that many have had such strong delusions that the fear of death it self could not fright them from vainely conceiting themselves to be some great ones as Montanus who constantly averred that he was the Paraclet c. I answer 1. That delusion in his Person is not conceivable nor possible considering what hath been said before of him his holy life wonderfull miracles and the high grand Testimonies God gave of his being his Son and the words of Christ are here fully true which he gives us Math. 12.26 If Satan cast out Satan he is divided against himself how shall then his Kingdome stand Satan gives no delusion against himself now there is nothing in the World more destructive to Satan and his Kingdome then the promise of happinesse and those precepts whose obedience is the way thereto 2. Though it cannot be denyed that some have been obstinate to death in the defence even of errors yet concerning them it may be demanded whether they were not fully perswaded that the matters mantained by them were true And whether if they had certainly known them false they would have adventured so far for them now then Christ Jesus here promiseth a reward and declares that he will performe it if there were any thing false herein he could not but see and know it false now for a man to seal that with his blood for truth which he himself knowes and cannot but know is false is as impossible and inconsistent as to be mad with reason 6. Christ hath made faith of his resurrection and given full proof to the World thereof the words of saint Luke are certaine Acts 1. vers 3. That he shewed himself alive after his passion by many infallible proofs being seen of them fourty dayes and speaking of the things pertaining to the Kingdome of God This matter was not hudled up in the clouds of meer probabilities nor was there any thing wanting that might make the witnesses certaine of his resurrection they were 't is true chosen witnesses but not few not two or three onely though the Law saves in the mouth of two or three witnesses every word shall be established but more then five hundred nor was this done once at one time by one meanes but at several times by many appearances made by many Remonstrances to their eyes their eares their touch they saw him often heard him handled him put their hands in his side and their fingers into the print of the Nayles they did eate and drink with him had all their doubts fully satisfied and all this for the space of fourty dayes after which in their presence and view he visibly ascended up into Heaven Now what influence the resurrection of Christ hath to confirme the promise of our future glory hath been spoken of before 7. And lastly Christ by his truth and faithfulnesse in other things confirmes it also in this his justice and humanity even among men forbits us to disbeleive him whom we know and have found exact in his word The giving of eternal life was not the onely promise and Prophecy made by Christ he promised the sending of the Holy Ghost upon his Disciples the endewing of them with power from above that they should worke wonders convert nations found the Church and preach the Gospel to the ends of the World he Prophesied foretold their chaines and imprisonments their opposition persecution by men the encompassing of Jerusalem with armies and it's destruction with the ruin of that stately edifice the Temple the calamities of after ages the calling of the Gentiles and the not pervailing of the gates of Hell against his Church in all these and many other particulars the event fully verified his words so perfectly and exactly fulfilled that we confidently challenge the whole World to shew the least variation of his promises and Prophecies Hath he then been so faithful in all this and can we disbeleive him in this promise of glory If we look but with a single eye upon the Earth How many Characters of a God may we read therein When every plant presents a diety and bespeakes a Creatour and if we reflect but on our soules there is not there a grace there is not a comfort but will tell us Christ is as good as his word all is no more then what Christ hath promised and all but the earnest of what is to come so that we may conclude he that hath been thus faithful in the Kingdome of grace will not faile of that glory he hath so fully promised I have been the more large in this point of the proofs of a future glory for two reasons 1. That it may be known there is just cause to fear and tremble at the disbeleif of this point the grounds of this faer as may be collected from what hath been delivered are two 1. That this is not a single heresy but an Hydra a monster that involues in it the guilt of many infidelities He that denies a reward after this life contradicts the consenting Testimonies of all men in the World derogates from the power of God makes mans soul no better then a beasts discards the providentiall Justice of God denies the Scriptures to be his Word Christ to be his Son discredits his life and passion gainsayes his resurrection and takes away all hope and fear of future Judgment and overthrows all Religion 2. This disbeleif is the more fearfull by how much more it is inexcusable and how inexcusable it is you may gather by those multitude of arguments given by God to worke and strengthen our Faith And secondly being these times are evill perillous wherein we may say with the Apostle If in this life only we have hope we are of all men most miserable 1 Cor. 15.19 let us entertaine nobler thoughts and Hopes and out of this store house of arguments strengthen our faith every one that hath this hope purifies himselfe as the Apostle tells us 1 Ioh. 3.3 this faith will turne our afflictions into comfort our losses into gaine make us walke in an even path and by keeping us faithfull unto the end bring us to felicity SECT II. THat then we may more fully understand what great cause we have to be confirmed in this Faith how reall and substantiall are the comforts that we shall reap thereby I come to the second point considerable having laid the foundation sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is such a reward for the righteous the next thing to be insisted upon is Why this reward is called glory Why this reward is called Glory In this particular there appeares to me a great difference between Humane and Divine writers those use the words in a restrained sence using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confining their meaning to that fame honour which springs from good actions consists in the praise of man But these take the word in a more large and
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
