Divine Cordials, Sermons · Sermon 9
Sermon IX.
EZRA 1O.3.
Now therefore let us make a Covenant with our God, to put away all the Wives, and ſuch as are born of them, according to the counſell of my Lord, &c.
SHECANIAH is not onelyonly reſolved to doe as he ſaith, but he is willing to make a Covenant with God, both in his own, and the Peoples behalf, which Covenant was an Oath, as ye may read in the ſucceeding Verſes of the Chapter: Now an Oath is the moſt ſacred bond of all others, and when he ingageth himſelfe this way, it is a ſigne hee meant to performe what he promiſed: which being ſo, I cannot but obſerve from thence, this concluſion;
The true penitent is deſirous to tye himſelf by all poſsible bonds, to keep that which God commands; marke it in ſome proofs: In Geneſ. 28.20. when Jacob had got a nap on that hard pillow of the ſtone,Gen. 28.20. in his journey to Padan-Aram, hee vowed this vow of his own accord; If God will be with me, and will keep me in the way that I goe, and will give me bread to eat, and rayment to put on, ſo that I come again to my Fathers houſe in peace: then ſhall the Lord be my God. There is no doubt, but Jacob duplicate page duplicate page duplicate page duplicate page knew he was tyed to God, not onelyonly by the bond of nature, but as he was a member of the Church; but yet he is willing to tie himſelf more ſtrictly to God, if it were poſſible, becauſe hee knew the thing that he deſired of God,Jo…. 24.25, 26. was of great conſequence. So in Joſh. 24.25, 26. the people of Iſrael had revolted from God, and Joſhua knew they would be flinching again, therefore before he was to die, hee makes rhem enter into a Covenant with God, to ſerve him and no other, and ſet up a great ſtone under an Oake, that was by the Sanctuary, that when they revolted, that ſtone might be a witneſſe againſt them: Marke, hee ties them as faſt as he can, that they might cleave unto the Lord:Pſal. 119.106. the like wee ſee in David, Pſal. 119.106. I have ſworn, and will performe it, that I will keep thy righteous judgements: and in Pſalme 132.2, 3, 4. there he vowes to the mighty God of Jacob, Pſa…. 132.2, …, …ſaying, I will not come into the Tabernacle of my houſe, nor goe up into my bed, nor ſuffer my eyes to ſlumber, till I finde out a place for the Lord, an habitation for the mighty God of Jacob: and 2 Chro. 15.12. it is ſaid,2 Chro. 15.12. that Aſa and the people entred into a covenant to ſeek the Lord God of their fathers, with all their heart, and with all their ſoule. And in the 14. verſe, we find, that they ſwore to the Lord with a loud voyce; as who ſhould ſay, they were willing that any body ſhould heare how ſtrictly they had tyed themſelves to God. The like we ſee in the mariners,… Jon…h, 16 1 Jonah, 16. the text ſaith, they offered a ſacrifice to the Lord, and made vowes. It is not ſet downe what they vowed to doe, but it is likely they performed what they vowed. If ye require a reaſon of this, it is eaſily rendred.
Reaſon 1 Firſt, the childe of God knowes that the ſervice of God is a matter of ſpecial conſequence, he knowes it is as much as the ſalvation of his ſoule; and therefore he conceives he cannot performe it too ſtrictly. A man that hath much buſineſſe to doe in the morning, is very ſtrict to himſelf; in which regard he will either ſit up all night, or lye downe in his cloathes, that hee may goe about his affaires early, and compaſſe them before night: and the childe of God conſiders what a weighty buſineſſe the ſervice of God is, therefore he is willing to oblige himſelf as ſure as may be, to performe what God commands.
Reaſon 2 Secondly, there is a deſire in Gods childe to ſhew how willing he is to obey God; as wee therefore, when we would ſhew how willing we are to pleaſure a man, in aſſurance thereof wee give him our hand; ſo the child of God is willing to make vowes to God, to teſtifie with what a willing mind he goes about his ſervice.
