THis Day, it is a ſearching Day; And this Text, it is a ſearching Text. The Day calls us to the finding out of our ſins, as the proper work of a Faſt, and Humiliation of our ſouls before God. And the Text tels us of our ſins finding out of our ſelves, upon ſuppoſition of falling into them; and voluntary continuance in them. It is a Text, which extends it ſelf not onely to the limits of this Auditory, and the Aſſembly now met together in this particular place; but which reaches as well to the whole Kingdom beſides, and to the Conſcience of every man that lives in it. If a man could preach to All England Perſonally, (as I do in part, at this time, Repreſentatively) this Scripture might very well ſute, and correſpond with ſuch an occaſion.

It was for the firſt Original, and Primitive riſe of it, The Coherence. deliver'd by the Holy Man Moſes to two of the Tribes of Iſrael, Reuben and Gad. And that upon a Petition prefer'd by them to himſelf, together with Eleazar the Prieſt, and the Princes of the Congregation, for the injoying of their Inheritance on that ſide Jordan; as ye may ſee in the beginning of the Chapter. They ſaw it was a goodly ſeat, where they now were, and ſutable to their own Accommodations; eſpecially for their Cattell; and now they intreat to be excuſed for ſtirring and paſſing any further, though it ſhould make for the Common Good and Benefit of their Brethren. Private reſpects and intereſts are for the moſt part very Great Hinderances, and Impediments to publick ſervices. Yet this was the preſent Deſire of theſe two Tribes. A • d this Verſe which I have now read unto you is a part of Moſes his Anſwer, which be thinks ſitting to return unto them. But if ye will not do ſo • behold ye have ſinned, &c.

In which words we have two main Parts obſervable of us. The Diviſion. Firſt, The Diſcovery or Intimation of ſin. Secondly, The Threatning or Denunciation of Judgement. Two Generall parts. The Diſcovery of ſin; that we have in the firſt Clauſe. But if ye will not do ſo, behold ye have ſinned againſt the Lord. The Denuntiation of Judgement, that we have in the latter; And be ſure your ſin will find you out.

We begin firſt of all with the Forms; viz. The Diſcovery of ſin; in the firſt part, But if ye will not, &c. Where we ſee Moſes deals freely, and plainly, and openly with them, as became the Prophet of the Lord, and herein approves himſelf to be that which the Apoſtle ſtyles him, Hebr. 3.2. even faithfull in all his houſe. Before we come to the main point conſiderable and as principally intended in the Text, The firſt Generall. as the particular ſcope of it, here is ſomewhat which we may obſerve in Generall, The Diſ • eve • y of ſin. as preparatory and introductive hereunto, and that in ſundry Deductions, which I ſhall but name and touch upon.

As firſt for the manner of his propoſall, Generall Obſervations. and breaking of this buſineſſe to them. If ye will not, &c. We ſee here, he does but make an If of it; he does not abſolutely conolude it as being willing to hope the beſt. Suppoſi • io wibil p • nit in eſſe, as we uſe to ſpeak. There's no hurt in an If if that be all. He had heard what came from them, whereby they had given ſhrewd ſuſpitions; but yet he thinks they may at laſt repent them, as indeed in concluſion they did, I. The manner of propoſall. 1 Cor. 13.7. and therefore but If. This ſhews us how we ſhould carry our ſelves upon ſuch occaſions as theſe are; namely, with a • l the fairneſſe and ingenuity that poſſibly may be, joyned together with a ſpirit of diſcerning and fear of miſcarriage. We ought not to be too raſh in our Cenſures, nor peremptory in our Determinations againſt any without juſt ground, and cauſe for it, but carry it with all the charitableneſſe, and favourable conſtruction that we can, and as the thing it ſelf will admit Oculus favoris •• ga om • em lab • m 〈◊〉 eſt; ſed Oculus •• videntiae promulgat vitia. Arabs. Poeta Anonym. Thus does Moſes in this Text. He does not ſay abſolutely they bad ſinned, or would ſo, but onely ſuppoſes it. If ye will not.

And yet this If of His it was not an idle If neither. It was not a ſuppoſition without cauſe. There was ſome ground and occaſion for it. This ſmoke it had ſome fire which went along with it, and this fire it had ſome fuell affoarded unto it. And that was that overture which we find theſe Tribes to have made in the beginning of this Chapter. This made Moſes to ſuſpect them, and to be a little j • a • ous of them, and accordingly here to admoniſh them, and to deal thus freely with them. Whereby he would hint thus much unto us; That as we muſt not on the one ſide be too raſh, and condemne there where we have no cauſe; ſo on the other ſide we muſt not be too blinde, and not ſee where things are plain before our eyes. Either of theſe is unſeemly, and ill becoming thoſe who have to deal with others ſouls. But ſo much in a word of that.

