see in the beginning of the Chapter They saw it was a goodly seat where they now were and sutable to their own Accommodations especially for their Cattell and now they intreat to be excused for stirring and passing any further though it should make for the Common Good and Benefit of their Brethren Private respects and interests are for the most part very Great Hinderances and Impediments to publick services Yet this was the present Desire of these two Tribes Aâ—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 soâ— behold ye have sinned c. In which words we have two main Parts observable of us The Division First The Discovery or Intimation of sin Secondly The Threatning or Denunciation of Judgement Two Generall parts The Discovery of sin that we have in the first Clause But if ye will not do so behold ye have sinned against the Lord. The Denuntiation of Judgement that we have in the latter And be sure your sin will find you out We begin first of all with the Forms viz. The Discovery of sin in the first part But if ye will not c. Where we see Moses deals freely and plainly and openly with them as became the Prophet of the Lord and herein approves himself to be that which the Apostle styles him Hebr. 3.2 even faithfull in all his house Before we come to the main point considerable and as principally intended in the Text The first Generall as the particular scope of it here is somewhat which we may observe in Generall The Disâ—eveâ—y of sin as preparatory and introductive hereunto and that in sundry Deductions which I shall but name and touch upon As first for the manner of his proposall Generall Observations and breaking of this businesse to them If ye will not c. We see here he does but make an If of it he does not absolutely conolude it as being willing to hope the best Supposiâ—io wibil pâ—nit in esse as we use to speak There 's no hurt in an If if that be all He had heard what came from them whereby they had given shrewd suspitions but yet he thinks they may at last repent them as indeed in conclusion they did I. The manner of proposall 1 Cor. 13.7 and therefore but If. This shews us how we should carry our selves upon such occasions as these are namely with aâ—l the fairnesse and ingenuity that possibly may be joyned together with a spirit of discerning and fear of miscarriage We ought not to be too rash in our Censures nor peremptory in our Determinations against any without just ground and cause for it but carry it with all the charitablenesse and favourable construction that we can and as the thing it self will admit * Oculus favoris â—â—ga omâ—em labâ—m 〈◊〉 est sed Oculus â—â—videntiae promulgat vitia Arabs Poeta Anonym Thus does Moses in this Text. He does not say absolutely they bad sinned or would so but onely supposes it If ye will not And yet this If of His it was not an idle If neither It was not a supposition without cause There was some ground and occasion for it This smoke it had some fire which went along with it and this fire it had some fuell affoarded unto it And that was that overture which we find these Tribes to have made in the beginning of this Chapter This made Moses to suspect them and to be a little jâ—aâ—ous of them and accordingly here to admonish them and to deal thus freely with them Whereby he would hint thus much unto us That as we must not on the one side be too rash and condemne there where we have no cause so on the other side we must not be too blinde and not see where things are plain before our eyes Either of these is unseemly and ill becoming those who have to deal with others souls But so much in a word of that Again secondly In that it is said here If ye will not do so Observe II. The guilt of Omission that there 's a great deal of guilt and iniquity even in sins of Omission The neglect of what we should do is a businesse which we are accountable for as well as the venturing upon that which we should forbear And we may as well do too little as do too much These Tribes they were not likely to be guilty of any great and notorious Commissim No but they would shrink from their Duty and that work which God had call'd them unto and this would be a sin in them Therfore Moses warns them of it to prevent them in it We are not onely commanded by God to abstain from evill but likewise to do good And the failing in this is such a matter as the people of God are wont to be much grieved and humbled for And so should every one of us That we are no more fruitfull in our places nor diligent in our callings nor watchtu over those opportunities which God affords us puts into our hands That we do and receive no more good then for the most part we do this is ground and matter of serious humiliation unto us yea that even for the duties themselves which for the substance we set upon our hearts are no more inlarged in them That our prayers are so full of coldnesse and our hearings so full of dulnesse and our fastings so full of customarines and our converse so full of unprofit ablenesse as oftentimes it is that we do not rise to that height and pitch and measure and degree of goodnesse which God expects and requires of us This should seriously humble us and cast us down in his sight Yet this is a point which but few lay to heart It may be if they fall into some grosse and hainous crimes whoredome or murther