Ʋſe 2 It meets with thoſe which are afraid of theſe Bonds; there be thoſe that will not come to the Sacrament of the Lords Supper, (I ſpeak what I know) becauſe they ſay it is a ſacred thing; and if they come there, they muſt enter into a ſolemne Covenant with God, which they know they cannot keep, and therefore they forbeare to come: I commend the reverent eſteem which theſe people have of that ſacred Inſtitution; but I cannot but mourne for this, that they are afraid to tye themſelves to God: Doth David deſire and beg of God, To knit his heart unto him, Pſal. 86.11. And doth Saint James ſay,Pſal. 86.11. Draw neere unto God, and he will draw neere unto you, and doe theſe feare being tyed too cloſe to God? Again, I cannot but mourne to ſee the Devill transformed into an Angel of light in this matter; I confeſſe a man that comes to Gods Table ought ſeriouſly to bethink himſelfe what he goes about; but yet let me adviſe you, not to runne into one ſinne, under a pretence of avoyding another: for what knoweſt thou, but if thou come prepared, that in thy receiving thoſe ſacred myſteries, God may give thee ſtrength to doe all that thou promiſeſt.
Ʋſe. 2 In the ſecond place, let us ever be willing to be tied to God as cloſe as may be; yea if wee know any way in the world to tye our ſelves faſter to him, let us put it in practiſe: let us tye this Cor fugitivum, fugitive heart of ours to its good behaviour: let us binde the Sacrifice with cords unto the horns of the Altar; and if a man ſhall ſerve God with ſome reluctation of Spirit, (following the motions of the Spirit, to the diſtaſting of the fleſh) out of doubt God will be very gracious to ſuch a man: for when he ſees with what violence his ſervants ſtrive to enter heaven, it gives him great contentment: in the 2 Chron. 15.15. it is ſaid,… Chr…. …5.15. All Judah rejoyced at the oath, for they had ſworne with all their heart. And it is moſt acceptable to God, when hee perceives his children willing to tye themſelves to him in the moſt ſtrict and ſacred bonds. Now wee are to examine the matter of this Covenant: firſt, it was [to put away their ſtrange wives.] Out of doubt was to fleſh and bloud was a hard and grievous thing, for out of their affection to them, they had marryed them: beſides, they had lived long with them, and their love was confirmed by the children they had by them: for ſaith the Philoſopher, good minds bee reunited by children: now to put away wives, and wives who had long continued with them, and by whom they had children, this muſt needs bee very irkſome to them: but the truth is, their ſinne lay in this, and it being ſo, therefore they are willing to put them away. The point which grounds it ſelfe from hence is this:
When the ſoule is truely penitent, Doctr.whatſoever it be that is pleaſing to a man, if it diſpleaſe God, he will forgoe it. In every mans body there is a mixture of the four humours, bloud, flegme, and the two cholers; but in every perſon ſome one of theſe is more predominant than the reſt, from whence a man hath his denomination: thus one is called a flegmatick, another is called a ſanguine, and third a cholerick man: even ſo it is in the ſoule, there is in every mans ſoule a ſeed-plot of corruption, which is originall ſinne: all ſins are in all men, in regard of the root, but yet ſome one is more predominant in the ſoule than the reſt: in ſome it is pride, in another it is luſt, in a third it is covetouſneſſe, in others it is envie: as it is in a field of weeds, though many weeds ſpring up at the ſame time, yet ſome one ſprings up more than any other; ſo ſome luſts will beare a greater ſway in the ſoule than any luſt beſides: and from this many a man is denominated: it is ambition in ſome, contention in others, exceſſe in others; and for this we ſay a man is libidinoſus, contentioſus, malitioſus, ambitioſus: and the learned obſerve, that theſe and the like words which end in oſus, doe make an increment to their ſinne: everie David will have his Bathſheba, and every Herod his Herodias. David ſaith in Pſalme 18.23. I kept my ſelfe from mine iniquitie: …ſ…. 