ERRATA.  
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Sin's Discovery AND REVENGE.  
As it was Delivered in a SERMOM to the Right Honourable House of PEERS in the Abbey Church at Westminster, on Wednsday, December 30. 1646. being the Day of the Monthly Public Fast.  
BY THOMAS HORTON B. D. Reader of Divinity in Gresham College, and Pastor of Colechurch in LONDON.  
Published by the Order of the said House.  Gen. IU. VII. 
If thou dost not well, sin lieth at the door.  I Tim. V XXIIII. XXV. 
Some men's 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 Brazen Serpent in Paul's Churchyard. 1646.   

Die Jovis 31 Decemb. 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 only by Authority under his own Hand.  
Jo: Brown Cleric: Parliamen.   

I Do appoint Samuel Gellibrand to Print my Sermon.  
Tho: Horton.   

TO THE RIGHT HONOURABLE HOUSE of PEERS At This Time Assembled in PARLIAMENT.  
My Lords,  
WHen Your Lordships were pleased to summon me to this Work of Preaching to You, I must confess I had at the first some reluctancies in me as being privy to mine own unworthiness, and insufficiency to so Great a Task; But when I had recollected myself, and considered that in Your summons there was in a sort the Call of God, I now began to be very much satisfied, yea to draw encouragement from that which before was a disheartening to me. Observing this very well, that it is the usual manner of God in such businesses as these are, not only to work by weak, and worthless Instruments, but also sometimes by them (to choose) rather than 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 Employments whereunto Himself calls us, does make a very Great Difference in those Persons, which are otherwise the same, either by raising the Actual performance above the Habitual Qualification, in regard of Assistance, or by blessing the present performance with an efficacy beyond itself in regard of success.  
In these Thoughts, and Hopes (Right Honourable) have I under taken this Double Service in Obedience to Your Honour's Commands; in the Pulpit first, and now in the Press. The latter of which especially, I should never have ventured upon 
* Mihiquidem ad scrib●ndum animus non tam est cupidus quam nec idoneus; Scienti nonesse ●bsque periculo multorum Judiciis ingenium tenue & exile committere. Russinus in Exposu symbol, sub Nom. cypr. , if as I was warranted thereunto by the fullness of Your Lordship's 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 Salu. de Gube. Dei. lib 3. Rev. 12.12, 2 Cor. 2.11. De verb. Apli. Sir 26.  so I had not been animated thereunto by the Freeness of Your Lordship's Invitation.  
I here humbly present both to Your Honours, and to the World an Argument, which I conceive most suitable to these Times, which are now upon us; Being at once both Days of sin, and Days of security; wherein (as Salvian of old complained 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 ourselves the Better.  
Indeed I know very well, that the Devil is there most busy, 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 Satan's 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 Days to be Evil. MALITIA & MISERIA. Sin, and the Punishment of sin. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 ourselves a Great deal of sorrow, if we had but less sin amongst us; Which (as Pericles said once to the Athenians) is to be feared does us more hurt, than all the plots of our Enemies besides ' The work of this ensuing 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 successful whtch (besides the daily remembrance of Your Lordship's unwearied Endeavours for the Public Good) is the earnest and most hearty prayer of  
Your Honour's most humbly devoted in the service of Christ, Tho: Horton.   

A SERMON Preached to the Right Honourable HOUSE of LORDS, On the Day of the Monthly Fast, December 30. 1646.  Numb. Chap. XXXII. Verse. XXIII. 
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 tells 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 itself not only 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 suit, and correspond with such an occasion.  
It was for the first Original, and Primitive rise of it, 
The Coherence.  delivered by the Holy Man Moses to two of the Tribes of Israel, Reuben and Gad. And that upon a Petition preferred by them to himself, together with Eleazar the Priest, and the Princes of the Congregation, for the enjoying of their Inheritance on that side Jordan; as ye may see in the beginning of the Chapter. They saw it was a goodly seat, where they now were, and suitable to their own Accommodations; especially for their Cattles; and now they entreat 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 Hindrances, and Impediments to public 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, etc.  
In which words we have two main Parts observable of us. 
The Division.  First, The Discovery or Intimation of sin. Secondly, The Threatening or Denunciation of Judgement. 
Two General 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 Denunciation 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, etc. 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 faithful in all his house. Before we come to the main point considerable and as principally intended in the Text, 
The first General.  as the particular scope of it, here is somewhat which we may observe in General, 
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 proposal, 
General Observations.  and breaking of this business to them. If ye will not, etc. 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 suspicions; but yet he thinks they may at last repent them, as indeed in conclusion they did, 
I. The manner of proposal. 1 Cor. 13.7.  and therefore but If. This shows us how we should carry ourselves upon such occasions as these are; namely, with a●l the fairness and ingenuity that possibly may be, joined together with a spirit of discerning and fear of miscarriage. We ought not to be too rash in our Censures, nor peremptory in our Determinations against any without just ground, and cause for it, but carry it with all the charitableness, and favourable construction that we can, and as the thing itself 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 bade sinned, or would so, but only 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 fuel afforded 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 jealous 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 condemn there where we have no cause; so on the other side we must not be too blind, 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 business 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 called them unto; and this would be a sin in them. Therefore Moses warns them of it to prevent them in it. We are not only commanded by God to abstain from evil, 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 fruitful 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, which for the substance we set upon our hearts are no more enlarged in them. That our prayers are so full of coldness, and our hear so full of dulness, and our fastings so full of customarines, and our converse so full of unprofit ableness, as oftentimes it is: that we do not rise to that height, and pitch, and measure, and degree of goodness, 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 gross and heinous crimes, whoredom, or murder, or the like, etc. they are a little startled at it, and their Conscience gins to check them. But neglects, and leaving duty undone, this it seldom or never troubles them: Now this is that which we ought to consider, and to be affected withal. And especially so much the more, as we have at any time the greater advantages and opportunities administered unto us. Those which have greater parts than others, in matter of wit; And those which have greater estates than others, in matter of wealth. And those which have greater Honours than 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.  thirdly. Observe here the manner of Expression. First, in the specification of the Persons, and bringing the business home to their particular Consciences. Here's no mincing, nor daubing at all, but plaindealing: If you will not do so, you have sinned. He joins the sin and the persons together: lays the saddle upon the right Horse; and the Censure there where it belongs. He does not say only, 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 ourselves, 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, than again it is not ours: be sure to rid our own hands of it. But therefore does the Ministry of the Word supply this defect in us. It is a sin, and you guilty of it.  
