Sermons, Sermon 5
Samuels support of Sorrowfull Sinners.
1 SAM. 12. 20, 21, 22.
And Samuel said vntounto the people, Feare not: (ye hauehave done all this wickednesse, yet turne not aside from following the Lord, but serue the Lord with all your heart:
And turne ye not aside, for then should yee goe after vaine things, which cannot profit, nor deliuer, for they are vaine.)
For the Lord will not for sake his people, for his great Names sake: because it hath pleased the Lord to make you his people.
THe occasion of these words was this; in the former part of the Chapter Samuel setteth sorth the greatnesse of the sinne of the people, in desiring of a King, and he tells them that therein they had cast away the Lord who was their King: And vponupon this a miracle was wrought, whereby God discouered his displeasure from Heauen, which so amazed the people, as at the eighteenth verse it is said, They feared exceedingly, and desired Samuel that he would pray for them; and now in these words yee hauehave Samuels answer, and his scope therein is to exhort the people not to feare, for they thought that so great a sin could not be forgiuen easily, not they so easily receiued to mercy againe; he therefore labours to take away the discouragement, and tels them that if they would come in, feare not, for God will receiue you.
But they might obiect, but wee hauehave committed Obiect.a great sinne.
It is true, saith hee, I will not goe about to Answ.extenuate that, yet notwithstanding know this for your comforts, that God will continue the same that he hath beene, and therefore feare not: and that he further setteth forth from an effect which commonly this feare hath, which will cause vsus to depart from the Lord: so that now hee labours to take away their feare by two things: first, by taking away their discouragement, the cause of their feare: secondly, by shewing them the bad effect it will bring forth, to cause them to depart from the Lord, the contrary to which he exhorts them vntounto, and confirmes his exhortations by these reasons: first, saith he, Turn not aside from following the Lord; in which there is a reason couched, as if he should hauehave said, now you hauehave committed one errour, will you commit a second? when a man is out of his way, will he goe on? no, but will returne rather, and will you turne aside from following the Lord too? secondly, whither shall it be that you would goe? to the creatures, they can doe you no good. Here are two things that you all desire; first, deliuerance from euill when you are in a state of misery; secondly, such things as may aduance you in a good estate. Now the creatures can doe neither for you, for they are vaine; it is vanity, an empty things, and will you leaue the Lord who hath power to doe all this for you, and what else you can desire?
But they might say, but we hauehave displeased Obiect.the Lord, so that he will not looke on vsus as he was wont.
He answereth and tels them that God is the Answ.same, he will not easily forsake his people, for which he giues two reasons; first, because he had chosen them to be his people, he had freely made them his people at the first, and hee is alwaies the same, and therefore he will continue to keepe you.
But they might say, we hauehave made our selues Obiect.vnworthy of being his people, we deserue to hauehave a bill of diuorcement giuen vsus.
But yet secondly, because they were his people, called by his Name, therefore for his Answ.Name sake hee would not cast them away, it would bee against his honour and glory; so these are the summe of the words.
From these words feare not, the Doctrine is, that
Our natures are apt to bee inordinate in our affections; in our feares as they here, so in Doct.our loues and griefes.
Now that it was so with them, it appeares by Samuel his speech, for you may know the disease by the medicine, their hearts were shaken and disaduantaged exceedingly, and wel-nigh drawne from the Lord, and therefore he exhorts them that they should not feare; this shewes that we are apt to feare inordinately, they had Prophets no doubt among them that had told them of this sinne all the time they were about it, and then they feared not; but now the thunder came, they beganne to feare extremely, so that Samuel had much adoe to compose them againe. Now our affections are said to be inordinate, either when we doe not louelove, or feare, or grieue for that we should (for therein our inordinacy consists in the defect;) or secondly, when as they are set too much vponupon any thing, that is, when we ouer-louelove or ouer-grieue, which is either by pitching them vponupon wrong obiects, or exceeding in the measure, and therein lies all the errour that is in our affections; now let vsus see our owne disposition by the disposition of this people: when wee are well and in health, we feare not any sinne, but as the Prophets phrase is, Rush into sinne as the horse rusheth into the battell; a horse is not able to discerne that they are enemies, and so rushes on to his owne destruction; so Salomon saith, A foole goes on and is punished, and a foole rageth and is carelesse; that is, he is violent in his affections to sinne, and yet fearelesse withall: and this you may see also in the people of Lystra, at the first they thought Paul and Barnabas to be gods, and knew not how to doe too much for them, but anon they would hauehave killed them; and so we see by experience, that those whom men had magnified and esteemed most, they hauehave at last most despighted and contemned; and so before sicknesse wee cannot humble men, insicknesse we cannot comfort them, all which proues the Doctrine.
