PAge 26 line 1 for, in proving read improving. p. 26 l. 15 for, More may follow the light, r. More light is communicated, &c. p. 26. l. 17. for merits r. receits. p. 27. l. 14. for, receive r. leave.
Sinnes Diſcovery AND REVENGE.
As it was Delivered in a SERMOM to the Right Honorable Houſe of PEERS in the Abbey Church at Weſtminſter, on Wednſday, December 30. 1646. being the Day of the Monethly Publick Faſt.
BY THOMAS HORTON B. D. Reader of Divinity in Greſham Colledge, and Paſtor of Colechurch in LONDON.
Publiſhed by the Order of the ſaid Houſe.
If thou doeſt not well, ſin lyeth at the doore.
Some mens ſins are open before hand, going before to judgement; and ſome men they follow after; likewiſe alſo the good works of ſome are manifeſt before hand, and they that are otherwiſe cannot be hid.
LONDON: Printed by F: Neile for Samuel Gellibrand, and are to be ſold at his Shop at the Braſen Serpent in Pauls Churchyard. 1646.
ORdered by the Lords in Parliament Aſſembled, That this Houſe gives Thanks to Mr. Horton, for his great pains taken in his Sermon Preached the laſt Faſt before the Lords of Parliament in the Abbey Church Weſtminſter. And he is hereby deſired to Print, and publiſh the ſame, which is to be Printed onely by Authority under his own Hand.
I Do appoint Samuel Gellibrand to Print my Sermon.
WHen Your Lordſhips were pleaſed to ſummon me to this Work of Preaching to You, I muſt confeſſe I had at the firſt ſome reluctancies in me as being privy to mine own unworthines, and inſufficiency to ſo Great a Task; But when I had recollected my ſelf, and conſider'd that in Your ſummons there was in a ſort the Call of God, I now began to be very much ſatiſfied, yea to draw incouragement from that which before was a diſ-heartning to me. Obſerving this very well, that it is the uſuall manner of God in ſuch buſineſſes as theſe are, not onely to work by weak, and worthleſſe Inſtruments, but alſo ſometimes by them (to chooſe) rather then others,2 Cor. 4.7. that the Excellency of the power might be of Him, and not of us. It is no matter what be the Tongue in the motion of ſo Admirable a Guide as his own Spirit; nor it is no matter what be the Pen in the Hand of ſo excellent a Scribe as Himſelf is. Surely the Providence of God in thoſe Imployments whereunto Himſelf cals us, does make a very Great Difference in thoſe Perſons, which are otherwiſe the ſame, either by rayſing the Actuall performance above the Habituall Qualification, in regard of Aſſiſtance, or by bleſſing the preſent performance with an efficacy beyond it ſelf in regard of ſucceſſe.
In theſe Thoughts, and Hopes (Right Honourable) have I under taken this Double Service in Obedience to Your Honours Commands; in the Pulpit firſt, and now in the Preſſe. The latter of which•ſpecially, I ſhould never have ventur'd upon**Mihiquidem ad ſcrib•ndum animus non tam eſt cupidus quam nec idoneus; Scienti noneſſe•bſquepericulo multorum Judiciis ingenium tenue & exile committere. Ruſſinus in Expoſu ſymbol, ſub Nom. cypr. , if as I was warranted thereunto by the fulneſſe of Your Lordſhips Authority,Hoc ad crimina noſtra addimus, ut c•m in ommbus rei ſimus,••••m bonos nos, & ſanctos eſſe credamus: ac sic in nobis cumulentur iniquitatis offenſae praeſumptione juſtitiae Salv. de Gube. Dei. lib 3. Rev. 12.12, 2 Cor. 2.11. De verb. Apli. Ser 26. ſo I had not been animated thereunto by the Freeneſſe of Your Lordſhips Invitation.
