THE words are a Gracious Promise made by the Lord unto Solomon after he had dedicated the Temple by fasting and prayer; for though there be no mention of Fasting, yet if we consult the time, we shall find [Page 2] that it was in the seventh moneth, 2 Chron. 5. 3. and that the solemnity continued from the 8. to the 23. day of that moneth, 2 Chron. 7▪ 9, 10. and the 10. day was by a Statute for ever appointed to be a day wherein to afflict their souls, Levit. 16. 29.

The parts are three. 1. A Suppositi­on of Judgements, vers. 13. where, by the enumeration of Three, any others may Sy­nechdochically be understood.

2. A Direction unto Duties: wherein are two things to be taken notice of. 1. The Quality of the persons who are to perform them, My people called by my Name. 2. A Specification of the Duties, which are these four, Humiliation, Supplication, Re­conciliation, Conversion.

3. A Gracious Promise of Mercy, where­in are very remarkable four signal Returns of Grace in conformity to their Duties. 1. They Humble themselves under Gods Holy hand, and he humbleth himself to look down from Heaven. 2. They pray, and God hears their prayer. 3. They seek the favour and the face of God, and God for­gives their sin, and is reconciled unto them. 4. They Turn from their wicked wayes, and God Heals those evils which those wicked wayes had brought upon [Page 3] the Land; no duty undertaken in vain, but a sutable and correspondent Mercy promised to encourage them thereunto.

It may here not impertinently be asked, why these three Judgements of shutting up Heaven, sending Locusts and Pestilence, are rather mentioned than any other, since doubtless the Promise doth extend it self further? I take the reason to be, 1. Because these are irresistable, no Counsel, no Poli­cy, no Strength can prevent them. 2. Be­cause they are inflicted by God alone, no second causes immixed in them, if I shut up Heaven, if I command the Locusts, if I send Pestilence.

1. If an Enemy come, Counsel may hin­der, strength may vanquish, Treasure may bribe, and divert him. Our own Polices and Provisions may seem to contribute to­wards our help. But against an Army of Locusts, no Policy, Wisdome, Srength, Embassie can prevail. No power of man can open or shut the Clouds, No Gates or Barres can keep out a Famine, or a Pesti­lence from a place.

2. If an Enemy come, we are apt to a­scribe that to the malice of men, to look outward to second causes, and not inward to our own sins, or upward to the Justice of God, though it be certain, that there [Page 4] is no humane Hostility without a divine Commission. Men are Gods Rod, and Sword, and Staffe, Psal. 17. 13. Isa. 10. 5, 6. Ezek▪ 21. 3, 5, 11. He by his secret and holy Providence edgeth the spirits of men against one another, (as he sent an evil spirit between the men of Shechem and A­bimelech) Judg. 9. 23. And stirreth up Adver­saries against those that provoke him, as he did against Solomon, 1 Reg. 11. 14, 23 And when he pleaseth to return in Mercy, He re­buketh the sword, and breaketh the bow, and cutteth the spear in sunder, Psalm 46. 9. Isa. 54. 17. These things I say are cer­tain. But we are too apt to bite the stone that hurts us, and not mind the hand that threw it. Whereas when wrath is from Heaven only, we are forced to see God, we have no second causes to ascribe it unto.

So the meaning is; If▪ I send Judgments immediately from my self, such as no hu­mane Wisdome can prevent, or Power re­move, if then the people shall bethink themselves, and return, and seek my face, they shall find that when Wisdome, Poli­cy, Treasures, Walls, Armour, Munition are nothing worth, Prayer and Repentance shall avail for healing.

So here is a double Combate between God and Man. 1. Man provokes God with sin, [Page 5] and God overcomes sin with Judgement.

2. Man wrestleth with Prayer and Humi­liation, and God yieldeth in Mercy and Compassion.

I begin with the first General, the sup­position of Judgements, and from thence­make two observations.

I. Judgements light not on a people ca­sually, or by chance, but by the over-ru­ling and disposing Power and Justice of the Command and Commission of God. It hath not an earthly original; It growes not out of the dust, Job 5. 6, 7. but it comes from Heaven, and is sent from God to sig­nifie something of his mind unto us.

1. Sometimes indeed by way of Do­minion and absolute Power, He destroy­eth the perfect and the wicked, he laugh­eth at the trial of the innocent, Job 9. 22, 23. Sometimes as a Preparation unto inten­ded Mercy, as men plow the ground which they mean to inrich with precious seed, and carve the stone which they mean to put in the top of the building. Josephs Iron chain made way to his golden chain, and Davids troubles season'd him for his Crown. As men put forth longest into wind and sun that great Timber which must bear the greatest burden and stress of the build­ing. No such School to learn in as the [Page 6] School of Affliction. But most usually in a way of Justice, Because thy sins were increas­ed, I have done these things unto thee, Jer. 30. 15. Thou hast done right, we have done wickedly, Neh. 9. 33. I have not done without cause all that I have done, Ezek. 14. 23. Personal chastisements may be for tryal and exercise of faith and pati­ence, but general and publick Judge­ments are ever in wrath and displeasure.

Such have been the dealings of God in this Nation; The cup of Affliction hath been given to All orders of men; we have seen Princes on Scaffolds, and in banish­ment; Parliaments broken in pieces by their servants, Peers and Patriots devested of their Honours, and secluded from their Trust; Dishonours poured upon the City, Pover­ty on the Countrey, Blood on the Land, Scorn on Ministers, Threats on Ʋniversities, Con­sternation on Souldiers, there is not any or­der or degree of men, which have not been shaken with these Earth-quakes. O how deep is our stupidity, if we do not all of us analyze and resolve our sufferings into their proper principles, ours sins and Gods Displeasure? If we have only howled vn­der them, and see not Gods Providence in them, ordering the sins of men unto our Humiliation? If we know them only natu­rally [Page 7] by their smart to the flesh, and not spiritually by their influence on the Con­science? If we censure others, and absolve our selves; If our sufferings harden and enrage us in animosities against men, but do not meeken and melt us under the holy tryals of God?

