the light of truth 18. G. GOds goodnesse to Israel as a nation as a Church as a Type of the invisible Church 1. God primarly intends not the ruine of a nation 24 Whether and when how far good men may comply with and court wicked great men 55. Glory the Priviledge hope and expectation of Gods servants 211. Saints receive glory notwithstanding afflictions 236. Saints are meer passive receivers of glory 208. God the object of mans whole soul worthily 249. c. The choice of God above and before all thing appreciativè 255. The choice of God alone with exclusion of all other things 259. How good men draw neer to God the benefits thereof 296. H. HEalth a great blessing yet not to be boasted in 41. c. How hands may be defiled 105. Hope deferred is troublesome 270. I. JVdgment and reason the supporters of the soul 35. Innocence described by washing of the hands why 104. The true comforts of Innocence 107. c. Helps to keep it 110. Idolatry spirituall whoredome why so called 290 Whether Christians may be guilty of Idolatry p. 291. The end of Idolatry p. 292 K THE denyall of Gods knowledge downe right Atheisme p. 85. L. THE benefits of experimentall knowledge of Gods love p. 29. How God is in his Law in 4. particulars 287. The chiefe worke of the Lords day to praise God 309. N THE sins of the Nation are sins of ingratitude 24. P MEN led by passion step awry p. 35. The best men may be led by passion and misapprehension into mistakes 38. Pride the nature of it and the inconveniences of it 68. c. True piety consists in cleansing of the heart and why 99. The nature of a portion how God is a Portion to the soule 275 276. c. Places of publick worship not to be despised 160. Wicked mens prosperity hath an end 163 Their places are slippery 164. Their prosperity full of terrour and a significant dreame 166. c. The end of their prosperity ruine and destruction 171. How God perswades by experiences of his mercies 28. R TO think Religion vaine a great sinne p. 126. 118. c. Reformation by violence unsuccessfull 152. A future Reward proved by severall convincing arguments 212. c. Why termed Glory wherein it consists 232. How God is a rock and strengthens 278. c. Resolutiō of good to be joined with immediate Practise S THE feare of giving scandal ought to keep us from sin p. 129. Rules concerning scandall in matters necessary indifferent 135 Gods sanctuary a place of knowledge 155. Where that was under the Law 156. How Christians have their sanctuaries 158. Whether any other place besides Gods Sanctuary can shew us fully the end of wicked mens prosperity 173. c. Four Priviledges of Saints 189. c. Support by Gods hand the comforts thereof 198. c Success no infallible signe of Gods speciall direction 204. Sinners far from God in 4. respects T WHat it is to be a time-server 65. An ill tongue discovers the heart 77. c. Difficulty of answering objections will not excuse the conclusion against fundamentall truths 145. A plain revealed truth to be stuck to against all objections of flesh and blood 146. What makes men capable of being taught of God p 155. A sense of trouble in good men 187. The nature of Trust 301. Why those that trust in God can best declare his works 35. V VIolence Why wicked great men are usually violent 71. c. Violence a sin severely prohibited and punished 76. c. W WIcked men lawlesse foolish and proud 40. How to still our thoughts when wicked men are not alwaies visibly punished 49. Wealth without trouble a great priviledge 50. How wicked men have more then heart can wish 57. Whether it may be lawfull to pray for the abatement of wicked mens prosperity 62. Gods goodnesse TO ISRAEL CHAP. 1. V. 1. Verily God is good unto Israel and to such as be of a clean heart CONTENTS Gods Goodnesse absolute or relative His relative goodnesse may be certainly known to Man 1. by demonstration 2. by sense 3. by experience 4. by Scripture Gods goodnesse to Israell as a Nation in severall Particulars Gods goodnesse to Israell as a visible Church in severall particulars Gods goodnesse to Israell as a Type of the Invisible Church in severall particulars Many Practicall inferences from the Whole CAP. I. SECT I. Psalme 73. v. 1. Truly God is good unto Israel even to such as are of a cleane heart ALthough Good men do usually meet with many shrewd rubbs in their motion towards Heaven yet nothing for the most part proves more dangerous then a long and uncontrouled prosperity for as when it lights upon themselves it is apt to produce a wantonnesse and to swell them beyond their bounds so when it falls upon those whose Principles and actions proclaime them notoriously wicked whose villanies finde a successe answerable to their wish then it strikes deepe and commonly raises those doubts in Religion which are not easily allay'd and shakes that very foundation which many years care had laid For experience tells us that nothing puts the soule more to a stagger then Prosperous Impieties nor gives a deeper wound to Religion then an unexpected thriving in its