I here humbly preſent both to Your Honours, and to the World an Argument, which I conceive moſt ſutable to theſe Times, which are now upon us; Being at once both Dayes of ſin, and Dayes of ſecurity; wherein (as Salvian of old complain'd of thoſe Times which Himſelf lived in,) we do aggravate our Iniquity by the conceit of our Innocency; and are ſo much the worſe, as we think our ſelves the Better.
Indeed I know very well, that the Devill is there moſt buſie, where he thinks he has the ſhorteſt time; And Times of Reformation are for the moſt part Times of Temptation, but therefore we ſhould not be ignorant of Satans devices, but there increaſe our Jealouſies, where he ſtudies to increaſe our Dangers.
There are two things which (as Auſtin well obſerves) do make the Dayes to be Evill. MALITIA & MISERIA. Sin, and the Puniſhment of ſin. *〈…〉〈 in non-Latin alphabet 〉. Thucyd. Hiſtor. l. 1. ſub finem. We have our ſhare in Both at this preſent Time; And the latter as conſequent to the Former. We might ſave God a Great deal of labour, and our ſelves a Great deal of ſorrow, if we had but leſſe ſin amongſt us; Which (as Pericles ſaid once to the Athenians) is to be feared does us more hurt, then all the plots of our Enemies beſides 'The work of this inſuing Sermon is in ſome ſmall and weak meaſure to lay open this unto us, and to affect us with it. All that I now take care for, is to have the Bleſſing of God upon it, to make it ſucceſſefull whtch (beſides the daily remembrance of Your Lordſhips unwearied Indeavours for the Publick Good) is the earneſt and moſt hearty prayer of
But if ye will not do ſo, behold, ye have ſinned againſt the Lord: and be ſure your ſin will find you out.
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 ſide2 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 in3 our Determinations againſt any without juſt ground, and cauſe for it, but carry it with all the charitableneſſe, and favourable conſtruction that we can, and as the thing it ſelf will admit**Oculus favoris••ga om•em lab•m〈◊〉eſt; ſed Oculus••videntiae promulgat vitia. Arabs. Poeta Anonym. Thus does Moſes in this Text. He does not ſay abſolutely they bad ſinned, or would ſo, but onely ſuppoſes it. If ye will not.
And yet this If of His it was not an idle If neither. It was not a ſuppoſition without cauſe. There was ſome ground and occaſion for it. This ſmoke it had ſome fire which went along with it, and this fire it had ſome fuell affoarded unto it. And that was that overture which we find theſe Tribes to have made in the beginning of this Chapter. This made Moſes to ſuſpect them, and to be a little j•a•ous of them, and accordingly here to admoniſh them, and to deal thus freely with them. Whereby he would hint thus much unto us; That as we muſt not on the one ſide be too raſh, and condemne there where we have no cauſe; ſo on the other ſide we muſt not be too blinde, and not ſee where things are plain before our eyes. Either of theſe is unſeemly, and ill becoming thoſe who have to deal with others ſouls. But ſo much in a word of that.