Now for the reasons of it; first, the generall Reason 1.cause is the fall, which hath put all out of order, so that the soule is like an Instrument quite out of tune, eueryevery stroke that is strucke is amisse, there is no harmony at all in it; secondly, the more immediate causes are, first iniudiciousnesse, men are not able to iudge aright, and then they are bold when they should be fearefull, and fearefull when they should be bold, as one that wanteth skill and iudgement is fearefull in that businesse, which a wise man that knowes it will not feare; secondly, affections want the bridle of grace which should keepe them in, and moderate them, they are of themselues vnruly horses that draw the soule out of the way, vnlesse there be an Auriga, an hand kept vponupon them by grace, and this being wanting it becomes further inordinate, because Satan ioynes with thine affections very often, for that is his aduantage; to adde wind to the tide, and hence ariseth his temptations, when as he sees an affection stirring, hee takes the aduantage, intends it, and makes them more violent.
The vse is, to take notice of this inordinacy of our affections that wee are subiect vntounto, Vse.we hauehave an inmate within vsus that will hauehave an hand in eueryevery businesse, and what it doth, it still doth amisse; whatsoeuer therefore you are a doing, still search what affections you hauehave, and you shall finde that all that comes from your flesh is amisse, and be iealous ouer sinnes, and this ye should rather doe because they blind the iudgement; when affections are strong then take heed of them.
But you will aske mee, how shall I know mine affections are inordinate?Quest.
I answer, then when they are hinderances; for you shall know this, that all affections are Answ.planted by God for a speciall end, vse, and profit to man, and not to bee hinderances in themselues, so as we could want none of them, we could not want griefe for things past, nor could we be freed from feare of euils to come, for otherwise we could not take heed nor labour to preuent them when they are comming vponupon vsus, we could not be freed from anger, for it stirs vp to remoue impediments that lie in our way. Now you know the inordinacy of an affection, as you may know a disease in Physicke; the generall rule of Physicians is, when there is actiolaesa, as when you view all the functions of nature, and you see naturall impediment in some naturall function; why then wee iudge there is a disease; so it is true in the soule, when your griefe is such as interrupts prayer, and hearing, hinders you in your duty to God and man, then it is inordinate; and it was the case of the Israelites inordinacy, who could not hearken to Moses for the griefe of their hearts: so for anger, if it bee such as causeth you to remoue such impediments as lie in the way of good desires, then it is good; but when it causeth such a distemper, that you are ready to flie in the faces of your brethren, and so as you are more vnfit for what is good, then it is inordinate: and so likewise your feare, when it expectorateth your soules, so as they are made vnable to preuent the euils that you feare, and so discourageth you, that you flie from God; so as to hide your selues from him as Adam did, and as they here would hauehave done, and so if your delights and mirths make you more indisposed and vnfit to prayer, or for good conference, &c. so it comes in as a dampe to your mirth, and when as that which should oile the wheeles and make you cheerefull in good duties cloggeth you, then they are inordinate.
Q. But you will aske me, how we shall resist the inordinacy of them?Quest.
A. Two waies: first, if thy inordinacy be in the defect, in not fearing when we should Answ.feare, or not louing when we should louelove; we must be carefull then for to stirre it vp, for we may sinne in the want of affection, as much as in the misplacing of them, as this people here finned as much in not fearing before, as in fearing now, and in their feare now they feared the iudgement and not the sinne: for had their feare beene pitched vponupon that, Samuel would not hauehave laboured to hauehave taken them off. Secondly, they feared that God would not be reconciled to them any more, so that their feare was misplaced, and therein they sinned, whereas Christ saith, Reuel. 2. 10. Feare not the things ye shall suffer; but the sins which brings those crosses.