Again, ſecondly; In that it is ſaid here, If ye will not do ſo. Obſerve, II. The guilt of Omiſſion. that there's a great deal of guilt and iniquity even in ſins of Omiſſion. The neglect of what we ſhould do is a buſineſſe which we are accountable for, as well, as the venturing upon that which we ſhould forbear. And we may as well do too little, as do too much. Theſe Tribes they were not likely to be guilty of any great and notorious Commiſſim. No; but they would ſhrink from their Duty, and that work which God had call'd them unto; and this would be a ſin in them. Therfore Moſes warns them of it to prevent them in it. We are not onely commanded by God to abſtain from evill, but likewiſe to do good. And the failing in this is ſuch a matter as the people of God are wont to be much grieved and humbled for: And ſo ſhould every one of us. That we are no more fruitfull in our places, nor diligent in our callings, nor watchtu over thoſe opportunities, which God affords us, & puts into our hands. That we do and receive no more good, then for the moſt part we do, this is ground and matter of ſerious humiliation unto us: yea that even for the duties themſelves, wch for the ſubſtance we ſet upon our hearts are no more inlarged in them. That our prayers are ſo full of coldneſſe, and our hearings ſo full of dulneſſe, and our faſtings ſo full of cuſtomarines, and our converſe ſo full of unprofit ableneſſe, as oftentimes it is: that we do not riſe to that height, and pitch, and meaſure, and degree of goodneſſe, which God expects and requires of us. This ſhould ſeriouſly humble us, and caſt us down in his ſight. Yet, this is a point, which but few lay to heart. It may be if they fall into ſome groſſe and hainous crimes, whoredome, or murther, or the like, &c. they are a little ſtartled at it, and their Conſcience begins to check them. But neglects, and leaving duty undone, this it ſeldome or never troubles them: Now this is that which we ought to conſider, and to be affected withall. And eſpecially ſo much the more, as we have at any time the greater advantages and opportunities admini •• red unto us. Thoſe which have greater parts then others, in matter of wit; And thoſe which have greater eſtates then others, in matter of wealth. And thoſe which have greater Honours then others, and more Authority, and Eminency in the world in matter of place. Theſe had need to be ſo much the more ſhy, and wary of theſe ſins of omiſſion, which are ſo much the more dangerous in them. Which we learn briefly from this paſſage before us here in the Text. If ye will not do ſo, ye have finned.

Again, III. The manner of expreſſion. thi dly. Obſerve here the manner of Expreſſion. Firſt, in the ſpecification of the Perſons, and bringing the buſineſſe home to their particular Conſciences. Here's no mincing, nor daubing at all, but plain-dealing: If you will not do ſo, you have ſinned. He joyns the ſin and the perſons together: layes the ſaddle upon the righ Horſe; and the Cenſure there where it belongs. He does not ſay onely, It is a ſin, but you have ſinned. The life of Doctrine lies in the Application of it; as Nathan in his dealing with David: Thou art the man. And that the rather in regard of our diſpoſition to the contrary, which is ſtill to drive it off from our ſelves, as nothing concerned in it: If it be ours, then forſooth 'tis not ſin, take heed of that by all means. If it be ſin, then again it is not ours: be ſure to rid our own hands of it. But therefore does the Miniſtery of the Word ſupply this defect in us. It is a ſin, and you guilty of it.

Beſides further, the manner of expreſſion may be taken notice of in the laying of the Accuſation, in that it is here put in the preter perfect tenſe, ye have ſinned. Have ſinned? Nay, but ſoft I pray, why ſo? One would ha •• thought it had been a great deal more ſutable in the ordinary congruity of ſpeech, to have laid it in the future, and ſo 〈◊〉 to have ſet it thus. If ye will not do ſo, ye ſhall ſin, or ye will ſin; and not to ſay, ye have ſinned, this ſeems to be a little improper, and prepoſterous, and ſomewhat too quick to take them up before they are down. But yet it is that which the holy Ghoſt rather makes choice of for very good reaſon: as namely this: firſt, hereby to ſignifie that there is a guilt even in evill purpoſes and reſolutions before they come into Act. The very thought of fooliſhneſſe is ſin, Prov. 24.9. as Solomon tels us. For any but to reſolve with themſelves to withdraw from that which is their duty, it is a ſin in Gods account, though they have not yet withdrawn from it: ſo it was here with theſe people in the Text. Whiles they now had ſuch thoughts in themſelves to decline that work which belonged unto them, it had the danger of guilt upon them, though they had not as yet done it. This is that which we ſhould think for our ſelves, that God conſiders and judges of us by what we are in our Intentions, as we has by what we are in our Actions, whether in good or evil, what we would be, that with him we are. Secondly; it is ſaid, ye have ſinned, rather then ye ſhall. Hereby to put it more out of doubt, as a thing which was certainly ſo indeed, as ſure, as if they had done it already. And ſo much alſo for that.

Fourthly, Obſerve the Nature of the Argument, IIII. The Nature of the Argument. which Moſes here uſes unto them. There's ſomewhat which we may learn alſo from that. When he would put this People upon a ſervice, which concern'd them, and became them to undertake; How does he go about to perſwade them, and to work upon them? Why, he does it in the firſt place thus; by telling them that in the Omiſſion of it, they ſhould be guilty of ſin. Here was now Argumentum ad Homines. He knew whom he ſpake to, at leaſt for a great party amongſt them, to wit, the people of God: wherby he would hint thus much unto us; That there is no ſuch forcible Argument to prevail upon Gods people for the doing of any thing which is their duty, as by working this upon them, that they ſhould ſin, if they did not perform it. If ye will not do ſo, ye have ſinned. Moſes thinks he has now ſaid enough. And ſo indeed he had; becauſe this is that main Principle which the godly ſtill go by; that they ſhun, and avoid this, whatſoever they do beſides. This is that which 〈◊〉 Gracious Heart does abſolutely propound to it ſelf, as the 〈◊〉 which ſhall bear ſway with it upon all occaſion, By no means willingly to ſin. 〈 in non-Latin alphabet 〉 . 〈◊〉 Prometh. The rule which others go by, is By no means willingly to ſuffer; At no hand to undergo any ſorrow, though the eſcaping of it coſt them their ſouls; They'l be ſure to look to that; And ſo (as Elibu ſpeaks) chooſe iniquity rather then affliction Ioh 36.21.: But this is the purpoſe of thoſe which are good; not to allow themſelves wittingly in any ſin. So that now if ye can but convince them of this, ye have ſufficiently wrought upon them, and may bring them to what you will. Which therefore is a very good courſe to be taken by our ſelves in ſuch caſes as theſe are. When we would take men off from any thing, which is am •••• , or put them for ward upon any thing which becomes them, this is the readieſt way, which we can take with them; if they be ſuch as are religious, to warn them of ſin.