Again, ſecondly; In that it is ſaid here, If ye will not do ſo. Obſerve,II. The guilt of Omiſſion. that there's a great deal of guilt and iniquity even in ſins of Omiſſion. The neglect of what we ſhould do is a buſineſſe which we are accountable for, as well, as the venturing upon that which we ſhould forbear. And we may as well do too little, as do too much. Theſe Tribes they were not likely to be guilty of any great and notorious Commiſſim. No; but they would ſhrink from their Duty, and that work which God had call'd them unto; and this would be a ſin in them. Therfore Moſes warns them of it to prevent them in it. We are not onely commanded by God to abſtain from evill, but likewiſe to do good. And the failing in this is ſuch a matter as the people of God are wont to be much grieved and humbled for: And ſo ſhould every one of us. That we are no more fruitfull in our places, nor diligent in our callings, nor watchtu over thoſe opportunities, which God affords us, & puts into our hands. That we do and receive no more good, then for the moſt part we do, this is ground and matter of ſerious humiliation unto us: yea that even for the duties themſelves, wch for the ſubſtance we ſet upon our hearts are no more inlarged in them. That our prayers are ſo full of coldneſſe, and our hearings4 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 I5 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 they6 do beſides. This is that which〈◊〉Gracious Heart does abſolutely propound to it ſelf, as the〈◊〉which ſhall bear ſway with it upon all occaſion, By no means willingly to ſin. **〈…〉〈 in non-Latin alphabet 〉. 〈◊〉Prometh.The rule which others go by, is By no means willingly to ſuffer; At no hand to undergo any ſorrow, though the eſcaping of it coſt them their ſouls; They'l be ſure to look to that; And ſo (as Elibu ſpeaks) chooſe iniquity rather then affliction**Ioh 36.21.: But this is the purpoſe of thoſe which are good; not to allow themſelves wittingly in any ſin. So that now if ye can but convince them of this, ye have ſufficiently wrought upon them, and may bring them to what you will. Which therefore is a very good courſe to be taken by our ſelves in ſuch caſes as theſe are. When we would take men off from any thing, which is am••••, or put them for ward upon any thing which becomes them, this is the readieſt way, which we can take with them; if they be ſuch as are religious, to warn them of ſin.
Onely,Caution. I muſt put in this caution, That we be ſure that it be ſo indeed, and that we proceed upon right grounds: Otherwiſe we our ſelves ſhall be guilty of a great miſcarriage, which too many ſometimes full into, who to work about their own ends, and to accompliſh their private deſignes, which they lay down to themſelves do intangle the Conſciences of the weak by thoſe burthens, which they lay upon them, becauſe they know they are tender, and ſcrupulous. This is an horrible profanation of Gods ordinances and a great abuſe of Gods people; which therefore we muſt be wary of Moſes here did not ſo. He knew it was a ſin indeed; this ſuppoſed omiſſion, and accordingly is thus urgent with them, to take heed, how they fell into it.
And further,V. The Amplification of the Argument. for the Amplification of this Argument. Ye have ſinned againſt the LORD. There's a ſpeciall emphaſis in that allo. To ſignifie that this in all our ſins ſhould moſt of all affect us. It was ſomewhat, that they ſhould have ſinned againſt Moſes, and againſt then Brethren, and againſt themſelves (as indeed they had done all this, in ſuch a neglect) yea, but againſt the LORD. This was that which pincht moſt. How can I do this great wickedneſſ;a Gen. 39.9. and ſin againſt God; ſaies Joſeph*, when he was tempted to uncleanneſſe. And God forbid that I ſhould ſin againſt the LORD,b 1 Sam. 12.23 in ceaſing to pray for you, ſaies Samuel ſometime to the people*. c Pſal. 51.4.And David concerning himſelf. Againſt thee, thee onely7 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. 8But if ye will not do ſo. 〈…〉〈 in non-Latin alphabet 〉Im lo táaſûn ken. ] which (if ye would) might be conſtrued Abſolutely. If ye will not do that which is right. Sinon feceritis Rectum. So the word in the Hebrew would carry it very well; and ſo alſo the ſenſe of the place. But it is better to take it Relatively, as the Septuagint alſo does. 〈…〉〈 in non-Latin alphabet 〉. If ye will not do ſo. So? How is that? This we muſt fetch from the Context by looking back upon the former part of the Chapter, where the buſineſſe is related to us; and near at hand in v. 20. where Moſes ſpeaks to them of their going over Jordan before the Lord, for the driving out of the enemies before them. This theſe two Tribes at the preſent ſeemed to decline. They were in a convenient place for their cattell, and outward Advantages as I ſhewed in the beginning; and they now began to think with themſelves, Bonu•n•eſt eſſe hic. It is good for us to be here, and to ſleep in an whole skin. What ſhould we ſtir any further to our own trouble, and hazard, and diſcommodity? Hic juvat uſquemorari, 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 againſt9 Moab. Jerem. 48.10. Curſed is he that does the work of the Lord deceitfully; and Curſed is he that keepeth back his ſword from blood; That is, from the blood of the Church's Enemies, which God had now commanded to be ſhed by the Churches friends.