Besides further, the manner of expression may be taken notice of in the laying of the Accusation, in that it is here put in the preter perfect tense, ye have sinned. Have sinned? Nay, but soft I pray, why so? One would ha●● thought it had been a great deal more suitable 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 signify that there is a guilt even in evil purposes and resolutions before they come into Act. The very thought of foolishness is sin, 
Prov. 24.9.  as Solomon tells us. For any but to resolve with themselves to withdraw from that which is their duty, it is a sin in God's 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 ourselves, 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 than 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, 
FOUR 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 concerned them, and became them to undertake; How does he go about to persuade 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 spoke to, at least for a great party amongst them, to wit, the people of God: whereby he would hint thus much unto us; That there is no such forcible Argument to prevail upon God's 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 eat, and avoid this, whatsoever they do besides. This is that which 〈◊〉 Gracious Heart does absolutely propound to itself, as the 〈◊〉 which shall bear sway with it upon all occasion, By no means willingly to sin. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 Prometh.  The rule which others go by, is By no means willingly to suffer; At no hand to undergo any sorrow, though the escaping of it cost them their souls; They'll be sure to look to that; And so (as Elibu speaks) choose iniquity rather than affliction 
* joh 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 ourselves 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.  
Only, 
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 ourselves 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 designs, which they lay down to themselves do entangle the Consciences of the weak by those burdens, which they lay upon them, because they know they are tender, and scrupulous. This is an horrible profanation of God's ordinances and a great abuse of God's 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 special emphasis in that allo. To signify 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 pinched most. How can I do this great wickedness; 
a Gen. 39.9.  and sin against God; says Joseph*, when he was tempted to uncleanness. And God forbidden that I should sin against the LORD, 
b 1 Sam. 12.23  in ceasing to pray for you, says Samuel sometime to the people*. 
c Psal. 51.4.  And David concerning himself. Against thee, thee only 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 entreat 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 prefixed to make it more remarkable. Behold: There are two words in this Text of special enforcement, and provocation Here's BEHOLD, and BE SURE. Behold, that's prefixed to the sin. And Be sure, that's prefixed to the punishment. And both upon very good ground. Wherein the Spirit of God applies himself suitably to our natural Temper, and Disposition. In matter of Judgement, and Punishment; here we are commonly secure, and presumptuous, we cannot believe it; Therefore for this, Be sure. And in matter of sin, and transgression, here we are commonly blind, and ignorant, we will not acknowledge it. Therefore for this, Behold. And this latter is that which hear first offers itself tous, as being first in the order of the words.  
This is the firing of the Pe●con, to make us so much the more look about us, and to consider 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 ourselves 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. 
joh 16.8.  To convince the world of sin. Both to show them that such courses are sinful, for the nature of the things themselves, and to show 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 only touched and glanced at; as aiming chief at somewhat else, which is behind.  
We come now more closely to the Text, in the words themselves. But if ye will not do so. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In lo táasûn ken.] which (if ye would) might be construed Absolutely. If ye will not do that which is right. Sinon feceritis Rectum. So the word in the Hebrew would carry it very well; and so also the sense of the place. But it is better to take it Relatively, as the Septuagint also does. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If ye will not do so. So? How is that? This we must fetch from the Context by looking back upon the former part of the Chapter, where the business 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 cattles, and outward Advantages as I shown 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 usque morari, nec conferre gradum. Here we are; and here let us stay, & stick, if we can know when we are well: Now this does this holy man of God justly tax, and meet with in them, and tells 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 itself to us as the point to be observed is this. That the neglect of the Assistance of our Brethren in their Endeavours 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 offered them of being helpful 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 pronounced against those which did not help against Moab. Jerem. 48.10. Cursed is he that does the work of the Lord deceitfully; and Cursed is he that keepeth back his sword from blood; That is, from the blood of the Church's Enemies, which God had now commanded to be shed by the Church's friends.  
Now the greatness 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 order to our Brethren.  And so there are these Aggravations in it. First, as it is a piece of Injustice, and unsuitableness, and inequality of proceeding; it is to take to ourselves a privilege, and prerogative above other men, betwixt whom, 
I. Injustice.  and ourselves there is otherwise no great difference. This is intimated in the sixth verse of this Chapter. And Moses said, etc. Shall your Brethren go to war and ye sit here? As who should say; Are you better than they? Is your pains and trouble, and hazard, and diseasing of yourselves more to you, than theirs is to them? Why should ye refuse to do that, which others do before you? There is somewhat considerable in this. It is failing in the office of a Member, whether of the Church, or Commonwealth, and it carries the suspicion of laziness, and idleness upon it, which is a very great sin 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ambo conjunguntur in Evangelio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Casarien. .  
Secondly, 
II. Neglect of a good example.  There's the forsaking of the Advantage of a good pattern, and copy, which is set us. And there's another evil also in this. This is also included in that expression, Shall your Brethren go to war, and you sit here still? That is, shall they set you such an example, and will not you follow it? There are some which now and then do not venture, nor put themselves upon such and such undertake, but then they have somewhat to say for themselves; And that is, that they have no bod to lead them, and show 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 ice, and to go before them, and show 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 only for gosdrules, but also for good examples, how they have been improved by us, and how ourselves have been the better for them; which not to be has much gui tinesse in it.  
Thirdly, 
III. Discouraging of others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is a discouraging of others, who from our withdrawing are made more unwilling, and provoked to draw back. Thus in v. 7. of this Chapter. Wherefore discourage ye, or break ye the hearts of the children of Israel, from going over into the land? Teniu. And this is amplified from an example of great mischiefs, which hereby happened to their forefathers, in v. 8. so then if ye refuse to go (says he) who shall? This is a great Aggravation which lies upon these sins of omission; not only 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 than 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 returned to him in answerable improvement.  
Secondly, 
II. Unthankfulness for meireles.  As an Unthankfulness for his mercies; and our own present ease and relaxation: These Reubenites, and Gadites were now settled in their own Inheritances; And therefore by way of thankfulness to God it became them to be helpful to their Brethren: We cannot better recompense, and requite all God's goodness, and mercy to our selves, then by pity, and compassion to others which want those mercies, which we enjoy; and by an endeavour to help them to them.  