Onely, Caution. I muſt put in this caution, That we be ſure that it be ſo indeed, and that we proceed upon right grounds: Otherwiſe we our ſelves ſhall be guilty of a great miſcarriage, which too many ſometimes full into, who to work about their own ends, and to accompliſh their private deſignes, which they lay down to themſelves do intangle the Conſciences of the weak by thoſe burthens, which they lay upon them, becauſe they know they are tender, and ſcrupulous. This is an horrible profanation of Gods ordinances and a great abuſe of Gods people; which therefore we muſt be wary of Moſes here did not ſo. He knew it was a ſin indeed; this ſuppoſed omiſſion, and accordingly is thus urgent with them, to take heed, how they fell into it.

And further, V. The Amplification of the Argument. for the Amplification of this Argument. Ye have ſinned againſt the LORD. There's a ſpeciall emphaſis in that allo. To ſignifie that this in all our ſins ſhould moſt of all affect us. It was ſomewhat, that they ſhould have ſinned againſt Moſes, and againſt then Brethren, and againſt themſelves (as indeed they had done all this, in ſuch a neglect) yea, but againſt the LORD. This was that which pincht moſt. How can I do this great wickedneſſ; a Gen. 39.9. and ſin againſt God; ſaies Joſeph*, when he was tempted to uncleanneſſe. And God forbid that I ſhould ſin againſt the LORD, b 1 Sam. 12.23 in ceaſing to pray for you, ſaies Samuel ſometime to the people*. c Pſal. 51.4. And David concerning himſelf. Againſt thee, thee onely have I ſinned. That is, I ſtand upon nothing ſo much, as I do upon this. 1 Sam. 2.29. And old Eli gives us the reaſon in his arguing with his ſons. If one man ſin againſt another, the Judge ſhall judge him; But if a man ſin againſt the LORD, who ſhall intreat for him? Th • s is that which Moſes urges upon theſe Tribes, the more to work upon them. Ye have ſinned, and ye have ſinned againſt the LORD.

Laſtly, here • s the word of excitement, VI. The word of Excitement. which is prefixt to make it more remarkable. Behold: There are two words in this Text of ſpecial inforcement, and provocation Here's BEHOLD, and BE SƲRE. Behold, that's prefixt to the ſin. And Be ſure, that's prefixt to the puniſhment. And both upon very good ground. Wherein the Spirit of God applyes himſelf ſutably to our natural Temper, and Diſpoſition. In matter of Judgement, and Puniſhment; here we are commonly ſecure, and preſumptuous, we cannot beleeve it; Therefore for this, Be ſure. And in matter of ſin, and tranſgreſſion, here we are commonly blinde, and ignorant, we will not acknowledge it. Therefore for this, Behold. And this latter is that which here firſt offers it ſelf tous, as being firſt in the order of the words.

This is the fiering of the Pe • con, to make us ſo much the more look about us, and to confider how it is with us, which is not (as I ſaid) without cauſe, and occaſion for it. This is the firſt-ſtep in Repentance to bring the malefactor in ſight, and to ſet the ſin before our eyes: to behold it, and view it well; without which we cannot ſo eaſily condemn it, and ſet our ſelves againſt it. That man can never be humbled for his ſin, who is not firſt convinced of his ſin; And that man cannot ſo eaſily leave his ſin, who does not firſt ſee and diſcern it. Therefore this is a main work of the holy Ghoſt upon the Conſciences of ſinners. Ioh 16.8. To convince the world of ſin. Both to ſhew them that ſuch courſes are ſinfull, for the nature of the things themſelves, and to ſhew them alſo that they are taxable for them, in regard of their own guilt and intereſt in them. But of this we ſhall have occaſion to ſpeak more diſtinctly afterwards. And thus much briefly of the Obſervations in General, which I have no more but onely toucht and glanced at; as ayming chiefly at ſomewhat elſe, which is behinde.

We come now more cloſely to the Text, in the words themſelves. But if ye will not do ſo. 〈 in non-Latin alphabet 〉 Im lo táaſûn ken.] which (if ye would) might be conſtrued Abſolutely. If ye will not do that which is right. Sinon feceritis Rectum. So the word in the Hebrew would carry it very well; and ſo alſo the ſenſe of the place. But it is better to take it Relatively, as the Septuagint alſo does. 〈 in non-Latin alphabet 〉 . If ye will not do ſo. So? How is that? This we muſt fetch from the Context by looking back upon the former part of the Chapter, where the buſineſſe is related to us; and near at hand in v. 20. where Moſes ſpeaks to them of their going over Jordan before the Lord, for the driving out of the enemies before them. This theſe two Tribes at the preſent ſeemed to decline. They were in a convenient place for their cattell, and outward Advantages as I ſhewed in the beginning; and they now began to think with themſelves, Bonu • n • eſt eſſe hic. It is good for us to be here, and to ſleep in an whole skin. What ſhould we ſtir any further to our own trouble, and hazard, and diſcommodity? Hic juvat uſ que morari, nec conferre gradum. Here we are; and here let us ſtay, & ſtick, if we can know when we are well: Now this does this holy man of God juſtly tax, and meet with in them, and tels them that in the neglect of this ſervice, they ſhall ſin againſt the Lord; nay to make it more ſure unto them, they have ſinned already. If ye will not do ſo, ye have ſinned. That which here offers it ſelf to us as the point to be obſerved is this. That the neglect of the Aſſiſtance of our Brethren in their Indeavours againſt the Churches common Enemies, it is a very great, and grievous ſin. Whoſoever are guilty of it, they fin, and againſt the Lord,

