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 [Page 2]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 [Page 3]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, w ^ch 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 [Page 4]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 [Page 5]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 [Page 6]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. [...]. [...] 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 [Page 7]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. [Page 8] But if ye will not do so. [...] 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. [...]. 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 [Page 9] 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 [...]. Am­bo conjungun­tur in Evan­gelio. [...] 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 [Page 10]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. [...] 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 [Page] 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 [Page 12]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 [Page 13]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 [Page 14]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 [Page 15]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 [Page 16]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. [...], 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 [...] 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 [...] Ch [...]ysost [...]. 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 [Page 17] 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 [Page 18]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. [...]. 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, [Page 19]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. [...] 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.

Secondly, II. Sin finds men out to others. Divers wayes. it does so also to others; it finds men out in the view of the world: And this it does again in divers wayes, which I can but name, and point out unto you. First occasionally from them­selves. I. From men themselves By their Dis­eases. As mens sins shall find them out to themselves, so from themselves also to others. There is somewhat in their own per­sons, and carriages which shall shew and discover their sins. And that again by sundry means. As sometimes their Diseases, and those effects, and consequents which their sins have upon their bodies and outward man. There are some kind of sins, which leave a mark and witnesse behinde them, upon those which are guilty of them. As Rev. 1.27. They received in themselves that recom­pence of their errour which was meet. As under the Law there was the water of Discovery, which being drunk by the guilty person, caused the belly hereupon to swell, and the thigh to rot, as a symptome of guilt; so there is somewhat which is proportion­able still. Dreams. Sometimes by their Dreams; many robberies and mur­thers thus discover'd. Sometimes by their waking distempers; In drunkennesse, and fits of intoxication E [...]brictas o­pertarceludit. Drunkennesse Melancholy. In Melancholly, and phreneticall distractions. Their idle speeches have made known their idle courses, and those sins which they have been here­tofore guilty of in times of health. Yea sometimes also in terrour, and trouble of Conscience, and the disquietnesse of an afflicted spirit; here their sin it will find them out indeed. Those who have thought it should never have been known, Terrors of Conscience. be­cause no-body knew of it, but themselves, these themselves, when they have been upon this rack, have been glad for ease it self to discover it. Me, me adsum qui feci, &c. Lo here I am, it is I, which am thus or thus guilty. This is that, I say, which many persons have been brought unto. There's no such blab in the world, as a terrified, and wounded Conscience; as a soul awaken'd by God to the sight of it self; this it will be sure to tell tales; it will out with all that's in it, rip up every seame, and search into every corner, and pluck up every stone in the heart; and glad that it can find any peace or relaxation upon such a condition; Thus occasionally from men themselves.

Secondly, 2. From others, Occasionally also from others; By their jealousies and probable conjectures, which have put them upon such and such inquiries. And by their confessions, when partners in the sin; sometimes in a way of self-love, for their own freedome; [Page 21]som [...] [...] of anger for their own revenge; sometimes [...] for their own clearing, and the discharge of their [...] like wayes from other men.

Lastly, 3. [...] you also occasionally from the other creatures. [...] and unexpected wayes to bring sin and sinners to [...] the stone out of the wall to cry, Habbac. 2.11. and there's the be [...] to answer it. Eccles. 10.20. There's the bird of the aire to carry the vo [...]e [...] [...]nd that which hath wings to tell the matter. All which expresions serve to this purpose, to signifie what strange wayes there are for the discovery, and revealing of sin beyond all expectation.

Thus will sin find men out here in this life; [...]ins Discovery a [...]th day of judgement. But now if by chance it should be concealed and kept close here, yet we know it will be manifested hereafter. Every mans sin shall be made manifest, for the Day will declare it. 1 Cor. 3.13 the Day of Judgement, that is emphatically called the Day of Discovery [...] Rom 2.5. Rom. 2.16. 1 Cor. 4 5. In which day all mens actions shall be sought into, and found out. When God shall judge the secrets of men by Jesus Christ, according to the Gospel: Bring to light the bidden things of darknesse, and make manifest the counsels of the heart, as the Apostle speaks. But this is a point which I can­not now insist, and stand upon.

Well. To close up this Head with an Use. The Applica­tion. Seeing these things are so indeed; that sin is of so discovering a nature, as we have heard it to be; Here's that which may meet then with all reser­ved and close kind of sinners, who give themselves liberty in any secret way of wickednesse whatsoever, [...] Prov. 7.10. Of a reserved heart. upon this ground and incouragement, as that their sins shall not be known. There are abundance of these in the world, slye and hypocriticall persons, that labour to carry all things in the clouds, and deep contri­vances; that think to dance in nets (as we say) and not to be seen, and yet very desperate wretches; close drunkards, and close adulterers, and close cheaters, and deceivers of others; It may be sometimes cover their villany with some outward shew of piety, and profession of Religion: well let them look to it whoso­ever are guilty of it. If I should by chance speak to any at this time in this present Auditory (as it is hard in so great a number not to be some) I say if I should now speak to any such; I might say to them in the words of Moses to these Tribes, Besure your sin will find you out. Find you out to your selves, and find you out to [Page 22] others, and discover you to the world. It's impossible that any wilfull sinner should absolutely, and totally lye hid. No, but he will at last come out quaking and trembling, Mark. 5.33. like the woman with the bloody issue to Christ; Who came and fell down before him, and told him all the truth. Thus shall it be with such kind of per­sons as these are; as the Apostle speaks of some seducers. 2 Tim. 3.9. Their folly shall be manifest to all men, as theirs also was. And so much of the first head, viz. sin in its discovering nature.

