eys of carnall men that apprehend and esteem nothing more contemptible then a suffering persecuted Christian yet the grounds of it are 1. That Calamities prove as Phisick to purge out the old leaven of corruption that may remaine vexatio dat intellectum trouble makes men more wise and less secure or unadvised and therefore David tells Psal 119. before I was afflicted I went astray but now have I kept thy word 2. They give occasion to the exereise of many eminent and excellent vertues which otherwise would not appeare They worke strong confidence manifest patience assured experience and the Hope which maketh not ashamed it is much to believe and obey but to suffer for the name of Christ will be a greater increase of Glory according to the mercifull providence that gives unto him that hath and more abundantly to him whose works are more abounding in the Lord. And these thoughts taught the Apostle to overcome all his suffrings when he tels 2 Cor. 4.8 that his troubles could not make him despaire because he knew the glory that attended them Calamities rob worldlings of that which they count their felicity casts a cloud on their brighest enjoyments and makes their treasures unpleasant a powerfull argument would they but consider it that felicity consists not in the fruition of these sublunary things and is not to be found in such fading possessions but no trouble can deprive us of our future Glory no imprisonment can sequester Heaven nor any losle bereave us of an invaluable Reward Why then should we be as men without hope what cause can there be either of despaire or disbeliefe our confidence is better seated then to be so shaken our hopes are just if our Consciences be pure nor can we suspect the truth of our future hapinesse whilst we cheerfully lay hold on Jesus the Author thereof waiting for his appearance whom the world may as soon divert and hinder from coming to Judgement as from bringing along with him the reward of the faithfull 2. Doctr. Saints are meer Passive Receivers of Glory A second generall conclusion from these words is this That the Servants of God are meerly passive receivers of Glory at the hand of God for the Prophet saies not I will ascend or mount up and assume glory to my selfe but in a more humble straine Afterward thou wilt receive me to Glory And how litle the best of meere men doe or can contribuhe to their own advancement unto glory how worthily they may be accounted meer Receivers thereof not efficients or Agents therein these following reasons may evince 1. To and before the attainment to Glory there is required a double Resurrection in either of which how small is mans efficiency will be known by the particulars One is that which in the phrase of Scripture is called the first Resurrection Revel 20.6 and though that which is there spoken of is not it may be that which I meane yet that which I now intend may well borrow that name I meane Conversion Regeneration and Sanctification by Grace For observe The estate of unconverted men is described by this expression amongst many others that they are dead in trespasses and sins Eph. 2.1 where also the contrary estate is exprest by a quickning and being raised in another place by the having a new life but alive unto God by Jesus Christ Rom. 6.11 And that conversion and regeneration must go before Glory is made evident to us Rom. 8.8 They that are in the flesh cannot please God and vers 9. if any man have not the spirit of Christ he is none of his and in the 30. verse of the same chapter he tells us that calling and Justification which do both comprehend full conversion is before being Glorifyed Now that in Conversion man is meerly passive is not able to convert himself I need no other proofs then that of death Resurrection which expressions tell us that as Lazarus contributed nothing to his own revivall so in conversion man is of himselfe breathlesse t is the life of Grace must restore him and produce so powerfull a change as a returne from sin and a more endlesse death the same thing is also intimated by Regeneration new creation man makes not himselfe it is God that worketh in us to will and to doe of his good pleasure Phil. 2.13 If then man be passive in resurrection and conversion which is the meanes to glory he cannot bring himselfe to glory but is a Receiver of it as of grace Secondly unto Glory it is requisite that there be a Resurrection of the Body from the grave and the power of death of which the Apostle gives us a large account 1 Cor. 15. from whence observe 1. That though the soule live after death yet can we not properly say the whole person is in glory whilst the body is in the grave and sees corruption Now glory is promised to the whole person Secondly Though the soule be capable of a better well being in Heaven then this life can afford yet is it not in its perfect and compleat estate without the body as having a naturall desire and inclination to be united to it wherein as it had its first being so with it it desires stil to be Thirdly the necessity and lasting dominion of death was brought in by sin and till all the effects of sin be done away there cannot be full glory and therefore man cannot be compleatly happy till he can triumphantly say O death where is thy sting O grave where is thy victory Now there is no worke nor wisdome in the grave when man returnes to his dust againe the body submits to a dissolution and enlivens that corruption and dishonour it was borne to This is a privation totall from which no returne can be made by mans own efficiency for how can he revive himselfe that is altogether livelesse or act to his own recovery that is insensible and movelesse in this then is man a mere passive receiver And thus much of the first reason Reas 2 The second Reason is taken from the modus agendi Gods manner of working man receives and God gives but what is the ground of Gods giving and the manner is it necessary nay is it not free and voluntary of his owne good will pleasure in this we may well say with the Apostle Rom. 9.16 it is not of him that willeth nor of him that runneth but of God that sheweth mercy Object And if it be objected that there is in the soule of man naturally a desire of blessednesse which providence is engaged to answer Answ I answer Providence answers the naturall desire of each species and Kind by and in the individuals and to this end the individualls must be such as they were created else providence is not obliged as it is not engaged to make this or that Tree worm-eaten fruitfull Had man continued in that Estate which creation set him in it might be thought