Now the greatneſſe of this ſin may be laid forth to us in ſundry aggravations;A double Aggravation. And thoſe of two ſorts; The one, as referring to our Brethren, and the other to God himſelf. And moſt out of the Text in hand.
Firſt in order to our Brethren. I. In ord•r to our Brethren.And ſo there are theſe Aggravations in it. Firſt, as it is a piece of Injuſtice, and unſutableneſſe, and inequality of proceeding; it is to take to our ſelves a priviledge, and prerogative above other men, betwixt whom,I. Injuſtice. and our ſelves there is otherwiſe no great difference. This is intimated in the ſixt verſe of this Chapter. And Moſes ſaid, &c. Shall your Brethren go to war and ye ſit here? As who ſhould ſay; Are you better then they? Is your pains and trouble, and hazard, and diſeaſing of your ſelves more to you, then theirs is to them? Why ſhould ye refuſe to do that, which others do before you? There is ſomewhat conſiderable in this. It is fayling in the office of a Member, whether of the Church, or Common-wealth, and it carries the ſuſpicion of lazineſſe, and idleneſſe upon it, which is a very great ſin**〈…〉〈 in non-Latin alphabet 〉. Ambo conjunguntur in Evangelio. 〈…〉〈 in non-Latin alphabet 〉Baſil Caſarien. .
Secondly,II. Neglect of a good example. There's the forſaking of the Advantage of a good pattern, and copy, which is ſet us. And there's another evil alſo in this. This is alſo included in that expreſſion, Shall your Brethren go to war, and you ſit here ſtill? That is, ſhall they ſet you ſuch an example, and will not you follow it? There are ſome which now and then do not venture, nor put themſelves upon ſuch and ſuch undertakings, but then they have ſomewhat to ſay for themſelves; And that is, that they have no bod to lead them, and ſhew them the way. As the Eunuch ſaid once to Philip upon another occaſion. How can I except ſome man ſhould guide me? Act. 8 31.This is ſome kind of pretence for ſome in their declining of ſuch and ſuch ſervices. They have no body to break the yce, and to go before them, and ſhew them what to do. But this in point of Aſſiſtance cannot be ſaid; They have others leading them, and yet withdraw. We are accountable not onely for gosdrules, but alſo for good examples, how they have been improved10 by us, and how our ſelves have been the better for them; which not to be has much gui tineſſe in it.
Thirdly,III. Diſcouraging of others. 〈…〉〈 in non-Latin alphabet 〉 It is a diſcouraging of others, who from our withdrawing are made more unwilling, and provoked to draw back. Thus in v. 7. of this Chapter. Wherefore diſcourage ye, or break ye the hearts of the children of Iſrael, from going over into the land? Teniu. And this is amplified from an example of great miſchiefs, which hereby happened to their fore-fathers, in v. 8. ſo then if ye refuſe to go (ſaies he) who ſhall? This is a great Aggravation which lies upon theſe ſins of omiſſion; not onely that herein we fail of our own Duty, but that we make others alſo fail of theirs, occaſionally from our bad example. And theſe are the Aggravations of this ſin in reference to our Brethren.
Secondly,The ſecond Aggravation. it admits alſo of Aggravation, in reference to God himſelf. It is a ſin againſt the Lord. And that in theſe reſpects. Firſt,I. Miſimproving of giſts. As a miſ-improving of thoſe gifts and abilities, which he confers upon us; look how much ſtrength, or wealth, or wit, or policy any have more then others, it is not their own but the Churches, and for the good of the people of God. Now therefore accordingly not to uſe them is a falſifying in this reſpect. It is a not fulfilling after God. v. 11. And this muſt needs be a very great miſcarriage, and defect in them. Becauſe there, where God hath given more, even there he does expect and look for more; which ſhould be return'd to him in anſwerable improvement.