Let us therefore labour to find out our sins by our Sufferings, the cloud of wrath rising out of the sea of lust. Let us search and try our wayes, and since we are living men, not complain of the punishment of our sins, be not as Adamants, Rocks, Oakes, which blowes, waves, winds, break not, move not, bend not. Make use of our suf­ferings to review our sins, and to know our Duty, what we should haply have done, and did not in the day of our prosperity, before God laid us aside, what the Contro­versie was which God had against us in our Sufferings, what the Duties are which he requireth of us in our restitution. The Prophets staffe did no good to the dead child till he came himself. Judgements do no­thing, till God follow them with his Cra­ces. Chastisements never mend us till they Teach us. Blessed is the man whom thou cha­stenest, O Lord, and teachest him out of thy Law, Psalm 94. 12. Till we see his name, and hear his voice in them, Mic. 6. 9. Till we take [Page 8] notice of his Justice preparing the whale that hath s. vallowed us, Jon 1. 17. Bidding S [...]imei curse, 2 Sam. 16. 10. Giving a charge to the Assyrian, Isa. 10. 6. This will make us dumb, when we consider that it is God that doth it, Psalm 39. 9.

And now that the Cup hath gone round, and God hath by his Righteous providence prevented our revenge, and done that by the strange vicissitudes of his justice in a wise and holy manner, which if he had left us to do in our owne, cases would possibly have been done with folly and fury: Let us conclude that the Lord having judged us all himselfe, we should make it our work not so much to look back with revengefull, as to look forward with Healing and clo­sing Resolutions. We have been like wan­ton children which fall out in a family, now our father hath whipped us round, that should make us returne to our fraternal a­greements againe.

2. The Lord hath variety of Judgements whereby to reduce froward and stubborn sinners, can punish them in the Heavens over them, in the Earth under them, in their bowels within them, can beset them upward, downward, outward, inward, and make a Net, and Chain, and Hedge of af­flictions to shut them in, And to fence up [Page 9] their way that they cannot pass, Job 3. 23. Job 19. 8. When he will plead, he will take away all Refuge, and make every Region, towards which we look, minister Despair. They shall look upward, and they shall look unto the earth, and behold Trouble, and Darkness, and Dimness of Anguish, Isa. 8. 21, 22. If they look without, behold a Sword; if within, be­hold Famine and Pestilence, Levit. 26, 25. Jer. 21. 4. 6 Ezek. 7. 15. Evil, which they shall not be able to escape, or go forth of, Jer. 11. 11. When men multiply sins, the Lord usually multiplyeth Judgements, till he either bend by Re­pentance, or break by Destruction. When Cleanness of teeth, Blasting and Mildew, Pestilence and Sword, the Judgements of Sodome and Gomorah, did not prevail with Israel to return, then he threathneth final wrath, Therefore Thus will I do unto thee, Amos 4. 6.—12. Which Thus, in the Prophet Amos, seemeth to me, to be the same with Lo Ammi, in the Prophet Hosea, an utter rejection of them from being the Lords people, Hos. 1. 9. Four times after one another doth the Lord threaten to punish his people seven times more for their sins, if they walk contrary unto him, [Page 10] Levit. 26. 18, 21, 24, 28. Philosophers use to reckon but eight steps to the highest, and most intense degree of a quality, but the wrath of God is represented by eight and twenty degrees unto us.

1. The Methode of God in these vari­ous Judgements usually is. 1. He be­gins at the outward man, exercising a peo­ple many times with change of Rods, which is ever a sign of Anger in the Fa­ther, and of stubbornness in the Son.

2. He proceeds to the soule by smiteing that, revealing his wrath, subducting his peace, implanting his terrors, causing guilt and fear to gripe and seize on the con­science, called Breaking of bones, Psal. 51. 8. drinking up of spirits, Iob. 6. 4. A wounded spirit, Prov. 18. 14. If the Lord should give a secure sinner, who now haply thinks himself alive, and safe, upon the mistaken apprehensions of Mercy, a full view of the filthiness, and sense of the Heaviness of any one atrocious sin whereof he stands guilty, it would make him a terrour to himself, willing to exchange his burden for the weight of a Rock or Mountain. O my bro­ken bones, saith one, Psalm 51. 8. O my withered heart, saith another, Psalm 102. 3, 4. O the distracting terrours of God, saith a third, Psalm 88. 15. O the intoxicating [Page 11] Arrows of the Almighty, saith a fourth, Job 6. 4. Thus the Lord can make a man a Magor Missabib, a very fury and fiend unto himself, by arming his own conscience against him. And if the Sergeant be so formidable, what a fearfull thing is it to fall into the hands of the Living God? A­gainst whose wrath all the Honours of the world, all the Wealth and greatness, which a thousand Kingdomes could heap upon a man, could be no more a protection, than a robe of beaten gold, could be to one that is cast into a furnace of fire. Know­ing therefore the terrour of the Lord, let us be perswaded to be beware of provoking his wrath by any presumptuous sin.

3. Towards obdurate sinners, the Lord ma­ny times deals in a more fearfull manner, sealing them up under hardness of heart, a spirit of slumber, a Reprobate sense, a seared conscience, to be led blind-fold by Satan till destruction unawares overtake them. So it is said of the old world, that not­withstanding the preaching of Noah, who by preparing an Ark condemned the world, they yet knew not till the flood came, and took them all away, Mat. 24. 39. Be­cause I have purged thee, saith the Lord, and thou wast not purged, thou shalt not be purged from thy filthiness any more, Ezek. 24. 13. [Page 12] Ephraim is joyned to Idols, let him alone, Hos. 4. 17. Let him that is filthy be filthy still, Rev. 22. 11.