David Restored OR An ANTIDOTE against the Prosperity of the Wicked AND The Afflictions of the Iust SHEWING THE Different Ends of Both. In a most Seasonable discourse upon the Seventy third Psalme BY THE Right Reverend Father in God EDWARD PARRY Late L. BISHOP of KILLALOE Opus Posthumum Let not my afflictions be esteemed as with wise and Godly men they cannot be an argument of my sinne more then their Impunity amongst good men is any sure token of their Innocency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Printed for JOSEPH GODWIN Bookseller in OXFORD Anno Recreationis M.DC.LX To the Right Honourable JAMES Marquesse of Ormond Earle of Ormond and Ossory Vicount Thurles Lord Baron of Arcloe Lord of the Regalities and Liberties of the County of Tiperary Chancellour of theVniversity of Dublin Lord Lievtenant Generall and Generall Governour of the Kingdome of Ireland one of his Majesties most Honourable Privy Councell in England and Ireland Lord Steward of his Majesties Household Gentleman of his Majesties Bed-chamber and Knight of the most noble Order of the Garter BVt that I know Your Lord-ship's unparalel'd Goodnesse which can easily pardon the Crimes my ambition throws me on I should not have presumed after those many deserved Triumphs your Honour hath met abroad and those lowder acclamations that crown your return to disturbe your Lordship by so mean a present But the Author having had in his life time the honour of being well known and obliged to your Lordship for many very noble favours I could not without being injurious to the Dead whose Gratitude commands it and the Dignity of your own merit which ennobles any object it lights on have presented this Tribute to any other person then your Selfe And indeed my Lord besides the obligations of the Author this little Volume belongs to none more properly then Your Selfe who next his Majesty are one of the most illustrious Patterns of afflicted Vertue the world can boast of having tasted of all those unexpected changes Greatnesse is lyable to without any in your selfe no stormes being able to shipwrack your undaunted Loyalty shake that Heroick Constancy you are the happy Master of or eclipse the Piety of your soule So that after all those wonders you have seen abroad you are become a Greater one your Selfe having contracted all the rarities of other places into your selfe which proclaime you though a Subject greater then other Princes When I cast my eye on those Comforts which long bleeding Ireland did tast of under your Conduct how many Orphans teares have been dried up and widowes Groanes stopt by your bounty how with Moses you stood in the gap and opposed two high destructive factions how that afflicted Church owes that little life it as yet hath to your memory and which it struggles to preserve in hopes of your noble protection When I consider how many of the Reverend and pious Clergy of that nation stript of all by an enraged enemy had fainted to death unlesse held up by your Arme and their drooping spirits reviv'd by your Munificence and by the Pious and unparalelld Charity of your most honourable and most Incomparable Lady When I consider how nobly you ever owned both the Callings and Persons of the Ministers in their lowest Condition and undauntedly protected both against all Contempt When I reflect on those high Qualities which render you deserving the highest Favour and employment of your Prince when I cast my eye on these and those many more excellencies you triumph in I must justly proclaime that Church happie which shrouds its selfe under so noble a wing and that Kingdome to have out-done it selfe which produceth so Loyall a Subject To flatter Your Eminent Vertues my Lord were to wrong them and to think I intended to do so were to wrong me I shall not much studie for an Apology because the world will not only pardon but applaud this Choice nor can there be any better way of reviving the Acknowledgments of the Dead whose memory cannot have a Greater honour than your Lordship's owning of his labours nor my selfe a higher then of being my Father's successour in part of your Honour's esteeme and of being admitted into the number of Jesus Colledge OXON July 1660. Your Honour 's most humble and most devoted Servants IOH PARRY THE PREFACE To the READER THAT Religion is oft made a Covering for ill designes is no new peece of Policy but that sins of the blackest hue and Persons of notorious villanies should ride for many years in an uninterrupted triumph and at length dye quietly in their beds hath startled too many to somewhat more then wonder even to question a providence which may peculiarly interest it selfe in these unexpected revolutions For although the tendernesse of Gods mercies or the severity of his judgements are most conspicuous to an impartial unpassionate eye yet experience tells us that the causes of events are oft so occult and obscure beyond our reach as that our puzled thoughts are blindly led on too oft to substitute chance to be the cause of that which is unsearchably ruled by God or profanely to cast black obloquies if any thing happen contrary to our desires even upon God himself Whereas if but with patience and serenity men would expect the end they would quickly change their opinion and discerne Gods glory and his Churches good to break through those dismall appearances and that those disorders which carry a face of horror to us look with another kinde of aspect towards God Thus when the aire is covered with black tempestuous clouds our senses torne with thunder lightning all things may seem to be in an irreconcilable confusion below though the same calmenesse interruptedly sits in Heaven so whilst the World lies in a distemper and all things be together by the eares below on earth our judgment may be darkned and our passions be active yet that confusion can never continue so long or reach so high but God can turne these greatest disorders to a perfect harmony They that confine God to be onely a General beginning of a confus'd motion do strive to rob God of one of his most glorious attributes omnisciency as if once he should command a River to containe it self within its prescribed channel but yet not be conscious and intent upon every winding curle of its streame by which opinion as we strip God of his glory so we deprive our selves of very much comfort for if man were nakedly expos'd to the injuries of the creature freely acting according to the rule of nature without a more eminent hand to restreine their fury he would quickly finde a want of that helpe which he voluntarily do's abridge himself of And although man is alwaies too prone in his discontents to indulge his corruptions in a deniall of a peculiar providence yet he never more greedily runs into this peece of Atheisme Then upon the prosperity of the wicked and the afflictions of the just when he findes persecuted