Secondly,II. Vnthankfulnes for me•r••es. As an Unthankfulneſſe for his mereies; and our own preſent eaſe and relaxation: Theſe Reubenites, and Gadites were now ſetled in their own Inheritances; And therefore by way of thankfulneſſe to God it became them to be helpfull to their Brethren: We cannot better recompenſe, and requite all Gods goodneſſe, and mercy to our ſelves, then by pity, and compaſſion to others which want thoſe mercies, which we injoy; and by an indeavour to help them to them.
Thirdly,III. Betraying of the Church. As a Betraying of Gods people and Cauſe into the hand of his Enemies, which by our Aſſiſtance might have ſome furtherance, and promotion; and a preferring of our own private intereſts to his glory, and truth. God himſelf (ſo far forth as he is capable) ſuffers in the perſecutions of his people; and their miſeries reflect upon him. When the Enemy prevails againſt the Church, it does ſo far forth prevail againſt the Truth, which is profeſt, and maintain•d by the Church. As therefore we have regard to that, we ſhould have regard to this. And thus in all theſe reſpects do we ſee this made good unto us. That this neglect is a very great ſin.
Now the improvement of this Point to our ſelves in a way of pertinent and profitable Application may be to keep our ſelves from this ſin, and to take heed, that we be not guilty of it,The Application. for our own particulars. And that ye may know what I mean, and drive at all this while in this Diſcourſe, it is that which is moſt proper and ſutable to the occaſion of this preſent Day as concerning the elief of Ireland, which is now in ſo great diſtreſſe, and brought into ſo lowe a Condition. This is that (my Lords) which my preſent Text with the preſent opportunity leads me to, to mention, and bring into remembrance; That there may beſome ſpeedie courſe taken for the reducing of that miſerable Kingdom, as to your Wiſdoms ſhall beſt appear. Alas (Right Honorable) what a ſad thing is it, that while we are diſputing, and conteſting at Home, the Church of God ſhould ſo much ſuffer abroad, and a whole Nation ſo neer unto us be quite loſt, and deſtroyed. There's a notable place to this purpoſe, in Pro. 24.11, 12. I•th•u forbear to deliver them that are drawn unto death, and thoſe that are ready to be ſlain; If thou ſayeſt, Behold we knew it not. D•th not He that pondereth the heart conſider it? And be that keepeth thy ſoul, doth not be know it? And ſhall not be render to every man according to his works? It is ſpoken there of private violences and oppreſſions of particular perſons, &c. which every one in his place is to redreſſe; but is may be alſo extended and applied to the ſufferings of an whole State: and the duty which lyes upon Another for the relief of that. Where we may obſerve, how the Spirit of God prevents all excuſes and ſhifts, which might be made in ſuch a buſineſſe. Alas, we did not know it, we were ignorant of the Condition which they were in; we did not think them to be ſo bad, as they are. Well (ſayes he) do not pleaſe your ſelves with ſuch pretences as theſe are; for he that pondereth the heart conſiders it, &c. That is, he knows, whether this be a ſhift, and excuſe to put off the ſervice, or whether there be a truth, and reality in it; and he will render to every man according to his deeds. Therefore I beſeech ye let us All12 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. In13 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 and14 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•ſtbbAct•.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. Falſeteachers.friendsFirſt 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 ſleighilyccPacem 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. And15 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 have16 committed the like ſins with them. Becauſe entence againſt an evil doer is not executed ſpeedi'y, therefore the Heart of the ſons of men is fully ſet in them to do evill. Eccleſiaſt. 8.11. When a ſinner is taken preſently in his fact,Ioh. 8.4.〈…〉〈 in non-Latin alphabet 〉, here men are a little ſtartled for a while, but indulgence makes them more ſecure.