Now since the Lord hath such variety of Judgements, that we can never out-sin his wrath, Let us be deeply humbled for our pride, who have Pharaoh-like put God to so many changes of Rods, and variety of Judgements, as we in this Nation have felt. Let us yield betime unto him, for he will overcome when he judgeth. Let us take heed of flattering our selves when one rod is worn out▪ or laid a side, as if the bitterness of death were past, God can make every Creature about us, every faculty within us, a Rod and a Scourge against us.

And therefore having received such de­liverances as we lately have done, let us make holy Ezra's conclusion, Should we a­gain break thy Commandments? Ezra 9. 13, 14 Should we not take heed of sinning any more, lest a worse thing come unto us? Joh. 5. 14. Should we not consider for what it is that God restored us to our stations, namely, that we should in our places study how to honour him, to be zealous for his Truth, and Pure Religion, tender of the Liberties, Pro­perties, and equal Rights of all the people in the Land, to restore all oppressed Inno­cents, to loose the bonds of violence, and to [Page 13] settle these so long shaking and discomposed Nations upon the firm foundations of Truth, Peace and Righteousness againe? Thus much for the first General. The supposi­tion of Judgements, various, and such as come immediately from God, and admit of no possible prevention by humane wis­dome, or removal by humane power.

II. We proceed to the Direction unto Duties, wherein comes first to be consider­ed the Quality of the persons who are to perform them, My people that are called by my name. All men are his Creatures, only a select and peculiar inheritance, that bear his name, enjoy his Peace, Promises and Protection, and are in Covenant with him, are called His People. I entred into Cove­nant with thee, and thou becamest mine, saith the Lord, Ezek. 16. 8. This people have I formed for my self, Isa. 43. 21. The Lord hath set apart him that is godly for himselfe, Psalm 4. 3. They are the people of his holi­ness, Isa. 63. 18. A people for his name, taken out from among others, Acts 15. 14. To be called by his Name, noteth to be his adopted Children, as Josephs children were made the children of Jacob, Genesis 48. 5, 16.

We are Gods people two wayes. 1. By visible profession or Sacramental separa­tion [Page 14] from the world, as the whole Nation of the Jewes are called his people. A pe­culiar Treasure unto him above all peo­ple, Exod. 19. 5. A Nation, nigh unto him, Deut. 4. 7. His people even then when they rebelled against him, Isa. 1. 3, 4. 2. By Spiritual Sanctification, and internal Dispositions. Thine they were, and thou gavest them me, and they have kept thy word, John 17. 6. Jews inwardly by the Circumcision of the heart, Rom. 2. 29. The Israel of God, Gal. 6. 16. The Children of the Promise, Rom. 9. 8. The Remnant according to the Election of Grace, Rom. 11. 5. The Circumcision which worship God in the spirit, Phil. 3. 3.

These are His people by a Price of Re­demption, 1 Cor. 6. 19, 20. By a peculiar Designation unto his service, Tit. 2. 14. By an Intimate Relation of Love and Dear­ness, Ezek. 16. 8. By an high Valuation of them as Treasures, Jewels, vessels of Ho­nour, Mal. 3. 17. 1 Pet. 2. 9. 2 Tim. 2. 20. By Destination to a more glorious end, Eph. 4. 30.

The Duty extends to both. The whole body of a visible Church are in Judgements to humble themselves, and as to temporal deliverances the Lord doth respect the Hu­miliations of the worser Members of the [Page 15] Church, as we see in the cases of Ahab and Rehoboam, 1 Reg. 21. 28, 29. 2 Chron. 12. 6, 7. But to do this so effectually as to attain all the annexed promises, is the work of the Israel of God by spiritual Sanctifi­cation.

Now from this Qualification we gather these two useful Observations.

I. The sins of Gods own people, who are in Covenant with him, may provoke and pro­cure Judgements; their Pride, and Security, Worldly Love, Conformity to the Cor­ruptions of the times, Coldness and For­mality in Duty, Uneven and Unfaithfull walking, acting by divided Interests from the rest of the Lords people, may provoke God severely to punish a land, and we may justly fear hath done so amongst us. A good man, though a Son may yet be silius sub ira, under paternal displeasure. If Moses and Aaron do not by believing glori­fie God, they must both die in the Wil­derness, Num. 20. 12. If David grow proud of victories, and number the people, God will send a plague which shall lessen their number and his pride, 2 Sam. 24. 15. If Solomon turn from God to Women, and to Idols, though he be a Son, he shall be chastized with the rods of men, 2 Sam. 7. 14. If Asa grieve the Prophet, and op­press [Page 16] the people, he shall be vexed with Warrs and Diseases, 2 Chron. 19. 9, 12. If Jehoshaphat help the ungodly, his life shall be endangered, and his ships broken, 2 Chron. 19. 20. God will have Judge­ment begin at his own house, 1 Peter, 4. 17.

Their sins have some Aggravations in them which other mens have not; these are committed against special light and more glorious convictions, as those of So­lomon, After God had appeared unto him twice, 1 Reg. 11. 9. Against special Love, and experiences of divine favour, 2 Samuel 12. 7.—9. A­gainst special Relations, the Honour of a Fa­ther, a Lord, an Husband, Isa. 1. 2. A­gainst special Grace, and Assistance of the Holy Spirit, Ephes, 4. 30. Against special Covenants and Engagements, after a vouch­ing God for theirs, Psalm 78. 34. A­gainst special Deliverances from greatest dangers, Ezra 9. 13, 14. Against special Hopes, and more special Promises which should have! perswaded them unto Holi­ness, 2 Cor. 7. 1. 1 John. 3. 3. Against spe­cial Peace and glorious Comforts, as David sinned against the joy of Gods salvation, Psalm 51. 12. Peter denied Christ after he had seen his Transfiguration.