Thirdly, 
III. Betraying of the Church.  As a Betraying of God's 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 professed, and maintained 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 ourselves in a way of pertinent and profitable Application may be to keep ourselves 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 suitable to the occasion of this present Day as concerning the elief of Ireland, which is now in so great distress, and brought into so low 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 bosom speedy course taken for the reducing of that miserable Kingdom, as to your Wisdoms shall best appear. Alas (Right Honourable) 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 near 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, etc. which every one in his place is to redress; but is may be also extended and applied to the sufferings of an whole State: and the duty which lies 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 business. 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 (says he) do not please yourselves with such pretences as these are; for he that pondereth the heart considers it, etc. That is, he knows, whether this be a shift, and excuse to put off the service, or whether there be a truth, and reality in it; and he will render to every man according to his deeds. Therefore I beseech ye let us All take heed how we be wanting to ourselves, 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 only to those, which are interested in the Affairs of State (although to them principally) but to all others whatsoever in their several 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 ourselves may return, and be guiltless 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 original of it; which therefore we ought so much the rather to hearken and listen unto. Especially considering that hence the fire first broke out, which hath since unhappily reached to ourselves, and not only touch● the top of our Branches, but even threatened our very root itself. And who knows whether the sire, which is in some respects quenched, may not from hence break out again more fiercely, if it be not better looked 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 General in the Text; viz. The Discovery of sin. But if ye will not do so, ye have finned, etc.  
I come now to that, 
The second General.  which I chief, and principally aim at in this Scripture: And that is the second General, in the Denunciation of Judgement. And be sure, your sin will find you out. This is added by way of further enforcement 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 merciful, and long-suffering, and slow to wrath; And as for sin itself, we hope there's no such great matter in it, but that we may scape well enough with it. To this Moses here adds by way of prevention and anticipation, and tells them in sober sadness; that it is but a folly for them to flatter themselves. Be sure your sin will find you out. In which clause here are two particulars further considerable of us. First, a word of Threatening and commination upon supposition of a miscarriage. Your sin will find you out. Secondly; A word of strengthening and confirmation, upon supposition of a misconceit. Be sure you sin, etc. We'll 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 only doubt of it, and call it in question whether it will; but believe it, and are verily persuaded 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 says, Be sure, as knowing men's 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, until his iniquity be found to be hateful. 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 add deunkennesse to thirst. And so Babylon, she said, Sho should be a Lady for ever, etc. Isa. 47.7.  
Would we know whence this proceeds; It is easy, 
I. Subtlety of Satan.  to give an account of it, First, from the subtlety of Satan, who intises, and persuades men hereunto. He tells them, and rounds them in the care, that their sin shall never find them out, let it be what it will be. The devil has two main projects upon the souls of poor 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 persuade 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 devil, and Satan, which deceives the whole world, as it is explained, Revel. 12.9 It is He which cheats and beguiles, and deceives many a soul, and persuades 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 ways enough to be freed from the fears, and inconveniences of it 
* Vitate linguam diaboli, etc. 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 persuade them, and seduce them, and prevail with them, which is the cause, that they are to misled. Hence 'tis said of Ananias and Sathira, that SATAN had filled their heart to lie against the holy Gh●st 
b Act ●. 3. . He had filled their heart, to persuade them to deceive, and to commit sacrilege; 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 persuades them of the concealment, or rather first persuades 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. perfidiousness of evil Counsellors.  As this proceeds from the subtlety of Satan himself so also from the perfidiousness of evil Counsetlers, which are Satan's Instruments; false Teachers, and false-Friends, and the like. 

False 


teachers.  
friends      First false Teachers, and seducers. There are many false Prophets which in this sense also are gone out into the world, which sow pillows under men's elbows, and persuade them, that such and such evil shall not light upon them, which is threatened to them. This the Prophet Jeremy complains of, Jer. 8.11. They have healed the hurt of the Daughter o● my people sleighily 
c Pacem nunc off runt, qui ipsi●non h●b●nt pacem Cyp Epist. l. 1. Ep 8. , saying, Peac● peace, when there is no peace. As A●●● had his four hundred Pr●●hers of the Groves which flattered him, and soothed him up in his sin: Go up to Ram●th Gilead, and prosper. Even many such like are still alive in the world, who instead of searching the wound to the bottom, 
1 King 22.  skin it over; harden others in their sins, by their applauses and approbations of them. And I would that great Persons were always free from such inconveniences as these are. And so as false Teachers, 
False friends.  so in like manner False Friends, and evil companions, they do the same also. As the Harlot there in the Proverbs, Cap. 7. ver. 19 Come (says 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 bag 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 deceitfulness of sin itself. Which having some seeming sweetness in it, 
III. deceitfulness 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 overtake it, because the Mind and Understanding is blinded, and drawn away with the deceit of sin itself.  
Lastly, This does further arise from those divers false-reasonings and discourses, which are in men's hearts. 
IU. 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 than the blood of Abel. And so as the smallness of the sin, so the secrecy; 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 years wallowed in filthiness and uncleanness, 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 encourage themselves in evil from their present forbearance.  
And so likewise from the forbearance of others, 
In others.  who have committed the like sins with them. Because entence against an evil doer is not executed speedi'y, therefore the Heart of the sons of men is fully set in them to do evil. Ecclesiast. 8.11. When a sinner is taken presently in his fact, 
joh. 8.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here men are a little startled for a while, but indulgence makes them more secure.  
Thirdly, 
3. Present prosperity.  Present Prosperity. This now carries it a little further; when they shall think, they have no hurt from their sin, but (as they conceive) a great deal of good by it, this is apt to flush them more 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinda. ; whereas the successes of Providence are no further encouragements to us then as, they hold touch with the Rule. As the wind and tide going together they may further and promoteus; but when they are opposite they cause a Tempest, and storm. 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 Threatening. 
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 show that you are guilty of it; And it will find you out to punish you, and to revenge the guilt of it upon you.  