or the like c. they are a little startled at it and their Conscience begins to check them But neglects and leaving duty undone this it seldome or never troubles them Now this is that which we ought to consider and to be affected withall And especially so much the more as we have at any time the greater advantages and opportunities adminiâ—â—red unto us Those which have greater parts then others in matter of wit And those which have greater estates then others in matter of wealth And those which have greater Honours then others and more Authority and Eminency in the world in matter of place These had need to be so much the more shy and wary of these sins of omission which are so much the more dangerous in them Which we learn briefly from this passage before us here in the Text. If ye will not do so ye have finned Again III. The manner of expression thi dly Observe here the manner of Expression First in the specification of the Persons and bringing
the businesse home to their particular Consciences Here 's no mincing nor daubing at all but plain-dealing If you will not do so you have sinned He joyns the sin and the persons together layes the saddle upon the righ Horse and the Censure there where it belongs He does not say onely It is a sin but you have sinned The life of Doctrine lies in the Application of it as Nathan in his dealing with David Thou art the man And that the rather in regard of our disposition to the contrary which is still to drive it off from our selves as nothing concerned in it If it be ours then forsooth 't is not sin take heed of that by all means If it be sin then again it is not ours be sure to rid our own hands of it But therefore does the Ministery of the Word supply this defect in us It is a sin and you guilty of it Besides further the manner of expression may be taken notice of in the laying of the Accusation in that it is here put in the preter perfect tense ye have sinned Have sinned Nay but soft I pray why so One would haâ—â— thought it had been a great deal more sutable in the ordinary congruity of speech to have laid it in the future and so 〈◊〉 to have set it thus If ye will not do so ye shall sin or ye will sin and not to say ye have sinned this seems to be a little improper and preposterous and somewhat too quick to take them up before they are down But yet it is that which the holy Ghost rather makes choice of for very good reason as namely this first hereby to signifie that there is a guilt even in evill purposes and resolutions before they come into Act. The very thought of foolishnesse is sin Prov. 24.9 as Solomon tels us For any but to resolve with themselves to withdraw from that which is their duty it is a sin in Gods account though they have not yet withdrawn from it so it was here with these people in the Text. Whiles they now had such thoughts in themselves to decline that work which belonged unto them it had the danger of guilt upon them though they had not as yet done it This is that which we should think for our selves that God considers and judges of us by what we are in our Intentions as we has by what we are in our Actions whether in good or evil what we would be that with him we are Secondly it is said ye have sinned rather then ye shall Hereby to put it more out of doubt as a thing which was certainly so indeed as sure as if they had done it already And so much also for that Fourthly Observe the Nature of the Argument IIII. The Nature of the Argument which Moses here uses unto them There 's somewhat which we may learn also from that When he would put this People upon a service which concern'd them and became them to undertake How does he go about to perswade them and to work upon them Why he does it in the first place thus by telling them that in the Omission of it they should be guilty of sin Here was now Argumentum ad Homines He knew whom he spake to at least for a great party amongst them to wit the people of God wherby he would hint thus much unto us That there is no such forcible Argument to prevail upon Gods people for the doing of any thing which is their duty as by working this upon them that they should sin if they did not perform it If ye will not do so ye have sinned Moses thinks he has now said enough And so indeed he had because this is that main Principle which the godly still go by that they shun and avoid this whatsoever they do besides This is that which 〈◊〉 Gracious Heart does absolutely propound to it self as the 〈◊〉 which shall bear sway with it upon all occasion By no means willingly to sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prometh The rule which others go by is By no means willingly to suffer At no hand to undergo any sorrow though the escaping of it cost them their souls They 'l be sure to look to that And so as Elibu speaks choose iniquity rather then affliction * Ioh 36.21 But this is the purpose of those which are good not to allow themselves wittingly in any sin So that now if ye can but convince them of this ye have sufficiently wrought upon them and may bring them to what you will Which therefore is a very good course to be taken by our selves in such cases as these are When we would take men off from any thing which is amâ—â—â—â— or put them for ward upon any thing which becomes them this is the readiest way which we can take with