[Page 17]And this may teach the holiest of men; 1. To take heed of playing the Wantons with the Grace of God: Though God be a tender, yet he may be an Angry Father: And who knoweth the Power of his Anger? Psalm 90. 11. 2. To be more carefull to stand in the breach against publick Judge­ments, having by their sins contribu­ted to the bringing of them upon the Land.

2. It is not our doing of Duty, but Gods being in Covenant with us, which is the ground of his Mercy to us. Property doth stir up Compassion, Though they have provoked me, yet I will spare them, because they are mine, Malachy 3. 17. Whence we learn;

1. In what manner to go to God, and to plead with him, not in confidence of our Duty, but of our Relation to him as His, Thou art our Father, we are thine, Isa. 63. 16,—19. The Church in Affliction seldome useth any other Argument, Why doth thy wrath wax hot against thy people? Exod. 32. 11. Art not thou our God? 2 Chron. 20. 7. We are called by thy name, leave us not, Jer. 14. 9. Spare thy people, O Lord, give not thine Heri­tage to reproach, Joel 2. 17. And the Lord when there is no motive else, is marvellously wrought on by this Argument, Is Ephraim [Page 18] my dear son? Is he a pleasant child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord, Jer. 31. 20. In Confession we must say, Thus and Thus have we done. Josh. 7. 20. In Petition we must say, Thus and Thus hast thou promised. We may argue much better from Relations then Performan­ces. Lord, We are thy Children; when we deserved wrath thou didst Adopt us; though we deserve it still, do not reject us. When thou didst Adopt us, thou didst adopt enemies: If thou shouldst reject us, thou shouldst reject Children. Our unwor­thiness could not prevent thy Mercy, let it not remove it.

2. In what manner to do Duty. None can do Duty aright, but as one of His, and in Covenant with him. In Christ by faith both our Persons, and our Services are ac­cepted, Ephe. 1. 6. 1 Pet. 2. 5. The Al­tar sanctifieth the Gift, and he is our Altar. Mat. 23. 19. Heb. 13. 10. Joh. 15. 4, 5. Out of him we can do nothing. Duties are not done aright, but in the vertue of the Covenant of Grace. Jehu did a work materially good, but carnal policy turned it into sin, Hos. 1. 4. To pray, and yet holdIsa. 1. 15. fast cruelty; To Fast, and to take pleasureIsa. 58. 1. in Wickedness; To bring Offerings andAmos. 5. 21. [Page 19] Flocks to Gods house, and still delight in violence and oppression; If any thing be to mock God, and provoke wrath, certain­ly this is, to make Religion, like Samuels Mantle, a Cloak for the Devil.

3. In what manner to escape Judgements, and secure Mercy. Be His people, and you are sure to be spared, Mal. 3. 17. Ezek. 9. 4. He hath an Ark for Noah, a Zoar for Lot, a Basket for Paul, a Gath for David, Chambers and hiding places for his people, untill Calamity be over-past, Isa. 26. 20. Psalm 57. 2. Zeph. 2. 3. When Jesus was neer his own suffering, and in the midst of dangers himself, he took care of his poor Disciples. Let these go, Joh. 18. 8. The less protection they find amongst men, the more they shall have from him.

Since therefore the Lord is tender of the Interests of his people, and takes spe­cial care of Hearing, Forgiving, and Healing them, Let it be your care, Right Honourable, likewise to take them into your protection: they who hurt them, hew at the bough whereon they stand, dig under the Foundation which holds them up.

This for the Qualifications of the per­sons of whom these duties are required; [Page 20] The Duties themselves required for the re­moval of Judgements, follow.

1. If they shall humble themselves, and be cast down under my holy hand in the sense of my displeasure. But that is not enough, Ahab did so, 1 Reg. 21. 27. who for ought we read, did not pray unto God.

2. If they shall pray, and cry for help, as Ninivie did, Jonah 3. 8. But that is not e­nough neither. Hypocrites in distress will say, Arise and save us, Jer. 2. 27. They will spread forth their hands, and make many prayers, Isa. 1. 15. and cry in the ears of the Lord with a loud voice, Ezek. 8. 18. And enquire early after him, Psalm 78. 34.

3. If they shall seek my face, be grieved more for my Displeasure than my Rod, Pray first for Mercy, and then for Healing, as David, Psalm 6. 2. It was Christs Method first to forgive, and then to heal, Mat. 9. 2, 6. And it must be ours in praying for it. But neither is this enough, Pharoah can be contented to have his sin forgiven, though he will not let it goe, Exodus 10. 17.

4. If they shall turn from their evil wayes, and so lift up holy hands unto God, First wash their hands in innocency, and then com­pass the Lords Altar, Psalm 26. 6. Put ini­quity [Page 21] far away from their hands, and then stretch them forth towards God, Job 11. 13, 14. Lift up pure hands, 1 Tim. 2. 8. Put away the evil of their doings, and then come and reason together with the Lord, Isaiah 1. 16, 17, 18.

1. Then, If they shall Humble themselves. A duty called for by Prophets and Apostles, Mic. 6. 8. Jam. 4. 10. 1 Pet. 5. 6. specially respected by God, as we find in the case of Josiah, 2 Reg. 22. 19. And gracious Pro­mises made thereunto, Leviticus 26. 41. 42.

It emptieth the heart of Self-Confidence, is the Root of that fundamental Duty of Self-Denial.

It fits for approach to God, because the more humble, the more welcome: the more we tremble at his Threatnings, the more we shall supplicate for his Grace, Isa. 66. 2. Job 9. 15.

It disposeth to a Confession of sin, as we see in the poor Prodigal and Publican, Luke 15. 17, 18, 19. Luke 18. 13.

It prepares the heart for the entertain­ment of Mercy, though the proclamation be made, and the Court of Mercy be open to all, Rev. 17. 22. yet while men love sin, they forsake Mercy, Jon. 2. 8. But when the soul is humbled, it opens to God, and [Page 22] his Grace. Weary souls are glad to be sa­tiated, Jer. 31. 25.

