The meanes and method of healing in the Church. Set forth in a sermon. Preached before the Right Honourable the House of Peers in Westminster Abby, April 30. 1660. being a day of solemn humiliation to seek God for his blessing on the counsels of the Parliament. By Edward Reynolds, D.D. and Dean of Christ-Church. Reynolds, Edward, 1599-1676. 1660 Approx. 59 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A91746 Wing R1265 Thomason E983_32 ESTC R203411 99863375 99863375 115571

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early English books online. (EEBO-TCP ; phase 1, no. A91746) Transcribed from: (Early English Books Online ; image set 115571) Images scanned from microfilm: (Thomason Tracts ; 146:E983[32]) The meanes and method of healing in the Church. Set forth in a sermon. Preached before the Right Honourable the House of Peers in Westminster Abby, April 30. 1660. being a day of solemn humiliation to seek God for his blessing on the counsels of the Parliament. By Edward Reynolds, D.D. and Dean of Christ-Church. Reynolds, Edward, 1599-1676. [4], 42 p. printed by Tho. Ratcliffe, for George Thomason at the Rose and Crown in St. Paul's Church-yard, London : 1660. Running title reads: The means and method of healing in the Church. Bound with Thomason Tract items dated 1659. Annotation on Thomason copy: "May 26". Reproduction of the original in the British Library.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Sermons, English -- 17th century. Fasts and feasts -- Church of England -- Early works to 1800. Church polity -- Sermons -- Early works to 1800. 2007-04 Assigned for keying and markup 2007-05 Keyed and coded from ProQuest page images 2007-07 Sampled and proofread 2007-07 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

THE MEANES and METHOD OF HEALING IN THE CHƲRCH. Set forth in a Sermon.

PREACHED Before the Right Honourable the Houſe of Peers in Weſtminſter Abby, April 30. 1660. being a Day of Solemn Humiliation to ſeek God for his Bleſſing on the Counſels of the PARLIAMENT.

By EDWARD REYNOLDS, D. D. and Dean of Chriſt-Church.

LONDON, Printed by Tho. Ratcliffe, for George Thomaſon at the Roſe and Crown in St. Paul's Church-yard, 1660.

Nobiliſſimis, Honoratiſſimis, Ampliſſimis, DOMINIS, IN SUPERIORI DOMO PARLIAMENTORUM Ardua Regni Negotia tractantibus, Concionem hanc coram ipſis habitam, ipſorum que juſſu PVBLICI JVRIS Factam, IN Summi Honoris humillimi que obſequii TESTIMONIƲM, Dat, Dicat, Conſecrat.

E. R.
2 CRON. 7. 13, 14.

If I ſhut up Heaven that there be no Rain, or if I command the Locuſts to devour the Land, or if I ſend Peſtilence among my people:

If my people, which are called by my Name, ſhall humble themſelves, and pray, and ſeek my face, and turn from their wicked wayes, then will I hear from heaven, and will forgive their ſin, and will heal their Land.

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 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 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 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, 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 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 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 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 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, 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 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. 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 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 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 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 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.

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 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. 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; 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 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 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.

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 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 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, 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 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 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 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 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 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 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 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, 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.

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.

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 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.

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.

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.

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 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.

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.

FINNIS.