Q. But you will say, when as our feares and affections are thus mis-placed, when our hearts Quest.are possessed of them, how shall we then resist and empty our hearts of them?
A. First, hauehave your iudgements set right, Answ.for the obliquity in the affection comes from the iudgement, as those things we apprehend to be euill, them we feare too much, and therefore labour to hauehave it enlightened.
Q. If you aske me, how we shall doe that?Quest.
A. Bring it to the Word, and see what that Answ.saies, for the Word is as a glasse which represents things as they are: I cannot stand to giuegive instances out of the Word how to direct eueryevery affection; as now take Pouerty, which thou fearest so much, the Word makes it nothing, Reu. 2. 9. I know thy pouerty, but thou art rich; as if he had said, it is a matter of nothing: So likewise for your feare of men, Feare not him that can kill the body, but feare him that can cast both body and soule into hell fire; first, the Scriptures make nothing fearefull but Gods wrath and sinne, and therefore now sticke to the Word, and whatsoeuer thy phantasie is, yet say, sure I am thus; God said, and therefore I am sure it is so, and this will rectifie the iudgement; say it is but my fancy, howsoeuer it may be greater or lesser, yet the thing is the same as the Word said it: As the garment Simile.may bee greater or lesser, yet the body the same; so take any thing else, as the losse of credit, or the like, we thinke these something and feare them, but the fault is in our phantasie; men doe therefore well by fitting their hearts to what the Word saith, to stay themselues. Secondly, againe if this will not preuaile, then let vsus pray our selues sober; for inordinate affections make as much difference betweene a man and himselfe out of it, as is betweene a drunken and a sober man. Now Prayer composeth the heart much, for it bringeth thee into Gods presence: And as the Sun casts downe the mists and dispels them, Simile.so Prayer doth an inordinate affection. Againe thirdly, adde to this communion of Saints, and that is a good meanes; for we are in such fits, as men in a feauer whose mouthes being out of taste, we should suffer our selues to be ruled by the iudgement and taste of others. Fourthly, after all this beseech God to conuince thy iudgement, to perswade thy vnderstanding fully, for that none can fully doe but hee.
The second Doctrine is, that
The greatnesse of our sinne is no impediment to forgiuenesse.Doct. 2.
It is true, saith Samuel, yee hauehave done this great sinne, I will not goe about to diminish it, but the Lord will forgiue you not withstanding. I will deliuer it in these termes, because we are apt not to thinke so, and when we hauehave sinned against the light of conscience, relapsed often, wee are afraid to come into Gods presence, as we see it by experience; and therefore now if any man hath committed any great sinne, let him apply it to himselfe. It is true, I hauehave done such a great wickednesse, why yet bee of good comfort, humble your selfe, continue to follow the Lord, you shall finde God the same to you that here he was to this people. Now the reason of this is:
First, because the pardon of the Gospell, which we preach, makes no exception of any Reason 1.sinne; Christ came to saue sinners, to take away the sinnes of the world, this is spoken indefinitely. Secondly, not of any person, Reason 2.preach the Gospell to eueryevery creature, there is not any exception of any rebell or rebellion. Thirdly, besides the price that was paid answers for the greatest sinnes as well as the least; Reason 3.he is ready to forgiue a thousand pound vponupon satisfaction, as well as ten groats; and therefore if thou hast Christ for thy ransome, it is no matter what thy sinnes hauehave beene, great or small, for the same price may as well stand for the one as for the other. Againe fourthly, Reason 4.the God which wee hauehave to deale with is a mighty God, euen in this, euen in pardoning, Michah 7. 18. Who is like vntounto our God that pardoneth iniquity. and passeth by the transgression of his heritage? hee will subdue them and cast them all into the depth of the Sea, that is, herein the infinitenesse of God appeares in forgiuing transgressions, he sheweth his might in it, and being mercifull as God, and not as man, and therefore hee vseth that metaphor of casting their sinnes into the depth of the Sea, that as the Sea drowneth mountaines as well as mole hils, if they be cast into it; so his Attributes are infinite and so are his mercies: and therefore hee takes delight to forgiue great sins, because we know him to be God and not man thereby, because hee forgiues moe than a man is able or willing to forgiue. But because examples are more preualent in this case, I will giuegive you a few. Adam was the cause of murthering the whole world, he made all men not onelyonly guilty of the first death, but also of the second; besides other aggrauations of his sinne, beleeuing the Deuill rather than God, &c. yet we see that God found out a remedy and receiued him into mercy, for he himselfe preached the Gospell to him, and therefore not without profit. So likewise Manasses sinnes exceeded, so as indeed wee know not how a man should commit more almost: yet when he humbled himselfe greatly, (for he had great sinnes) God receiued him to mercy, and restored him to his Kingdome; so as when we read of his sinnes, how he filled Ierusalem with bloud, &c. one of vsus would hauehave beene ready to hauehave said, What, Lord, wilt thou forgiue this man and set him in his Kingdome, as if he had done nothing against thee? To name no more than that in the 1 Cor. 6. 9. those monstrous and hainous sins there mentioned, as greater there cannot be mentioned, yet some of them that were guilty of them were receiued to mercy, such were some of you, but now are yee washed and iustified, &c.