It makes way to the forsaking of sin; the more a soul is humbled for it, the more it is fearfull of it, and watchfull against it.

Humiliation is two-fold. 1. A Passive, when God breaks the heart by the Hammer of the Word, as it is called, Jer. 23. 29. or by some sore Affliction. 2. Active, when the soul humbleth it self under sin and wrath; When a man-afflicts his own soul, Levit. 16. 29. Again, This is two-fold: 1. Legal, proceeding from a spirit of Bon­dage, when the heart roars on a rack, or melts in a furnace, is fill'd with Consternati­on and Anguish under the weight of sin and wrath: which was the case of Pharaoh, Ahab, Belshazzar, Felix, the Jaylor, the Murtherers of Christ. 2. Evangelical, When the soul is not only broken and bat­ter'd with the Horror and dread of wrath (this it may be, and remain hard, as every piece of a broken flint is hard still.) But when it is kindly melted and softned with apprehensions of Gods Goodness and free Grace. A compounded Duty made up of Love and Sorrow, the Humiliation of Hezekiah, Jer. 26. 19. and of Josiah, 2 Chron. 34. 27.

[Page 23]This is a perpetual Duty; As long as sin remains, there must be a sense of it, and sorrow for it. But in some times and cases it is specially to be renewed; As in time of ex­traordinary sins and provocations, of pub­lick Dangers and Distresses, of great Enter­prizes attempted, or Successes and Bles­sings desired: which was the case of Exra, 8. 21.

The great sins, the sad Divisions, the dis-joynted affections, the contrary Interests, the dolefull Errors and Distempers in the Church, the miserable Fluctuations and Discomposures which have been in the State, the horrid violations of Order and Justice, the wofull Staines which have been upon the Land, by the irregular and Prodigious effusion of the blood of Princes, Peers and Prophets, the Affronts and Dissipations which have been put upon Parliaments, the Contempts which have been poured outon Ministers, and At tempts against their Maintenance; The great dif­ficulties which lie before the noble Houses at this time, in their endeavours of Heal­ing and setling the Land, and putting the broken bones and dislocated joynts into due order again; the allaying of animo­sities, the moderating of Extremi­ties, the reconciling of differences, the [Page 24] satisfying of Interests, the Preservation of pure Religion, and the great concern­ments of Christ and his people; the re­storing of collapsed Honour to the Nations, and of just Rights to all orders therein; (which have been so many years obstruct­ed) the reviving of Trade, the easing of Pressures, the reducing of these wofully tos­sed and naufragated Kingdoms unto Calm­ness and Serenity again, do call aloud for these Duties in the Text, that so the Lord may be pleased to hear, forgive, and heal us himself; and shine upon the Counsels, and bless the whole undertakings of his servants that they may be Instruments of Healing us likewise.

For your better performance hereof, I shall propose two Expedients.

I. To take a view of God in himself, and in his Relations unto you, and dealings with you.

II. To take a view of your selves in the glass of his pure and holy Law.

1. Set the Lord before you as David did, Psalm 16. 8. Consider what a God he is with whom we have to do. Consider him,

1. In himself. His searching Eye, Hum­ble your selves in his sight, Jam. 4. 10. His mighty Hand, Humble your selves under his [Page 25] Hand, 1 Pet. 5. 6. His Eye can search us, we cannot hide from him; his Hand can reach us, we cannot escape him. Every Attribute of God may serve to humble us.

His Majesty and Glory, dreadfull to the Angels, Isa. 6. 2. Cujus participatione justi ejus comparatione nec justi. He is a great God, and therefore greatly to be feared, Psalm 89. 6, 7.

His Holiness, wherein he is glorious, Exodus 15. 11. So Holy that he cannot be served, Josh. 24. 19. Of purer eyes than to behold iniquity.

His Jealousie and Justice: A God to whom vengeance belongeth, who will not be mocked or provoked, Nahum 1. 2.

His Mercy and Goodness which should lead us to Repentance, and melt the heart into a filial fear of him, Hosea 3. 5. Rom. 2. 4.

His Omniscience, who searcheth and trieth the heart and the reins, hath all things naked and open before him. If we know enough by our selves, to humble and abase us, how should we reverence the eye of God who knoweth all things?

Such considerations greatly humbled the holiest of men. Moses is afraid to look up­on God, Exod. 3. 6. Job abhors himself, [Page 26] Job 42. 5. Elijah hides his face in a mantle, 1 Reg. 19, 13. Isaiah cries out, I am undone, Isa. 6. 5. Ezra cannot stand before God, Ezra 9. 15. Peter bids Christ depart from him, because he is a sinfull man, Luke 5. 8.

2. In his Relations to us: He our Maker, we the Clay; He our King, we Vassals; He our Judge, we Malefactors; He our Father, we undutifull sons; He our Ma­ster, we unprofitable servants. All Argu­ments unto Humiliation.

3. In his Dealing with us. Our Humi­liation melts him all into Mercy, when Israel confessed, submitted, prayed, reformed, the soul of the Lord was grieved for their misery, Judg. 10. 15, 16. When Ephraim smote on his thigh, the Lords bowels were troubled for him, Jer. 31. 19, 20. But our stubborness will seal and shut up his com­passions against us, Levit. 26. 21. Consider him;

1. In his Iudgements and various Provi­dences: By which we should learn Righte­ousness, Isa. 26. 9. The Lords Cup hath passed through all Orders of men, Princes, Peers, Gentry, Ministers, People, Souldiers themselves; We have felt his Judgements in our Houses, our Honours, our Names, our Estates, by Wars on Land, by Dangers [Page 27] on Sea, by Divisions in Church, by Con­fusions in State, by more Evils and Sorrows then can be well enumerated. And should we not turn unto the Lord that smites? Isa. 9. 13. Should we be like Ahaz, the worse for our sufferings? 2 Chron. 28. 22. Be set on fire, and not know it; be burnt, and not lay it to heart? Isa. 42. 25.