The Second is sin in its revengefull and Virdicative nature; The second Explication. Sin in its vin­dicative nature there are some impudent and hard-hearted sinners, which it may be do not care though sin find them out in the first sense. Let at be known, its all one to them, they do not regard it they blush not to commit their lewd practises even in the sight of the Sun it self. Isa. 3.9. They do not hide their sin as Adam, but declare it as Sodom; and sometimes glory in so doing Nondum ti­mes peccatum, time quo pre­ducit peccatum: Dulce [...]st pecca­tum, s [...]d a [...]ara est mo [...]s. Aug hom. 42.. Therefore here's a second thing which seems to be intimated to us in this expression; And that is the heavy effect of sin, in its just punishment, and revenge. These words are to be taken effective, Your sin will find you out; that is. God will meet with you for your sin, and give you the just re­compence of it, so that if shame does not work upon you, smart may. This the Scripture is clear for in every page. That though hand joyn in hand, yet the wicked shall not go unpunished. Prov. 16.5. And that evill shall hunt the wicked to overthrow him. Psal. 140.11. And that the sinner shall be recompenced on the earth. Pro. 11.31. &c.

Now this revengefulnesse of sin does vent and discover it self in divers particulars. Divers wayes. First, I. In the propor­tion of the pu­nishment to the offence. in the proportion of the punishment to the nature of the offence. A mans sin may be said to find him cut, forasmuch as God does oftentimes punish it with some af­fliction answerable to it self. God meets with men in their own wayes, and so orders his dealings towards them, as that they may read their miscarriage in their correction [...]. Preco­pius in Isaiam.. Thus he did with Adonthezek, Judg. 1.7. As I have done to others, so God hath done to me. Thus he did with Ahab, 1 King. 21.23. Him that dyeth of Ahab in the City the dogs shall eat, &c. answerable to his carriage to Nab th. Thus he did with Agag, 1 Sam. 15.22. As thy sword hath made women childlesse. so shall thy [...]n ther be childlesse among women. And thus he does likewise with many others besides. He sutes the punishment to the sin. Where the sin is pride, the punishment is usually aba, ement; where the sin is excesse, the punishment is [Page 23]many times want; where the sin is too much fondnesse of any comfort, the punishment is for the most part deprivation, or else the turning of that comfort into a crosse. As to instance a little further, David he is proud of his people, 2 Sam. 24 15. and in a bravado will have them to be numbred; God punishes him by lessening their number, in sending a pestilence to consume them. Hezekiah, Isa. 39.6. he is proud of his Treasures, aud boasts of them to the Embassa­dours of Babel; God takes away his treasures from him, and all that was layd up in his house. Absolom he is proud of his haire, 2 Sam. 8.9. which he nourishes as his glory and Crown: God makes it an halter to hang him, and thereby exposes him to reproach. The Daughters of Sion go haughty and mincing as they go, Isa. 3.24. and are proud of their rich attire, God takes away their ornaments from them, and gives them burning instead of beauty.

Secondly, II. In punishment mistaken. This revengefulnesse of sin is seen in Punishment mi­staken, and it may be (in regard of such a fact) unseasonably in­flicted. There's many one, who is wrongfully punisht and cen­sured it may chance from man; who yet from God is most righte­ously dealt with. There's some guilt or other sticks by them which the world is not acquainted withall, and now it shall be occasionally punisht. The Lord does in this case with them, as in Solomons dealing with Shimei; He punishes one fact in another. Shimei had contrary to his Covenant gone beyond the bounds, which were set him, and whereas he was confined to Jerusalem, he runs further to Gath; This was a businesse which in it self we may conceive had no great matter in it, you but under the pu­nishment of this miscarriage, is censured his insolency against David. God does not alwayes so punctually stand upon it, as to punish such a sin immediately with a punishment proper to the offence, he will punish it now and then with a punishment it may be mis-placed, and mis-taken, and wrongfully imposed; or if not so, yet at least not intended in particular against such a sin.

This it may very well satisfie many men, even in their unjust sufferings, at least in regard of God; it may justifie Him in he proceedings against them; that he does no other with them then right when he suffers such evils to befall them, because himself has a quarrel against them for some other misbehavi­our besides, which he takes notice of in them, either the neglect [Page 24]of some opportunities of doing good, or the doing of somewhat which is contrary and amisie; for which cause it is safe for us in such cases to search our Consciences to the bottom, and ra­ther to let out our indignation against our own sins, for which we justly suffer from God; then too much to plod upon our in­juries, wherein we suffer unjustly from men Thou hast had some secret evill course it may be, which thou hast not yet repented of, and though the Lord has forborn thee in one particular, yet he will meet with thee in another way, as the Barbarians reasoned about Paul, Act. 28.4. when they saw the Viper hanging upon his hand: No doubt this is a murtherer, a hom though he hath escaped the Sea, yet vengeance suffereth not to live. This was in regard of Paul at pre­sent, but fa [...]sly concluded, (and to by the way it may be some­times of other men, which therefore we must be cautelous how we apply to particular persons) but yet there was this generall truth in it, which it seems these Heathen were sensible of; Gods punishing of sin by exchange; Oh tis a sweet thing to keep in good termes with God, and to have nothing lye upon our Consci­ences which may expose us to his wrath and judgement, at such a time, when we are least aware.

Thirdly, III. In the punish­ment of sins committed long ago. in the punishment of sins, which were long ago com­mitted, we use to say, Nullum tempus occurrit Regi. It holds true in the King of all the world; Forbearance with him is no acquit­tance. Nay the longer he has forborn, so much the worse [...] Chrysost.; it be­ing the greatest punishment, as yet not to be punished. Spraines which are got in youth, will be felt in old age, to purpose. And so also will sins; they will be sure at last to pinch, and finde men out; find men out in their duties, to hinder the performance of them; and find them out in their prayers to obstruct the successe of them; and find them out in their afflictions, to make them so much the more tedious, and to put a sting and venome into them.