deadliest opposers to see those rouling themselves in plenty and ease whose oppression had wrung so many teares from others to finde an Ahab unconcernedly sporting himselfe in poore Naboths vineyard to see his eyes stand out with fatnesse which he robd from those who lye ready to famîsh in the streets and after all to see such violence die in its bed to be laid in the grave with a dry winding sheet in a full age after it had cut off so many in their prime To see I say all this and much more may prove an high temptation to the best an Incouragement of Atheisme to the licentious and doth usually shipwrack more soules then the lowdest storme or the sharpest calamities can master This Good David gives us in this whole Psalme a large certificat of from his own example Who although he met oft with those snares which cost him many a wet eye yet they could never shake the Principles of his Religion whereas he assures us Here that a reflection upon that height of prosperity which wicked men uninteruptedly dwelt in did put him to an amazed stand almost struck up his heeles and threatned ruine to that very root which so many yeares experience of a peculiar providence had been a making fast If this temptation forc't even a David to the distrustfull cry of a verily I have cleansed my hands in vaine If it brought him so low We cannot blame Him for after an happy escape from these shelves to hang up his tables on the shore and out of a true sence of the greatnesse of the delivery particularly to describe the danger and sharpnesse of the conflict with how much care does he point out those
in being call'd thereto The thought of this made the Beaten Apostles glory in their stripes and triumph in their being counted worthy to suffer for his Name Acts. 5.41 His goodnesse in his promises 2. Thus as the Commands of Gods Covenant so the high and noble promises of it do most eminently proclaime Gods goodnesse to his Church Thus Israel in a reliance on Gods promise of being theirs may easily defy all opposition and Christs Church is heartned on with high and unvaluable promises To be made pertakers of the Diuine nature 2 Pet. 1.4 An happy remission of sin a blessed reconcilement to an offended God and eternall life do every where offer themselves in a gracious tender to his Church Gods Goodnesse in giving his visible Church a conditionall right to the Promises 3. Gods goodnesse to his visible Church is further evident in that they have a conditionall Right to those precious rarities all being theirs if they performe the Condition Remission is theirs if they believe so is Salvation too if they truly Repent Col. 21. c. Heb. 4. Lastly Gods Mercy is eminent in his Church in his Gratious Provision of meanes sufficient for the performance of the condition In giving meanes sufficient for the performance of the condition The spirituall armour is impenitrable and the weapons of this Nobler Warfare not to be blunted by opposition Satan may soone be uncas't and his strongest holds ruined about his eares by right handling these powerfull Instruments Here is a glorious dispensation of light to direct and of Grace to inable and the Covenant is not onely a bare manifestation of Gods lawes but also a more Inward Ingravement of them upon the Heart Heb. 8. vers 10. From all which it may be safely concluded that the Honour of Gods Commands the Inestimable value of the Promises the right granted and the Grace afforded to his Visible Church doe most eminently Proclaime his high active goodnesse thereunto SECT II. Gods Goodnesse to Israel as a Type of the Invisible Church AS Israel in the capacity of a Nation and of a Visible Church hath largely tasted of Gods Goodnesse so Thirdly as an elect and peculiar people and so as a type of Christs Invisible Church doe most eminently triumph therein The name Israel imparts not only a society visibly owning the profession of true Religion but it expresses the Church invisible It being more to be Israel then to be of it Rom. 9.6 hence the Apostle bestowes his peace and blessing upon the Israel of God These are they whose heart and mouth sweetly conspire in an harmony sincerely obeying Christs Gospell whose circumcision is not without whose purified soules distill themselves in acceptable streames both to God and others 1. Pet. 1.22 23. These are they whom the prophet here more especially reflects upon as the object of Gods peculiar Goodnesse to whom he allows the description of a cleane heart It s Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that which is Purged Purifyed choice and sanctifyed void either of drosse or corruption This is the necessary qualification of a true Israelite a soul sincerely affected with the truth of Religion and acting in a suitable intire obedience not contented with the outward marks which discriminate onely from Aliens a bare admission or a naked profession only of Christianity but cleansing its hand purifying its heart this alone can justly challenge the Title of the Israel of God which is