2. In his Mercies which have shined up­on us through all our clouds. We have no reason to complain, for we are living men. He hath remembred Mercy in the midst of wrath, Quenched the flame of War, fru­strated the Attempts of those who would have kindled it again, rebuked the rage of the sea, the beast of the reeds, as the Psal­mist speaks, put a stop to the Career of those who had in hope and design swallow­ed up our Churches, our Ʋniversities, our Ministry, our Jordan into their dead sea. Continued his Gospel, and the means of Grace in plenty and liberty amongst us, (blessed be his name for ever, never may this blessing be removed from us) restored our Parliaments (the great Bulwarks under God of our Religion, Liberties, Properties, Interests, all our Endearments) towards their Ancient Honour and Splendor again. And this Goodness of God calls for our Humiliation, I will accept you, and gather you [Page 28] out of the Countries, and then you shall remem­ber your wayes, and loath your selves, Ezek. 20.—41, 43. With an Hard and a Soft, Stone and Mortar, we build a Wall; with an hard and an soft, an Hammer and a Pillow, we break a flint; with an hard and a soft, the Seal and the Wax, we make an impres­sion. Hard Judgements and soft Mercies, should build us up in Holiness, break our stubborn hearts, and make impressions upon them.

II. Take a view of your selves, of your own Hearts and Lives; we are apt to forget our selves, Iam. 1. 23. To mistake our selves, Prov. 14. 12. Rev. 3. 17. And therefore we are bid to search and try our selves, 2 Cor. 13. 5. as a means to silence our complaints a­gainst God, Lam. 3. 39, 40. When the Prodigal son once came to himself, and took a surveigh of his own condition, he was quickly brought to acknowledge his unwor­thiness, Luke 15. 17, 18. This is a Duty of singular use and benefit. It enlargeth the heart in godly sorrow for sin past, upon the discoveries which this Scrutiny ma­keth. When we remember our doings, we shall loath our selves, Ezek. 6. 9. It wor­keth caution and circumspection for the time to come; We shall take heed of breaking the Commandments, having provoked the [Page 29] Lord so much already, Ezra 9. 14. It will cause us to magnifie divine Mercy, as Paul did, when he called to mind, that he had been a Persecutor and Blasphemer, 1 Tim. 1. 13, 15. If any one should do us the thou­santh part of the wrong which we have done God, could we humble our selves to feed, to cloath, to enrich, to adopt such a person unto our own family, and provide an ample inheritance for him? It would make us relie only on free grace, and not on any strength of our own, when we consider how much God requires, and how little we perform. I will go in the strength of the Lord, I will make mention of thy Righteousness, of thine only, Psal. 71. 16. Ashur shall not save us, we will not ride upon Horses, nor say to the work of our hands, ye are our Gods, for in thee the Father less findeth Mercy, Hos. 14. 3. Isa. 17. 7, 8. It will make us exceeding meek and patient in Afflictions. It is no­thing but ignorance of our selves, which makes us swell and fret against God. If we be living men, we have no reason to complain, for we suffer less than our iniqui­ty deserves, Lam. 3. 39, 40. Job 11. 6. Psal. 103, 10. Ezra 9. 13.

And that we may have the better and fuller view of our selves, of our hearts and lives, let us look upon the holy Law of [Page 30] God. It is exceeding broad, and reacheth to the smallest corruption, Psalm 119. 96. Exceeding spiritual, and searcheth the in­most corners of the soul, Rom. 7. 14. Ex­ceeding pure, and cannot away with the least pollution, Psalm 119. 140. Exceed­ing perfect, and will not dispence with any defect, Psalm 19. 7. Exceeding right and strait, and cannot endure any guil of spirit, Psalm 19. 8 9. Upon the exceeding great and precious promises of the Gospel, which are the Portion and Dowry of the Church here below, Upon the Holy Spirit of Love and Grace, which sealeth Believers unto the day of Redemption. Upon the free Love whereby we were elected, Upon the precious blood whereby we were redeemed, Upon the glorious Inheritance whereunto we are reserved, Upon the gracious Image after which we are renewed.

This holy Law we have violated, these precious Promises we have undervalued, this blessed Spirit we have grieved, this Grace we have abused, this Image defiled, this free Love, this inestimable blood, this glorious Inheritance we have deprized, and miserably neglected [...]ad disesteemed. What remains, but that we cry out all with the Leaper in the Law, Unclean, Ʋn­clean. Lastly, Let us take off our sins; if [Page 31] we be not Rocks and Adamants, that will humble us. We were made to converse with God, and sin hath shut him out of all our thoughts. We use to lament sad Alterations, when a Garden of Eden is made a Wilderness, Cities turned into ru­inous heaps, they that wear Scarlet, em­bracing Dung-hils. How should we be­wail the sad change which Sin hath wrought in our Nature and Lives? That a Creature stamped with the impress of the divine Image, made for high and honou­rable Imployments, should so far degene­rate, as to be a child of Darkness, a vassal of Hell, a vessel of lust. That a Soul made of a kind of Angelical substance, should sink it self into the balance, with sordid pleasures, with perishing profits, with noisome lusts, should barter, and sell away its self, and its salvation, for wind; for shame, for vani­ty, for rottenness, and change its glory for that which doth not profit. That a tongue which was made to glorifie God, and to be our Glory, made for prayers, and praises, and gracious Communication, should belch out Blasphemy and Profaneness, Oaths and Curses, Ribaldrie and Reviling, and all kind of rotten speeches, like an open Se­pulcher. That an heart which was made for heavenly meditations, and for intimate [Page 32] communion and converse with God, should now entertain none but hellish affections, and be a sink and charnel house of impure Lusts.