Fourthly, IV. In the punish­ment of puste­rity. sin may be said thus to find men out, in that esca­ping themselves, it many times fals upon their issue and posterity after them. Following generations shall bewail former miscar­riages; and God visits the sins of the parents upon the children in succeeding times. God will be sure to have that which is his due, and arear one way or other; either in the person, or else in the succession, if the guilt be not first taken off. And therefore the [Page 25]Church very seasonably prays (as some Interpreters expound the words) Psal. 79.8. Oh remember not against us the iniquities of those which have been before us. Gnavonoth rishonim.] [...] Sin will find a man out in his posterity; And thus we have seen this Revenge­fulnesse of sin in the Generall wayes wherein it vents it self.

Now further, for the particular means of Accomplishment; The particular means. these are also divers and various. First, I. By the hand of Justice. by the Hand of Justice in the Sword of the Publique Magistrate: The Magistrate is said not to bear the Sword in vain, to be a terror to evill works; to be the Mi­nister of God, Rom. 13.3, 4. a Revenger to execute his wrath upon him that doth evill, &c. To shew both him what is his office; and others, what to look for from him. In those Kingdoms, and Cities, and Com­mon-wealths, where Justice flourishes, and the execution of good, and wholsome Laws is in any force, sin will be sure to find men out in this regard.

Secondly, II. By the hand of violence. By the Hand of Violence, in the sword of the Common Enemy. Those which scape the executions of peace, they meet sometimes with the punishments of warre, and common inva­sion; And the Souldier here does that, (though it may be upon other principles) which the Magistrate should have done afore him. There's many a one has been a prisoner of warre, which should have been a prisoner of Common-justice. Many one has been plundred, who should have been confiscated; And many an one has lost his life by a Bullet, which it may be, if he had had his due, should have lost it another way. In the prosecution of these late bloody warres amongst our selves, as God has punisht the whole Kingdom in generall for the common abominations, so he has met with some persons in particular (no question) for their particular miscarriages; which in so great a number on either side may be well supposed without any uncharitable­nesse.

Thirdly, III. By the hand of Falshood. By the Hand of Falshood, in the sword of strange Chil­dren; As God meets with men by common Enemies, so also by false friends, whom he makes sometimes Instruments of Justice. As Benhadad slain by Hazael; Sennacherib by his own two sons; Ishbosheth by his servants, &c.

Fourthly, IV. By the hand of Despair. By the Hand of Fury, and Despair, in the sword of Men themselves [...] then sin shall not find some men out, God will make it to find them out now and then even by their own [Page 26]wicked hands. [...]. As Saul, and Achitophel, and Judas, and such as these; so fearfull a thing is it for any to take liberty in any sinfull course, upon hope of escaping punishment. Though they might be safe from others, yet they are not sure to be safe from themselves And this for the Means of Accomplishment.

Now further yet for the Designation of the persons; The Designa­tion of the persons. It is said here in the Text, Your sin will find you out. You? Who's this you? Surely, if we take it historically, it is no more but Reu'en, and Gad, the two Tribes which are here mentioned in the Chapter; But if moreover we take it morally (as indeed we ought to take it) so it reaches to many more, even to all sinners whatsoever; And that under All the Priviledges and Qualifications which may seem to exempt them, and to make for the discharge of them; As briefly these First, you, though never so Great. The sin of Noble­men and Princes. Secondly, you, though never so wise. The sin of Statesmen, and Politicians. Thirdly, you, though never so good; the sin of godly men and Saints. Fourthly, you, though never so many. The sin of an whole Land, and Nation. You in All these acceptions will sin be sure to find out.

First. I. Great men. You, though never so Great. The sin of Noblemen and Princes. I do not come hither (Right Honourable) in a cynicall humour to reproach, or in the least manner to detract from out­ward greatnesse; whether greatnesse of Birth, and Parentage; or greatnes of Authority, and place; I honour them, and esteeme them, as I ought. Neither do I come hither to deny or cast a Veyl upon the Graces and Vertues which are in divers great & Honorable persons; I acknowledge them, and rejoyce in them; That there are those in this number which are a great ornament to Religion, which are a great blessing to the Kingdom, which are a great incouragement of godlinesse in others of inferiour condition; But yet with all give me leave to adde this as a Minister of Christ, that if there be any which are not thus, but rather the quite contrary (as I would with all my heart, it were uncharita­ble once to suppose) their greatnesse can be no shelter to their wickednesse. Sin will find us out though never so great; under a coat of Velvet, as well as under a garment of Ragges; under Tissue, as well as under sackcloth. Kings, and Princes, and Nobles, and all the Great ones, and Honourable of the earth, their sin without repentance will be sure to fall heavy upon them, as well [Page 27]as on any other. There's but one way to heaven both for great and meaner persons. And the same wayes, and means of salva­tion, which are necessary for either. Ye see that Nature makes no difference of you; and why should ye expect it from Grace? If ye be sick, it is the same Physick must cure you: if you be wounded, it is the same Balsam must heal you, which must also other men; you must be purged, and blooded, and lanced, and scarified, and blister [...]d as occasion serves, as well as those of meaner condition. And is it not so in spirituals, as well as in corporals? Yes out of all question; that so you may the better entertain these ministeriall awakenings. For though ye may be above the Preacher, yet ye are not above the Ordinance; and though the speaker be inferior to you, yet the Word has a command over you. Alas (my Lords) what do we speak of greatnesse, when we think of the Great God, 2 King. 10.4. and that Majesty which is in Him, who if he do but let a sparkle of his wrath fall upon the conscience, the greatest that are cannot subsist or hold up their heads. Two KINGS could not stand before him, as was once said of Jehu, how then shall We stand? Oh let Great men stand in awe of this Great God; let Great men take heed of Great sins; and yea of little ones too, which in them are greater then in others; and so are easier found out; S [...]honoratior est persona pec­cantis, peccati qu [...] major invidia; ubi sublimior est prerogativa, major est culpa. Salvian. you, though never so Great.