them if they be such as are religious to warn them of sin Onely Caution I must put in this caution That we be sure that it be so indeed and that we proceed upon right grounds Otherwise we our selves shall be guilty of a great miscarriage which too many sometimes full into who to work about their own ends and to accomplish their private designes which they lay down to themselves do intangle the Consciences of the weak by those burthens which they lay upon them because they know they are tender and scrupulous This is an horrible profanation of Gods ordinances and a great abuse of Gods people which therefore we must be wary of Moses here did not so He knew it was a sin indeed this supposed omission and accordingly is thus urgent with them to take heed how they fell into it And further V. The Amplification of the Argument for the Amplification of this Argument Ye have sinned against the LORD There 's a speciall emphasis in that allo To signifie that this in all our sins should most of all affect us It was somewhat that they should have sinned against Moses and against then Brethren and against themselves as indeed they had done all this in such a neglect yea but against the LORD This was that which pincht most How can I do this great wickedness a Gen. 39.9 and sin against God saies Joseph* when he was tempted to uncleannesse And God forbid that I should sin against the LORD b 1 Sam. 12.23 in ceasing to pray for you saies Samuel sometime to the people* c Psal 51.4 And David concerning himself Against thee thee onely have I sinned That is I stand upon nothing so much as I do upon this 1 Sam. 2.29 And old Eli gives us the reason in his arguing with his sons If one man sin against another the Judge shall judge him But if a man sin against the LORD who shall intreat for him Thâ—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 hereâ—s the
guide me Act. 8 31. This is some kind of pretence for some in their declining of such and such services They have no body to break the yce and to go before them and shew them what to do But this in point of Assistance cannot be said They have others leading them and yet withdraw We are accountable not onely for gosdrules but also for good examples how they have been improved by us and how our selves have been the better for them which not to be has much gui tinesse in it Thirdly III. Discouraging of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a discouraging of others who from our withdrawing are made more unwilling and provoked to draw back Thus in v. 7. of this Chapter Wherefore discourage ye or break ye the hearts of the children of Israel from going over into the land Teniu And this is amplified from an example of great mischiefs which hereby happened to their fore-fathers in v. 8. so then if ye refuse to go saies he who shall This is a great Aggravation which lies upon these sins of omission not onely that herein we fail of our own Duty but that we make others also fail of theirs occasionally from our bad example And these are the Aggravations of this sin in reference to our Brethren Secondly The second Aggravation it admits also of Aggravation in reference to God himself It is a sin against the Lord. And that in these respects First I. Misimproving of gists As a mis-improving of those gifts and abilities which he confers upon us look how much strength or wealth or wit or policy any have more then others it is not their own but the Churches and for the good of the people of God Now therefore accordingly not to use them is a falsifying in this respect It is a not fulfilling after God v. 11. And this must needs be a very great miscarriage and defect in them Because there where God hath given more even there he does expect and look for more which should be return'd to him in answerable improvement Secondly II. Vnthankfulnes for meâ—râ—â—es As an Unthankfulnesse for his mereies and our own present ease and relaxation These Reubenites and Gadites were now setled in their own Inheritances And therefore by way of thankfulnesse to God it became them to be helpfull to their Brethren We cannot better recompense and requite all Gods goodnesse and mercy to our selves then by pity and compassion to others which want those mercies which we injoy and by an indeavour to help them to them Thirdly III. Betraying of the Church As a Betraying of Gods people and Cause into the hand of his Enemies which by our Assistance might have some furtherance and promotion and a preferring of our own private interests to his glory and truth God himself so far forth as he is capable suffers in the persecutions of his people and their miseries reflect upon him When the Enemy prevails against the Church it does so far forth prevail against the Truth which is profest and maintainâ—d by the Church As therefore we have regard to that we should have regard to this And thus in all these respects do we see this made good unto us That this neglect is a very great sin Now the improvement of this Point to our selves in a way of pertinent and profitable Application may be to keep our selves from this sin and to take heed that we be not guilty of it The Application for our own particulars And that ye may know what I mean and drive at all this while in this Discourse it is that which is most proper and sutable to the occasion of this