First, to speak of its Discovery. Sin, it will find men out here: when they have taken all the courses that can be to conceal it, 
I. By way of Discovery.  yet it will not be concealed 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●●ysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As Solomon of a contentious woman; Whoso bides it, bides the Wind, and the ointment of his right hand, 
Pro 27.16  which betrays itself. That is, he makes himself ridiculous by undertaking of a thing which is impossible. For a man to think to hid the wind is a very fond, and foolish imagination, Who hath gathered the Wind in his fists? Prov. 30.8. And Eccles. 8.8. There is no man hath power over the Wind to retain the Wind Ha●●uach.] This is a subtle and a searching creature, which will sooner over-turn mountains, and Cities, than it will be restrained. 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 Heart-quake, as the other will make an Earthquake; as ye may see Act 16.26.  
This we may see in the example of David in the matter of Vrijah; An instance which I rather make choice of for the discovery of sin, because so many abuse it for the commission. You know how many ways 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 war: yet all would not do the deed. His filthiness must out for all this, and so it did. This is the condition of sin, where men's consciences are once wounded with it, that it must out in one kind 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 quietness nor safety for it, but the Sea wrought, and was tempestuous, and the ship itself ready to be broken through the violence of the storm; And though the Mariners digged 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 child in the mother's womb, which is restless till it come into the world, so is sin for the discovery of itself. Thus it was with Achan in his sin when he had stolen 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 evil courses. And so, many others besides.  
Now when we speak of this discovery of sin, 
Discovery of sin twofold.  and the readiness of it to reveal itself, we must know that this holds true according to a double reference; first, in reference to men themselves; 

To 


our  
selves.  
others.      and secondly, in reference to others; In reference to their own consciences; and in reference to the knowledge of the world.  
First, in reference to themselves, and their own consciences; 
I. To themselves.  your sin will find out here by making work in your own private spirits. Those sins, which m●n have lodged a long while in their souls without any self-reflexion, they will at last be made known unto them, and they shall see the vileness of them, and their own wretchedness for them. People commonly think it an advantage for their Consciences not to be touched and affected with sin, but alas this will not always 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 lain hid; And former security is now paid home with present vexation; what before they saw not at all, they shall now see perhaps too much, and more than 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 thyself, but I will reprove thee, and will set thy sins in order before thine eyes.  
Now when we say, 
Three ways of sins Discovery to a man's self.  that sin will find men out in their own Consciences, we must know that this is done by a threefold occasion. First, 
I. In the Ministry of the Word.  in the Ministry 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 powerful, sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and joints, 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 always 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 Ministerial 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 stir at all, the Ministry has so wrought upon their Consciences, as that they have presently been convinced in themselves. Thus it was with St. Peter's Auditors. 
Act 2.37.  When they heard they were pricked in their hearts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus it was with the disciples of Emaus; 
Luk. 24.52.  their hearts burnt within them whilst Christ preached and discoursed unto them. And thus Felix the Governor, when Paul preached 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 compliment 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 God's 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, etc. Because thou hast sold thyself to do evil.  
Secondly, 
II. In some special judgement, or affliction.  Another occasion, in which sin finds men out, is some special judgement, and Affliction; Those which in time of welfare and prosperity were so busy in following of their lusts, and sinful pleasures, that they had no leisure to think of their sins, or at least would not attend unto them; when the Hand of God gins once to be upon them, they'll then begin to consider them, and lay them to heart. As those which have some bodily weakness 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 men's sins, Affliction will put them in mind of them. And so the seventy Interpreters read the words of the very Text itself. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 Prophet 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, etc. Gen. 42.21. Verily guilty? so, I hope, they were before; Yes, but now they came to apprehend it, when this distress sell upon them.  
Thirdly, The commission of some other sin, 
III. The commission of some new sin.  especially of more heinous consideration. As long as men go on in a fair and civil course without the guilt of any noted offence, some sins which yet nearly concern them, do not show themselves, or appear unto them; but when they fall into some grusse abominations, this discovers them, and makes them known. Scandalous miscarriages, they more discover the corruption of Nature; which though it be couched in the smallest, yet in them is not so easily discerned, as in greater sins. When men once fall into these, they hence see that filthy spring of lust and wickedness, 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 God's just permission they fall into. Nemo repent fuit turpissimus. Men do not usually jump into gross sins at first, but upon some slighter ones favoured in themselves, as remissness of communion with God, and neglect in duty, etc. One sin finds out another, and leads to the discovery of it. And so we have seen this Point in the first reference, how sin discovers and finds men out to themselves.  
Secondly, 
II. Sin finds men out to others. Divers ways.  it does so also to others; it finds men out in the view of the world: And this it does again in divers ways, which I can but name, and point out unto you. First occasionally from themselves. 
I. From men themselves By their Diseases.  As men's sins shall find them out to themselves, so from themselves also to others. There is somewhat in their own persons, and carriages which shall show 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 witness behind them, upon those which are guilty of them. As Rev. 1.27. They received in themselves that recompense of their error 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 symptom of guilt; so there is somewhat which is proportionable still. 
Dreams.  Sometimes by their Dreams; many robberies and murders thus discovered. Sometimes by their waking distempers; In drunkenness, and fits of intoxication 
* E●brictas opertarceludit. Drunkenness Melancholy.  In Melancholy, and phrenetical 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 terror, and trouble of Conscience, and the disquietness 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 nobody knew of it, but themselves, these themselves, when they have been upon this rack, have been glad for ease itself to discover it. Me, me adsum qui feci, etc. 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 awakened by God to the sight of itself; this it will be sure to tell tales; it will out with all that's in it, rip up every seam, 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 freedom; som● 〈…〉 of anger for their own revenge; sometimes 〈…〉 for their own clearing, and the discharge of their 〈…〉 like ways from other men.  
Lastly, 
3.  〈…〉 you also occasionally from the other creatures. 〈…〉 and unexpected ways 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 air to carry the vo●e●●nd that which hath wings to tell the matter. All which expresions serve to this purpose, to signify what strange ways 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 man's sin shall be made manifest, for the Day will declare it. 1 Cor. 3.13 the Day of Judgement, that is emphatically called the Day of Discovery 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 2.5. Rom. 2.16. 1 Cor. 4 5.  In which day all men's 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 darkness, 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 wickedness whatsoever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 7.10. Of a reserved heart.  upon this ground and encouragement, as that their sins shall not be known. There are abundance of these in the world, sly and hypocritical 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 villainy with some outward show 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 yourselves, and find you out to others, and discover you to the world. It's impossible that any wilful sinner should absolutely, and totally lie 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 revengeful and Virdicative nature; 
The second Explication. Sin in its vindicative nature  there are some impudent and hardhearted sinners, which it may be do not care though sin find them out in the first sense. Let at be known, it's all one to them, they do not regard it they blush not to commit their lewd practices even in the sight of the Sun itself. 