Secondly, 2. Wife men. Eccles. 7.12. you, though never so wise; The sin of Statesmen and Politicians. Wisdome (sayes the Preacher) is a defence; and so indeed it is. It keeps off many an evill, which might fall ei­ther upon a State, or upon a person. But it is still wisdome in a right and good way. Where there is not Piety as well as Policy, there can be no absolute safetie. Prov. 21.30. There's no wisdome, nor counsell, nor under standing against the Lord. Men may use all the tricks that may be to shift themselves from the searchings of sin, 2 Sam. 16.23. but it will at last for all this find them out. Achitophel was a very wise man, a great and deep Politician; His counsell in those dayes was accounted as the oracle of God But yet for all that he pro­ved in conclusion but the Brother of a fool, [...] as his name it self sig­nifies; and his sin, it found him out for all his wit. He is wise in­deed that's wise for himself; and he is truly wise for himself, that's wise for his soul. He that's not wise for eternity, and salvation, and the things of God, is a fool, and a fool in grain in the midst of his greatest wisdome. God delights to confound proud wits [Page 28]that set themselves against him in their deep projects and de­signes; Iob 12.17. he disappoints the devices of the crafty, and brings to nothing the understanding of the prudent: He leads away Coun­sellors spoyled, and makes the Judges fools. So unable is Humane Wis­dome to keep men off from His wrath. You, though never so wise.

Thirdly, 3. Good men. you though never so good. The sin of Holy men and Saints. God will not spare sin in his dearest servants; but it shall be sure to find them out amongst the rest. There are some which would make us beleeve, as if God saw no sin in his children. Does he not so? Yes, I warrant you, and to purpose; and so they shall feel too, to their cost, which go about to put him to the tryall; It is not safe to make too bold with God, and to try conclusions with Him; as there are too many which sometimes do, who venture very desperately in this regard; falling now and then upon such wayes as are not onely matter of quarrell, and capti­ousnes to those which are naught, and that watch an opportunity for their slipping: but which are also matter of scandall, and just exception to those which are good, and that would fain cover their infirmities. Which do not onely provoke their Enemies, but offend their Brethren; And not onely give occasion to the Ad­versaries of the Lord to blaspheme, and to rail at them in publick, but also give occasion to the people of God to mourn, and to weep for them in secret; Which turn the grace of God into wantonnesse, per­vert their successe in imployments, and abuse that interest which they have in the hearts and good opinion of those which are faithfull; both to the spreading, and also justifying of their own unsatisfactory courses. Well, let all such take heed: their sins will at last find them out. And they shall know and see with a witnesse; that the better they desired to be thought, the better it has become them to be; * Fx boe pso deteriores su­mus, si melo­res non sumus, qui melores esse deb [...]mus. Cruminosior en [...]m culpa est, [...] bonestior status, Salvian. that goodnesse is no priviledge to sin. And that the better they are for their principles, the more shame not to live by them. God having deserved better from them, and bestowed upon them more opportunities, and incouragements then others partake of. The goodnesse of the person does not justifie the badnesse of the action; But the badnesse of the action may give occasion to suspect the person. You though never so good.

Fourthly, 4. Many men. you though never so many: The sin of an whole Land, and Nation. Thus saith the Lord, though they be quiet, and like­wise [Page 29]many; yet thus shall they be cut down when he passeth through. Nahum 1.12. And Job 34.29. When He gives quietnesse, who then can make trouble? And when He hides his face, who then can behold him, whether it be done against a NATION, or against a MAN onely? It is all one with God to punish the one, as the other; and it has a like easinesse in it. He increases the Nations, and destroys them; He inlarges the Nations, and straitens them again. Job 12.23. We find how God has for sin destroyed the whole world, and not ca­red to spare that, 2 Pet. 2.5. Righteousnesse exalts a Nation, but sin is a reproach to any people. Prov. 14.34. To any people leummim. [...] To people or Nations in generall, and indefinitely, let them be what they will be.

It is true of All People, and it is true of All sin; The sins which find out a Na­tion. but yet of some sins more especially which the Scripture points out unto us, and which I shall briefly instance in.

First, I. Murther and Blood. the sin of murther and blood. That's a searching and a crying sin, where ever it lyes. It's one of those sins for which a Land principally mourns. Hos. 4.2. They break out, and blood touch­eth blood. And what then? Therefore shall the Land mourn, and every one that dwels therein. v. 3. Blood, it is such a sin as will have vent, where ever it is; and that Land cannot be innocent, which is any way guilty of it; If this do but lye at the bottom, there can be no perfect peace till it be removed, and taken away; like a Blood-hound that follows the sent, and never leaves till it hath found out the thing. This a Land may be guilty of, not onely by immediate commission, when it lyes under some bloody Act; but also by participation either by concurrence, or else by connivence. That Law which God gave to Noah is peremptory and indis­pensable. Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed. And this is not onely a prediction as signifying what shall be; but it is likewise an Injunction, as signifying what ought to be, and what God Himself expects should be; as appears by the words before in the 5. v. of the same Chap. Surely your blood of your lives will I require, at the hand of every Beast will I require it; and at the hand of Man. At the hand of every mans Brother will I require the life of man. Observe here two expressions; At the hand of man. And, at the hand of every mans brother. At the hand of man, as the principall: And at the hand of every mans brother as the ac­cessiry. That's one land-finding sin; the sin of Murther and Blood.