full barne and an overflowing cruse nor can any plenty worke in us a gladnesse in any degree equal to that which the one glance of Gods countenance can fill us with Psal 4.6.7 Conjugall love exceeds all comforts and when the soul injoys here spouse it is not capable of an addition of delight 3. This will worke an affection to Christs Church Love to the Church and highly conduce to a mutual peace and concord My goodnesse extendeth not unto thee cryes David Psal 16.2 But to the Saints that are in the earth and to the excellent in whom is all my delight If we consider why every corner is so full of rash peremptory judging of one another why so bitter revilings hard censures mercylesse oppression and bloody persecutions are so much in fashion even with those who pretend otherwise Christ affords us the reason of it Joh. 16.3 Because they know not the Father nor me though their lips may owne yet their heart totally denyes him whereas He whose Spirit hath experimentally tasted Gods goodnesse in it self will never be injurious to others least he may harm those who may be dearly related to God and a touch of whome may be esteem'd a thrust at the apple of Gods eye Thus an experimental knowledge of Gods goodnesse will produce Lenity Meeknesse Justice Charity and Peace towards others Vse 2. Gods goodnesse should perswade us to constancy 2. If Gods especial goodnesse fills once our souls Let us persevere and continue therein Let us consider that that word of Truth which assures us that the Catholique Church invisible shall not faile do's exhort particular Churches unto a Continuance Whether this may arise that a single Arrow is not in that same case with a bundle or that the promise of absolute perseverance is to the universal Church onely I will not now discusse Yet certainly unto perseverance are invited and advised 1. Particular Churches Thus Smirna is advised to be faithfull to the end Revel 2.12 And Thyatira to hold fast till I come Vers 25. The same counsel Individuals are the objects of too Joh. 8.31 If they continue in my love And in many more places Joh. 15. If they abide c. 2 Pet. 3.17 If you fall not from the stedfastnesse Vse 3. From His goodnesse here we may gather the greatnesse of his goodnesse hereafter and Rom. 11.22 Behold Gods goodnesse to thee if thou continuest in his goodnesse Lastly If God be so good unto his Israel here whilest they are in their clayey houses in some respect absent from him whilest they are in their melancholy Pilgrammage here supported by faith the substance of things not seene and breathing in hopes of a better Country How great then how transcendently high shall this goodnesse be to them in the great day of retribution when he shall perfectly accomplish all that ever is promised How great When the fier shall restore that which it's prodigious flames devour'd the earth open it 's vast bosome and the Sea deliuer unto them their consumed bodies when that which was sowne in Corruption shall be rays'd up in incorruption that which was sowne in dishonour appear in honour and that which lay downe in impotency and weaknesse mount up in power 1 Cor. 15.42.43 How great When they carry death about in Triumph challenging it for it's sting or the devouring grave for it's victory How great When the Lord Jesus appearing in all his royalty with the splended equipage of Saints and Angels comes in Majesty and Glory when they shall see Him whom they so stedfastly beleiv'd and sincerly obeyed bringing his Reward with him How great When that comfortable sentence come ye blessed of my Father receive a Kingdome prepar'd for you fills them with joy How great When that which is perfect is come and that which is imperfect be done away when their souls shall be inriched with the most absolute treasures of grace and glory when their understandings Triumph in the full clearnesse of a Divine light How great When they shall see the chained Lyon trod underfoot and their mercilesse persecuters rouling in flames and begging the mountains for a covering and the hills for a sepulcher How great When fears are banisht and sorrw flies away How great When the seate of Divine Majesty shall be their place of residence and habitation when the noble Prophets the blessed Apostles the victorious Martyrs the Holy Angels shall be their dayly companions and when they shall perfectly injoy Him who is the Author and finisher of their faith and salvation How great when God with all his glory Majesty Mercies comforts and beauties incomprehensible shall dwell with them in that fulnesse of perfection How great Lastly when they shall bath themselves in these Ravishing streames possesse all these inutterable glories to all eternity World without end Thus from all this discourse there is a short view given unto us of Gods high eminent goodnesse We have been first lead into the outward Court the Nations abroad and seene there His goodnesse in Atrio Gentium eminently dispens't there We have been next in the inner Court the Church visible where high and comfortable rayes of goodnesse shined upon us We have op'ned the Temple doors and entred into a contemplation of the invisible Church of Christ where still greater expressions of goodnesse appeard before us And Lastly We have been brought within the vail into the sanctum sanctorum The Holy of Holies the Glorious Heavenly Kingdome where goodnesse it self in open full streames communicates it self to the Church Triumphant If to these low concepts and weaker expressions too dull though helpt by an Angels utterance for so high a subject as Gods goodnesse every man please to adde both this discourse and what either a Cherubin can expresse to his own thoughts all will come too short and we may all take up the Psalmists admiration for our conclusion Psal 31.19 How great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought in them that trust in thee before the Sons of Men. CAP. II. VErs 2. But as for me my feet were almost gone my steps had well nigh slipt V. 3. I was envious at the foolish when I saw the prosperity of the wicked V. 4. They have no bands in their death but their strength is firme V. 5. They are not in trouble as other Mens neither are they plagued like other Men. V. 12. Behold these are the ungodly who increase in Riches V. 10. Therefore his people returne thither and waters of a full cup are wrung out unto them V. 7. Their eyes stand out with fatnesse they have more then heart could wish CONTENTS The first occasion from without of the Prophets temptation is wicked mens prosperity in 6. degrees 1. Particular discourses upon each Cases of conscience resolv'd How far good men are subject to errour and passion How far there may be a compliance with wicked great Men What