Isa. 3.9.  They do not hid 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 recompense 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 join in hand, yet the wicked shall not go unpunished. Prov. 16.5. And that evil shall hunt the wicked to overthrow him. Psal. 140.11. And that the sinner shall be recompensed on the earth. Pro. 11.31. etc.  
Now this revengefulness of sin does vent and discover itself in divers particulars. 
Divers ways.  First, 
I. In the proportion of the punishment to the offence.  in the proportion of the punishment to the nature of the offence. A man's sin may be said to find him cut, forasmuch as God does oftentimes punish it with some affliction answerable to itself. God meets with men in their own ways, and so order his deal towards them, as that they may read their miscarriage in their correction 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Precopius in Isaiam. . Thus he did with Adonthezek, Judg. 1.7. As I have done to others, so God hath done to me. Thus he did with Ahab, 1 King. 21.23. Him that dyeth of Ahab in the City the dogs shall eat, etc. answerable to his carriage to Nab th'. Thus he did with Agag, 1 Sam. 15.22. As thy sword hath made women childless. so shall thy ●n there be childless among women. And thus he does likewise with many others besides. He suits the punishment to the sin. Where the sin is pride, the punishment is usually aba, ement; where the sin is excess, the punishment is many times want; where the sin is too much fondness of any comfort, the punishment is for the most part deprivation, or else the turning of that comfort into a cross. 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 numbered; God punishes him by lessening their number, in sending a pestilence to consume them. Hezekiah, 
Isa. 39.6.  he is proud of his Treasures, and boasts of them to the Ambassadors of Babel; God takes away his treasures from him, and all that was laid up in his house. Absolom he is proud of his hair, 
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 Zion 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 revengefulness 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 punished 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 withal, and now it shall be occasionally punished. The Lord does in this case with them, as in Solomon's 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 business which in itself 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 always 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 misplaced, and mistaken, and wrongfully imposed; or if not so, yet at least not intended in particular against such a sin.  
This it may very well satisfy many men, even in their unjust sufferings, at least in regard of God; it may justify Him in he proceed against them; that he does no other with them then right when he suffers such evils to befall them, because himself has a quarrel against them for some other misbehaviour besides, which he takes notice of in them, either the neglect 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 evil course it may be, which thou hast not yet repent 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 murderer, a hom though he hath escaped the Sea, yet vengeance suffereth not to live. This was in regard of Paul at present, but falsely 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 general 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 terms with God, and to have nothing lie upon our Consciences which may expose us to his wrath and judgement, at such a time, when we are least ware.  
Thirdly, 
III. In the punishment of sins committed long ago.  in the punishment of sins, which were long ago committed, we use to say, Nullum tempus occurrit Regi. It holds true in the King of all the world; Forbearance with him is no acquittance. Nay the longer he has forborn, so much the worse 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ; it being the greatest punishment, as yet not to be punished. Spraines which are got in youth, will be felt in old age, to purpose. And so also will sins; they will be sure at last to pinch, and find men out; find men out in their duties, to hinder the performance of them; and find them out in their prayers to obstruct the success of them; and find them out in their afflictions, to make them so much the more tedious, and to put a sting and venom 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 falls upon their issue and posterity after them. Following generations shall bewail former miscarriages; and God visits the sins of the parents upon the children in succeeding times. God will be sure to have that which is his due, and arear one way or other; either in the person, or else in the succession, if the guilt be not first taken off. And therefore the Church very seasonably prays (as some Interpreters expound the words) Psal. 79.8. Oh remember not against us the iniquities of those which have been before us. Gnavonoth rishonim.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sin will find a man out in his posterity; And thus we have seen this revengefulness of sin in the General ways wherein it vents itself.  
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 Public Magistrate: The Magistrate is said not to bear the Sword in vain, to be a terror to evil works; to be the Minister of God, 
Rom. 13.3, 4.  a Revenger to execute his wrath upon him that doth evil, etc. To show both him what is his office; and others, what to look for from him. In those Kingdoms, and Cities, and Commonwealths, where Justice flourishes, and the execution of good, and wholesome 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 war, and common invasion; And the Soldier 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 war, which should have been a prisoner of Common-justice. Many one has been plundered, 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 wars amongst ourselves, as God has punished the whole Kingdom in general for the common abominations, so he has met with some persons in particular (not question) for their particular miscarriages; which in so great a number on either side may be well supposed without any uncharitableness.  
Thirdly, 
III. By the hand of Falsehood.  By the Hand of Falsehood, 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, etc.  
Fourthly, 
iv By the hand of Despair.  By the Hand of Fury, and Despair, in the sword of Men themselves 〈◊〉 than sin shall not find some men out, God will make it to find them out now and then even by their own wicked hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As Saul, and Achitophel, and Judas, and such as these; so fearful a thing is it for any to take liberty in any sinful 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 Privileges 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 cynical humour to reproach, or in the least manner to detract from outward greatness; whether greatness of Birth, and Parentage; or greatness of Authority, and place; I honour them, and esteem them, as I ought. Neither do I come hither to deny or cast a Veil upon the Graces and Virtues which are in divers great & Honourable persons; I acknowledge them, and rejoice 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 encouragement of godliness in others of inferior condition; But yet with all give me leave to add 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 greatness can be no shelter to their wickedness. Sin will find us out though never so great; under a coat of Velvet, as well as under a garment of Rags; under Tissue, as well as under sackcloth. Kings, and Princes, and Nobles, and all the Great ones, and Honourable of the earth, their sin without repentance will be sure to fall heavy upon them, as well as on any other. There's but one way to heaven both for great and meaner persons. And the same ways, 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 Physic 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 blistered 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 ministerial 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 greatness, 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 than 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. Wisdom (says the Preacher) is a defence; and so indeed it is. It keeps off many an evil, which might fall either upon a State, or upon a person. But it is still wisdom in a right and good way. Where there is not Piety as well as Policy, there can be no absolute safety. 