termed Invisible not but their free innocent lives their exemplary persons their resolute profession appeares visibly to the world in an open luster but because there lies a costly mine within which mans eye cannot reach unto Their hearts are naked only to their Maker and their faith and sincerity soare upon too high and too refined wings to be master'd by the dulnesse of sense Their better part though eyd by God yet is Invisible to man That Gods goodnesse peculiarly attends this True-cleane-hearted Israel will be evident If we consider First 1. In giveing them an Actuall right to That whatever Goodnesse is dispenc'd to Israel as a Nation or as a visible Church formerly mentioned doth belong unto this pure hearted Israel 2. Besides all this The Israel of God hath not only a potentiall conditionall right unto the solemne priviledges of the Gospell but they are Cround with an actuall immediate right and these children of Promise have an high and actuall communion with the Father and the Sonne 1 Joh. 1.3 Their Justification is past and their pardon sealed Rom. 8. and being adopted have pass't from Satans darker territories to a Kingdome of light Col. 1.12 the chain'd Lion crouches at their feet as overcome 1 Ioh. 2.14 they have burst asunder deaths frozened barrs Ioh. 5.24 and claime all things as theirs since they are Christs Christ is Gods 1 Cor. 3.23 This is their happy unparalleld estate at present which ariseth from the performance of the condition They have truely Repented vigorously believed and sincerely obeyed and so are Christs spouse Branches of that noble Vine and members of his body And therefore the Apostle Rom. 11.22 might well turne to the Ingrafted branches with an Ecce Behold the goodnesse of God to thee a goodnesse actuall present and performed Peace of Conscience Thirdly They have that which sweetly flowes from hence the quiet repose of a cheerfull conscience Rom. 8.6 breathing out a Joy unspeakable and full of Glory 1 Pet. 1.8.11 They are owned in adversity 4. Though calamities be common and those sufferings which Gods servants may groane under may render them highly contemptible and though they may be lookt upon as Sheep markt out for the slaughtering knife though profanesse may scoffingly insult over their meanesse yet neither the most amazing Perills the most disconsolate Poverty the sharpest Persecution can in their ugliest visage scare a true Israelite from Gods favour or worke a divorse from his love in Christ 5. In the Greatest Pressures and narrowest difficulties they can be urged with They have a peculiar accesse to God they are animated with a peculiar boldnesse of accesse to God Rom. 5.2 for although as all flesh may present their prayers and Gods stile may be an hearer of them yet there is a freer recourse and a more easie admission to the Father of Sons then of Servants and Strangers 6. Hence we may meet with Counsells commands and Exhortations which are proper only and peculiar unto them They have peculiar commands and exhortations As that they grow in grace 2 Pet. 3.18 which presupposing a regenerate being cannot reach to others Tbat they rejoyce alwaies Phil. 1.26 and that their very temptations should be imbraced with a smile Jam. 1.2 which cannot be applicable to all the world affording too many who have sufficient cause to turne to howling and teares when their desolation comes Christs feare not little flock Luk. 12.32 doth not well suite with wolves Nor can the Apostles Be
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
Israel even to such as are of a clean heart 2. But as for me my feet were almost gon my feet had well nigh slipt 3. For I was envious at the foolish when I saw the prosperity of the wicked 4. For there are no bands in their death but their strength is firme 5. They are not in trouble as other men neither are they plagued like other men 6. Therefore pride compasseth them about as a chain violence covereth them as a garment 7. Their eyes stand out with fatnesse they have more then heart could wish 8. They are corrupt and speak wickedly concerning oppression they speak loftily 9. They set their mouth against the heavens and their tongue walketh through the earth 10. Therefore his people return hither and waters of a full cup are wrung out to them 11. And they say how doth God know and is there knowledge in the most high 12. Behold these are the ungodly who prosper in the world they increase in riches 13. Verily I have cleansed my heart in vaine and washed my hands in innocency 14. For all the day long have I been plagued and chastened every morning 15. If I say I will speake thus behold I should offend against the generation of thy children 16. When I thought to know this it was too painfull for me 17. Vntill I went into the sanctuary of God then understood I their end 18. Surely thou didst set them in slippery places thou castedst them down into destruction 19. How are they brought into desolation as in a moment they are utterly consumed with terrors 20. As a