Reformation or ruine being certain sermons upon Levit. XXVI. 23, 24 : first preached, and afterwards with necessary enlargements fitted for publick use / by Thomas Hotchkis ...

SECT. XXXV.

3. A Third Grand Impediment to our Re∣formation by these things, and a cause of our Incorrigibleness, is our insensibleness of the true Cause, or Causes; I mean, the me∣ritorious Causes of Gods Judgments, our not acknowledging them, and not laying them to Heart accordingly. What the cause of all pu∣nishment is, we have already heard from this Text it self, and in the Second Branch of the Use of Information, viz. Sin. It is of the very formal Nature of punishment, that it be for sin. Omnis poena est peccati po••na. It is the true definition of punishment, yea, Cha∣stisement: That it is Malum Physicum, or ma∣lum Passionis propter malum morale, or Actionis; so that Suffering cannot be styled either Cha∣stisement, or Punishment, unless it be for si••,

Mic. 1.5. For the Transgression of Jacob is all this, and for the sins of the House of Israel. Esay 42.24. Who gave Jacob for a spoyl, and Israel to the Robbers? Did not the Lord, he, against whom we have sinned? Jer. 5.25. Your Iniquities have turned away these things, and your sins have with-holden good things from you. Let the punishment be what it will (privative, or positive, the with-holding of good things from us, or the inflicting of evil things upon us) sin undoubtedly is the cause thereof. What∣ever pressures, or punishments a sinner lyes under, those words of the Prophet Jeremy, (Chap. 4.18. This is thy wickedness) may be engraven upon it. But this sinners oft-times will not see and acknowledge, at least, not lay it to Heart. Sometimes they will justifie themselves, saying, They a 〈◊〉〈◊〉 I••nocent, as did Judah, Jer. 2.35. And in ••••••d of Comp••ain∣ing of themselves, they will Complain of God, saying with them in Ezekiel, Chap. 18.25. The way of the Lord is not equal. Sinners must be shewed their sinners, before they will see them, whence that Charge of God to the Pro∣phet Esay, Chap. 58.1. Cry aloud, and spare not, lift up thy voyce like a Trumpet; Shew my People their Transgressions — And the like his Charge to the Prophet Ezekiel, Chap. 10.2. Son of Man, cause Jerusalem to know her abo∣minations. One would think, that abominable

wickedness (abominations) could not be un∣known to sinners, and that sinners could not but of themselves know them sufficiently, as to intuition, or an intuitive knowledge: But it seems, it was not so, and therefore God bids his Prophet Cause them to know their abomi∣nations. Yea, (which is still worse) many sinners, though they are under sore Afflictions, and punished seven times more than formerly, yet are unwilling to know their sins, especially their abominations, (i. e.) their more hai∣nous sins: Yea, they will be Angry; yea, some will be little less than mad, or madded with him, or them, who will be so plain with them, and faithful to them, as to salute them with such Language, as Nathan did David, say∣ing, Tu es Homo, Thou art the Offender, Thou art the Drunkard, Whore-monger, Lyar, Swearer, Worldling, &c. Or, if sinners are sensible of their sins as the Causes of their Suf∣ferings, yet how few do lay them to heart? Though they mourn, perhaps, for their Suf∣ferings, yet how few in that Case do mourn for their sins? This Godly sorrow is that, for want of which the Prophet Jeremy Complains, saying, Chap. 5.3. Thou hast stricken them, but they have not grieved. Now, so long as sinners are insensible of their sins as the Causes of their sufferings, and do not lay them to Heart, what Reformation can be expected?

Exhort such a sinner to Reform, and what will his Answer be, but like that of the People, be∣ing exhorted in a like Case by Gods Prophets to return, (they saying, wherein shall we re∣turn? Mal. 3.7.) What should we Reform? Or, wherein should we be Reformed?

For a Remedy then against the said Impe∣diment to our Reformation, and as a fit and proper means conducing thereunto, I will ex∣hort to these three things.