Prov. 21.30.  There's no wisdom, nor counsel, nor under standing against the Lord. Men may use all the tricks that may be to shift themselves from the search 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 counsel in those days was accounted as the oracle of God But yet for all that he proved in conclusion but the Brother of a fool, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as his name itself 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 wisdom. God delights to confound proud wits that set themselves against him in their deep projects and designs; 
job 12.17.  he disappoints the devices of the crafty, and brings to nothing the understanding of the prudent: He leads away Counsellors spoilt, and makes the Judge's fools. So unable is Humane Wisdom 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 believe, 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 trial; 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 ways as are not only matter of quarrel, and captiousness to those which are naught, and that watch an opportunity for their slipping: but which are also matter of scandal, and just exception to those which are good, and that would fain cover their infirmities. Which do not only provoke their Enemies, but offend their Brethren; And not only give occasion to the Adversaries of the Lord to blaspheme, and to rail at them in public, 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 wantonness, pervert their success in employments, and abuse that interest which they have in the hearts and good opinion of those which are faithful; 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 witness; 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 goodness is no privilege 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 encouragements than others partake of. The goodness of the person does not justify the badness of the action; But the badness of the action may give occasion to suspect the person. You though never so good.  
Fourthly, 
4. Many men.  you though never so many: The sin of an whole Land, and Nation. Thus saith the Lord, though they be quiet, and likewise many; yet thus shall they be cut down when he passeth through. Nahum 1.12. And Job 34.29. When He gives quietness, 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 only? It is all one with God to punish the one, as the other; and it has a like easiness in it. He increases the Nations, and destroys them; He enlarges 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. Righteousness exalts a Nation, but sin is a reproach to any people. Prov. 14.34. To any people leummim. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To people or Nations in general, 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. Murder and Blood.  the sin of murder and blood. That's a searching and a crying sin, where ever it lies. 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 dwells 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 lie at the bottom, there can be no perfect peace till it be removed, and taken away; like a Bloodhound that follows the scent, and never leaves till it hath found out the thing. This a Land may be guilty of, not only by immediate commission, when it lies under some bloody Act; but also by participation either by concurrence, or else by connivance. That Law which God gave to Noah is peremptory and indispensable. Gen. 9.6. Whoso sheddeth man's blood, by man shall his blood be shed. And this is not only 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 man's Brother will I require the life of man. Observe here two expressions; At the hand of man. And, at the hand of every man's brother. At the hand of man, as the principal: And at the hand of every man's brother as the accessiry. That's one land-finding sin; the sin of Murder and Blood.  
Secondly, 
II. Injustice and oppression.  Injustice and oppression. Woe be to her that is filthy and polluted, to the oppressing City; Zephan. 3.1. And Isa. 3.14, 15. The Lord will enter into judgement with the Ancients of his people, and the Princes thereof, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Why? For ye have eaten up the Vineyard; the spoil of the poor is in your houses, etc. 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 poor, and violent perverting of Justice in a Province, marvel not at the matter; For he that is higher than the highest regards it, and there be higher than they. Marvel 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 man's corruption; And then, marvel 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 than the highest regards it: that is, He which is above all Civil 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 wrathful 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 us, 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 wickedness was there; and the place of righteousness, that iniquity was there. Eccles. 3.16. What! Wickedness in the place of Judgement? And Iniquity in the place of Righteousness? Oh fearful! Wickedness is always odious, and abominable, let it be where it will be; And iniquity is never commendable, what ever place we choose for it. But wickedness in the place of Judgement, this is horrible indeed. And iniquity in the place of righteousness, this is by no means to be endured. Sin, it's bad enough in its centre, and in that place, which is most proper to it, even in Hell itself, 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 itself, here it is most intolerable; yet this is that which sometimes it does. Those which should most relieve the oppressed, are sometimes the greatest oppressors: And those which should 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 Righteousness, but behold a Cry. In the Hebrew Text there's a very elegant paronomasia to show the greatness of the inversion, and dis-appointment, Le-mishphat vehinneh mispach; le-Tsedbakah, ve-hinneb Tsedhnakah. And that's the second sin; Oppression.  
The third is Hypocrisy and Dissimulation; 
III. Hypocrisy 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 fatherless, and widows; for every one is an Hypocrite, and an evil doer, etc. 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, etc. I will send him against an Hypocritical Nation, and against the People of my Wrath, will I give him a charge. Where an Hypocritical Nation, and the people of God's wrath are made to be terms convertible. Hypocrisy 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 cried unto me with their heart. Isa. 58.5. Ye fast for strife, and debate, etc. Zach. 7.5. When ye fasted, ye did not fast unto Me, etc.  
Secondly, In pretences to Reformation: when people make as if they would reform, but intent nothing less. 
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 coin as the people cometh, and with their mouth show much love, but their heart runneth after their covetousness. This is that which lies heavy upon ourselves, our miscarriage in this particular; If we would deal plainly and freely with God, and tell him what we are resolved on (as indeed we show by our practice) namely, to live as we list, 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 quarrel which God takes up sometimes against his people: The Quarrel of his Covenant, when they deal falsely and hypocritically in this; which may be considered in a threefold Explication. First, 
I. In taking it.  in point of taking of Covenants; when people shall do it only for sinister ends; some by, and politic respects; only to advantage themselves in some external 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 missing of those very ends, which they propound, and aim at in it. There's nothing more dangerous in Religion, then to make that which is desirable for itself, to be no other than a means, and conducement to somewhat else, which is inferior to it. As if the ways of God were good for nothing, but only to promote us in the world, and to set us forward in our secular affairs; when as indeed there's an intrinsical worth, and value in them, which may entice 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 falseness in taking of Covenants, so there may be also falseness in urging them, and an Hypocritical standing upon them. As ye shall have some, when they would promote any thing which is suitable 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 hypocritical manner. The one is, 


Partially.  
Perversely.    when it is urged partially; and the other is, when it is urged perversely. 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 Heresy; Oh by all means that. But they are not for it as it is contrary to profaneness. Here, they will not be shackled by it. Again on the other side, ye shall have 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 lose affections? So, secondly, there may be an urging of Covenants perversely 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, wrist to their own destruction.  
The third is falseness 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 fearful 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 engagements that can be: All the Oaths 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, hypocrisy, and Dissimulation.  