mistakes who glory in their treadings as so firme as if not capable of a blow whose tongue ownes nothing below perfection and are so far from being conscious to infirmities as that that unerring infallibility which the Roman chaire would ingrosse to it selfe These peremptorily claim a share in as more eminently theirs 2. If there be so great a facility of failing in the best then He that stands must take heed least he fall 2. D. to looke to our standing 1 Cor. 10. Which diligent care of a slip may be improv'd 1. In not taking in things upon trust 1. To not laking things upon trust without a particular impartial disquisition nor lightly admitting an implicit faith but in a serious sober exercise of reason and of the judgment of discretion to put things to a trial before they be entertained 2. In restreining our affections in not permitting them to get on horse back and rule us 2. In restreining our passions or to act without the precedency of right reason He that is most master of his passions is so of his feete too and so more sure from a fall whilest he whose head is disordered by so unuly guests do easily reele into inconuenience The general description of the Psalmists danger thus viewed the more particular relation of it and the high temptation follows which consists of two parts 1. The occasion given or taken which is the stumbling block or offence Secondly The sins and inconveniences which he either actually did or was like to fall into 1. The occasion is made up 1. Of somewhat without and 2. some what within In the former we have 1. A certaine Kinde of Men spoken of with their estate 2. Their manners 3. Their respect from others 1. The Men spoken of As for the Men they are pointed at and set forth by two attributes One is that which is twice repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanderers or sinners wickednesse being as Rabbi Levi sayes declinatio ab eo quod justum est quod decet And because this deviation is with the breach of what is just hence they are turbulent restlesse men who neither live orderly themselves nor suffer others to be in quiet Secondly They are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawlesse Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 That Law of Religion and righteousnesse which God hath given these are so far from yeelding obedience to as that they neither feare God or care for Man And being under no command they acknowledge no duty Foolish But Holelim signifies fooles or madman not much better are they who will not submit to Gods Lawes but fly out into frantick disorders for whilst they disowne that Law which makes wise the simple Psal 19.7 It cannot be expected but like the untamed colt they are destitute of understanding or judgment Proud Lastly the word hath it's original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in a good sense to praise and magnify in a worse to vaunt and boasting to lift up ones self Thus the root of disobedience and not submission is innate pride which scorning to be directed restraind or curbed kicks against any Law as below them and lookes upon the most honourable command as a burden and a yoke 2. Their estate These then are the Men mad foolish ungodly impious turbulent unjust Men. 2. As for the estate of these men it is generally comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies peace prosperity of which one is the happy consequent of the other it seems therefore by the way that they are not acquainted with the Language of Israel who hope for prosperity by involving themselves and Kingdomes in a bloody warre These though they be strangers to that language which expresses Peace and Prosperity by the same word yet may they learn it from the sad experience of those miseries which we and our Country suffer by warre and as they hope for prosperity pray for Peace From hence we may observe how fallacious an argument it is to look upon Prosperity and Temporall injoyments as the most eminent signe of speciall election of divine favour He is too peremptory who with barking Shimei count men Reprobates if once they see them though the meekest David in adversity Here we find mad ungodly foolish men carrying an high full sayle they may be in power spread themselves like a green bay tree Psalm 37.35 and grow so high as to put good Jeremy to the Interrogation Jer. 12.1 Wherefore doth the way of the wicked Prosper Wherefore are all they happy which deale very treacherously And here they are at that height and fatnesse which few good men attain unto which a view of the prophets notable description in his severall particulars will make good The 4. verse presents us with the first There are no bands in their death but their strength is firme First part of their prosperity Health of the sence of the latter part there is no doubt They are of a fat sound healthy constitution being of a robustious lasting composure such as scornes any disease that is emaciating and consumptive But of the meaning of the former There are no bands in their deaths there is some varietie The seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no Recognition Whence the vulgar non est respectus according to that of St Hierome non est cogitatio de morte They minded not nor thought of their latter end but since the Prophet here speakes of their Prosperity not of their Sinnes we may looke for another sence The Hebrew word signifieth a Band which is knotted or tyed and then the sence may be They have not that which might binde them over unto a speedy and troublesome death hence Castelio non sunt necessitates quae eos enecent There are no necessities that threaten their death such as varietie of distempers sicknesses and diseases those messengers of death Aquila therefore renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are no pangs or distempers no sorrows or sicknesses saith Aynsworth They are not bound over to death or Execution by the varietie of diseases or by the power or Injurie of others The prophet by telling us their strength is firme expounds this Phrase and let us know that these wicked men had lives spunne of even threads without danger of raveling or breaking They had lustie bodies strong limbs sound vitalls without agonies or ruptures Lived as those that had no cause to feare death and when they expired it was without much antecedent paine they fell as ripe Aples from the tree Had we leisure to take a full view of this grand blessing Health we should easily with the Prophet ranke it in the first place with the rest of those good things that make up humane prosperity it being one of