The vse shall be, that you would take heed Vse.how you limit the holy One in regard of his mercy, that he will goe so farre in pardoning and no further; I dare boldly tell you, it is as great a sinne to limit God in his mercy as in his power; as that was the sinne of the Israelites, when as they were to goe into the land of Canaan, they limited God, and thought hee could not bring them in because of so great walls and great Gyants, &c. and so take you heed lest you limit his mercy, as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you. How did Dauid when he had committed the great sin with Bathseba, &c. and so Peter that stood in the same termes with Christ that hee did before; and if you cannot bring your hearts to thinke this, then goe beyond your owne iudgement by faith, for this is it that hindreth vsus from beleeuing, that wee draw a scantling of the Lord by our owne phantasies, whereas he sayes, That his thoughts are aboue our thoughts in pardoning, Isaiah 55. Another point that I will deliuer from these words is this, that
The way to hauehave a sinne forgiuen, is to aggrauate Doct. 3.it, not to extenuate it.
Samuel here you see, when hee goes about to comfort the people, he aggrauates the sinne, but withall aggrauates Gods mercies, and so comforteth them; so that the best way to hauehave a sinne forgiuen, is to confesse it to the vtmost.
First, it puts a man into such a disposition as God hath promised forgiuenesse vntounto, for Reason 1.then we come to see the vilenesse of our selues that wee cannot stand vponupon our owne bottome, but are empty of all, and without God must perish, and so are drawne from our selues and all in vsus, to rest no more vponupon our selues, but vponupon God alone.
Secondly, besides, the more particularly sinne is confessed, the more glory ariseth to Reason 2.God, and shame to our selues.
And againe, it strengthneth vsus against sinne another time, a full confession of any sinne is a Reason 3.great preseruatiue against it, when a man hath looked round about any sinne, and considered all the particulars of it, it shuts vp all waies to the sinne, whereas otherwise, when men confesse by halues, they liue in some way of sinning.
The vse is, to teach you not to extenuate Vse.your sins, but to confesse them to the vtmost; and this you had need bee exhorted vntounto, for I doe not know a duty more hard than this, though you may thinke it easie; men are loth to confesse their sinnes, because men are loth to leaue their sinnes; till they meane to leaue it, they extenuate it; if men will keepe any reseruation, and are not willing perfectly to forgoe all, they will not confesse them fully.
Againe, men want light to see sin fully, for we see sin in the circumstances of it no further 2than wee hauehave light lent vsus from the Holy Ghost; as the light is brighter and brighter in the house, the more clearely doe we discerne the lest motes, so here.