Thirdly,3. Preſent proſperity. Preſent Proſperity. This now carries it a little further; when they ſhall think, they have no hurt from their ſin, but (as they conceive) a great deal of good by it, this is apt to fluſh them more**〈…〉〈 in non-Latin alphabet 〉Pinda.; whereas the ſucceſſes of Providence are no further incouragements to us then as, they hold touch with the Rule. As the winde and tyde going together they may further and promoteus; but when they are oppoſite they cauſe a Tempeſt, and ſtorme. All things fall alike to all; and there is one event both to juſt and unjuſt. Eccleſ. 9.2.But ſo much of the firſt particular, to wit, the word of Conformation. Be ſure. Know it, or take it for granted.
The ſecond is the word of Commination or Threatning. The ſecond Particular.Your ſin will find you out. The phraſe is a little obſcure; and therefore will require ſome explanation; we muſt find out what this finding-out means. A two fold finding out ſin.And we may reduce it to two heads; The one, in a way of Diſcovery, and manifeſtation. And the other in a way of Revonge, and Vindication. It will find you out, to detect you, and to ſhew that you are guilty of it; And it will find you out to puniſh you, and to revenge the guilt of it upon you.
Firſt, to ſpeak of its Diſcovery. Sin, it will find men out here: when they have taken all the courſes that can be to conceal it,I. By way of Diſcovery. yet it will not be concealed**〈…〉〈 in non-Latin alphabet 〉Ch••yſoſt〈…〉〈 in non-Latin alphabet 〉. As Solomon of a contentious woman; Whoſo bides it, bides the Winde, and the ointment of his right hand,Pro 27.16 which betrayes it ſelf. That is, he makes himſelf ridiculous by undertaking of a thing which is impoſſible. For a man to think to hide the winde is a very fond, and fooliſh imagination, Who hath gathered the Winde in his fiſts? Prov. 30.8. And Eccleſ. 8.8. There is no man hath power over the Winde to retain the Winde Ha••uach.] This is a ſubtle and a ſearching creature, which will ſooner over-turn mountains, and Cities, then it will be reſtrain'd. Why, ſuch a kind of thing now is ſin, when it once gets into the heart. It will out ſome way or other; If it does not, it will make an H•a•t-quake, as the other will make an Earth-quake; as ye may ſee Act 16.26.
This we may ſee in the example of David in the matter of17 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;Toourſelves.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 former18 ſecurity is now paid home with preſent vexation; what before they ſaw not at all, they ſhall now ſee perhaps too much, and more then they would; As God ſpeaks there to a wicked perſon; Pſal. 50.21. Theſe things haſt thou done, and I held my peace, and thou thoughtſt that I was altogether ſuch an one as thy ſelf, but I will reprove thee, and will ſet thy ſins in order before thine eyes.
Now when we ſay,Three wayes of ſins Diſcovery to a mans ſelf. that ſin will find men out in their own Conſciences, we muſt know that this is done by a three-fold occaſion. Firſt,I. In the Miniſtery of the Word. in the Miniſtery of the Word. This is a means which God hath ſanctified and ordained for ſuch a purpoſe as this. The Word of God is quick and powerfull, ſharper then any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and joynts, and marrow, and is a diſterner of the thoughts and intents of the he art. It has ſuch a power as this is in it, but this power is not alwayes brought into act, neither does it reach, and obtain this effect. There's many an one, which comes to the Word, and who partakes of the Miniſteriall Diſpenſation, who ſtill abides and continues in his ſins, without any remorſe; but yet the Word is appointed for this end, and accordingly does in divers ſo prevail. Thoſe who before had no ſtirrings at all, the Miniſtery has ſo wrought upon their Conſciences, as that they have preſently been convinced in themſelves. Thus it was with St. Peters Auditors. Act 2.37.When they heard they were pricked in their hearts. 〈…〉〈 in non-Latin alphabet 〉. And thus it was with the diſciples of Emaus;Luk. 24.52. their hearts burnt within them whileſt Chriſt preacht and diſcourſed unto them. And thus Felix the Governor, when Paul preach'd to him, it is ſaid, He trembled, and could not endure it. The Word of God meeting with his Conſcience did ſo ſhake him, that he could hold out no longer; He was impatient of any further diſcourſe in that matter. 1 Kin. 21.20.You know what was the complement of Ahab, which he uſed to the Prophet Elijah when he met him by the way. Haſt thou found me O mine enemy? The ſame is that which many perſons return to Gods Miniſters inwardly in their hearts, when they touch upon their ſins; And the Miniſter may anſwer them again, as the Prophet did Him, I have found thee, &c. Becauſe thou haſt ſold thy ſelf to do evill.