dreame when one awaketh so O Lord when thou awakest thou shalt despise their image 21. Thus my heart was grieved and I was pricked in my reines 22. So foolish was I and ignorant I was as a beast before thee 23. Neverthelesse I am continually with thee thou hast holden me by my right hand 24. Thou shalt guide me with thy counsell and afterward receive me to glory 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever 27. For lo they that are far from thee shall perish thou hast destroyed all those that go a whoring from thee 28. But it is good for me to draw neer to God I have put my trust in the Lord God that I may declare all thy works The Contents of the Chapters CHAP I. THe Preface of the whole Psalme handled Gods Vers 1 Goodnesse to Israel SECT I. Gods Goodnesse Absolute or Relative His relative goodness may be certainly known to man 1. By Scripture 2. By demonstration 3. By sense 4. By experience Application Gods goodnesse to Israel 1. As a Nation and so to every Nation 1. In giving necessaries to their Being To their well-being He destroys no Nation but for ingratitude 2. Gods Goodnesse to Israel as a Visible Church and so to every visible Church 1. In entring a Covenant with them His commands carry Honour and Priviledge The Difference betwixt the Law of Nature and Gods Lawes to his Church 2. In giving his Church a Conditionate Right to the Promises and meanes sufficient for performance of the Condition SECT II. 3. Gods goodnesse to Israel as a Type of the Invisible Church 1. In giving actuall right to the Promises 2. Peace of Conscience 3. Regard in affliction 4. Speciall acccesse by Prayer 5. Peculiar Commands Perseverance of the Catholique invisible Church an absolute guift Practicall uses hence of the first 1. God intends not primarily the ruine of a Nation 2. The punishments of Nations Just for ingratitude Vses of the second 1. Gods Goodnesse not limited to things meerly temporall 2. Temporall blessings make not fully happy hence a necessity of a new Covenant 3. Sins of Professors more heinous Vses of the third 1. Not to content our selves with offers of favours but to interest our selves therein by sincerity and purenesse of heart 2. to continue in Gods goodnesse perseverance exhorted unto 3. From Gods goodnesse here we may gather the greatnesse of his goodnesse to the Church Triumphant CHAP. II. THE first occasion from without of the Prophets Temptation wicked mens Prosperity The danger of the Prophets fall generally described and the height of these wicked mens prosperity set out in six degrees 1. In health 2. In exemption from labour 3. In exemption from calamities 4. From Trouble 5. In being courted by others 6. In having more then heart can wish SECT I. Judgement and reason supporters of the soule Vers 2. Men led by passion step awry The way to cure our passions Good men subject to errours and Passions Means to prevent both Wicked men are lawlesse foolish and proud Vers 3. Health a great part and blessing of Prosperity yet common to wicked men Vses there-from Labour most common to men of a lower and meane condition Vers 4 5. Exemption from labour dangerous not to be boasted in Evill men usually not subject to calamitie How and by what meanes How to still our thoughts That wicked men are not always visibly aflicted SECT II. Vers 12. Wealth without trouble a great part of prosperity This not much to be boasted in Vers 10. Compliance Presents and gifts usually attend great mens Prosperity Meant by waters of a full cup wrung out unto them Whether and in what cases Gods people may carry presents to wicked great men What it is to be a time-server A dangerous peece of prosperity to be courted by others Vers 7. Wicked men have more then Heart could wish Why Providence blesseth them so much The good uses to be made thereof 1. They have more then they did ever expect themselves 2. They have more then in probability others could believe 3. More then good men can lawfully wish unto them Whether it may be lawfull to pray for the abatement and change of wicked mens prosperity 4. They have more then reason can desire CHAP. III. THe second occasion from without of the Prophets Temptation Wicked mens ill Manners Vers 8. 1. Pride the Nature and Inconveniences thereof 2. Violence and oppression How prosperity works it with four reason thereof Oppression a sin hatefull to God 3. And ill tongue The disorders thereof How and in what respects wicked mens tongues are said to walke through the Earth Vers 9. and to be fixt against the Heavens In several particulars 4. Atheisme Vers 11. their deniall of knowledge in the most high The irrationality and original thereof The occasion of the Prophets Temptation from home 1. His owne afflictions Vers 14. Good men are ordinarily afflicted in five capacities 2. His owne piety to God Vers 13. and righteousnesse to man by cleansing his heart and washing his hands in innocence The comforts of Both. In four particulars Helps and motives to innocence in 3. particulars CHAP. IV. Vers 3.