The Fourth is, 
iv Contempt of the Ordimances.  Contempt of the Gospel, and Ordinances, and Ministerial Dispensations. This is a sin which will find out that people which are guilty of it. As ye may see by Christ's upbraiding of those Cities where he had sometimes preached. Matth. 11.21. woe unto thee Corazin, woe unto thee Bethsaida, etc. It shall be easier for Sodom and Gomorrah in the day of Judgement then for those places. Sodom and Gomorrah, we know what fearful sins were amongst them, and what punishments fell upon them; But the neglect of the Gospel, and Ordinances, ye see is threatened far above these. This might justly make us to tremble of this Land and Nation ourselves, for our guiltiness in this particular. What little fruit have we brought forth answerable to the means which we have enjoyed? yea how do we begin to loath and despise the heavenly Mannah which lies about our Tents? How do we disgust and disrelish the wholesome Truths of Religion, and the form of sound Doctrine, and apply ourselves to nothing almost but fancies and conceits of our own; 
1 Tim 6.4.  whereof comes strife, etc. 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 join, 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 deuce, etc. This is a Point which we which are Ministers must not meddle with, our mouths are here stopped; when we speak of them we preach ourselves, 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 concerned 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 watchful over himself; 
joh 5.41.  And so here. As for Us, 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 thyself, 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 (woe 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 believed, 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 Licentiousness, 
V Licentiousness, and Toleration of Error.  and want of Government, whether in Church or State; whereby the floodgates are opened to all Error, and Heresy, and to All vice and profaneness. This is such an Iniquity, and mischief as God will not endure, And that because it is opposite to his Sovereignty, 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. Those that take away subordinate Government, they do by degrees strike at Supreme, which is the Government of God himself. They have not rejected Thee, but they have rejected Me. 1 Sam. 8.7. This is a sin which will be sure to fall heavy upon those people which are guilty in this kind; yea, and that from the thing itself. 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 add 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 YOU out.  
Well, seeing these things are so; That sin will find out Us; 
The Application.  let this be the use we make of it, to be careful 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 spied by us it spares us; but if we be first spied by it, it kills us. And this suits 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 Arabic also translates it.  
Now there are two things which concern us in this particular: First, to find out whether: And secondly, to find out which. 

To find out 


whether  
which.      First, to find out whether. That is, to find out the nature and condition of those things which we venture upon, whether they be lawful yea or no; To resolve ourselves well in that,, 
I. Whether.  and not to lie in any sin unknown. This is one way of finding out our sin. Remember that of solomon's, Prov. 20.25. It is a snare for a man to devour that which is holy; and after Vows to make inquiry. It is good for us to be sufficiently satisfied, and well informed in that which we do, and not to venture upon sin we care not how. For next to a sin against knowledge, is a sin of affected Ignorance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pe●. 3.5.  yea indeed does little differ from it. There are some people which are willingly ignorant concerning such and such sins; Because their lusts carry them to such ways whether Ambition or Covetousness, or the like; and with all they think their Consciences would rub them if they were throughly informed about them; therefore they choose to content themselves with any slight, and easy 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 darkness rather than light, because their deeds are evil. 
joh. 3.19.  These are just like some kind of thiefs, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrysost.  which put out the candle, that they may the better steal in the dark. But let Us 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 lie 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 lie under a curse, and whither, 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 thief, he goes backward in his estate, insensibly; so does a man which has a secret sin in his soul go backward in grace; is not so serviceable, nor profitable, nor comfortable, as otherwise he might be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 9.27. . Hence it was that David desired to be kept from secret sins; not only such as were secret to others, but especially which were secret to himself; which is the proper meaning of that place. Psal. 19.12. For which purpose he also further desires the help and assistance of God. Psal. 139.23. Search me O God, and know my heart; try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting. And thus far of sins whether; which is the first thing to be found out by us.  
The second is of sins which; 
II. Which.  that is, what those sins be which we are most guilty of, of those things which we are persuaded are sinful. This is that which lies upon us All: But especially (to speak a word in season) upon those which have the Government of Kingdoms, 
Especially Statesmen.  and Commonwealths committed unto them. These had need to find out sin more especially, for the safety and welfare of that State, which they have the ordering, and managing of.  
First; 
I. Their own personal sins.  Their own personal sins; which have a very great influence upon the state and condition of the Commonwealth. And that in two particulars; First, As a Provocation of wrath; And, secondly, as an obstruction of mercy.  
First; As a Provocation to wrath; in that God oftentimes punishes a Kingdom, and gives them up to such ways, and judgements, especially for such men's sins. As we may see in Israel upon David's miscarriage. 
1 Sam. 24.1.  Persons of Quality and Place as they are Great Blessings, where they do that which they should do: so they are the contrary, where they do that which is amiss: and an whole Kingdom fares the worse for their sakes, as provoking God's wrath the more against it.  
But Secondly; That's not all; It is not only a Provocation of wrath, but an Obstruction of mercy; when such lie under any guilt, God defers to heal a Land for their sakes also: and refuses to make use of them, in the repairing of the Breaches. He will not vouchsafe to work by them, which walk in any evil way. And so the Land also suffers from them thus: This shows how far it concerns such persons to find out their sins, not only for the good, and salvation of their own souls, but also for the good and safety of the poor Kingdom whereunto they belong. And this for the search of their own person all sins.  
Secondly, 
2. The sins of the Nation.  They are to find out also the sins of the Kingdom. I have already administered some help in this performance by the hint of those sins before mentioned; All which I humbly desire may be taken into serious consideration. And especially (which grows so much upon us, and which threatens so much evil to us) that sin of Libertinism, and Toleration, which is the ringleader to all the rest, and involves all others with it. Oh that this should ever be once mentioned amongst us here in England, who have enjoyed so much of the Gospel of Truth, as we have done; Derived to us from our Godly forefathers, sealed to us by the Blood of the Martyrs, prosecuted with so many Blessings, and Victories, and Gracious successes both of former and later times, to the admiration both of Enemies & Friends! Is this the fruit and issue of all that God has done for us? And do all our overtures of Reformation come to this? Surely God cannot but take it very ill from us, that we should but incline and lean hereunto; As he said to David of his building of the Temple; Thou didst well that it was in thine heart: And accordingly was well pleased with him. So will he say to us of our contrary carriage; That it is ill that it is in our heart; If so be it be come so far, as I hope it is not. What? when we have so much appeared against Popery and Superstition, shall we now begin to think of Indifferency and Toleration? Certainly; It's but a sorry exchange of a Bad Religion for none. Although indeed it will be no exchange, but rather a further Confirmation: Toleration of All other Errors does but strengthen Popery amongst the rest; which will at least think so well of itself, as to come in for a child's part.  