18.23.Surely, he meant the ſinne to which he was moſt inclined: and he is a great ſtranger at home, who finds not one ſinne to exerciſe the chiefe regency in him. Now this beloved darling ſinne, if a man be truely repentant, he will forſake that; and ſo I come to prove the poynt.Iſa. 1.16. In Iſa. 1.16. the Lord ſaith, Waſh you, make you cleane, put away the evill of your doings from before mine eyes. If ye obſerve the ſcope or tenor of the place, ye ſhall ſoone perceive, that the Lord meant thoſe ſinnes to which he ſaw them moſt proclive and prone. And in the 33. Ezek. when the Lord chargeth his people to abſtaine from all ſinne,… …3. doe you not think that he meant thoſe eſpecially, which were their beloved ſinnes? ſee it in ſome inſtances: in Hoſ. 14.8. though Ephraims Idols were formerly contenting,…ſ. 14.8 yet when he comes to be truely penitent, he ſaith, What have I to doe any more with Idolls? The like wee ſee in the repentance of Nineveh, Jonah 3.8. the King gives command,Jonah 3.8. that every man ſhould turne from his evill way, and from the violence that was in their hands. It ſeems oppreſſion and offering violence was the ſpeciall ſinne for which that City was notorious, therefore the Kings charge is, that they ſhould bid adieu to that. We ſee the ſame in Matthew, he had a profitable place, for gaine came in apace; and doubtleſſe when our Saviour called him from the receipt of cuſtome, he was at the firſt much troubled at it; but the call of Chriſt was ſo prevalent, that hee forſakes all and followes him. Was it not ſo with Mary Magdalen▪ though her ſinne of Luſt was ſweet unto her, yet having obtained repentance and pardon of her Saviour, ſhe forſakes that ſin, and becomes a new woman. And in Luke 19.8. when God had touched the heart of Zaccheus, Luke 19.8.he reſolves not onelyonly to leave his oppreſſion, but he offers to make a foure-fold reſtitution to whomſoever he had wronged. And there is good reaſon for this, for it is unlawfull for a man to diſpenſe with himſelfe in the leaſt ſinne: but to diſpenſe with himſelfe in thoſe which ſway him moſt, this is moſt unlawfull of all. There is much conſequence in forſaking theſe darling corruptions; for many other ſinnes are retainers to them: it was the counſell and command of the King of Syria to his Captains and ſouldiers, to fight neither againſt great nor ſmall, but onelyonly againſt the King of Iſrael: and it was good counſell: for as ſoone as they had ſlaine the King, the day was preſently their own: and when a man hath been victorious over his Maſter ſin, hee will eaſily conquer his leſſer corruptions.
It ſerves to ſtirre us up to this hard task; I call it a hard taske, becauſe a man will be content to part with many ſinnes, rather than he will leave his beloved corruption: as it is in fleaing a skin of a dead body, it comes off with eaſe till yee come to the head, but there it ſticks, and comes not off without difficulty: ſo a man peradventure will forſake many iniquities, but not dilectum delictum, his beloved tranſgreſſion. See it in Auguſtine, hee was very unwilling to leave his unſanctified Olims and wicked acquaintance, when at firſt God opened his eyes; his luſts then ſaid unto him, nonne tecum erimus in aeternum? ſhall not wee be with thee for ever, who have been with thee ſo long? but yet when God furniſhed him with his grace, he caſt them all off, though he had taken never ſo much complacency in them before. And this muſt be done by us▪ take it in ſome inſtances: Come to a licentious man, and preſſe on him the practiſe of divers things, and he will be content to admit of them, but if you touch his ſin of uncleanneſſe, ye touch him to the quick, and he will no longer beare with you; as in Herod, He heard John gladly, and did many things which he ſpake: but if he offer to meddle with his Herodias, his life muſt pay for his errour: ſo that ſay what man will or can, ſuch a one will not leave his filthy, yet beloved ſin: nay, ſome have proteſted, they could not leave their uncleanneſſe. In like manner come to an exceſſive perſon, bid him doe this or that, he will ſubſcribe unto it; but if ye ſtrike at his ſin of exceſſe, then he ſtormes and fumes, ſaying, Take away my cup, and take the club out of Hercules hand; take away my liquour, and take away my life: he ſaith with the Vine,Judges 9.13. Should I leave my wine, which cheareth God and man? Come to the covetous man, and he will eaſily be perſwaded to avoyd prodigality, here you ſhall