Againe thirdly, there is a selfe-louelove in eueryevery one, and therefore while we looke on sinne as 3our owne, we are ready to fauour it; as Iuda, whilest hee looked on the adultery, as in his daughter, he iudged it worthy of death, hee would hauehave her burnt, but when it came to be his owne sinne, then the case was altered: so Dauid would hauehave had the man put to death that tooke his neighbours sheepe, but when it came and proued to be his owne case, God was faine to take a great deale of paines to humble him, and to make him confesse it; and therefore aggrauate your sinnes in your confessions, saying, I hauehave had these and these meanes, I hauehave sinned against the great light againe and againe, and brake the couenant that I hauehave made with God, and know that this way you cannot exceed, If our hearts condemne vsus, God is greater than our hearts; let vsus 1 Iohn 3. 20.take a man that apprehends his sinne most fully, yet God conceiues more fully of it, so as we in our thoughts cannot reach to what hee seeth sinne to bee: and herein you had need take paines and search diligently, for many sinnes that are great sinnes will appeare at the first to be but small ones, as this sinne of theirs, they thought it but a small matter at the first, it was but chusing of a King that was not any where forbidden, and yet Samuel tels them that therein they had first cast away the Lord; secondly, they cast away Samuel and the Lord in him; thirdly, they had put trust in Kings: And so Dauids numbring of the people seemes to be but a small thing, a thing not in it selfe vnlawfull for a King to see what strength hee hath to encounter an enemy, but Dauid hee knew his owne heart, he knew his owne ends, then he cries out he had done exceeding foolishly; know this therefore that this yee ought to doe, and that the more ye see sinne abound, the more ye will see grace abound, and so you will louelove the more, and prize Christ the more, and bee more humble and content with any condition. Againe obserue,
One sinne makes much way for another.Doct. 4.
This sinne of theirs had well nigh drawne them to a departing from the Lord, now were they in the high way to slip from the Lord quite away.
The reasons are; first, because eueryevery act intends Reason 1.the habit of sinne, as when any thing is acted it increaseth the habit with which it is acted; as eueryevery act of grace strengtheneth the habit of grace, so sinne makes the flesh to rise aboue the spirit, to get it vnderunder, and so at last to get the victory.
Because eueryevery sinne weakneth that grace which Reason 2.should resist it; as in a disease there is not onelyonly a thing contrary, with which health is to wrastle, but something also which weakneth the strength by which health should resist; and so doth sinne (especially great sins) seaze vponupon the strength, takes away the rectitude of iudgement by which we should resist; if it be a great sinne, it workes as a great disease which seazeth vponupon the principal part, and therefore is often little felt; a small sinne is as a small wound, which wee may easily feele, because all else is in health, but a great sinne is as a blow vponupon the head which amazeth vsus.
Againe, committing a great sinne discourageth us from comming to God for pardon, and Reason 3.makes vsus bold to goe on, and seeing wee are ouer shooes, we are willing to goe on and be ouer boots too.
Aster commission of a great sinne, God giueth Satanleaue to take possession of a man, as Satan Reason 4.got possession of Saul by his enuy at Dauid; an euill spirit (as is said) fell vponupon him, and he would hauehave killed Dauid; and so Iudas, after his resolution to betray his Master, the Deuill entred into him, and would not suffer him to continue there, but to hang himselfe, and therefore take heed of falling into sinne, for then ye are tanquam in pracipitio, so as you cannot stay your selues, as in a quicke-sand you sinke deeper and deeper; and therefore deale with sinne as you would deale with poison, which a man will not let alone to lye long in his body, but he will take an antidote against it as soone as he can. Another point we may obserue is this, that
Discouragement and too much feare are great meanes of our departure from God.Doct. 5.
Feare not, turne not aside from following the Lord, &c. There are many things which keepe vsus off from comming to God; first, our strong lusts, not willing to giuegive ouer all, nor 1yet to doe all. Secondly, our deferring of repentance, we can doe it as well hereafter, but 2the greatest hinderance of all other is that which wee hauehave now named: Many will say indeed, to enioy the fauour of God is a comfortable thing, and to hauehave assurance of our sinnes being forgiuen, but I hauehave little hope of this, I hauehave such a nature, and I hauehave fallen often, and hauehave so much hardnesse of heart as God will neuer receiue mee, and so men sit downe discouraged; and this must needs hinder in many respects.
First, because it takes away all alacrity, for what a man hath no hope to bring to passe, he Reason 1.will neuer goe about it; so a scholler, if hee hath no hope to get learning, will giuegive ouer studying; take hope away, and take away all endeuour, nay take away all desire, which is more, for what is out of a mans hope a man desires not, for obiects they worke when they lie neere the faculty, euen as fire neuer worketh till the fuell be nigh it, and the loadstone till the iron be put to it: things that are afar off, we hauehave little desire to: as now to instance; the condition of Kings, though it be a thing most desireable, yet seldome men actually desire it because it is out of their hopes, and therefore when men are discouraged, as thinking they shall neuer hauehave such a lust mortified, they sit downe without all desire or endeuour: and so when men looke on the Lord as on a strict and seuere Iudge, it causeth strangenesse in them; they will not come at him, but they will bee content with that liberty which they may enioy without him, as beggers when they see they cannot better their condition, content themselues with what they are, and that liberty which they doe enioy; and so men being discouraged from going to God, they turne and rest on something else, for the heart will hauehave some liberty.