1. To search after those sins, which are the Causes of our punishments.

2. To confess them.

3. To lay them to Heart, and to be hum∣bled in the sight of God for them.

1. Let us be sollicitous to know and find out what special sin, or sins are the Causes of Gods punishing us with such severity. Thus solli∣citous was David in a like Case, who being under a sore Judgment of a three Years Fa∣mine, is said to have enquired of the Lord, 2 Sam. 21.1. And of what, or to what pur∣pose that his enquiry was, doth appear by the Lords Answer immediately specified, [It is for Saul, and for his Bloody House, because he slew the Gibeonites.] The Light of Na∣ture did Instruct the Heathens thus to do, as appears by the Mariners, in Jonah, thus say∣ing every one to his fellow, Chap. 1.7. Come, & let us cast Lots, that we may know for whose

Cause, this evil is upon us, I shall exhort you th•••• in the words, wherewith the C••urch un∣der her lament••••le sufferings is brought in, ex∣citing one anoth••r hereunto, ••••m. 3 40. ••••t us s••arch and try our ways: And in the ••••rds of Saul. 1 Sam. 14.38. Know and see w••••re∣in the sin hath ••••••n this day. On 〈…〉〈…〉 ••••••••h∣ing this search, and exam••n tion of 〈◊〉〈◊〉 Mat∣ter, let it be such as was said of ••••r R••••orma∣tion, Let it be an Orderly search, (i. e.) ••et it begin at home, and then proceed forwards to others.

1. Then be exhorted to begin with your selves. Examine your selves, prove your selves, whether there is not that in you, and hath been done by you, which hath caused God so heavily to punish us. Flatter not your selves in your own Conceit, that because you are one of the God••y party (as Sects and Secta∣rie, of, all sorts do usually appropriate this Ti∣tle to their own ••••••b••.) I say, slatter not your self in thinking, that because you are of the Re••orm••ng, ••n Non-Conforming Party (whe∣ther Pr ••b••••••rian, Congregational, Anabap∣tical, &c.) who stand for a Reformation of our Protestant Reformation, that therefore you are not at all responsible for the Calami∣ties of the Time. O that e••ery one of all Parti•••• w••uld in sober sadness, lay their hands upon their own Breasts, saying, in the words

of the Pr••phet Jeremy, What have I done? Let us never talk and Compla n what others have done, till we have expostulated with o••r selves, saying, What have I done? As Solo∣mon says, Prov. 20.9. Who can say, I have made my Heart clean, I am pure from my si••? In like sort may we make the Challenge, say∣ing, Who can say, that he is pure from t••e guilt of all the Judgments of God that are up∣on us? Who can wash his hands, with Pi∣late, and say, He is Innocent as to all that Blood, which of latter Years hath been shed, both by Land and Sea?

2. Search your Houses, as Jacob did the Tents of his Wives and Maid Servants, Gen. 31.32. Exam ne, what Achans are there to be sound. Have not you alike Cause to sus∣pect concerning some of yours, as Job did of his, saying, Chap. 1.5. It may be my Sons. have sinned, and Cursed God in their Hearts. In searching we do many times over-look things, seeking and searching a great way off, when the th••ng search'd after are high at hand, and with les•• Labour might have been found out.

3. Search and Examin••, what are the sins of the Time••, the •• n•• of ••t••e••••, of all s••••ts and Condition of Men of Cour•• City Co••n∣trey, Nobility, G••n••••••, Clergy, L••••ty, &c. God forbid that we sh••uld make saults where

there are none; or to make such things to be Crimes, which are no Crimes. Thi•• were to Calumniate and Libell, a fault too too Common with Dissenters, both ••n former and latter Times, as if it were no sin to speak wickedly for God, and to talk deceitfully for him, as Job, upon such an account doth expostulate with his Friends, Chap. 13.7. saying farther, (v. 9. as the Geneva Translation Readeth) Will ye make a lye for God, as one lyeth for a Man? Is a lye therefore no lye, because it is for God, being told out of blind Zeal for God and his Cause? But alas, what need we to play the Libellers, in slandring, and making faults wher•• there are none? Or Satyrists in making Mountains of Mole-hills, as many misled Peo∣ple do, the more have their Leaders to Answer for, who have Corrupted and misled them. The Lord knows, and even upon a little impar∣tial search we cannot but know real faults, grie∣vous Crimes, wonderful and horrible wicked∣nesses, hainous abominations in all sorts of Men and Women among us, more than enough to fill our Hearts with sorrow, and our Faces with shame and confusion. Being to search for the sins of these sinful Times as the Causes of our Sufferings, we may at the instant of our setting out upon such a work, say, as Leah did upon the Birth of her Hand-maids Son (the calling him Gad) Behold, A Troop cometh.