we may conclude that it is far more safe to relie on God who cannot deceive then to leane upon our own broken Reeds to stick to our selves who may both erre and be deceived Vbi sentitis vos non intelligere credite tamen divinis eloquiis Aug. ep 46. advinc p. 105. If secondly it be not want of apprehension but crosse arguments which move us to inferre conclusions contrary to Gods truth these two things may be interposed 1. That these argmuments are of our own coyning and so are but chaines fetters of our own Making from which if we cannot unwinde our selves the blame must lie at our own doores He who by a pernicious Custome contracts upon himselfe an habit of drunkennesse though in respect of that habit he sins necessarily and is not easily able to leave that vicious deboistnesse yet this shall rather condemne then excuse him in that he hath brought so unhappy a necessity upon himselfe He who binds his own hands and feet and then casts himselfe headlong into the Sea will not be excused by a plea that he was drowned because he could not swim So when men entertaine fleshly corrupt Principles and ensnare themselves therewith though thus taken they necessarily erre yet can they not be excused since they have framed the fetters wherewith they are chained for themselves 2. The second thing which may be offered is this certainty That all that God reveales being truth every conclusion contrary thereto must be false and if the conclusion be false the Premises one or both must be so too Thus as in matters of Practice Gods commands are good and therefore what motives or Arguments soever draw us to sin though taken from the most specious profit largest pleasure and highest preferment though they seem never so conformable to our desires and maske themselves under a demure look yet they are really and in themselves Bad and unrighteous so the Arguments proving any Heresy though they may appeare in reasonable colours and carry applause with them yet they are direct untruths and containe falsehood as is evident in the case in hand for suppose the Prophets Argument were thus framed If the wicked thrive and good men be afflicted in this life then Religion is vaine But so it is c. Here the Assumption is not altogether True for all wicked men do not thrive and for the Proposition the consequence is wholly denyable as being false for it will not follow that because the wicked are exalted and the good oppress 't Religion is vaine but of this more fully hereafter In a word the arguments brought against any one article of the Creed for instance may be easily found false and unreasonable And therefore as is formerly mentioned Gods truth is a rock from which neither tempests nor flatteries must remove us Ipse dixit is to beare us out and will do it against the suggestions of our own ignorance or the plausible perswasions of flesh and blood and though whilst we are clouded with a veile of flesh we cannot attaine to a full satisfaction yet when that which is imperfect shall be done away we shall find cause of Triumph that we have taken God upon his bare word and not expected demonstration in mysteries of faith Then shall we receive the reward of our selfe denyall and constancy the end of our Faith the Salvation of our soules Whilst men that glory in Sophistry and Sceptically dispute every thing either wish they had lesse reason or used it Better Vers 17. Vntill I went into the Sanctuary of God then understood I their end The Prophet having shewed how his first attempt for satisfaction succeeded not proceeds now to a positive declaration of that which procured it to him when he found his own abilities too short to fathome and the greatest search of his understanding to shallow to comprehend this Mystery He presently makes recourse to Gods sanctuary where he understood their end In which words three particulars are observable 1. The Proper subject wherein this satisfaction was received His Vnderstanding I understood 2. The Author of this satisfaction God 3. The place wherin he found it the Sanctuary of God For the 1. Though his Vnderstanding as an agent was insufficient to worke out this satisfaction yet was it not de facto indeed or esteemed by him a needlesse or unprofitable faculty Satisfaction of doubts is made by clearing the understanding and judgement for therein as a Patient shines the light and from what was received there in did arise his full and contenting satisfaction This with Him is common to all men The beginning of all satisfaction must issue from the Illumination of the Vnderstanding and right clearing of the Judgement He that doubts must be made to understand before he be satisfied the eye must receive sight befor it can apprehend any other object and those arguments which convince must affect the Vnderstanding and cleare the Judgement otherwise they will have no great effect It may be granted That for the Reforming of men Good examples have their efficiency and afflictions are commended as excellent prescriptions but we may observe that these all doe that worke mediante Intellectu Afflictions do therefore induce an amendment because they open mans scaled understanding discover what he saw not before his own Guilt weakenesse and miserie Dat intellectum vexatio And reformation cannot find an admission There where there is a resolution of shutting the eyes against the Truth They that make their faces harder then a Rock will not grieve though they be smitten but will refuse to returne Jerem. 5.3 4. These are the foolish for they know not the way of the Lord. And as for examples they have no farther Influence then as they are apprehended either possible or fit for our Imitation From hence may be confidently concluded that they take not a right course to cleare men or the Church from erroneous opinions who use such meanes as deprive men of their Vnderstandings which they are guilty of who violently rob men of their lives because they are different in opinions from them mens thoughts expiring with their breath Did men rightly consider they would acknowledge that course of physick to be too desperate and to conduce to a confirmation Reformation by violence or death or such Means as take away the understanding rather then a taking away of Error A word may seperate body and soul but not faith or opinion from the soul He that uses violence gives us cause to distrust the opinions he would move us to since we see him more confident of the strength of his sword then the truth he pretends to and the power of his reasons Experience makes it good that persecution usually amongst men is more prevalent to render the sufferers objects of commiseration and pity then different opinions can make them odious And whatsoever the opinions of Servetus were yet we finde that he was more pittied for his being burned then