I need not heap up Teſtimonies for the proof of this unto you. Ye have a famous place to this purpoſe; in Judg. 5.23. Curſe ye Meroz., ſaith the Angel of the Lord: Curſe ye bitterly the Inhabitants thereof, becauſe they came not up to the help of the Lord, to the help of the Lord againſt the Mighty. Who this Meroz was, is not ſo eaſily concluded by Interpreters: but this is enough to know of them, that they had ability and opportunity offer'd them of being helpfull to the people of God, which they neglected, and thereupon were curſed. Yea, and that ſo bitterly, as that the Curſe ſticks by them unto this Day; and their Names and Place are cut off f • om all remembrance of good in the world. The like we ſhall find to be pronouced againſt thoſe which did not help againſt Moab. Jerem. 48.10. Curſed is he that does the work of the Lord deceitfully; and Curſed is he that keepeth back his ſword from blood; That is, from the blood of the Church's Enemies, which God had now commanded to be ſhed by the Churches friends.

Now the greatneſſe of this ſin may be laid forth to us in ſundry aggravations; A double Aggravation. And thoſe of two ſorts; The one, as referring to our Brethren, and the other to God himſelf. And moſt out of the Text in hand.

Firſt in order to our Brethren. I. In ord • r to our Brethren. And ſo there are theſe Aggravations in it. Firſt, as it is a piece of Injuſtice, and unſutableneſſe, and inequality of proceeding; it is to take to our ſelves a priviledge, and prerogative above other men, betwixt whom, I. Injuſtice. and our ſelves there is otherwiſe no great difference. This is intimated in the ſixt verſe of this Chapter. And Moſes ſaid, &c. Shall your Brethren go to war and ye ſit here? As who ſhould ſay; Are you better then they? Is your pains and trouble, and hazard, and diſeaſing of your ſelves more to you, then theirs is to them? Why ſhould ye refuſe to do that, which others do before you? There is ſomewhat conſiderable in this. It is fayling in the office of a Member, whether of the Church, or Common-wealth, and it carries the ſuſpicion of lazineſſe, and idleneſſe upon it, which is a very great ſin 〈 in non-Latin alphabet 〉 . Ambo conjunguntur in Evangelio. 〈 in non-Latin alphabet 〉 Baſil Caſarien. .

Secondly, II. Neglect of a good example. There's the forſaking of the Advantage of a good pattern, and copy, which is ſet us. And there's another evil alſo in this. This is alſo included in that expreſſion, Shall your Brethren go to war, and you ſit here ſtill? That is, ſhall they ſet you ſuch an example, and will not you follow it? There are ſome which now and then do not venture, nor put themſelves upon ſuch and ſuch undertakings, but then they have ſomewhat to ſay for themſelves; And that is, that they have no bod to lead them, and ſhew them the way. As the Eunuch ſaid once to Philip upon another occaſion. How can I except ſome man ſhould guide me? Act. 8 31. This is ſome kind of pretence for ſome in their declining of ſuch and ſuch ſervices. They have no body to break the yce, and to go before them, and ſhew them what to do. But this in point of Aſſiſtance cannot be ſaid; They have others leading them, and yet withdraw. We are accountable not onely for gosdrules, but alſo for good examples, how they have been improved by us, and how our ſelves have been the better for them; which not to be has much gui tineſſe in it.

Thirdly, III. Diſcouraging of others. 〈 in non-Latin alphabet 〉 It is a diſcouraging of others, who from our withdrawing are made more unwilling, and provoked to draw back. Thus in v. 7. of this Chapter. Wherefore diſcourage ye, or break ye the hearts of the children of Iſrael, from going over into the land? Teniu. And this is amplified from an example of great miſchiefs, which hereby happened to their fore-fathers, in v. 8. ſo then if ye refuſe to go (ſaies he) who ſhall? This is a great Aggravation which lies upon theſe ſins of omiſſion; not onely that herein we fail of our own Duty, but that we make others alſo fail of theirs, occaſionally from our bad example. And theſe are the Aggravations of this ſin in reference to our Brethren.

Secondly, The ſecond Aggravation. it admits alſo of Aggravation, in reference to God himſelf. It is a ſin againſt the Lord. And that in theſe reſpects. Firſt, I. Miſimproving of giſts. As a miſ-improving of thoſe gifts and abilities, which he confers upon us; look how much ſtrength, or wealth, or wit, or policy any have more then others, it is not their own but the Churches, and for the good of the people of God. Now therefore accordingly not to uſe them is a falſifying in this reſpect. It is a not fulfilling after God. v. 11. And this muſt needs be a very great miſcarriage, and defect in them. Becauſe there, where God hath given more, even there he does expect and look for more; which ſhould be return'd to him in anſwerable improvement.

Secondly, II. Vnthankfulnes for me • r •• es. As an Unthankfulneſſe for his mereies; and our own preſent eaſe and relaxation: Theſe Reubenites, and Gadites were now ſetled in their own Inheritances; And therefore by way of thankfulneſſe to God it became them to be helpfull to their Brethren: We cannot better recompenſe, and requite all Gods goodneſſe, and mercy to our ſelves, then by pity, and compaſſion to others which want thoſe mercies, which we injoy; and by an indeavour to help them to them.

Thirdly, III. Betraying of the Church. As a Betraying of Gods people and Cauſe into the hand of his Enemies, which by our Aſſiſtance might have ſome furtherance, and promotion; and a preferring of our own private intereſts to his glory, and truth. God himſelf (ſo far forth as he is capable) ſuffers in the perſecutions of his people; and their miſeries reflect upon him. When the Enemy prevails againſt the Church, it does ſo far forth prevail againſt the Truth, which is profeſt, and maintain • d by the Church. As therefore we have regard to that, we ſhould have regard to this. And thus in all theſe reſpects do we ſee this made good unto us. That this neglect is a very great ſin.