finde him as tractable as may be; but yet all that you can ſay or doe, ſhall not worke upon him to forſake his covetouſnes. But notwithſtanding all this, as men take knowledge of thoſe ſinnes which domineere moſt in them, ſo they muſt forſake and leave them, yea though they be as deare unto them as Shechaniahs wife was unto him. And tell me not that this is difficult, but hearken to what our Saviour Chriſt ſaith, If thy right hand offend thee cut it off, for it is better to enter maimed into heaven, then having two hands to be caſt into hell fire. And what doſt thou telling me that they be profitable ſins? is not Godlines the beſt, nay the only gaine? and what doſt thou tell me of thy ſweet ſin of licentiouſnes? I tell thee, Momentaneum quod delectat, aeternum quod cruciat, it is a momentary pleaſure, and unleſſe thou forſake it, will bring thee into eternall torments, to the utter ruine of thy ſoule & body. And ſay not to me as Naaman to Eliſha, God be mercifull to me in this or that ſin; for as one leak is enough to ſink a ſhip, ſo one ſin will damn a ſoul; and thou art far from mercy, if thou preferreſt a profitable or pleaſurable ſinne to thy God. I will come home to thee in a familiar reſemblance; if thou ſhouldeſt harbour a Rebell in thy houſe, and when the King ſent unto thee upon paine of death to deliver him, thou ſhouldeſt refuſe to doe it, couldſt thou expect any favour, though hee were never ſo neare or deare unto thee? even ſo, thy ſinnes be Rebells againſt the King of heaven, no ſuch Rebells againſt his Majeſtie as they; if now at his command thou wilt not renounce them, and caſt them from thee, how canſt thou hope for mercy? there remains nothing for thee, but a fearfull expectation of wrath and vengeance to light upon thee: Away then with the bond-woman and her-ſonne, away with this Jonah, for which the whole ſhip fares the worſe: though thy ſins be as deare unto thee as thy right eye, yet caſt them from thee, becauſe they diſpleaſe God: doe not love thy ſinne, and hate thy ſoul, if thou doſt, what then wilt thou doe in the end thereof? Secondly, [they put away the children borne of them.] What was the cauſe of this? Carthuſian gives the reaſon, and it is a very good one, which will yeeld us the ground of an obſervation; ſaith hee, They caſt out the children with their mothers, leſt the wives having leſt their children behinde them, ſhould take occaſion to returne againe to fetch them: ſo that you ſee they cut off all occaſion of being again ingaged in that tranſgreſſion: the point then is this;
He that would avoyd ſin, muſt make conſcience of avoyding all the occaſions of ſin.
For proofe hereof, ſee that place,Gen. 39.10. Gen. 39.10. Joſeph was ſo reſolute in goodnes, that he not only repells his miſtreſſe her unlawfull requeſt, but ſaith the text, though ſhe ſpake to him day by day, yet he hearkned not unto her to lye by her, or to he with her. Exod. 12.15.In the 12 Exod. 15. the Lord gives his people charge, that when they keep the Paſſeover, they ſhould eate no leavened bread for ſeaven dayes: and becauſe he would be ſure they ſhould obſerve it, he commands them on the firſt day of the ſeaven, to put away all leaven out of their houſes. So Job 31.1. ſaith he,Joh 31.1. I made a covenant with mine eyes, why then ſhould I think upon a maid? and it is Davids prayer,Pſal. 119. 37. Pſal. 119.37. Turn away mine eyes from beholding vanity: and when Solomon gives the young man counſell againſt the ſtrumpet, he ſaith, Remove thy way far from her, and come not nigh the doore of her houſe. Pro. 5.8.Pro. 15.8. The ground of this is double; Reaſon 1 Firſt, if it be a ſin that a man hath repented of before, then he muſt be ſo much the more carefull to avoyd not only the ſin it ſelfe, but all occaſions tending to it, that he may ſhew forth the truth of his repentance: for it repents not him ſeriouſly of his ſinne, who doth not avoyd all occaſions of committing the ſame for the future. Reaſon 2 Secondly, if it be an evill that a man was never ingaged in before, yet he muſt avoyd the occaſion; for there is great need that our prayers ſtrengthen our works, and that our works give vigour to our prayers: nothing is truer than that proverb, Occaſion makes a thiefe; and it is as true, that occaſion oft times doth make a ſinner.