freedome from toile and trouble as it is in it selfe we may finde it to be a great Priviledge hence amongst those Blessings mentioned to Israel one was that they should not toyle for what they did injoy Cities which they builded not Houses full of good things which they filled not and Wells which they digged not Vineyards and Olives which they planted not Deut. 6.10 11 c. And then what can we imagine shall follow those that are thus provided for but jollity mirth pleasure and ease whilst labour and hardship is shut out of doors Yet even in this Priviledge there must not be founded too much of boasting and applause for First as it may fall into the lap of those who are notoriously wicked so Secondly all exclusion of labour gives pleasure ease time oportunity of opening the gate wide unto vice Honest labour preserves the soul from many a temptation for the Divel cannot finde him at leisure Imployment keeps out many an idle fansie and evil object whilst idlenesse and ease betray us to riot wickedness The conscientious performance of our duties in our calling keeps us at our innocent homes and prevents occasions of sinning The soule will not be idle and if it want matter will finde it Even these men here will have their imployments which upon our view of their manners will hereafter appeare The third degree of these mens prosperity is that they are not beaten smitten or plagued like other men Non afficiuntur plagis Jun non patiuntur clades Castel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are not whipt or scourged Jobs Generall rule Man is full of trouble seems to meet with an exception in these men no outward evils of Calamity be falls them no plague overtakes them they seem priviledged exempted from any thing that may harme them as men as Religious for first their Health Ease sheilds them from those troubles which men are subject to The one affords them the freedome from inward distempers and the other gives them the avoidance of all those dangers which they that compasse Sea and Land for maintenance doe daily Run into Secondly Good men because of their Religion and Vertue are liable to many evills The troubles of the Righteous being many Psalm 37. which these men escape as being as mad and wicked as any To be particular Godly mens troubles and calamities doe oft arise from their enemies Sathan and wicked men whose malice raises tempests and persecutions against them But the men described here are well enough secured from these Wolves seldome fight with one another yet will all bend their clutches against the poor sheep Satan is to cunning to cast out Satan for then how will his Kingdome stand nor will the world hate its owne Joh. 5.19 Suppose the storme seeme General yet these can shift well enough and coast about They can imbrace any religion al 's alike to them they will never loose for that they will readily Joine with any faction and sweare any oath serve the time comply alwaies with the strongest and turne which way you will for their owne advantage with the cat they will alwaies light upon their feet and secure themselves 3. The Godly may be chastized by their heavenly father that corrects them Heb. 12.6 7. c. which is both an act and testimony of his love unto them As many as I love I chasten Revel 3.19 which God oft times refuses to doe to such as these not condescending to correct them Hos 4.14 I will not punish your daughter when they commit whoredome And whereas it may be pleaded How to still our thoughts that wicked men are not visibly punisht alwaies That their Impieties deserve a Visible Punishment It may be answered That though this be true yet God is pleased oft to defer and withhold it nor would we as it is too usuall with many be troubled and think much at this if we heartily reflect upon what we ought to believe of God as 1. That he is Independent and Soveraigne who may doe with his owne as he please either punish or not as he thinks fit 2. That he is most good and therefore that this deferring of the punishment of ungodly men proceeds not from any liking or love to sin 3. That he is omniscient and therefore it cannot proceed from want of notice of these mens behaviour 4. That he is most wise and therefore the time when to punish or when to forbeare must be left to his discretion Providence must not be limited to our faint narrow apprehension Let us consider that God may forbeare for their amendment Rom. 2.3 and may lead them to Repentance 2 Pet. 3.9 and in case of their stiff-neckt continuance in their perversenesse they will be more inexcusable when they are called to an account Lastly this may assure us That exemption from Temporary punishment is no infallible signe of especiall election That sins are not the lesse in guilt because God forbeares and therefore that no prosperity or Impunity should win us to consent with the thief partake with the Adulterer or strike hands with them that are given to change The fourth degree of their prosperity Wealth without trouble The Fourth height of prosperity described the 12. verse containes They increase in Riches the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lay hold on wealth The Hebrew They multiply or as our Translation renders it they increase in riches It is observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies also strength vigor munition force because of that high opinion men court riches withall in accounting them a sure stay a defence which may help best at a pinch and wherein they may safely confide There is nothing that carries an higher Ascendent on our thoughts then this for experience tells us that 1. The very hope and desire thereof makes men adventure very far run about the world hazard their lives and their consciences too refuse no hardship gaspe out their spirits and multiply their cares 2. And if once successe answer their Indeavours then with Jacob seaven yeares hard labour will be esteemed but a petty service of a a few daies for the love of his Rachel The shrewdest Pangs are forgot when a child is borne and if once their Riches be heapt up then they conceive all travell and paines well imployed forgetting those great perplexities and dangers they have run through The Rich mans thoughts were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of perplexed doubtings What shall I doe because I have no roome where to bestow my fruit Luk. 12.17 his labour of pulling down and building up though very cumbersome and vexatious yet all is quieted in the successe and his gladded heart forgetting all sings a requiem to his soule soule take thy ease If therefore this be the common disposition of the wicked to think so highly of and act so vigorously for Riches though the Apostle 1 Tim. 6.9 assures us That they that