into the World and did more cleerly reveale this as the promise of God in regard of which clearnesse of Revelation the Apostle sayes that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring to light life and immortality through the Gospel 2 Tim. 1.10 That the same Jesus Christ of Nazareth that was Borne in the dayes of Augusty Caesar and by confession of all was Crucified when Pontius Pilat was Governour of Judaea and Tiberius the Successor of Augustus was Emperour of Rome the same Jesus whose life Acts and death are written by the foure Evangelists and from whome the most part of the World received the happy name of Christians that he I say promised a future glory in his Kingdome and declared that God by him hath made this promise and hath given him power to performe it these things are acknowledged by all Onely whether he spake truth whether God made any such promise indeed whether Christ can and will be as good as his word this is so much doubted of and too much contradicted by flesh and blood But in this we want no satisfaction The performance of this promise proved the same word of truth that gives us notice that God by Christ hath given us this promise assures us thereof by many proofs fully effectuall to its confirmation 1. It is revealed to us that God hath confirmed this promise by the addition of an oath which is an end of all doubt and controversy and this the Apostle assures us of Heb. 6.13 For when God made promise to Abraham because he could swear by no greater he sware by himself This then is our faith that as sure as God will not perjure himself and break his oath so sure is this promise 2. Whereas we are informed that God the Father 1. By Gods actions towards Christ in 5. particulars sent Christ into the World to declare this promise and hath given him power to make it good as it is Joh. 17.2 As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him our beleef in this is strengthned by the Actions of God providentially done towards and in behalfe of the Person of Christ as 3. God the Father hath declared asserted and affirmed Jesus Christ to be his onely begotten Son Math. 3.17 And lo a voice from Heaven saying this is my beloved Son in whom I am well pleased A transcendent relation in comparison whereof the Angels of Heaven are his inferiours now if the word spoken by Angels and Prophets was stedfast how much more is that which is spoken by the Son of God 2. That the Father hath commanded the whole World to heare Christ his Son that is to beleeve his word and do thereafter which certainly we may affirme he would never have done if he had not absolutely decreed to make good his Sons word in this 3. God did manifest and exemplify the portion of his Servants in this and the other World in his onely Son Jesus whose life and actions declare that he was the best of men no guile in his mouth no unrighteousnesse in his hands or wayes and yet it pleased the Father to bruise him so that he was lookt upon and esteemed as the afflicted and smitten of God He was delivered into the hands of wickedest of men whose various injuries and affronts ended in the worst of deaths So that the purest and most constant vertue that ever the Sun beheld exprest in humane nature went without its reward in this life And can we think that God would leave such a soul in Hell and suffer his holy one to see corruption forget to glorify his Son who came into the World to glorify him He did not surely for 4. He hath raised his Son Jesus Christ from the dead and set him at his owne right hand in the Heavenly places far above all principallities and every name that is named not onely in this world but also that which is to come Eph. 1.21 The Angels are commanded to adore him at his name every knee must bow as King of Kings and Lord of Lords to whom all power in Heaven and Earth is given and all this confirmative of this promise of a future happinesse for if Christ be risen again how can they that are Christs doubt of a resurrection The Apostle tells us 1 Cor. 15.20 But now is Christ risen from the dead and become the first fruites of them that slept and therefore as it is 22. Verse As in Adam all dye so in Christ all shall be made alive and as he is the first fruites of a resurrection so is he of glory too and therefore we are bidden to look at Christ as the example of our future glory Heb. 12.2 Looking unto Jesus the Authour and finisher of our faith who is set downe at the right hand of the Throne of God So that from hence we may beleeve with our hearts confesse with our mouthes that he is of all sufficient power to fulfill the authority he hath received from his Father of giving eternal life to all such as beleeve in his name Lastly God hath appointed Jesus Christ to be Judge of World as it is Act. 17.31 Because he hath appointed a day in which he will Judge the World in righteousnesse by that man whom he hath ordained if in righteousnesse then will he render unto every man according to his workes even glory honour and peace to every one that works good Rom. 2.10 And thus much of the arguments confirming our faith in this Article drawn from the great and providential actions done by God the Father towards and in the behalf of Jesus Christ his Son I should now proceed to speak of those actions whereby Christ himself hath made faith unto us of the truth of his word and promise in this particular But that I must first present you with some uses of the great things wrought by God the Father in this particular concerning Christ 1. We may be assured God will not take any contempt or disobedience to Christ from us in good part is it not a strange piece of neglect that the Jewes should be more zealous of Moses the Turkes of Mahomet then many among us of a Saviour his Gospel They will not be removed from what they professe whilest we can vary our zeal with temporall occurrences and count that an accident of Religion which heretofore was esteemed of Substance and yet neither had one for their Mahomet nor the other greater evidences of Moses Divine authority then God himself hath given us of Christ's being his Son how shall we then as the Apostle gives us a caveat Heb. 2.3 Escape if we neglect so great salvation and reject the word preacht by the Lord such a Lord as in the first Chapter is described such a Lord as is declared to be the Son of God higher then the Angels and the Royall Prophet sutably to this having declared the decree