Now the improvement of this Point to our ſelves in a way of pertinent and profitable Application may be to keep our ſelves from this ſin, and to take heed, that we be not guilty of it, The Application. for our own particulars. And that ye may know what I mean, and drive at all this while in this Diſcourſe, it is that which is moſt proper and ſutable to the occaſion of this preſent Day as concerning the elief of Ireland, which is now in ſo great diſtreſſe, and brought into ſo lowe a Condition. This is that (my Lords) which my preſent Text with the preſent opportunity leads me to, to mention, and bring into remembrance; That there may beſome ſpeedie courſe taken for the reducing of that miſerable Kingdom, as to your Wiſdoms ſhall beſt appear. Alas (Right Honorable) what a ſad thing is it, that while we are diſputing, and conteſting at Home, the Church of God ſhould ſo much ſuffer abroad, and a whole Nation ſo neer unto us be quite loſt, and deſtroyed. There's a notable place to this purpoſe, in Pro. 24.11, 12. I • th • u forbear to deliver them that are drawn unto death, and thoſe that are ready to be ſlain; If thou ſayeſt, Behold we knew it not. D • th not He that pondereth the heart conſider it? And be that keepeth thy ſoul, doth not be know it? And ſhall not be render to every man according to his works? It is ſpoken there of private violences and oppreſſions of particular perſons, &c. which every one in his place is to redreſſe; but is may be alſo extended and applied to the ſufferings of an whole State: and the duty which lyes upon Another for the relief of that. Where we may obſerve, how the Spirit of God prevents all excuſes and ſhifts, which might be made in ſuch a buſineſſe. Alas, we did not know it, we were ignorant of the Condition which they were in; we did not think them to be ſo bad, as they are. Well (ſayes he) do not pleaſe your ſelves with ſuch pretences as theſe are; for he that pondereth the heart conſiders it, &c. That is, he knows, whether this be a ſhift, and excuſe to put off the ſervice, or whether there be a truth, and reality in it; and he will render to every man according to his deeds. Therefore I beſeech ye let us All take heed how we be wanting to our ſelves, in ſuch a Duty as this is of helping Gods diſtreſſed people; I ſay let us A I take heed of it. For this Exhortation reaches not onely to thoſe, which are intereſted in the Affairs of State (although to them principally) but to all others whatſoever in their ſeverall ranks and relations. Some by their perſons, and ſome by their purſes; and All by their prayers to put to their helping hand, for the driving out of thoſe barbarous Rebels, that the land may be ſubdued before the Lord; and that afterward we our ſelves may return, and be guiltleſſe before the Lord, and before Iſrael, to uſe the words of Moſes in the verſe before the Text. This, I ſay, is the work of the Day, at leaſt in regard of the firſt originall of it; which therefore we ought ſo much the rather to hearken and liſten unto. Eſpecially conſidering that hence the fire firſt brake out, which hath ſince unhappily reach'd to our ſelves, and not onely touch • the top of our Branches, but even threatned our very root it ſelf. And who knows whether the ſire, which is in ſome reſpects quencht, may not from hence break out again more fiercely, if it be not better lookt to, and prevented, that ſo we may derive our puniſhment from that which is the matter of our ſin? As He that will win England, ſo he that will ſave or recover England, he muſt begin firſt at Ireland, as we uſe to ſpeak. And ſo much of the firſt Generall in the Text; viz. The Diſcovery of ſin. But if ye will not do ſo, ye have finned, &c.

I come now to that, The ſecond Generall. which I chiefly, and principally aime at in this Scripture: And that is the ſecond Generall, in the Denunciation of Judgement. And be ſure, your ſin will find you out. This is added by way of further inforcement of the foregoing Intimation. He had ſaid in the clauſe before that they had finned againſt the Lord; why, but to this ſome might either have ſaid in open terms, or at leaſt have ſecretly thought it in their hearts, Why, what great matter of that? ſin againſt the Lord? ſo we hope we may do, and yet do well enough for all that. For the Lord, He is gracious, and mercifull, and long-ſuffering, and ſlow to wrath; And as for ſin it ſelf, we hope there's no ſuch great matter in it, but that we may ſcape well enough with it. To this Moſes here addes by way of prevention and anticipation, and tels them in ſober ſadneſſe; that it is but a folly for them to flatter themſelves. Be ſure your ſin will find you out. In which clauſe here are two particulars further conſiderable of us. Firſt, a word of Threatning and commination upon ſuppoſition of a miſcarriage. Your ſin will find you out. Secondly; A word of ſtrengthening and confirmation, upon ſuppoſition of a miſ-conceit. Be ſure you ſin, &c. We'l begin with the laſt firſt, The firſt particular. as being firſt in the order of the words. And that is the word of Confirmation, Be ſure. Be ſure? Why, but what needs this? Does any man doubt of that, or call it in queſtion that his ſin will ſometime or other find him out? Yes; many thouſands in the world not onely doubt of it, and call it in queſtion whether it will; but beleeve it, and are verily perſwaded that it will not; that it will never find them out. So that here now we have implicitly ſignified by this expreſſion (which is the point to be obſerved by us) the diſpoſition of moſt ſorta of people, as concerning the Apprehenſions of ſin; which is to think when they have once committed it, that they ſhall never hear of it more. This is that which is here ſuppoſed by Moſes. He ſaies, Be ſure, as knowing mens natures in this particular, which is to doubt and make a queſtion of it. Thus Pſal. 36.1, 2. The tranſgreſſion of the wicked ſaith within my heart, that there is no fear of God before his eyes; for he flattereth himſelf in his own eyes, untill his iniquity be found to be hatefull. S., Dent. 29.19. There is one that whiles he hears the words of the Curſe, bleſſes himſelf, ſaying, I ſhall have peace, though I walk in the imagination of my heart, to adde deunkenneſſe to thirſt. And ſo Babylon, ſhe ſaid, Sho ſhould be a Lady for ever, &c. Iſa. 47.7.