Againe, when we come to the Lord, Satan he casts in all these feares, hee musters vp all obiections, but the Spirit you see saith, Doe not feare; now whether will you take part with Satan or the Spirit? If men bee humble, Christ saith likewise, Come to mee and you shall hauehave ease, all ye that are weary and heauy laden; let them not thinke that their sinnes are a burthen that will breake their backs, if they come to him, and so the Iaylour hee trembled and thought himselfe vndone, but Paul told him of the Lord Iesus, in whom if hee beleeued he should be saued; it is good for vsus to consider what Satans end is, in casting in such obiections, as about the hardnesse of our heart, &c. his end is to discourage you.
Q. But you will say, how shall I know when Quest.such obiections are from Satan, they may arise from a right iudgement of what mine estate is?
A. Ye shall know it by this, if they put you off further from the Lord, and make the heart Answ.listlesse to what it should apply it selfe to, as Prayer, Repentance, then it is from Satan.
In that when the people had here committed this great sinne, and Samuel bids them not feare; they might haply aske him, what would you hauehave vsus doe? then hee saith, Turne not aside from following the Lord your God, but serue him with all your hearts; I raise this sixth Doctrine, that
When a man hath committed any great sinne, it Doct. 6.is his duty, his best and wisest way to come in presently and turne to God.
The Spirit here by Samuel commands it, and therefore it is their duty, and what hee commands it is best and the wisest course to take; the reasons of it are.
Because the heart immediatly after the sinne Reason 1.committed begins to contract hardnesse, and the longer it goes without returning, the more hardnesse it contracts, but presently after it is more sensible; and therefore a wound that is taken presently is the sooner healed, and the smart will be the lesse, so it is in sinne.
By committing one sin we are exposed to greater, for it is like the breaking downe of the walls, Reason 2.which the longer they lie, the breach not made vp, the more enemies may come in; there is a gap made, which if it be not stopped, will let the good cattell out and the euill cartell in; see this in Dauid, if he had humbled himselfe and renued his repentance, he had preuented that murder, and making Vriah drunke, &c. but he let the gap lie open, and see what a troope of sinnes came in: see this also in Asa, his making a Couenant with the King of Aram, and rested 2 Chron. 16.on him, at the beginning of the Chapter: but now if hee had humbled himselfe, all the rest that followes had beene preuented, but he did not so, and then followes putting the Prophets in prison, oppressing the people; when he was sick, seeking to the Physicians, for he grew worse and worse, his end was not answerable to his beginning, though he was a good man; and Peter now on the other side, because hee humbled himselfe, he presently was receiued to mercy, and preuented all.
The longer ye lie in a sinne vnrepented, the greater the sinne is, because you abuse Gods patience Reason 3.the more; for hee considereth eueryevery houre, and it is not slacknesse in him that hee forbeares you, but patience; which you abusing, adde vntounto his wrath eueryevery minute.
The same duties lie vponupon you that did before, which you ought to performe, and your sinne Reason 4.is no priuilege for the omission of them, and therefore your best way is to turne, and not to goe on in your sinne.
Ob. But you will say, Must a man come in presently into the presence of God after hee Ob.hath so grosly offended him?
Answ. Ye may and ye ought to doe it, but Answ.not with that disposition remaining in your heart, wherewith you commit the sinne, but with an heart humbled, conuerted to God, stricken with the sense of its sinne, promising new obedience, and thus to come in presently is no absurdity. If a Rebell, presently after his rebellion, comes indeed with a sword in his hand into the presence of a King, let him not looke for pardon: if with meeknesse and a rope about his necke, he may: yea and I adde this, that the heart is sooner turned if you take the aduantage of it presently after the sinne is committed. There are two obiections in this case:
Ob. First, you will say, my heart cannot be presently humbled enough, to which I answer.Ob.