published for the advancement of Christ to be a King makes this use and application Psal 2.10.11 Be wise now therefore O ye Kings be instructed yee Judges of the Earth serve the Lord with fear and rejoyce with trembling And as for those impure and rebellions souls that let themselves together against the Lord and his anointed he the sitteth in Heaven will laugh them to scorne turne their wisdome into folly and their supercillious counsels into self destruction 2. Use Think it not strange that some things in matter of obedience should be required of thee which seeme hard and unpleasing as to deny thy self and thy vaine desires to mourne fast and pray humble they soul and become vile think it not 〈…〉 if thou meet with opposition discontent or losse a persecuting hand or a threating sword and yet though we beleeve generall Doctrines we often fail in particular applications the funerall of another presents us with death which we look on but with a general and carelesse eye our youth our health and strength promising some perhaps a longer respite So though we hear know that Christ is to be obeyed that afflictions are incident to the Church that repentance and patience is mans duty and these are generally beleived true yet when particular occasions are offered of personal obedience and patience how oft doe men exempt and except themselves withdraw their shoulders and if personal evils unavoidably presse with what indignity do they undergoe their sufferings and murmure against providence But to take of so unhandsome unwholesome an humour let me demaund art Thou better then thy Saviour the servāt then his Master remember God takes no other course with thee then with his own Son He would have him that was in the forme of God to be made in the forme of a servant and of no reputatation to learn obedience by his sufferings and suffer first ere he enter into glory a few such thoughts will settle thine and turne thy pride into submission Having given you some uses of the former point 2. Confirmations of performance of this promise given by Christ in 7. particulars I shall reassume my intended theame and shew how Christ himself hath proved and made faith of the promise and of his abiltty to perform it And that 1. By his Miracles which were so many so stupendious that they forc't Nicodemus a ruler of the Jewes into that passionate acknowledgment Ioh. 3.2 For no man can do those miracles that thou doest except God be with him and hence againe as it is Chap. 10. vers 38. Though ye beleive not me beleive the workes amongst which the most pertinent and remarkeable is that he raised up the dead to life giving us thereby an assured earnest of what he had so often promised 2. His life was such as renders him free from all manner of suspicion so holy so unblameable that his bitterest adversary could not charge him with any sin or fasten the smallest blot on his pure and righteous actions such and so great was the conscience and confidence of his owne integrity that he defies them Joh. 8.46 Which of you convinceth me of sin and to know impostours by he gives us this signe Math. 7.16 By their fruites yee shall know them Trie him then by this his owne rule and examine his life how faithful to God and zealous of his glory how affictionate to man free from all ambition and wrong and you will quickly conclude such an heart as this could harbour no deceit that nothing but truth could proceed or flow from those lips that condemne rash and idle words as the corrupt fruit of an evil Tree Math. 12.35 3. As impostors and deceivers discover themselves by the wickednesse of their lives so are they dicerneable for such by the malignancy of their Doctrine The Heathen Priests oracles for the cruelty of their sacrifices their teaching to worship many Gods their principles of injustice and inhumanity their abhominable mysteries are justly lookt-upon as impostors you may as soon marry Heaven and Hell light and darkenesse together as extract happinesse from principles so corrupt truth and righteousnesse are the way to it not the extravagancies of an ignorant impure zeal And this was most fully brought in and taught by Jesus Christ a pure spiritual worship of the only true God that made the World an utter extirpation of Idolatry a breaking downe of all walls of partition between God and man a more entire union between man and man with the meanes tending thereto innocence charity and righteousnesse the expression and display of all vertues humility patience fortitude constancy and moderation in all estates these are the precepts of Christ wherein finally whatsoever things are true whatsoever things are honest whatsoever things are just lovely pure of good report these and nothing contrary unto these are prescribed in his Gospel The Husbandman manures his ground but 't is the hopes of Harvest that quickens and encourageth his paines nor doth he sow his seed but with a pleasant expectation of a greater in-come So when you read that Jesus Christ implants grace the principles thereof breaking up the fallow ground of mans heart and sowing therein the precepts of piety towards God and righteousnesse towards man when you consider how he proportions the meanes to the end and by giving Man a holy Religion fits and prepares his soul for a blessed union with God and makes it capable of happinesse You need not you cannot doubt but he will bring the end and meanes together and perfect his grace with future glory 4. Whereas the high worke of conversion by the grace and Gospel of Christ is a conversion of men from the power of Satan unto God who whilst they were under that power were ruled by it and consequently guilty of sin and wrath and this guilt enough to debar a soul from happinesse forever making it lyable to eternal death Christ our Lord by offering himself a propitiation hath by so invaluable a sacrifice purchased our remission and pardon so as now there is no condemnation to them that are in Christ Jesus and we may be sure God's Justice being satisfied both sin and guilt being taken away there is an entrance into future glory administred unto us through him 5. Christ by his death hath confirmed the Covenant of which this promise is the maine part hence it is called the blood of the everlasting Covenant Heb. 13.20 And he is declared the Mediator of the New Testament which he confirmed with his blood Heb. 9.15 Now recollect and consider what greater evidence of reality and faithfulnesse can be given upon Earth then when a man shall be contented to make good the truth of his promise with his life and seale his word in Characters of blood death leaves no place for dissimulation And if it be objected that many have been obstinate to the end and defended their Heresies even to death as Servetus and others