present Day as concerning the elief of Ireland which is now in so great distresse and brought into so lowe a Condition This is that my Lords which my present Text with the present opportunity leads me to to mention and bring into remembrance That there may besome speedie course taken for the reducing of that miserable Kingdom as to your Wisdoms shall best appear Alas Right Honorable what a sad thing is it that while we are disputing and contesting at Home the Church of God should so much suffer abroad and a whole Nation so neer unto us be quite lost and destroyed There 's a notable place to this purpose in Pro. 24.11 12. Iâ—thâ—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 Dâ—th not He that pondereth the heart consider it And be that keepeth thy soul doth not be know it And shall not be render to every man according to his works It is spoken there of private violences and oppressions of particular persons c. which every one in his place is to redresse but is may be also extended and applied to the sufferings of an whole State and the duty which lyes upon Another for the relief of that Where we may observe how the Spirit of God prevents all excuses and shifts which might be made in such a businesse Alas we did not know it we were ignorant of the Condition which they were in we did not think them to be so bad as they are Well sayes he do not please your selves with such pretences as these are for he that pondereth the heart considers it c. That is he knows whether this be a shift and excuse to put off the service or whether there be a truth and reality in it and he will render to every man according to his deeds Therefore I beseech ye let us All take heed how we be wanting to our selves in such a Duty as this is of helping Gods distressed people I say let us A I take heed of it For this Exhortation reaches not onely to those which are interested in the Affairs of State although to them principally but to all others whatsoever in their severall ranks and relations Some by their persons and some by their purses and All by their prayers to put to their helping hand for the driving out of those barbarous Rebels that the land may be subdued before the Lord and that afterward we our selves may return and be guiltlesse before the Lord and before Israel to use the words of Moses in the verse before the Text. This I say is the work of the Day at least in regard of the first originall of it which therefore we ought so much the rather to hearken and listen unto Especially considering that hence the fire first brake out which hath since unhappily reach'd to our selves and not onely touchâ— the top of our Branches but even threatned our very root it self And who knows whether the sire which is in some respects quencht may not from hence break out again more fiercely if it be not better lookt to and prevented that so we may derive our punishment from that which is the matter of our sin As He that will win England so he that
And thus it was with Gebezi in his sin when he wiped his mouth as if he had been innocent they were both of them found out in their evill courses And so many others besides Now when we speak of this discovery of sin Discovery of sin two-fold and the readines of it to reveal it self we must know that this holds true according to a double reference first in reference to men themselves To our selves others and secondly in reference to others In reference to their own consciences and in reference to the knowledge of the world First in reference to themselves and their own consciences I. To themselves your sin will find out here by making work in your own private spirits Those sins which mâ—n have lodg'd a long while in their souls without any self-reflexion they wil at last be made known unto them and they shall see the vilenesse of them and their own wretchednesse for them People commonly think it an advantage for their Consciences not to be touch'd and affected with sin but alas this will not alwayes last there will a time of discovery come at length when it will be so much the worse with them as they have not seen it all this while When sin once flies upon the Conscience it rages so much the more fiercely as it hath been hitherto concealed and layen hid And former security is now paid home with present vexation what before they saw not at all they shall now see perhaps too much and more then they would As God speaks there to a wicked person Psal 50.21 These things hast thou done and I held my peace and thou thoughtst that I was altogether such an one as thy self but I will reprove thee and will set thy sins in order before thine eyes Now when we say Three wayes of sins Discovery to a mans self that sin will find men out in their own Consciences we must know that this is done by a three-fold occasion First I. In the Ministery of the Word in the Ministery of the Word This is a means which God hath sanctified and ordained for such a purpose as this The Word of God is quick and powerfull sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and joynts and marrow and is a disterner of the thoughts and intents of the he art It has such a power as this is in it but this power is not alwayes brought into act neither does it reach and obtain this effect There 's many an one which comes to the Word and who partakes of the