A. That God stands not vponupon the measure of humiliation, so as to reiect thee, but if it be Answ.in sincerity, if thou knowest and seest the sinne thou hast committed, so as thou art vile in thine owne eyes, and art resolued not to returne to it againe; if this bee in sincerity, though in neuer so small a measure, the Lord accepts thee. Againe,
Secondly know, that thou canst not be humbled as thou wouldest at the first, adde therefore Answ. 2.to thy humiliation afterwards, as Dauid when he said, Lord, I hauehave sinned, God forgaue him, though he was not so much humbled as afterward.
Ob. 2. Againe you will say, it may be my sin Ob. 2.is not healed yet, then indeed I may come with confidence, and yet my heart may bee as false as euer.
A. I answer, that men are first to seeke pardon, and then prepare for healing afterward, Answ.for this is a sure rule, that there is no sinne healed till there is an assurance of forgiuenesse. The Lord, as he washeth away the guilt, so he healeth the staine, and giues a new Spirit, for this is his Couenant, Ierem. 31. Ezech. 36. I will forgiue their sinnes; and what then? and giuegive them new hearts. We are all deceiued in this, that we thinke when as we take a purpose with our selues against a sinne, that all is then done, but it is not so; as a man that hath a running issue in his body, it is not enough for him to say, I will not hauehave it thus, I desire it should not bee, I purpose it shall not, but hee must vse meanes to heale it. To conclude, when any hauehave fallen into sinne, I say vntounto them, as Samuel here, Continue yee to serue the Lord, doe you thinke to mend the matter when you are out of the way, by going on or standing still, but returne rather and serue the Lord, for hee is the same Lord still, and there is the same bond still that binds you to serue him. And againe, what will you doe, goe some whither else, (for you must hauehave a being) will you goe to the creatures to get rest from them, they are vaine, they will not profit you nor deliuer you: but you will say, whither then? why, to the Lord, but what hope is there that hee should accept vsus? why, the Lord will not forsake his people. He is still the same God, hee will not forsake his owne, as a father will not forsake his child; and secondly, hee will not for his Names sake. Lastly obserue hence, that
The sins which we commit make no change in Doct. 7.the Lord.
No substantiall change; they may make him angry as a father may be with his son, and that so as they may feele the effects of it, but yet he is the same God still; for
First, It is not the slipping into great sinnes that breakes the couenant or makes it void; there is nothing Reason 1.that makes a bill of diuorce, but an vtter turning away from God.
Againe secondly, God is the same, and you are Reason 2.the same; your hearts are the same to him, the same bent of minde, the same frame of heart remaining in you still, ye are his seruants still, and he is the same; vponupon the same grounds that he chose you first he loues you still, sinnes worke no substantiall alteration; he chose you freely because he would, and therefore as there is a transient act of sinne passed from you, so a transient act of punishment may passe from God; for as your hearts are the same for substance to him as before, so is Gods to you.
The vse is, that you would not thinke when Vse.you hauehave sinned, that the Lord will reiect you. Our Sauiour Christ shewes the same by the parable of the Prodigall: they in the house did not thinke that such a sonne should hauehave had such entertainment when he had spent so much, that his father would hauehave giuen him such an answer, to fall vponupon his necke, to bee so glad of him; by that our Sauiour expresseth how willing God is to receiue sinners. Dauid had no sooner said, I hauehave sinned, but God said, I hauehave put away thy sinne; and so Peter after his deniall, Christ looked on him with the same familiaritie as he did before. OnelyOnly doe not thinke that God will hold the wicked innocent; if ye hauehave false hearts, then ye shall not be forgiuen.
If the Lord be so ready to receiue men after they hauehave offended him, consider how worthy Vse 2.of vtter destruction they are that will not turne to him; if God should say to any man here, Thouhast committed this sin against me, yet come in, there shall be no hinderance of my part, vnlesse the stubbornnesse of thine owne will hinder thee, who would not say that he that should refuse were worthy to be condemned? Christ is said to come to render vengeance to those that obey not the Gospell, and 2 Thes. 1.therefore Samuel addes this in the end of all, if they would for sake the Lord, know that you and your King shall perish.
FINIS.
End of the text · John Preston, Sermons (1630)