Secondly, II. Injustice and oppression. Injustice and oppression. Wo be to her that is filthy and polluted, to the oppressing City; Zephan. 3.1. And Isa. 3.14, 15. The Lord will enter into judgement with the Ancients of his people, and the Princes thereof, [...] [...]. Why? For ye have eaten up the Vineyard; the spoyl of the poore is in your houses, &c. And Psal. 14.4. Have the workers of ini­quity [...]knowledge, which eat up my people as they e [...]t b [...]ad? This op­pression, it is a sin which the Scripture much complains of, and still notes with a tang at the end of it; and which God will be same to punish where ever he finds it. Thus Eccles. 5.8. If thou seest the oppression of the poore, and violent perverting of Justice in a Province, marvell not at the matter; For he that is higher then the highest regards it, and there be higher then they. Marvell not at the matter; as if it were a strange thing it should be so: for it is an ordinary and common sin, in regard of mans corruption; And then, marvell not at the matter; that it should be permitted to be so, for the providence of God does wisely suffer it for very good reasons; He that's higher then the highest regards it: that is, He which is above all Civill Ma­gistrates whatsoever, who are the highest upon Earth. Regards it, that is, takes notice of it, by way of sinple observation, And regards it, that is, intends to punish it, by way of wrathfull vindication.

This is a point which were very well to be considered, and thought of by ourselves; whether we have not that in this kind among vs, which will find us out; whether we may not justly take up that complaint of the Preacher Solomon; I saw under the Sun the place of Judgement, that wickednesse was there; and the place of righteousnesse, that iniquity was there. Eccles. 3.16. What! Wicked­nesse in the place of Judgement? And Iniquity in the place of Righteousnesse? Oh fearfull! Wickednesse is alwayes odious, and abhominable, let it be where it will be; And iniquity is never commendable, what ever place we choose for it. But wickednesse in the place of Judgement, this is horrible indeed. And iniquity in the place of righteousnesse, this is by no means to be indured. Sin, it's bad enough in it's center, and in that place, which is most proper to it, even in Hell it self, and amongst the damned crew there. But when it gets amongst those, which are good, and into those places which should most abandon it, as it were into Hea­ven it self, here it is most intolerable; yet this is that which sometimes it does. Those which should most releeve the oppressed, are sometimes the greatest oppressors: And those which should [Page 31]most punish violence, are the most violent of all others them­selves. This was that which God took so ill at the hands of his people: Isa. 5.7. That he looked for Judgement, but behold Oppres­sion: for Righteousnesse, but behold a Cry. In the Hebrew Text there's a very elegant paronomasia to shew the greatnesse of the inversion, and dis-appointment, Le-mishphat ve-hinneh mispach; le-Tsedbakah, ve-hinneb Tsedhnakah. And that's the second sin; Op­p [...]ession.

The third is Hypocrisie and Dissimulation; III. Hypocrisie and Dissimulation. this is another kind of sin, which finds out a Kingdom, Isa. 9.17. Therefore the Lord shall have no Joy in their young men, neither shall have mercy on their fatherlesse, and widows; for every one is an Hypocrite, and an evill doer, &c. For all this his anger is not turned away, but his hand is stretch­ed out still. So again, Isa. 10.5, 6. Oh Assyrian, the rod of mine anger, &c. I will send him against an Hypocriticall Nation, and against the People of my Wrath, will I give him a charge. Where an Hypocriticall Nation, and the people of Gods wrath are made to be terms convertible. Hypocrisie in a Nation brings the wrath of God upon it.

This runs out in divers heads. First, In divers kinds. in the Semblances of Hu­miliation; Secondly, in the Pretences to Reformation; Thirdly, in the Falsifications of Covenant.

First, in the Semblances of Humiliation. I. In the sem­blances of Hu­miliation. This is such a mis­carriage, as does provoke God exceedingly against them, as ye may see by sundry instances in Scripture, I can but mention them. Hose. 7.14. They have not cryed unto me with their heart. Isa. 58.5. Ye fast for strife, and debate, &c. Zach. 7.5. When ye fasted, ye did not fast unto Me, &c.

Secondly, In pretences to Reformation: when people make as if they would reform, but intend nothing lesse. 2. In pretences to Reforma­tion. As those in Jeremy, Cap. 42. ver. 20, 21. Ye dissembled in your hearts, when you sent me to the Lord your God, saying, Pray for us to the Lord our God; and according to all that the Lord our God shall say, and declare, that will we do. And so again those in Ezekiel, cap 33.31. They coine as the people cometh, and with their mouth shew much love, but their heart runneth after their covetousnesse. This is that which lyes heavy upon our selves, our miscarriage in this particular; If we would deal plainly and freely with God, and tell him what we are resolv'd on (as indeed we shew by our practise) namely, to live as we list, [Page 32]and to do whatsoever seems good in our own eyes, it may be, he would take it better at our hands; Exod. 33.5. If we would put off our orna­ments from us, be might know what to do unto us; but now to pretend to amendment, and repentance, and reformation of life, and yet to abide still as we do, this must needs very deeply provoke him. For what is this but to do as Israel in Psal. 7 [...].36, 37?