a blinde uncertaine variable disposer of the affaires of the world those of more learning are not of the same minde and opinion For 1. Naturalists measured the matter by the Principle of Generation and corruption and placed the same necessity of the decay of flourishing estates to be with that of flowers or of mans body flowing from the naturall and inward distempers and Impotency of Principles which makes them be but of a short Continuance 2. Others as the Stoicks attribute This to a necessary connexion of causes without which they Termed Fate Whereby the beginning growth and end of Prosperity is determined so as that neither Good or bad men can exceed their appointed bounds 3. The Astrologers referred these changes to the Position and influences of the Starrs and therefore undertake to shew us the Houses of Prosperity and adversity and tell us of the frowning and Smiling aspects of the Planets 4. If any amongst them looked a little higher yet were they vaine in their Imaginations their foolish heart was darkned with the multiplicity of their Gods giving riches to one and Prosperiy to another and Honour to a third If Crosses laid-hold upon them they had an Aeolus for the winds a Neptune for the stormes and a Juno or some such Deity for their troubles and diseases Thus was naturall reason put to a stand and perplext in by-Paths That there is one God all sufficient all in all that he acts all things according to the councell of his will that the wicked oft doe may and shall flourish as long as he pleases that when they meet with a change they have it from his hand That this he acts out of Justice and Judgement these were lessons which the Prophet learned in Gods Sanctuary and for which he was not much beholding to humane writers 2. The certainty of their destruction 2. As the Prophet from Gods Sanctuary learnt Gods Providence so did he from thence find that wicked men should in an Infallible certainty be made contemptible and punish't with everlasting desolation This sense and experience may often thwart as giving instances of some wicked men who spent their lives in mirth and Plenty and according to their desires left their substance honours and estates to their Posterity Job 21.9 10 13. without any visible smart for their villanies It being a matter oft out of reasons teaching that they shall be punished Nay some expound the 20th verse here when thou awakest Them Cum expergefacias Eos exsepulchris in die Judici The Prophet was taught that after death they should in their bodies be raised to receive therein according to their works Which doctrine of the Resurrection is none of reasons teaching soles occidere redire possunt nobis cum semel occidit lux brevis una perpetuo nox est dormienda Saith Catull Hence when Saint Paul once named the Resurrection Act. 17. how did the Athenians laugh and deride him and they that esteemed themselves the Philosophers contemne both it and him and therefore Gods Sanctuary is the Proper place for the Prophet to have recourse unto in this grand doubt and Temptation and he may very Justly owe his satisfaction to Gods extraordinary word and to his Sactuary First Because It teaches that which is the Truth of Reason Secondly because the Temptation had so shattered him as that unlesse he had taken Sanstuary there he had been undone 3. Because the Points here learned did exceed Humane reason to attaine to Now for application to the matter in hand The sum is this The Prophet went into the Sanctuary for satisfaction and he neither lost his labour nor was deceived in his expectation as meeting with that there which was sufficiently satisfactory He found that which allaid his envy at their prosperous estate Though a lillie may represent that beauty to the eye which may force from us an admiration of the Creators workmanship yet none will envie its glorious Being which knows the shortnesse of it how quickly it withers and droops its head to the earth and the sudden decay of great mens estates Jam. 1.10 11. challenges rather our pitty then our envie For Since the place is so slippery and the state mutable since unsupportable terrours oft attend upon it since it is but a dreame whose last Act is destruction this condition their abuse of it deservs that we should bewaile it rather then envy it and that prosperity it selfe be suspected as extreamly dangerous And therefore the Premises considered much less is there Just cause to asperse Religion or to lay any black impution upou Innocence and Equity For besides That whatever the consequence of worldly Prosperity be Religion may have its reward by it selfe there being nothing imaginable either in other mens Prosperity or in any thing else that may impede the performance of so faithfull a promise and we may well conclude that that Tree which produceth such Bitter fruit Terrors Change Death and Consumption is vaine fatall and Ominous and that Religion justly challenges our highest affections in that if it brings with it Temporall blessings as it is the most effectuall meanes thereunto though it doth not change the essence and nature of them though it makes not that which is in it selfe slippery and deceiving to be firme constant yet it renders it free from terrours safe from contempt secure from consequent thunder claps of ruine and destruction As for the Prophet here the Sanctuary afforded him so full ample satisfaction in this case as in a submissive acknowledgement He abhorrs that ill opinion he had almost entertained of religion for which he gives himselfe no better a censure then that of an Ignorant fool and Beast v. 22. As for the thing it selfe how bruitish and unreasonable it is to impute vanity to Religion how great folly and Ignorance this wild opinion argues in its entertainers unworthily transforming them into Beasts hath been already cleared up in our discourse upon the 13. vers This at present remaines observable When Gods truth shines upon the soule it makes errour and sin very odious Doct. and detestable to him that entertaines either This discernably The light of Gods Truth makes erorr Condemnable in a manselfe befalls men not only in these objects as being without viewed by visible beames sent abroad but as they are reflected upon in the Person of the seer himselfe He who is happily converted by Grace from darknesse to light will not only hate sin and heresie in others but will detest it in himselfe He will censure reprove accuse and Condemne himselfe for either Thus Judah sensible of his Injustice acknowledgeth Tamar to be more righteous then Himselfe Gen. 38.26 Josephs Brethren convinc'd of their crime do heartily aske forgivenesse of it Gen. 15.17 and Good David sensible of his misdoings often bursts out into I have greatly sinned 2 Sam. 24.16 Rebellious Israel once made sensible of their pollutions shall loath themselves for the