say ordinarily these onely are strengthned with reference to what man in providence may expect For Gods providence is not to be limited in his acting with men he can breake the Rock before he softens it and at the same time both perswade and infuse but in the usual and ordinary course of dispensation men are converted before they are confirmed are brought by degrees to perswasion and must believe before they be sealed He therefore that hopes for the blessed influence of grace must not sin against nature and reason he that expects to be established must resolutely believe CHAP. IX VErs 27. For lo they that are far from thee shall Perish thou hast destroyed all them that goe a whoring from thee CONTENTS The Prophets Meditation concerning others Sinners far from God in 4. Respects Idolatry is spiritual whoredome and why so call'd The end of wicked Men. They shall perish 1. Because God removes the influence of his favour 2. God casts them from him 3. God with his owne hand destroyes them SECT Vnica AS the former verse presented us with the Prophets First Meditation concerning himself The Prophets 2. Meditation concerning others so doth this tender unto us his second concerning others who are very much unlike him His lo prefixt invites our attention to the words in which we may finde 1. The Persons noted 2. Their end specified The Persons are described 1. under a general notion 2. By a specificall action and to both event end and successe is particularly applied To the former they do or shall perish to the latter Thou shalt or hast destroyed them In the first they are far from thee Is contained a descripion of Impious men and that not by their position and distance onely for the word doth not onely signify adverbiably far of procul nor adjectively or participially removed distant separated but by their actions for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to goe away to depart to recede or to remove one self These men then are not put far of as a stone cast out of the hand but voluntarily Sinners far from God in 4. Respects wilfully they goe away and remove themselves far from God Which Scripture very frequently attributes to wicked men Isay 39.13 They have removed their hearts far from me Isa 1.4 Gon backward Jer. 5.23 Revolted Deut. 32.15 Foresook God From whence it may be concluded That sin is an aversion and a withdrawing one self from God An evil heart of unbelief departs from God for although none can absolutely goe from God because of his omni presency yet there may be a distance from him in some respects which the nature of sin may discover unto us This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3. God is in his Laws By manifestation From this law sinners are far Psal 119.15 Therefore in this respect they are at a distance from God 1. Of his will For the cleerer apprehension of this We may know that God is divers way in and with his Lawes 1. Per modum voluntatis by manifestation of his will and pleasure there being in it declared what man should do Hence we oft find the Law termed Gods will Mat. 6.10 Joh. 6.38 c. Rom. 12.21 Which will sinners goe from by not performing it Luk. 12.47 2. Of holinesse 2. Per manifestationem sanctitatis by the manifestation of his holinesse and righteousnesse Though rationall demonstration may teach to infer this conclusion that because he is God therefore perfect and therefore holy yet to us who take a cleerer view usually of things in their effects there do's nothing more evidence Gods holinesse then his commands which are holy righteous and just Psal 19. Whereby he severly prohibits iniquity and most strictly injoynes what is holy and good By this argument the ancient Fathers made the Heathen ashamed of their Gods who were owned as Actors examples teachers and approvers of such cruelties lusts and impieties as the Law of reason and nature did abominate and condemne whilest the righteousnesse of Christs precepts testify the holinesse of the Law-giver and the transgressors of which are far from either the expression or imitation thereof 3. God is in his Law per modum imperii 3. Of his Soveraignty by way of soveraignty Empire Dominion and command That absolute power which he hath over man as his creature he most visibly expresses by prescribing bounds which he must not passe by a bridle upon his thoughts words an actions I am the Lord is a fit preface to his commands he is therefore our Law-giver and Judge because our Soveraigne and King Isay 32.21 They therefore who peevishly withdraw their shoulder from his yoke Neh. 9.20 That goe from loyalty and obedience may justly be placed at as great a distance as sin that high rebellion can make them 4. God is in his Law per modum faederis by way of Covenant Deut. 5. 4. By way of Covenant From which sinners treacherously depart 2 Kings 17.15 Jer. 11.10 Thus we see those respects for which wicked men are said to be far from God too many with the Samaritans think they may serve the Lord their owne Gods together be neer to God their owne sins but as it is true in Philosophy that one body cannot be in two places at once so in Divinity too he that is with the Creature is far from the Creator Yet because this is not taken to heart and we see those that walke in the Counsel of the ungodly to stand in the way of sinners and to sit amongst scorners with a delight of being there Let us take a view of that end which the Prophet here proclaimes them to The end of wicked men The shall perish 1. They shall perish thus Job 20. vers 7. They shall perish like their owne dung The way of the ungodly shall perish Psal 1. vers 6. Psal 9.3.92.9 That this may be evidenc't take these particulars 1. They that go far from God remove themselves from the happy influence of his favour mercy and grace and thereby forsake their owne mercy 1. Because God removes the influence of his favour from them The special influence of Gods favour is an act of his free will not of necessity Though the Sun cannot at pleasure suspend its rayes or withdraw them from this to that yet God who acts with no such necessity affords or denies when and where he pleaseth Upon ground of this certain truth it may be affirmed That God will not favour or blesse a wicked man nor shew them special mercy for 1. How can we imagine that God will respect those that perversly crosse his will walke in a stubborne contrariety to him deny his soveraignty cast off their obedience and prove disloyally rebellious That which he propos'd to Israel was life or death Deut. 7. And he will walke contrary to those that do so to him Levit. 26.16 c. 2. The name of Covenant evinces this