Thirdly, 3. In the f [...]lsifi­cations of Co­venant. In the Falsifications of Covenant. This is a very great quarrell which God takes up sometimes against his peo­ple: The Quarrell of his Covenant, when they deal falsly and hypocritically in this; which may be considered in a three-fold Explication. First, I. In taking it. in point of taking of Covenants; when people shall do it onely for sinister ends; some by, and politick respects; onely to advantage themselves in some externall and worldly consideration; and not out of the principles of Religion, and conscience, and regard to God. This is that which will find them out; especially in the missings of those very ends, which they propound, and ayme at in it. There's nothing more dan­gerous in Religion, then to make that which is desirable for it self, to be no other then a means, and conducement to some­what else, which is inferior to it. As if the wayes of God were good for nothing, but onely to promote us in the world, and to set us forward in our secular affairs; when as indeed there's an intrinsecall worth, and value in them, which may intise us, even where we suffer by them. Covenants are not matters of Po­licy, but Piety, and so to be undertaken.

Again, 2. In urging it. As there may be falsenesse in taking of Covenants, so there may be also falsenesse in urging them, and an Hypocriti­call standing upon them. As ye shall have some, when they would promote any thing which is sutable to their own affections. Oh we must keep our Covenant. Yes, and good reason, why should ye not? But then be sure to keep it indeed. Else ye do but falter with God, Gal. 6.7. and mock Him, who will not be mocked. There's a two­fold urging of a Covenant in an hypocriticall manner. The one is, Partially. Perversly. when it is urged partially; and the other is, when it is urged perversly. First, when it is urged partially; in some parts, but not in others. As for instance, ye shall have some, who will be for the Covenant, as it is contrary to Heresie; Oh by all means that. But they are not for it as it is contrary to profanenesse. Here, they will not be shackled by it. Again on the other side, ye shall have [Page 33]some who will be for the Covenant, as it is a renouncing of su­perstition. Here, remember our Covenant. But they will not be for it, as it is a renouncing of Schisrme: Here, it is no Covenant at all. What's this, I beseech ye, Librum Dei ut pe [...]cis inspices: Scripturas D [...]i ad hoc audi [...], at facias, quod displicet De [...]. August. but to play and trifle with Reli­gion, as we please, and to make the ordinances of God subordi­nate and subservient to our own loose affections? So, secondly, there may be an urging of Covenants perversly also; when we shall strive to draw that out of them, which is not intended in them; make them a nose of wax as men do also sometimes with the Scriptures, 2 Pet. 3.16. Which those that are unlearned, and unstable, wrest to their own destruction.

The third is falsenesse in Breach of Covenant; 3. In Breaking it. which is the highest step of all. There are some which take Covenants, but never think of them, and so take Gods Name in vain. And there are others which take Covenants, and yet wittingly break them; which is a fin of a most fearfull guilt also. And truly, it does very much depend (for the occasion of it) upon the first; For those that take Covenants hypocritically, will never keep them con­scionably. There's nothing will hold an Atheist fast; not the so­lemnest ingagements that can be: All the Oathes and Cove­nants, and Vows that can possibly be thought of, they are all nothing to him. And this is the third searching sin; to wit, Hy­pocrifie, and Dissimulation.

The Fourth is, IV. Contempt of the Ordiman­ces. Contempt of the Gospel, and Ordinances, and Ministeriall Dispensations. This is a sin which will find out that people which are guilty of it. As ye may see by Christs upbraid­ing of those Cities where he had sometimes preached. Matth. 11.21. Wo unto thee Corazin, wo unto thee Bethsaida, &c. It shall be easier for Sodom and Gomorrah in the day of Judgement then for those places. Sodom and Gomorrah, we know what fear­full sins were amongst them, and what punishments fell upon them; But the neglect of the Gospel, and Ordinances, ye see is threatned far above these. This might justly make us to trem­ble of this Land and Nation our selves, for our guiltinesse in this particular. What little fruit have we brought forth an­swerable to the means which we have injoyed? yea how do we begin to loath and despise the heavenly Mannah which lyes about our Tents? How do we disgust and disrelish the whol­some Truths of Religion, and the form of sound Doctrine, and [Page 34]apply our selves to nothing almost but fancies and conceits of our own; 1 Tim 6.4. whereof comes strife, &c. What does this portend, but the taking away of the Candlestick from us, (if by repentance we do not prevent it) which is the Greatest Judgement that can befall us?

And to this slighting and contemning of the Gospel, Slighting of the Ministers. we may joyn, which is very pertinent to it, the slighting of those which are the Ministers, and Messengers of it; Despising of their Gifts, dishonouring of their persons; withholding of their dues, &c. This is a Point which we which are Ministers must not meddle with, our mouthes are here stopt; when we speak of them we preach our selves, and our own ends; This is presently laid in our dish, and objected to us, though the souls of our people be never so much concern'd in it. But therefore it concerns people themselves so much the more to look after it; and to take heed of being guilty of it. Where the Patient forbids the Physician to take care of him, he had need to be the more watchfull over himself; Ioh 5.41. And so here. As for Ʋs, we would have the world to know; That we receive not honour from men; neither from men do we expect our reward. Thy money perish with thee; As Peter to Simon Magus. Act. 8.20. Keep thy gists to thy self, and give thy rewards to another; as Daniel said once to Belshazzar. Dan. 5.17. There's no true Minister of Christ but counts his work to be his greatest Ho­nour, and such as he would not exchange for what ever the world can cast upon him; And for reward, we serve a Master that will pay us, 2 Chron. 36.15, 16. we are sure of that. We would not have all our wages here (wo be to them that have!) But yet this shall not serve their turns, Mal. 3.9. Dout. 33.11. which would keep it from us. Their sin shall be sure to find them out. These are things which are not beleeved, because they are not presently felt. Well, let us go on, and mark what will be the End of [...]. God has time enough to punish this sin, when we are dead and rotten in our Graves.