Secondly,II. In ſome ſpeciall judgement, or affliction. Another occaſion, in which ſin finds men out, is ſome ſpeciall judgement, and Affliction; Thoſe which in time of welfare and proſperity were ſo buſie in following of their luſts,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. **〈…〉〈 in non-Latin alphabet 〉And you ſhall know your ſin, when calamities, or miſeries light upon you. Thus Manaſſes, when he was among the thorns, and bound with ſetters, and carried to Babylon, it is ſaid that in his affliction he humbled himſelf greatly before he Lord. 2 Chron. 33.12. The widow of Sarepta to the Propher Elijah; Othou man of God, art thou come unto me, to call my ſin to remembrance, and to ſlay my ſon? 1 King. 17, 18. And Juſephs Brethren, one to another; We are verily guilty concerning our brother, &c. Gen. 42.21. Verily guilty? ſo, I hope, they were before; Yes, but now they came to apprehend it, when this diſtreſſe ſell upon them.
Thirdly, The commiſſion of ſome other ſin,III. The commiſſion of ſome new ſin. eſpecially of more hainous conſideration. As long as men go on in a fair and civill courſe without the guilt of any noted offence, ſome ſins which yet neerly concern them, do not ſhew themſelves, or appear unto them; but when they fall into ſome gruſſe abhominations, this diſcovers them, and makes them known. Scandalous miſcarriages, they more diſcover the corruption of Nature; which though it be couch'd in the ſmalleſt, yet in them is not ſo eaſily diſcern'd, as in greater ſins. When men once fall into theſe, they hence ſee that filthy ſpring of luſt and wickedneſſe, which they carry about them, which occaſionally is found out to them. And ſo alſo ſome ſmaller ſins which they have given themſelves allowance in, theſe are found out to them by greater, which afterwards through Gods juſt permiſſion they fall into. Nemo repente fuit turpiſſimus. Men do not uſually jump into groſſe ſins at firſt, but upon ſome ſlighter ones favour'd in themſelves, as remiſſeneſſe of communion with God, and neglect in duty, &c. One ſin finds out another, and leades to the diſcovery of it. And ſo we have ſeen this Point in the firſt reference, how ſin diſcovers and finds men out to themſelves.
20Secondly,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;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**〈…〉〈 in non-Latin alphabet 〉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,〈…〉〈 in non-Latin alphabet 〉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 to22 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**〈…〉〈 in non-Latin alphabet 〉. 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 is23 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 neglect24 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**〈…〉〈 in non-Latin alphabet 〉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 the25 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.] 〈…〉〈 in non-Latin alphabet 〉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 own26 wicked hands. 〈…〉〈 in non-Latin alphabet 〉. 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 well27 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,〈…〉〈 in non-Latin alphabet 〉 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 wits28 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 likewiſe29 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. 〈…〉〈 in non-Latin alphabet 〉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.
30Secondly,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,〈…〉〈 in non-Latin alphabet 〉〈◊〉. 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 ſhould31 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,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 have33 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, and34 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. 35Thoſe 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 outwhetherwhich.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,〈…〉〈 in non-Latin alphabet 〉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 Conſciences36 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,〈…〉〈 in non-Latin alphabet 〉&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**〈…〉〈 in non-Latin alphabet 〉. 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