If we should here descend to a more par­ticular disquisition, and consider, The un­cleanness of our Original from fallen-Adam, by whom we have been sold as Bond-men under sin, Rom. 7. 14. For none can bring a clean thing out of an unclean? Job 14. 4. Job. 25 4. The uncleanness of our Nature and Constitution, by nature Children of wrath, No good thing dwelling in us. As contrary to the holy Will of God, as Darkness to light; as full of Evil, as the Sea of wa­ter; Set on fire hy a hell of corruption, James 3.6. Exactly contrary to the Law of God, as appeareth by comparing the strict demands of the one, Gen. 3. 10. with the thorow depravation of the other, Gen. 6. 5. The uncleanness of our Thoughts, and secret Affections which arise continually, as sparkles out of a stirred furnace: Vain thoughts, which tend to no good, Jer. 4. 14. Wicked impure Thoughts, very gall and bitterness, Acts 8. 22, 23. The unclean­ness of our words, not only idle words, Mat. 12. 36. but rotten and unsavory, Eph. 4. 29. The uncleanness of our Actions, that immense Colluvies of Impieties against [Page 33] God, Unrighteousness against men, In­temperance against our selves, Hainous in Quality, Measureless in Quantity, Sands for number, Mountains for weight, at­tended with multitudes of dolefull aggra­vations; The uncleanness of our services, and Iniquity of our holy things; Such con­siderations as these sanctified by Evange­lical Grace, would much conduce to our Humiliation, and work in us these three fruits and evidences thereof.

1. A Godly sorrow, so called by the Apo­stle, because it sets the soul God-ward. Cain, Judas, Felix sorrowed, but they ran from God. But Godly sorrow carries the soul closer unto God. As a ship in a tempest ventures not to any shore, but gets further into the Sea; so the soul when it is humbled by God, betakes not it self unto any carnal shore, but still runs closer into him.

2. A Justifying of God, ascribing to him the glory of his Righteousness, if he should condemn us; and of his Mercy, that he doth absolve us, Psalm 51. 4. Daniel 9. 7, 8, 9.

3. A self-judging and subscribing to our Condemnation, saying Amen unto the curse, [Page 34] Deut. 27. 15. If I judge my selfe, God can reverse my Judgement, as the Superiour Judicatory can the Act of the Inferiour: But if I stay till God judge me, all the worldAug. in P [...]. 31 cannot null or avoid his. As St. Austin saith of the poor Publican, Ipse sibi judex erat, ut Deus liberaret; ipse accusabat, ut ille de­fenderet. He judged and accused himself, that God might deliver and defend him.Ber. in Can. S [...]r. 55. Bonum Judicium, saith Bernard, quod me illo districto divinoque judicio subducit & ab­scondit: Volo vultui irae judicatus praesentari non judicandus. This is a good Judgement indeed which withdraws and hides me from the severe Judgement of God. I tremble to fall into the hands of the living God, Let me be presented before his wrath as judged already, not as to be judg­ed by him.

II. The next Duty is Prayer, without which Humiliation is but a sinking under God, not a seeking unto him. The very Heathen betook themselves unto this San­ctuary in times of trouble, ut pacem Dei Bris. de. Fo [...]m. l. 1. p. 81. exposcerent▪ by this mighty Engine God hath been moved to hold his hand, to re­pent of purposed, to revoke denounced Judgements; Vincit invincibilem, Ligat Om­nipotentem.

[Page 35]1. By this we honour God in acknowledg­ing him the fountain of all our Good, the In­flicter of all Evill, the Avenger▪ of all sin, that we have to do with him in all our suf­ferings, Creatures but the Rod, he the Fa­ther that holds it: that no other means can do us good, except he sanctifie them, that his displeasure none can remove: as a Diamond is cut only by a Diamond, so God is pacified only by himself: The sting of the Scorpion cured by the powder of the Scorpion; the Anger of God by the favour of God.

2. By this we ease our selves, Prayer lightneth affliction where it doth not re­move it. Nature is strengthned to bear the pain, Conscience is strengthned to withstand the Temptation and snare of it. The heart is meekned to accept the punishment of sin, as Wool or Mud deads the force of a Bullet, so the heart meekned by prayer, doth obtund the edge of an Affliction, that it cannot get so deep into the heart to hurt it.

III. In Prayer we must seek the face of God; His Favour to comfort us, and his Counsell to direct us.

[Page 36]1. In Judgements and Difficulties we should more seek Gods Favour than our own deliverance; the Recovery of his Love, than the Removal of his Rod. Others griefs press Nature, his displeasure wounds the spirit. In other griefs, Gods favour up­holds the soul, Psa. 23. 4. & 94. 17, 19. But when Gods favour is withdrawn, the soul hath nothing else left to lean to, no­thing can comfort when God frownes. Armour can protect against a sword or a Bullet, but not against fire. When God is angry, no refuge but unto God.

2. In Difficulties we must likewise seek Gods face as David did, 2 Sam. 21. 1. not lean on our own understanding, nor sacri­fice to our Net, but have our eyes upon him, who is the father of lights, who when he will, maketh wise the simple; and when he will, infatuateth the Counsel of the wise, and maketh it brutish.

IV. After all these preparatory Duties, that which is the substantial duty, and the end of all the rest, must follow, Turning from our wicked wayes: not from sin to sin, that is, mutatio in aliud only, not in melius: not from sin to secular interest, that is not [Page 37] a Conversion from sin to God, but to the world: Not from sin to the Meer dictates of Nature and right Reason; that is not a Conversion from sin to God, but from sin to our selves; A Philosophical, not a spiri­tual Conversion: Not from sin only to the natural Conscience, to gratifie and prevent the terrors of that; that is a servile, not a filial Conversion. But from sin to God, not fainedly and hypocritically, Jer. 3. 10. with a divided heart, but sincerely in our thoughts from the love and allowance of all sin, in our wayes from the practise wil­lingly of any sin; but especially from those sins which have most prevailed▪ against us and wherewith we have most dishonoured God, as Isaiah▪ 17. 7, 8. 30. 22. Hoseah 14. 3.