A fi [...]t Land finding sin is Licentiousnesse, V. Licentiousnes, and Tolerati­on of Error. and want of Go­vernment, whether in Church or State; whereby the flood-gates are opened to all Error, and Heresie, and to All vice and pro­fanenesse. This is such an Iniquity, and mischief as God will not endure, And that because it is opposite to his Soveraigntie, and Authority in the world, and (as much as it can, as we may speak with an Holy Reverence) puts himself out of his place. [Page 35]Those that take away subordinate Government, they do by de­grees strike at Supreme, which is the Government of God him­self. They have not rejected Thee, but they have rejected Me. 1 Sam. 8.7. This is a sin which will be sure to fall heavy upon those people which are guilty in this kind; yea, and that from the thing it self. That which is their sin shall be their punishment, and they shall at last be sure to rue that liberty, which they now so much plead for.

Lastly, to adde no more now: This very sin here in the Text; VI. Neglect of Assistance of the Church. The neglect of Assistance of the Church against their Enemies is a sin which will find a Land out; And that especially by ma­king those Enemies most grievous and burdensome to them. But of this I have spoken largely in the beginning. Thus you though never so many. And thus much also of the Designation of the persons; Your sin will find YOƲ out.

Well, seeing these things are so; That sin will find out Ʋs; The Applica­tion. let this be the use we make of it, to be carefull to find out It; and to begin with that first. This is the best and safest course, which can be taken by us; It being of the nature of that creature, which if it be first spy'd by us it spares us; but if we be first spy'd by it, it kils us. And this sutes very well with the words of the Text, ac­cording as they seem to run verbatim in the Hebrew; And know your sin which will find you out. Udegnou chatáathkem, asher ijmtsa éthkem.] So the Arabique also translates it.

Now there are two things which concern us in this particu­lar: First, to find out whether: And secondly, to find out which. To find out whether which. First, to find out whether. That is, to find out the nature and condition of those things which we venture upon, whether they be lawfull yea or no; To resolve our selves well in that,, I. Whether. and not to lye in any sin unknown. This is one way of finding out our sin. Remember that of Solomons, Prov. 20.25. It is a snare for a man to devoure that which is holy; and after Vows to make inquiry. It is good for us to be sufficiently satisfied, and well informed in that which we do, and not to venture upon sin we care not how. For next to a sin against knowledge, is a sin of affected Ignorance, [...] 2 Pe [...]. 3.5. yea indeed does little differ from it. There are some people which are willingly ignorant concerning such and such sins; Be­cause their lusts carry them to such wayes whether Ambition or Covetousnesse, or the like; and with all they think their Consci­ences [Page 36]would rub them if they were throughly informed about them; therefore they choose to content themselves with any slight, and easie inquiries, as thinking to salve themselves at last by this shift, That they knew not indeed that they were sins; These are such (as our Saviour speaks of) which hate the light, and which love darknesse rather then light, because their deeds are evill. Ioh. 3.19. These are just like some kind of theeves, [...] &c. Chrysost. which put out the candle, that they may the better steal in the dark. But let Vs for our parts by all means take heed of this, let us labour to find sin out in this Ex­plication; And that because there may be a great deal of dan­ger and mischief even in a sin unknown; Danger to an whole State, which from hence may lye open to miscarriage, as it was once with the people at Ai about the sin of Achan. Iosh. 7.11. And Danger to a particular person, which from hence may lye under a curse, and wither, and moulder away he knows not how; And especially in his inward-man, which is the chiefest of all. As a man which has a servant, which is a theif, he goes backward in his estate, insensibly; so does a man which has a secret sin in his soul go backward in grace; is not so serviceable, nor profitable, nor comfortable, as otherwise he might be [...]. 1 Cor. 9.27.. Hence it was that Da­vid desired to be kept from secret sins; not onely such as were se­cret to others, but especially which were secret to himself; which is the proper meaning of that place. Psal. 19.12. For which pur­pose he also further desires the help and assistance of God. Psal. 139.23. Search me O God, and know my heart; try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting. And thus far of sins whether; which is the first thing to be found out by us.

The second is of sins which; II. Which. that is, what those sins be which we are most guilty of, of those things which we are perswaded are sinfull. This is that which lyes upon us All: But especially (to speak a word in season) upon those which have the Govern­ment of Kingdoms, Especially Statesmen. and Common-wealths committed unto them. These had need to find out sin more especially, for the safety and welfare of that State, which they have the ordering, and managing of.

First; I. Their own personall sins. Their own personall sins; which have a very great influ­ence upon the state and condition of the Common-wealth. And that in two particulars; First, As a Provocation of wrath; And, [Page 37]secondly, as an obstruction of mercy.

First; As a Provocation to wrath; in that God oftentimes punishes a Kingdom, and gives them up to such wayes, and judgements, especially for such mens sins. As we may see in Is­rael upon Davids miscarriage. 1 Sam. 24.1. Persons of Quality and Place as they are Great Blessings, where they do that which they should do: so they are the contrary, where they do that which is amisse: and an whole Kingdom fares the worse for their sakes, as pro­voking Gods wrath the more against it.

But Secondly; That's not all; It is not onely a Provocation of wrath, but an Obstruction of mercy; when such lye under any guilt, God defers to heal a Land for their sakes also: and refuses to make use of them, in the repairing of the Breaches. He will not vouchsafe to work by them, which walk in any evill way. And so the Land also suffers from them thus: This shews how far it concerns such persons to find out their sins, not onely for the good, and salvation of their own souls, but also for the good and safety of the poore Kingdom whereunto they belong. And this for the search of their own person all sins.