Ministeriall Dispensation who still abides and continues in his sins without any remorse but yet the Word is appointed for this end and accordingly does in divers so prevail Those who before had no stirrings at all the Ministery has so wrought upon their Consciences as that they have presently been convinced in themselves Thus it was with St. Peters Auditors Act 2.37 When they heard they were pricked in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus it was with the disciples of Emaus Luk. 24.52 their hearts burnt within them whilest Christ preacht and discoursed unto them And thus Felix the Governor when Paul preach'd to him it is said He trembled and could not endure it The Word of God meeting with his Conscience did so shake him that he could hold out no longer He was impatient of any further discourse in that matter 1 Kin. 21.20 You know what was the complement of Ahab which he used to the Prophet Elijah when he met him by the way Hast thou found me O mine enemy The same is that which many persons return to Gods Ministers inwardly in their hearts when they touch upon their sins And the Minister may answer them again as the Prophet did Him I have found thee c. Because thou hast sold thy self to do evill Secondly II. In some speciall judgement or affliction Another occasion in which sin finds men out is some speciall judgement and Affliction Those which in time of welfare and prosperity were so busie in following of their lusts and sinfull pleasures that they had no leasure to think of their sins or at least would not attend unto them when the Hand of God begins once to be upon them they 'l then begin to consider them and lay them to heart As those which have some bodily weaknesse and infirmity hanging about them though it may be they feel it not otherwise yet they shall feel it in bad weather Even so is it likewise with mens sins Affliction will put them in minde of them And so the seventy Interpreters read the words of the very Text it self * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And you shall know your sin when calamities or miseries light upon you Thus Manasses when he was among the thorns and bound with setters and carried to Babylon it is said that in his affliction he humbled himself greatly before he Lord. 2 Chron. 33.12 The widow of Sarepta to the Propher Elijah Othou man of God art thou come unto me to call my sin to remembrance and to slay my son 1 King 17 18. And Jusephs Brethren one to another We are verily guilty concerning our brother c. Gen. 42.21 Verily guilty so I hope they were before Yes but now they came to apprehend it when this distresse sell upon them Thirdly The commission of some other sin III. The commission of some new sin especially of more hainous consideration As long as men go on in a fair and civill course without the guilt of any noted offence some sins which yet neerly concern them do not shew themselves or appear unto them but when they fall into some grusse abhominations this discovers them and makes them known Scandalous miscarriages they more discover the corruption of Nature which though it be couch'd in the smallest yet in them is not so easily discern'd as in greater sins When men once fall into these they hence see that filthy spring of lust and wickednesse which they carry about them which occasionally is found out to them And so also some smaller sins which they have given themselves allowance in these are found out to them by greater which afterwards through Gods just permission they fall into Nemo repente fuit turpissimus Men do not usually jump into grosse sins at first but upon some slighter ones favour'd in themselves as remissenesse of communion with God and neglect in duty c. One sin finds out another and leades to the discovery of it And so we have seen this Point in the first reference how sin discovers and finds men out to themselves Secondly II. Sin finds men out to others Divers wayes it does so also to others it finds men out in the view of the world And this it does again in divers wayes which I can but name and point out unto you First occasionally from themselves I. From
the sinner shall be recompenced on the earth Pro. 11.31 c. Now this revengefulnesse of sin does vent and discover it self in divers particulars Divers wayes First I. In the proportion of the punishment to the offence in the proportion of the punishment to the nature of the offence A mans sin may be said to find him cut forasmuch as God does oftentimes punish it with some affliction answerable to it self God meets with men in their own wayes and so orders his dealings towards them as that they may read their miscarriage in their correction * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precopius in Isaiam Thus he did with Adonthezek Judg. 1.7 As I have done to others so God hath done to me Thus he did with Ahab 1 King 21.23 Him that dyeth of Ahab in the City the dogs shall eat c. answerable to his carriage to Nab th Thus he did with Agag 1 Sam. 15.22 As thy sword hath made women childlesse so shall thy â—n ther be childlesse among women And thus he does likewise with many others besides He sutes the punishment to the sin Where the sin is pride the punishment is usually aba ement where the sin is excesse the punishment is many times want where the sin is too much fondnesse of