These are the Duties here prescribed in order to the answering of Solomons Prayer. The Answer followes exactly commensurate to these Duties in four graci­ous Promises.

1. A Promise of gracious Condescention intimated in the word From Heaven, though he dwell on high, he will humble him­self to revive the spirit of contrite and humble sinners, Psa. 113. 5, 6. Isa. 57. 15. He will come down to work deliverance for them, Exod. 3. 8.

[Page 38]2. Promise of gracious audience, I will hear. It is a [...] dolefull▪ Affliction to Gods servants [...], when he is angry with their Prayers, and shuts them out, Psalm 80. 4. Lam. 3. 8. And on the other side, this is one of the most radiant and glorious Comforts of Gods people, that in all dif­ficulties they have a Throne of Grace to be­take them to, with a promise, You shall pray, and I will hearken, as a man doth to what he delighteth in: For the prayer of the Righteous is his delight, Jer. 29. 12. 13. Prov. 15. 8.

3. A gracious promise of forgiveness, to serene his countenance, and lift up the light thereof upon them▪ for even when we do his Will, and when we are His People, we want pardoning Mercy. There is need of pardon not only for the ungod­ly unto their Justification, but also for his own people and Children into a Restitution to paternal favour, the sense and fruition whereof they may forfeit by their sins. And this is Gods method in hearing prayers, to forgive sin before he cures pain, Mat. 9. 2. For indeed when sin is pardoned, the sick­ness is cured at the root, for sin is the sting of every Affliction, as well as of death.

[Page 39]4. A Promise of Healing, Healing of the Land, the Humiliations and Prayers of Gods peculiar people are beneficial to the whole Land; The innocent shall de­liver the Island, Job 22. 30. A Joseph in Egypt, an Eliah in Israel is the Chariots and Horsemen thereof. An Humbled, praying, converting people, shall certain­ly be an Healed people: And if ever we hope to be healed to purpose, this must be our Method to it.

Now touching these Promises there is this worthy our observation.

1. That when God comes down to deli­ver, and looks from heaven, he doth it by no other way, then by the Incarnation of his Son, the efficacy of his Spirit, the operation of his Providence, or the Ministry of Angels.

2. When he hears Prayers, It is only by the Intercession and mediation of Christ.

3. When he forgives sins, It is only by the Merits and Righteousness of Christ.

4. But when he heals a land, he often useth in that work the Ministry of men. Magistrates are Healers and Repairers, Isa. 3. 7: Ministerrs are Healers of the sick, Ezek. 34. 4.

[Page 40]And therefore I shall here in all humility implore of you, Right Honourable, who are Instruments for Healing in the Lords hand unto these long and wofully sick Na­tions, that you would with all your vi­gour call together all the graces of God, all the abilities of nature in you unto this most necessary work. You have the Lords promise to be with you in i [...] ▪ if you set a­bout it in his way. And his way to heal a land, is, 1. When the people thereof are His peo­ple, called by his name. 2. When they are an Humbled, penitent, praying, refor­ming people.

Your greatest care therefore must be, 1. That the people of the Land be Gods people, that his Name be owned, his Truths, Worship, Interests preserved pure and inviolate amongst us. It is to those that fear Gods name that the promise of Healing is made, Mal. 4. 2. 2. In as much as e­ven the sins of such may provoke the Lord, your zeal for God, and love to the Nation should appear, in awakening them and all others to remember from whence they are fallen; many of them through Pride, Wantonness, Interests and carnal designs, from wholesome Truths, from holy Ordi­nances; from the love of a faithfull Mini­stry, from brotherly love, from Christian▪ [Page 41] Communion, to many errours and vain Janglings, to contempt of Magistracy, to affronting Authority, to violating publick Order and Peace, to such an excess of Licentiousness under the pretense of Free­dome, that Religion scarce ever was more endangered under the straights of Perse­cution, than under the lasciviousness and wantonness of an abused liberty. Though therefore there ought to be all tenderness to preserve for Gods people the Liberty wherewith the Lord hath made them free, God forbid any restraint or abridgement should be upon that; yet since the same Lord hath commanded that we must not use our Liberty as a cloak of maliciousness; It is necessary that great prudence be used to prevent the exorbitances of wanton minds, who make use of Liberty to the dis­honour and assaulting of publique Au­thority, to the kindling of Flames, anima­ting the discontented peopleunto Insurrecti­ons, enervating the Peace and concord of the people of the Land, by dis-joynting them in that which is the main bond of U­nity, the Truths of Religion: wherein when they are once universally broken, who sees not how wide a door is opened for Rome or Munster, not only to enter in, butto be wel­comed amongst us.

[Page 42]The Way therefore unto Healing, is to endeavour to bring us all home to be Gods people, and as his people to be compacted within our selves, to lay aside all dividing di­stinguishing, invidious Titles, & with fraternal affections to coalesce, as far as may be in Judgement, however throughly in affection, and so to keep our Difforing Opinions to our selves, as that the Consciences of our brethren may not be grieved, nor the peace of the Church of Christ endangered thereby.

I conclude all, with beseeching you, that since the Lord hath taken it as one of his Ti­tles to be called The Lord that healeth us, Exod. 15. 26. that without him, the Builder worketh, the Watchman keepeth, the Statesman counselleth, the Physician heal­eth all in vain, you would ever by prayer and attendance upon God for Counsel, so seek his face, and guidance in this weighty work, that when it is finished, and the Head-stone of our settlement laid, we may say, It was the Lords doing, and marvelous in our eyes; and may with shoutings cry, Grace, Grace unto it.