Would we know whence this proceeds; It is eaſie, I. Subtilty of Satan. to give an account of it, Firſt, from the ſubtilty of Satan, who intiſes, and perſwades men hereunto. He tels them, and rounds them in the care, that their ſin ſhall never find them out, let it be what it will be. The devill has two main projects upon the ſouls of poore ſinners. The one is to tempt them to ſin; And the other is to tempt them to ſecurity, upon ſin committed by them. Thus he did in the firſt ſin of a •• when he tempted our firſt Parents, Adam and Eve, in Paradiſe, He took this courſe with them, to perſwade them, that their ſin ſhould not reach them. Gen. 3.4. Ve • ſ. 13. The Serpent ſaid unto the woman, Ye ſhall not ſurely die. And ſhe afterwards caſts it upon him, The Serpent beguiled me, and I did eat. This was that old Serpent called the devill, and Satan, which deceives the whole world, as it is explained, Revel. 12.9 It is He which cheats and beguiles, and deceives many a ſoul, and perſwades them, that they ſhall do well enough, not withſtanding their ſins. Either that the thing is not a ſin: or if it be a ſin, that it is but a ſmall one. Or if a great one, yet that it is not known: o • if known, yet that they ſhall eſcape puniſhment, and that there are wayes enow to be freed from the fears, and inconveniences of it Vitate linguam diaboli, &c. M • nt • ur, ut • a ••• t, blanditur, ut noceat; bona prom • t •• t, ut malurn tribuat: vitam pollicetur, ut perim it: pacem pollicetur ne perveniri poſſit ad 〈◊〉 c • m ſalutatem p • om ••• i, ne cut promittit, veni • t • ad ſalulutem. Cyp li 1. Ep. 8. Thus does he ordinarily perſwade them, and ſeduce them, and prevail with them, which is the cauſe, that they are to miſled. Hence tis ſaid of Ananias and Sathira, that SATAN had filled their heart to lie againſt the holy Gh • ſt Act • .3.. He had filled their heart, to perſwade them to deceive, and to commit ſacriledge; And he had filled their heart, to find out a lie, and pretence for the hiding of their deceit. Thus had he filled their heart at both corners. And ſo he does commonly with moſt men in the world; firſt he intiſes them to the miſcarriage; and then he perſwades them of the concealment, or rather firſt perſwades them of the concealment, and from thence intiſes them to venture upon the miſcarriage; Facit hoſtis ſeccures, quos cu • pit e • le cap tivos Aug. Hom. 46. Telling them, that if they will but try it, they ſhall be never a whit the worſe for it. Indeed ſometimes again, as he ſees occaſion, and as he conceives it may make moſt for his advantage, ſo he will do the quite contrary, that ſo he may drive to deſpair, when the ſin is over paſt. But yet at another time, when he would bring men off to commit it, he commonly takes this courſe with them.

Secondly, II. Perfidiouſnes of evill Counſellors. As this proceeds from the ſubtilty of Satan himſelf ſo alſo from the perfidiouſneſſe of evill Counſetlers, which are Satans Inſtruments; falſe Teachers, and falſe-Friends, and the like. Falſe teachers. friends Firſt falſe Teachers, and ſeducers. There are many falſe Prophets which in this ſenſe alſo are gone out into the world, which ſowe pillows under mens elbows, and perſwade them, that ſuch and ſuch evill ſhall not light upon them, which is threatned to them. This the Prophet Jeremy complains of, Jer. 8.11. They have healed the hurt of the Daughter o • my people ſleighily Pacem nunc off runt, qui ipſi • non h • b • nt pacem Cyp Epiſt. l. 1. Ep 8., ſaying, Peac • peace, when there is no peace. As A ••• had his foure hundred Pr •• hers of the Groves which flattered him, and ſooth'd him up in his ſin: Go up to Ram • th Gilead, and proſper. Even many ſuch like are ſtill alive in the world, who inſtead of ſearching the wound to the bottom, 1 King 22. skin it over; harden others in their ſins, by their applauſes and approbations of them. And I would that great Perſons were alwayes free from ſuch inconveniences as theſe are. And ſo as falſe Teachers, Falſe friends. ſo in like manner Falſe Friends, and evill companions, they do the ſame alſo. As the Harlot there in the Proverbs, Cap. 7. ver. 19. Come (ſaies ſhe there to her mate) let us take our fill of love till the morning, for the good man is not at home, he is gone a long journey, he hath taken a bagg of money with him, and will not come home till ſuch a day. That is as much as to ſay, we ſhall not be caught, and taken in our fin.

Thirdly; This does alſo proceed from the deceitfulneſſe of ſin it ſelf. Which having ſome ſeeming ſweetneſſe in it, III. Deceitfulnes of ſin. does draw on people to the commiſſion of it, without any attendance at all to the conſequents, which iſſue upon it. That ſoul, which is ſoaked in its luſts, it has no regard of following puniſhment, or of thoſe judgements, which are ready to over-take it, becauſe the Minde and Underſtanding is blinded, and drawn away with the deceit of ſin it ſelf.