any comfort the punishment is for the most part deprivation or else the turning of that comfort into a crosse As to instance a little further David he is proud of his people 2 Sam. 24 15. and in a bravado will have them to be numbred God punishes him by lessening their number in sending a pestilence to consume them Hezekiah Isa 39.6 he is proud of his Treasures aud boasts of them to the Embassadours of Babel God takes away his treasures from him and all that was layd up in his house Absolom he is proud of his haire 2 Sam. 8.9 which he nourishes as his glory and Crown God makes it an halter to hang him and thereby exposes him to reproach The Daughters of Sion go haughty and mincing as they go Isa 3.24 and are proud of their rich attire God takes away their ornaments from them and gives them burning instead of beauty Secondly II. In punishment mistaken This revengefulnesse of sin is seen in Punishment mistaken and it may be in regard of such a fact unseasonably inflicted There 's many one who is wrongfully punisht and censured it may chance from man who yet from God is most righteously dealt with There 's some guilt or other sticks by them which the world is not acquainted withall and now it shall be occasionally punisht The Lord does in this case with them as in Solomons dealing with Shimei He punishes one fact in another Shimei had contrary to his Covenant gone beyond the bounds which were set him and whereas he was confined to Jerusalem he runs further to Gath This was a businesse which in it self we may conceive had no great matter in it you but under the punishment of this miscarriage is censured his insolency against David God does not alwayes so punctually stand upon it as to punish such a sin immediately with a punishment proper to the offence he will punish it now and then with a punishment it may be mis-placed and mis-taken and wrongfully imposed or if not so yet at least not intended in particular against such a sin This it may very well satisfie many men even in their unjust sufferings at least in regard of God it may justifie Him in he proceedings against them that he does no other with them then right when he suffers such evils to befall them because himself has a quarrel against them for some other misbehaviour besides which he takes notice of in them either the neglect of some opportunities of doing good or the doing of somewhat which is contrary and amisie for which cause it is safe for us in such cases to search our Consciences to the bottom and rather to let out our indignation against our own sins for which we justly suffer from God then too much to plod upon our injuries wherein we suffer unjustly from men Thou hast had some secret evill course it may be which thou hast not yet repented of and though the Lord has forborn thee in one particular yet he will meet with thee in another way as the Barbarians reasoned about Paul Act. 28.4 when they saw the Viper hanging upon his hand No doubt this is a murtherer a hom though he hath escaped the Sea yet vengeance suffereth not to live This was in regard of Paul at present but faâ—sly concluded and to by the way it may be sometimes of other men which therefore we must be cautelous how we apply to particular persons but yet there was this generall truth in it which it seems these Heathen were sensible of Gods punishing of sin by exchange Oh t is a sweet thing to keep in good termes with God and to have nothing lye upon our Consciences which may expose us to his wrath and judgement at such a time when we are least aware Thirdly III. In the punishment of sins committed long ago in the punishment of sins which were long ago committed we use to say Nullum tempus occurrit Regi It holds true in the King of all the world Forbearance with him is no acquittance Nay the longer he has forborn so much the worse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost it being the greatest punishment as yet not to be punished Spraines which are got in youth will be felt in old age to purpose And so also will sins they will be sure at last to pinch and finde men out find men out in their duties to hinder the performance of them and find them out in their prayers to obstruct the successe of them and find them out in their afflictions to make them so much the more tedious and to put a sting and venome into them Fourthly IV. In the punishment of pusterity sin may be said thus to find men out in that escaping themselves it many times fals upon their issue and posterity after them Following generations shall bewail former miscarriages and God visits the sins of the parents upon the children in succeeding times God will be sure to have that which is his due and arear one way or other either in the person or else in the succession if the guilt be not first taken off And therefore the Church very seasonably prays as some Interpreters expound the words Psal 79.8 Oh remember not against us the iniquities of those which have been before us Gnavonoth rishonim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin will find a man out in his posterity And thus we have seen this Revengefulnesse of sin in the Generall wayes wherein it vents it self Now further for the particular means of Accomplishment The particular means these are also divers and various First I. By the hand of Justice by the Hand