Except we shut our Eyes, we cannot but see the manifold Evils, and great Provocations of the Times wherein we Live; And woe be to them that do sow Pillows under all Arm-holes, saying Peace, when there is no Peace.

2. Having upon search (more or less) found out our sins, and the sins of others to be the Causes of Gods Judgments, let us in such sor••, or in that Nature acknowledge and con∣fess them before God and Men, saying, with the Church, Lam. 5.16. Woe unto us that we have sinned. Let every one confess of himself, and for himself, as did Jonah, saying (Chap. 1.12. I know, that for my sake this great Tem∣pest is upon you.) I know, that for my sake as well as the sake of others, this great Tempest of Divine wrath is upon us, Church and State.

2. As for our selves and Families, let us confess, with Nehemiah, (Chap. 1.6. Both I and my Fathers House have sinned.) Both I and my House, I and my Fathers House have sinned.

3. As for our selves and others of all sorts, let us confess, with the Prophet Daniel, Chap. 9. both concerning the whole Nation Collect∣ively and distributively, as we find him acknow∣ledging, v. 11. Yea, all Israel have Trans∣gressed thy Law, even by departing, that they might not Obey thy Voyce, therefore the Curse

is poured upon us, &c. And v. 5, 6. We have sinned, and have Committed Iniquity, and have done wick••••ly, and have Rebel••••••, even by de∣parting from thy Precepts, and from thy Judg∣ments; Neither have we heark ned unto thy Servants the Prophets, which spake in thy Name to our Kings, our Princes, and our Fathers, and to all the People of the Land. Read also v. 7, 8. O Lord, to us belongeth Confusion of Face, to our Kings, to our Princes, and to our Fathers, &••. Let it be Observed t••u••hing this Confession of Dani••l, with ot••er the like in Scripture.

1. That he doth Confess not onely the sin of the present Times, or sin of later Times Committed, but also the sins of former Times, and long since Committed, as the Causes of Gods Judgments.

2. He doth aggravate their sins in his Con∣fession, as they were aggravated in the Com∣m••ssion

3. He doth not exclude the sins of any sort of Persons, as having no hand in bringing Gods wrath upon the Nation; which I do rather in∣timate, b••••••use it may be useful to Observe, that the miscarriages of Pious Persons, and Prince, may provoke God to bring sore evils upon a Nation, as we find in the In••••ances of David and He••••ki••h, upon Record in 2 Sam. 29. and 2 Chron. 21. ••••g••n. and 2.3••.••5.

which we may peruse at Leisure.

Let me then resume my Exhortation, and be•••••••••••• you in the words of Joshua to Achan, (Ch••p. 1.19. ••••y Son, &••.) My Brethren, Give, I pray you, ••••ory to th•• Lord God of Is∣rael, and make Confession to him. This indeed is to g••orifie God, and that more ways than one. In special, it is to ju••tifie God, which is one not••ble way of Glorifying God, styled therefore a Confessing of Gods Name, 1 Kings 8.33. (i. e.) An acknowledging of his Ju∣st••ce to the Glory of his great Name, as in Nehem. 9.33. Confess we then, to our own shame, and to Gods Glory, as doth the Pro∣phet Esay, saying, Chap. 64.6. We all are as an unclean thing, and all our Righteousnesses are as filthy Rags, and we all do fade as a leaf, and ••••r Iniquities, as the Wind, have taken us away. It is not meerly the Wind, but our Iniquities as the Wind, and in the Wind, that doth da••••nifie us both by Land and Sea.

3. Our sins bring sound ••ut, and acknow∣ledged let us hum••le our s••l••es in the sight of God f r t••em. All Confession of sin should pro••eed from Contrition for it, L••v. 26.40. wit•• 41. If 〈◊〉〈◊〉 shall confess their Iniquity — v. 4•• If then ••••••ir Ʋncir••u••cised Hearts be hu••bl•••••• v. 41. Confessi••n without Con••i∣tion, is l••••e a ••ame Sacrifice, (i. e.) such as God will not accept, Psal. 51.17. It is a bro∣ken