Laſtly, This does further ariſe from thoſe divers falſe-reaſonings and diſcourſes, which are in mens hearts. IV. Falſe reaſonings. They go upon corrupt deductions, and concluſions in which they miſtake, and ſo think themſelves free from danger.

As firſt, from the extenuations of ſin; for the nature and guilt of it. Oh, ſay they, it is but a little one, I. From the extenuations of ſi • . and we hope no great hurt of that. Not conſidering that the leaſt ſin that is, has a voice and cry in it for vengeance, and ſuch as nothing can ſtop, He • . 12.24. but the blood of Chriſt, which ſpeaks better things then the blood of Abel. And ſo as the ſmalneſſe of the ſin, ſo the ſecrecie; it is ſuch as is privately acted, and therefore they ſhall lie hid.

Secondly, Preſent Impunity. That's another thing, 2. Preſent impunity. which furthers this conceit. The Drunkard, He thinks with himſelf, that he has followed his cups ſo long, and was never yet the worſe for it; and therefore no more ſhall he be yet. And the Adulterer, In themſelves. He thinks with himſelf, that he has ſo many yeers wallowed in filthineſſe and uncleanneſſe, and was never yet detected, and why ſhould he fear it now? And the Cheater, He thinks with himſelf, that he has cozened and defrauded others for ſuch a time, and was never yet diſcovered. And why then may he not ſtill eſcape? Thus do men incourage themſelves in evill from their preſent forbearance.

And ſo likewiſe from the forbearance of others, In others. who have committed the like ſins with them. Becauſe entence againſt an evil doer is not executed ſpeedi'y, therefore the Heart of the ſons of men is fully ſet in them to do evill. Eccleſiaſt. 8.11. When a ſinner is taken preſently in his fact, Ioh. 8.4. 〈 in non-Latin alphabet 〉 , here men are a little ſtartled for a while, but indulgence makes them more ſecure.

Thirdly, 3. Preſent proſperity. Preſent Proſperity. This now carries it a little further; when they ſhall think, they have no hurt from their ſin, but (as they conceive) a great deal of good by it, this is apt to fluſh them more 〈 in non-Latin alphabet 〉 Pinda.; whereas the ſucceſſes of Providence are no further incouragements to us then as, they hold touch with the Rule. As the winde and tyde going together they may further and promoteus; but when they are oppoſite they cauſe a Tempeſt, and ſtorme. All things fall alike to all; and there is one event both to juſt and unjuſt. Eccleſ. 9.2. But ſo much of the firſt particular, to wit, the word of Conformation. Be ſure. Know it, or take it for granted.

The ſecond is the word of Commination or Threatning. The ſecond Particular. Your ſin will find you out. The phraſe is a little obſcure; and therefore will require ſome explanation; we muſt find out what this finding-out means. A two fold finding out ſin. And we may reduce it to two heads; The one, in a way of Diſcovery, and manifeſtation. And the other in a way of Revonge, and Vindication. It will find you out, to detect you, and to ſhew that you are guilty of it; And it will find you out to puniſh you, and to revenge the guilt of it upon you.

Firſt, to ſpeak of its Diſcovery. Sin, it will find men out here: when they have taken all the courſes that can be to conceal it, I. By way of Diſcovery. yet it will not be concealed 〈 in non-Latin alphabet 〉 Ch •• yſoſt 〈 in non-Latin alphabet 〉 . As Solomon of a contentious woman; Whoſo bides it, bides the Winde, and the ointment of his right hand, Pro 27.16 which betrayes it ſelf. That is, he makes himſelf ridiculous by undertaking of a thing which is impoſſible. For a man to think to hide the winde is a very fond, and fooliſh imagination, Who hath gathered the Winde in his fiſts? Prov. 30.8. And Eccleſ. 8.8. There is no man hath power over the Winde to retain the Winde Ha •• uach.] This is a ſubtle and a ſearching creature, which will ſooner over-turn mountains, and Cities, then it will be reſtrain'd. Why, ſuch a kind of thing now is ſin, when it once gets into the heart. It will out ſome way or other; If it does not, it will make an H • a • t-quake, as the other will make an Earth-quake; as ye may ſee Act 16.26.

This we may ſee in the example of David in the matter of Vrijah; An inſtance which I rather make choice of for the diſcovery of ſin, becauſe ſo many abuſe it for the commiſſion. You know how many wayes he went about to conceal his adultery; by making Vrijah drunk, by ſending Vrijah home, and at laſt by killing Vrijah, and taking away his life in the warre: yet all would not do the deed. His filthineſſe muſt out for all this, and ſo it did. This is the condition of ſin, where mens conſciences are once wounded with it, that it muſt out in one kinde or other, and cannot be held in. Look as it was with the ſhip in Jonab, as long as Jonah was in it, there was no quietneſſe nor ſafetie for it, but the Sea wrought, and was tempeſtuous, and the ſhip it ſelf readie to be broken through the violence of the ſtorme; And though the Marriners dig'd hard to ſave it, yet it would not do, till Jonah was caſt out: Even ſo is it likewiſe with a Conſcience, which has ſin lying in it; like a childe in the mothers wombe, which is reſtleſſe till it come into the world, ſo is ſin for the diſcovery of it ſelf. Thus it was with Achan in his ſin when he had ſtollen the Babyloniſh garment, and thought to be hid with it. And thus it was with Gebezi in his ſin, when he wiped his mouth as if he had been innocent; they were both of them found out in their evill courſes. And ſo, many others beſides.

Now when we ſpeak of this diſcovery of ſin, Diſcovery of ſin two-fold. and the readines of it to reveal it ſelf, we muſt know that this holds true according to a double reference; firſt, in reference to men themſelves; To our ſelves. others. and ſecondly, in reference to others; In reference to their own conſciences; and in reference to the knowledge of the world.

