THE MEANES and METHOD OF HEALING IN THE CHVRCH 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 ipsorumque jussu PVBLICI JVRIS Factam IN Summi Honoris humillimique obsequii TESTIMONIVM 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 Vniversities Consternation on Souldiers there is
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 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 hold fast cruelty To Fast and to take pleasure in Wickedness To bring Offerings and 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
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 â—ad disesteemed What remains but that we cry out all with the Leaper in the Law Unclean Vnclean 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 by 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 world 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 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 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 aâ— dolefull Affliction to Gods servantsâ— 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 iâ— 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 Mat. 23. 19. Heb. 13. 10. Joh. 15. 4 5. Isa. 1. 15. Isa. 58. 1. Amos. 5. 21. Aug. in Pâ—â— 31 Ber. in Can. Sâ—r 55. Bris. de Foâ—m l. 1. p. 81.