe to curſe, and if the Lord had permitted him, he would hauehave vomited out horrible imprecations againſt the Iſraelites; for that would hauehave made for his credit and commoditie: Num. 23.but notwithſtanding his intent, the Lord made him to bleſſe his people in ſtead of curſing them. And ſo Saul, he would hauehave all men know that Dauid was a Traitor, and therefore he purſued him, to bereaue him of his life: yet when he met with him, he had no power ſo much as to rate him, or to rebuke him; but on the contrarie part, is driuen to iuſtifie him: O my ſonne Dauid (ſaith he) thou art more righteous then I. And this we may obſerue in our owne experience, that oftentimes men, contrary to their mindes, doe vtter things which doe exceedingly grieue them, and bury other things in ſilence, the ſpeaking whereof might hauehave beene very behoouefull vntounto them: whence do ariſe theſe and the like ſpeeches, How was I ouerſeene in that which I ſaid? What an aduantage did I loſe at ſuch a time? which doth plainly prooue, that God hath the diſpoſing of mens tongues.
Secondly, God hath giuen Lawes for the tongue, Epheſ. 4.how it ſhould be ruled, that men ſhould not ſpeake blaſphemouſly, nor filthily, nor bitterly: whence it may be concluded, that it is Gods ſubiect; for Princes make ſtatutes for none but for their owne ſubiects.
Thirdly, the ſucceſſe and euent of mens ſpeeches is according to Gods pleaſure. They ſay, With our tongues we will preuaile; yet doe they not preuaile: for whereas they foreſpeake others deſtruction, the wiſe man ſaith, A fooles mouth is his owne deſtruction. And whereas they ſay triumphingly, Prou. 18.7. Micah. 4.11.12.13.Sion ſhall be condemned, and our eye ſhall looke vponupon Sion, they know not the Lords counſell, to wit, that they themſelues ſhall be gathered as ſheaues into the barne, to be threſhed & beatē in pieces by Gods people.
Fourthly, God will plague wicked men, as well as reward godly men for their ſpeeches. Mat. 12.36.37.By thy wordes thou ſhalt be iuſtified, (ſaith our Sauiour) and by thy wordes thou ſhalt be condemned: And, Wee muſt render an account for eueryevery idle word: which euidently ſheweth, that God hath the ſoueraigntie of mens tongues.
Now ſeeing that the Lorde hath the gouernement thereof, this ſerueth
Firſt, Vſe 1 to teach vsus, that therfore wee ſhould craue aſſiſtance from him for the well ordering of the ſame. Euen as that holy Prophet doth, where he ſaith, Set a watch ô Lord before my mouth, Pſal. 1.41.3.and keepe the doore of my lips: God will hauehave the ordering of them by his prouidence, whether we will or not: but by his grace hee will not guide them, vnles we ſue vntounto him in that behalfe: therefore let vsus beſeech him ſo to ſanctifie & purifie our harts, that out of the abundance thereof, our tongues may ſpeake vntounto his praiſe, and to our owne, and others edification.
Secondly, Vſe 2 that we ſhould not be afraid of performing any good dutie, in regard of mens tongues; for though they threaten, and raile, and ſlander, and traduce vsus, yet they ſhall not hurt vsus, for God will hide vsus from the ſcourge of the tongue, Iob. 5.21. Iſa. 45.16.17.ſo that no ſuch weapons ſhall preuaile againſt vsus: for the Lord made the tongue, and the men themſelues that ſpeake therewith; and there is no voice, nor ſound that proceedeth out of the mouth, but the Lord hath the ordering thereof: and therefore let vsus ſue vntounto him, Act. 4.29.as the Apoſtles did, ſaying, O Lord behold their threatnings, behold their reuilings, and doe thou iudge betwixt vsus and them: and thou which haſt the diſpoſing of all mens tongues, preſerue thy ſeruants from the hurt that may befall vsus through the ſame.
The ende of the fourth Sermon.