Secondly, 2. The sins of the Nation. They are to find out also the sins of the Kingdom. I have already administred some help in this performance by the hint of those sins before mentioned; All which I humbly de­sire may be taken into serious consideration. And especially (which grows so much upon us, and which threatens so much evill to us) that sin of Libertinisme, and Toleration, which is the ring-leader to all the rest, and involves all others with it. Oh that this should ever be once mentioned amongst us here in England, who have injoyed so much of the Gospel of Truth, as we have done; Derived to us from our Godly fore-fathers, seal­ed to us by the Blood of the Martyrs, prosecuted with so many Blessings, and Victories, and Gracious successes both of former and later times, to the admiration both of Enemies & Friends! Is this the fruit and issue of all that God has done for us? And do all our overtures of Reformation come to this? Surely God cannot but take it very ill from us, that we should but incline and lean hereunto; As he said to David of his building of the Temple; Thou didst well that it was in thine heart: And accordingly was well pleased with him. So will he say to us of our contrary carriage; That it is ill that it is in our heart; If so be it be come [Page 38]so far, as I hope it is not. What? when we have so much appear­ed against Popery and Superstition, shall we now begin to think of Indifferency and Toleration? Certainly; It's but a sorry exchange of a Bad Religion for none. Although indeed it will be no ex­change, but rather a further Confirmation: Toleration of All other Errours does but strengthen Popery amongst the rest; which will at least think so well of it self, as to come in for a childes part.

We see, how it is still with us at this present Day; Notwith­standing all the Blood, Quid quer [...] ­mur quod dare agat [...]ob [...]soum Deus? Mu [...]o nos cum D [...]o duriûs agimus. Salv. [...].4. which hath been hitherto shed in the Kingdom, yet we lye under many jealousies, and distractions still, in which we know not what may befall us. And is it any strange matter that it should be so in good earnest with us, if we consider all? Is it any wonder that We should not know, how God will deal with Ʋs, when as He does not know how we will deal with Him? (I speak after the manner of men.) How must we not needs be so unsetled in regard of Peace, whiles we are unsetled in regard of Truth?

Well, The Conclu­sion. to draw to a Conclusion. God has now (Right Hono­rable) brought us to the close of an Old Yeer: wherein we have had Great Experiences of his Goodnesse to us. Of his Goodnesse to the Land in Generall; And of his Goodnesse to our selves in particular; To the Land in Generall, in the completing of our Victories, and successe, and in Reducing of the Kingdom to the Power of the present Parliament, so that now we may sing with the Psalmist. Psal. 48.12. Walk about Sion, and go round about her, tell the towers thereof; mark ye well her Bulwarks; Consider her palaces; that ye may tell it to the Generation following: for this God is our God for ever and ever; He will be our guide even unto Death. This is a Great Mercie: And this for the Land in Generall.

And further for our selves in particular; God has here also done most graciously with us, in that he has kept us from the Devouring Pestilence, and those contagious sicknesses, and disea­ses which the City for this last yeer now past has been visited withall. What does he expect now from us, but that we should answerably give up our selves to His service? And in our several opportunities be Active for His Glory; as knowing that the Greater our sphere is of doing good, the more does he expect from us.

We have heard, how sin will find us out; And so let me adde for our Comfort by proportion will Grace to. 2 [...]in 1.17, 18. Onesiphorus that found out Paul in a way of Compassionate visitation, Mercy found out him in a way of answerable compensation. And so it shall like­wise be with all others besides: There's no man that does any Good, which shall go unrewarded for it; Rev. 14.13. But then when he rests from his labours, his works shall follow him. Yea let the Good which he does be never so secret and private, yet it shall also be found out. Secret prayers, and secret alms, and secret mournings, and humiliations for sin; Matth. 6 6. Thy Father that sees in secret will reward thee openly. There are some, which can do no Great matters, except all the world take notice of them, and applaud them, and cry them up; making their Greatest contentment to lye in their in­couragements from Men; But these are things which will soon wear off, and come to nothing; When all comes to all, this will be our Greatest Rejoycing; The Testimony of a Good Consci­ence; That in the sense of our manifold Infirmities we have in­deavovred to discharge our Duties, and to approve our selves to God; who will never suffer any of us to be loosers by his service; but in all the dis-regards of the world will himself be­stow upon us a full reward. A Reward in our Consciences; 2 Ich. v 8. And a Reward in our Conditions; And a Reward in Heaven it self; which is the Great Reward of all; What ever good we have done, it will sooner or later find us out; and especially then, when we have greatest need of it; In affliction and temptation; at the houre of Death; and at the Day of Judgement; Then will Goodnesse be Goodnesse indeed, as well as sin; which though we may not rest in it, in order to merit, and carnall confidence, yet we may be very much satisfied from it, in order to comfort, and self-reflexion; and accordingly should often think of these things to quicken us to Duty.

And now for this ensuing New Yeer, let us be hence perswa­ded to set upon it, with a purpose and endeavour of doing all the Good that we can, and to make amends for any former neglects. To serve God in our severall opportunities, and to be advantagious to the Good of his Church, and that Cause which himself owns in the world; and will own. So shall the Lord himself take pleasure in us, and delight to do us good; to blesse us in our persons, and to blesse us in our counsels, and [Page 40]to blesse us in our undertakings, and to blesse us in our whole Kingdom, and to continue to be a God unto us, and to all Po­sterity after us even to succeeding Generations.

But if ye will not do so, behold, ye have sinned against the Lord, and be sure your sin will find you out.