Firſt, in reference to themſelves, and their own conſciences; I. To themſelves. your ſin will find out here by making work in your own private ſpirits. Thoſe ſins, which m • n have lodg'd a long while in their ſouls without any ſelf-reflexion, they wil at laſt be made known unto them, and they ſhall ſee the vileneſſe of them, and their own wretchedneſſe for them. People commonly think it an advantage for their Conſciences not to be touch'd and affected with ſin, but alas this will not alwayes laſt, there will a time of diſcovery come at length, when it will be ſo much the worſe with them, as they have not ſeen it all this while. When ſin once flies upon the Conſcience, it rages ſo much the more fiercely, as it hath been hitherto concealed, and layen hid; And former ſecurity is now paid home with preſent vexation; what before they ſaw not at all, they ſhall now ſee perhaps too much, and more then they would; As God ſpeaks there to a wicked perſon; Pſal. 50.21. Theſe things haſt thou done, and I held my peace, and thou thoughtſt that I was altogether ſuch an one as thy ſelf, but I will reprove thee, and will ſet thy ſins in order before thine eyes.

Now when we ſay, Three wayes of ſins Diſcovery to a mans ſelf. that ſin will find men out in their own Conſciences, we muſt know that this is done by a three-fold occaſion. Firſt, I. In the Miniſtery of the Word. in the Miniſtery of the Word. This is a means which God hath ſanctified and ordained for ſuch a purpoſe as this. The Word of God is quick and powerfull, ſharper then any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and joynts, and marrow, and is a diſterner of the thoughts and intents of the he art. It has ſuch a power as this is in it, but this power is not alwayes brought into act, neither does it reach, and obtain this effect. There's many an one, which comes to the Word, and who partakes of the Miniſteriall Diſpenſation, who ſtill abides and continues in his ſins, without any remorſe; but yet the Word is appointed for this end, and accordingly does in divers ſo prevail. Thoſe who before had no ſtirrings at all, the Miniſtery has ſo wrought upon their Conſciences, as that they have preſently been convinced in themſelves. Thus it was with St. Peters Auditors. Act 2.37. When they heard they were pricked in their hearts. 〈 in non-Latin alphabet 〉 . And thus it was with the diſciples of Emaus; Luk. 24.52. their hearts burnt within them whileſt Chriſt preacht and diſcourſed unto them. And thus Felix the Governor, when Paul preach'd to him, it is ſaid, He trembled, and could not endure it. The Word of God meeting with his Conſcience did ſo ſhake him, that he could hold out no longer; He was impatient of any further diſcourſe in that matter. 1 Kin. 21.20. You know what was the complement of Ahab, which he uſed to the Prophet Elijah when he met him by the way. Haſt thou found me O mine enemy? The ſame is that which many perſons return to Gods Miniſters inwardly in their hearts, when they touch upon their ſins; And the Miniſter may anſwer them again, as the Prophet did Him, I have found thee, &c. Becauſe thou haſt ſold thy ſelf to do evill.

Secondly, II. In ſome ſpeciall judgement, or affliction. Another occaſion, in which ſin finds men out, is ſome ſpeciall judgement, and Affliction; Thoſe which in time of welfare and proſperity were ſo buſie in following of their luſts, and ſinfull pleaſures, that they had no leaſure to think of their ſins, or at leaſt would not attend unto them; when the Hand of God begins once to be upon them, they'l then begin to conſider them, and lay them to heart. As thoſe which have ſome bodily weakneſſe and infirmity hanging about them, though it may be they feel it not otherwiſe, yet they ſhall feel it in bad weather. Even ſo is it likewiſe with mens ſins, Affliction will put them in minde of them. And ſo the ſeventy Interpreters read the words of the very Text it ſelf. 〈 in non-Latin alphabet 〉 And you ſhall know your ſin, when calamities, or miſeries light upon you. Thus Manaſſes, when he was among the thorns, and bound with ſetters, and carried to Babylon, it is ſaid that in his affliction he humbled himſelf greatly before he Lord. 2 Chron. 33.12. The widow of Sarepta to the Propher Elijah; Othou man of God, art thou come unto me, to call my ſin to remembrance, and to ſlay my ſon? 1 King. 17, 18. And Juſephs Brethren, one to another; We are verily guilty concerning our brother, &c. Gen. 42.21. Verily guilty? ſo, I hope, they were before; Yes, but now they came to apprehend it, when this diſtreſſe ſell upon them.

Thirdly, The commiſſion of ſome other ſin, III. The commiſſion of ſome new ſin. eſpecially of more hainous conſideration. As long as men go on in a fair and civill courſe without the guilt of any noted offence, ſome ſins which yet neerly concern them, do not ſhew themſelves, or appear unto them; but when they fall into ſome gruſſe abhominations, this diſcovers them, and makes them known. Scandalous miſcarriages, they more diſcover the corruption of Nature; which though it be couch'd in the ſmalleſt, yet in them is not ſo eaſily diſcern'd, as in greater ſins. When men once fall into theſe, they hence ſee that filthy ſpring of luſt and wickedneſſe, which they carry about them, which occaſionally is found out to them. And ſo alſo ſome ſmaller ſins which they have given themſelves allowance in, theſe are found out to them by greater, which afterwards through Gods juſt permiſſion they fall into. Nemo repente fuit turpiſſimus. Men do not uſually jump into groſſe ſins at firſt, but upon ſome ſlighter ones favour'd in themſelves, as remiſſeneſſe of communion with God, and neglect in duty, &c. One ſin finds out another, and leades to the diſcovery of it. And ſo we have ſeen this Point in the firſt reference, how ſin diſcovers and finds men out to themſelves.