Let us in the name of God practiſe this duty; as the Apoſtle Paul ſaith, Flie all occaſions of evill. It hath been paid them home with much loſſe, who have preſumed too much of their owne ſtrength, by throwing them ſelves into places of temptation: If therefore we deſire to overcome our luſts, let us avoyd all the occaſions of ſinne, which are as ſo many pandars waiting upon it. As for example, thou art an exceſſive perſon, and wouldeſt conquer that ſin: Firſt, get a hatred to this ſin; ſecondly, avoyd all occaſions which tend this way, ſit not long at wine, and beware of idleneſſe and ill company. Thou art a contentious perſon, and deſireſt ſtrength againſt that ſin; take heed of heat in holding Arguments with others; Secondly, conteſt not with thy brother; and if this will not doe, avoid company altogether: ſo, for luſt, thou art addicted to that ſin, and wouldſt faine be rid of it; firſt, take heed of idleneſſe: when David was walking on his palace, then the Devill laid a baite for him, preſenting Bathſheba to his view, and ſo ingaged him in that foul ſinne of Adultery: and the truth is, the Devill will hew any ſinner out of idleneſſe, that is his Cuſhion, on which he lulls the poore ſinner aſleep: the ſins of Sodome were great, and the ground of them was idleneſſe: a ſecond occaſion to be avoided, as being a hand maid to luſt, is intemperance in eating and drinking; for when men feed and drink freely, then they are apt to neigh after their neighbors wives; Saint Paul ſpeaks of wanton widowes, Tim. 1.5.11. doubtleſſe they were ſuch as gave… their luſts the reines, and that made them wanton. Thirdly, if thou wouldeſt maſter thy luſt, take heed of thy luſt, take heed of thy eyes, for death oft enters by thoſe windowes; our grandmother Eve, by looking on the forbidden fruit, undid her ſelf, and all her poſterity; and ſaith our Bleſſed Lord, Hee that luſls after a woman, hath committed adultery with her in his heart: And to this end look not on laſcivious Pictures, nor on the Creatures in their mixtures, for theſe occaſions further this filthy ſin: beware of thy eares, ſhut them to all obſcene and laſcivious diſcourſes and ſongs, which are notable promovers of luſt in the heart; avoid alſo the company of luſt full perſons, and if before thou art aware, thou fall into the company of ſuch, then beware of unchaſt dalliance, for this is a great incentive to uncleanneſſe: and as thou muſt avoide theſe, ſo all other occaſions that I have not named; remember what I tell thee, and lock it as a jewell in thy heart; pray as long as thou wilt or canſt, if thou doſt not withall indeavor to avoide the occaſions which promove theſe ſinnes, God will never grant thy requeſt; doſt thou pray to God to doe that for thee, which is not in thy power? And wilt not thou doe that which is in thine own power? This is a madneſſe indeed, thou muſt doe the one, if ever thou lookeſt that God ſhould doe the other. Well, when Shecaniah and the reſt had done this, what rule will they then walk by? [according to the Counſell of my Lord,] Some of the learned demand here, who is meant by Lord? and theſe are of opinion that Shecaniah meanes not Ezra; but I am verily perſwaded he meanes Ezra, and no other: and the Septuagint inclines to this interpretation, for thus they render that clauſe [as is judged fit by thee.] Now if it were ſo that Shecaniah, who was a Prince, ſaid thus to Ezra the Prieſt: take knowledge then of thus much:
What reſpect in times paſt was given to thoſe whom God called ſo neere unto him, Doctr.as to be his Frieſts. 1 Sam. 1.15.26.In the 1 Sam. 1.15. when Eli miſ-judging Hannah, told her ſhee was drunke, ſhee anſweres, No my Lord, I am a woman of a ſorrowfull Spirit: and in the 26. verſe, when ſhee came to preſent Samuel before the Lord, ſhee ſaith to him againe, O my Lord, as thy ſoul liveth, my Lord, I am the woman that ſtood by thee here, praying unto the Lord: 2 Kings 4.16.the like wee ſee in 2 Kings 4.16. when Eliſha told the Shunamitiſh woman, that ſhee ſhould have a ſonne, ſhe ſaith, Nay, my Lord, thou man of God, doe not lie unto thine hand-maid: and in the 2 Kings 13.14. Joaſh, 2 Kings 13.14.that wicked king, comming to viſite Eliſha on his death-bed, hee wept over him, and ſaid, O my Father, my father, the chariot of Ifrael, and the horſemen thereof: and it was more then ſociall reſpect, that Cornelius gave Peter, which he would by no meanes admit, Acts 10.25. And we read of Alexander the Great, Acts. 10.25.that he entring Jeruſalem, with an intent to ſack it, as ſoon as he beheld Jaddus the High Prieſt in his formalities comming to meet him, in honour of him, he alight, and met him, and deſiſted from him wicked purpoſe.