and and contrite heart which God will not despise. This is that Duty, which I mean, true remorse and Humiliation for sin is that Duty, which God by his punishments doth call for from sinners. See Joel 2.12, 13. Rent your Hearts and not your Garments, &c. Esay 22.12. In that Day did the Lord God of Hosts call for weeping and, &c. God doth call for this D••ty from all sorts and conditions of Men, even from the lowest to the highest, Royalty it self not excepted: For, Say to the King, and to the Queen, Humble your selves, Jer. 13.18. is the Lords Commission to the Prophet Jeremy. Let us all then humble our selves for our sins as the Cause of our Sufferings,* 1.1 and let it be in the first place, for our own sins. Our sorrow should begin and proceed in that Order as did our search. Let us, being sensible of the Plagues of our own Hearts and Houses, I mean, of the sins of our own Persons and Fa∣milies (for Solomon styles sin by the name of Plague, 1 Kings 8.38.) Bemoan, and lay them to Heart, in the first place; for he or she are no better than Hypocrites, who pretend∣ing to mourn for the sins of the Times, are not affected with sorrow for their own. Next, let us, with Lot, be grieved for the sins of

those, among whom we Live; and indeed that Christian, who grieves truly for his own sins, cannot but grieve proportionably for the sin of others. Let Holy David be a Pattern to us in both. How he did lay to heart his own sin, doth appear by what he says in one of his seven pe∣nitential Psalms (to name no other) Psal. 38.18. I will declare mine Iniquity to the Lord, I will be sorry for my sin. And how he did lay to heart the sins of others, doth appear by his saying, Psal. 119.158. I beheld the Trans∣gressours, and was grieved. And how, or how much was he grieved? Answ. So as to utter it by his Tears; For, says he, v. 136. Rivers of Waters run down mine eyes, because Men keep not thy Law. Sin indeed is it, I mean, our own sins, and the sins of others, that is the fittest Object of sorrow, it being our Duty to lay to Heart our sins much more than our suf∣ferings. This indeed is that which St. Paul styles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Repentance towards God, Acts 20.21. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor. 7.9. A sorrow according to God, or Godly sorrow; sorrow meerly upon the account of Suffering, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The sorrow of the World, or a Worldlings sorrow, who have nothing of God, or Godliness in them: Yea, I may say, that this is but brutish sorrow; for, Bears and Bulls, Owls and Dragons, will, in their Kind, lament upon such a score. See

the Expressions, or Comparisons, Esay 59.11. We roar like Bears, and mourn sore like Doves. Esay 51.20. Thy Sons are as a Wild Bull in a Net, full of the Fury of the Lord. Mic. 1.8. I will make a wailing like the Dragons, and mourning as the Owls. Let us then weep and mourn, not at that rate, as do Doves and Dra∣gons, as do Owls and Bears, (i. e.) for our Sufferings so much as for our sins; and the ra∣ther, because without this mourning for sin, as well (to speak the least) as for the punish∣ment of sin, no Reformation of sin can be ex∣pected. I grant in••eed, that the said godly sorrow for sin may be said, in respect of Inter∣nal Reformation, or Renovation to be Gra∣dus in Re, an Ingredient, or Integral part thereof, but in respect of External Reforma∣tion (that of our outward Man, or Actions, under which Consideration I have Exhorted to it) I look upon it as Gradus ad Rem, as a means conducing to it, and without which, this kind of External Reformation is never like, or possible to be effected. See Jer. 5.3. Thou hast smitten them, saith the Prophet, in his Complaint to God, but they have not griev∣ed (i. e.) for their sins especially. Now, what follows thereupon? Answ. They refused to receive Correction: They refused to return. (i. e.) They wo••ld not be Reformed by these things. See Ezek. 18.30. Repent, and turn

your selves from all your Transgressions: First, Repent For, then Turn From all your Trans∣gressions: No Repenting for them, no Refor∣ming them, or turning from them. For sinners to see, and acknowledge, and to lament their sins as the Causes of all Gods Judgments, is, to Accept of the punishment of their Iniqui∣ties, as is the Expression of Moses in this Chap∣ter, v. 41. And for that Cause, I shall not onely exhort you, in the words of St. James (Chap. 4.9. Be Afflicted, and mourn, and weep; let your laughter be turned into mourning, and your Joy into heaviness) ••ut let your mourning also be turned into mourning, and your heaviness into heaviness: I mean, Let our mourning and heaviness for our sufferings be turned into mourning and heaviness for our sins.

Notes

• * 1.1

  The Nobility hath no Priviledge, nor hath the Crown any Pre∣rogative in this Case (humbly be it spo∣ken.)