We see, how it is still with us at this present Day; Notwithstanding all the Blood, 
Quid quer●mur quod dare agate ●ob●soum Deus? Mu●●o nos cum D●o duriûs agimus. Salu. ●. 4.  which hath been hitherto shed in the Kingdom, yet we lie under many jealousies, and distractions still, in which we know not what may befall us. And is it any strange matter that it should be so in good earnest with us, if we consider all? Is it any wonder that We should not know, how God will deal with Us, when as He does not know how we will deal with Him? (I speak after the manner of men.) How must we not needs be so unsettled in regard of Peace, whiles we are unsettled in regard of Truth?  
Well, 
The Conclusion.  to draw to a Conclusion. God has now (Right Honourable) brought us to the close of an Old Year: wherein we have had Great Experiences of his Goodness to us. Of his Goodness to the Land in General; And of his Goodness to ourselves in particular; To the Land in General, in the completing of our Victories, and success, and in Reducing of the Kingdom to the Power of the present Parliament, so that now we may sing with the Psalmist. Psal. 48.12. Walk about Zion, and go round about her, tell the towers thereof; mark ye well her Bulwarks; Consider her palaces; that ye may tell it to the Generation following: for this God is our God for ever and ever; He will be our guide even unto Death. This is a Great Mercy: And this for the Land in General.  
And further for ourselves in particular; God has here also done most graciously with us, in that he has kept us from the Devouring Pestilence, and those contagious sicknesses, and diseases which the City for this last year now past has been visited withal. What does he expect now from us, but that we should answerably give up ourselves to His service? And in our several opportunities be Active for His Glory; as knowing that the Greater our sphere is of doing good, the more does he expect from us.  
We have heard, how sin will find us out; And so let me add for our Comfort by proportion will Grace to. 
2 ●in 1.17, 18.  Onesiphorus that found out Paul in a way of Compassionate visitation, Mercy found out him in a way of answerable compensation. And so it shall likewise be with all others besides: There's no man that does any Good, which shall go unrewarded for it; 
Rev. 14.13.  But then when he rests from his labours, his works shall follow him. Yea let the Good which he does be never so secret and private, yet it shall also be found out. Secret prayers, and secret alms, and secret mournings, and humiliations for sin; 
Matth. 6 6.  Thy Father that sees in secret will reward thee openly. There are some, which can do no Great matters, except all the world take notice of them, and applaud them, and cry them up; making their Greatest contentment to lie in their encouragements from Men; But these are things which will soon wear off, and come to nothing; When all comes to all, this will be our Greatest Rejoicing; The Testimony of a Good Conscience; That in the sense of our manifold Infirmities we have endeavoured to discharge our Duties, and to approve ourselves to God; who will never suffer any of us to be loser's by his service; but in all the disregards of the world will himself bestow upon us a full reward. A Reward in our Consciences; 
2 Ich. v 8.  And a Reward in our Conditions; And a Reward in Heaven itself; which is the Great Reward of all; What ever good we have done, it will sooner or later find us out; and especially then, when we have greatest need of it; In affliction and temptation; at the hour of Death; and at the Day of Judgement; Then will Goodness be Goodness indeed, as well as sin; which though we may not rest in it, in order to merit, and carnal confidence, yet we may be very much satisfied from it, in order to comfort, and self-reflexion; and accordingly should often think of these things to quicken us to Duty.  
And now for this ensuing New Year, let us be hence persuaded to set upon it, with a purpose and endeavour of doing all the Good that we can, and to make amends for any former neglects. To serve God in our several opportunities, and to be advantageous to the Good of his Church, and that Cause which himself owns in the world; and will own. So shall the Lord himself take pleasure in us, and delight to do us good; to bless us in our persons, and to bless us in our counsels, and to bless us in our undertake, and to bless us in our whole Kingdom, and to continue to be a God unto us, and to all Posterity after us even to succeeding Generations.  
But if ye will not do so, behold, ye have sinned against the Lord, and be sure your sin will find you out.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
FINIS.   


The Names of the Preachers before the Parliament: Anno 1646.  
Mr. Whitaker 2 Chron. 26.15.  
Mr. Hickes Hos. 5.15.  
Mr. Evance 1 Sam. 2.30.  
Mr. caryl Jam. 4.8.  
Mr. Vines Jam. 4.8.  
Mr. Case Psal. 107.30, 31.  
Mr. caryl Luk. 10.20.  
Mr. Woodcock Gen. 49.23.  
Mr. Jenkyn Hag. 1.2.  
Mr. Goodwin Psal. 105.14.  
Mr. A. Burges Numb. 11.12.  
Mr. Case Exod. 5.22.  
Mr. Bolton Matth. 1.21.  
Mr. Cheynel Gen. 18.19.  
Mr. caryl Psal. 118.17.  
Mr. Peter Psal. 31.23.  
Mr. Nalton Jer. 13.27.  
Mr. Owen Acts 16.11.  
Mr. Tailor Gen. 35.1.  
Mr. Heyrick Hest. 4.16  
Mr. Torshel Deut. 16.20.  
Mr. Wilkinson Numb. 23.23.  
Mr. Cradock 1 Joh. 1.3, 4.  
Mr. Borroughs Matth. 5.6.  
Mr. Palmer Isa. 58.12.  
Mr. Marshal Psal. 8.2.  
Mr. Bridge Zeph. 2.3.  
Mr. Maynard Phil. 3.21.  
Mr. Lockier Isa. 53.10.  
Mr. Strong Ezra 9.13.  
Mr. Price Ezra 9.6, 7.  
Mr. Dell Hebr. 9.10.  
Mr. Roberts Psal. 51.17.  
Mr. Marshal 1 Chron. 12.32.  
Mr. Nucomen Hebr. 4.13.  
Mr. Goode Amos 7.5.  
Mr. Horton Numb. 32.23.