It is to be deplored in theſe days, when every baſe fellow thinks himſelf better than the Miniſter: I deny not but Miniſters themſelves may be the cauſe of this in part: it may be they are unfit for that function: or if they have gifts, it may be they be idle and will not imploy them: or elſe it may be they preach conſtantly, and live vitiouſly; but there be many cauſes in the people: firſt, they conſider not the neceſſity of their Miniſterie, that though God have made them without us, yet he will not ſave them without us. Secondly, it may be it is from the abundance of preaching now a dayes: in the 1 Sam. 3.1: we finde there,1 Sam. 3.7. that the word of the Lord was precious in thoſe dayes, there was no open viſion. The raritie of viſion made the word of God precious then; and I feare the plenty of preaching and preachers makes that Ordinance to be ſlighted now. But let us take heed of vilifying Gods Meſſengers: God hath a controverſie with this land for many things, and amongſt the reſt, I think this is one: therefore let his Miniſters bee honourable in out eyes; O let their feet be beautifull that bring unto us the glad tidings of ſalvation: but if we ſhall deſpiſe them, it is juſt with God to ſend us a famine of his word, which is the greateſt judgement on this ſide hell.
But ſuppoſe that by [Lord] is meant God, yet becauſe Ezra was Gods Meſſenger, the words he ſpake were Gods words; and what be ſpake from God, Shecaniah counts it as Gods voyce: teaching us, that whatſoever Gods Miniſters doe faithfully deliver out of his word, muſt be received as God's voice.Luke 1.70. This is proved Luk. 1.70. As he ſpake by the mouth of his holy Prophets, which have been ſince the world began. Luke 10.16.So in Luk. 10.16. He that heareth you, heareth me. And Paul affirmeth of the Theſſalenias, 1 Theſ. 2.13. That they received his Word, 1 Theſ. 2.13.not as the word of men, but (as it is in truth) the word of God. And in 2 Cor. 5.20. he intreats the Corinthians in Chriſts ſtead, to be reconciled to God. 2 Cor. 5.20.So that if it be the counſell of God, if it be Gods Commiſſion, it is Gods word: and till we be perſwaded of this, wee ſhall never reap any benefit by Gods Word:Jer. 1.9. The Lord ſaith to Jeremiah, Jer. 1.9. J have put my words in thy mouth. Chriſt is called The Sun of righteouſneſſe, Mal. 4.2. and the Miniſters be ſtarres in his hand; Mal. 4.2.from him they have and borrow their light and influence. Therefore let men be perſwaded of this: I inveigh againſt ſuch a mans pride; what faith he? I thinke hee loves to heare himſelfe talk; and thus becauſe he is not perſwaded we ſpeake Gods word, like Noah's unclean beaſts, hither he comes, and from hence he departs unclean and polluted; whereas if men replyed, it was God that put this invective into his Miniſters mouth, to meet with my corruption, they would ſay as the people of Iſrael ſaid, Deu. 5.27. Whatſoever the Lord ſaith, Deut. 5.27.that wee will doe. Therefore pray unto the Lord, that yee may bee perſwaded, that what his Miniſters faithfully deliver, he himſelfe ſpeaks in them; and till you come to this perſwaſion, in the care will be no attendance, in the outward man no reverence, in the heart no credence, and in the converſation no obedience.