David restored. Or An antidote against the prosperity of the vvicked 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.

V. 16. When I thought to know this it was too pain∣full for me.

THat which put the Prophet to a stand, and startled him in his Temptation, thus discours't of; The history of his settlement and satisfaction follows, wherein he relates 1. Where he found it. 2. Those substantiall arguments which did settle Him.

The relation of this former is partly negative,

partly positive; The negative part is contained in the 16. vers. When I sought to know this it was too painfull for me: The summe of which is this dis∣creet axiome. That though he made use of his highest endeavours and failed not to apply himselfe to antecedent disquisition, with revolution of his thoughts; yet after all his care and search he found the matter hard; and his own abilities of Judgment and understanding, too short to give him a full reso∣lution and satisfaction in the matter. Take a briefe of the particulars.

1. In that he sought to know, and made conscience of his thoughts; he testified his ingenuity and wis∣dome.

1. His Ingenuity: for he lookt back and with a se∣cond review contemplates what his opinion was; which evidenc't that the wrong he did unto Religion was not malicious; but (as it were) constrained to the hard censure he gave of it; and yet upon reflexion that it might be too harsh, he once more comes to the Test, exposes it with the best of his Judgement, to an examination: as loath to give it longer enter∣tainment, and to continue of the same minde.

Thus like a person forc't to an unwilling exile who ready to take a parting kiss from his relations; and to bid adieu to his Country, and friends, to but delay a litle time, he speakes Interruptedly to one, presseth anothers hand with a sigh; and looks with a tender eye upon a third, at length he parts, though he casts his eye oft behind him: so while the Prophet thus inquires carefully searches and seeks to understand more fully; he seems loath to leave his Religion thus, nor is he fully or willingly setled in the opinion of its being vaine.

And truely as there is a vast difference betwixt resolute sinners (who obstinately follow their cor∣ruptions) and those whom infirmities doe now and then unwillingly master, who with the Apostle al∣low not that which they do Rom. 7.15. so is this difference very discernable by these inter thoughts.

If in the matter of sin it selfe and the leaving of it; the mind oft reflects upon it; and with a faint kind of longing hankers after it, it shewes that there are some reliques behind, some corruption within which reteines a liking thereunto. Thus Lots wifes looking back to Sodome argues her unwilling par∣ting therefrom Gen. 19. Thus Israel remembring Aegypt so often, and licking their lipps after the flesh pots and onyons thereof; their frequent facing about towards that Coast, testifyed they were not fully weaned from folly nor did contentedly be∣lieve in their deliverer, with that obedience which was due from them. And there, where vertue is in danger to be shipwrackt, a looking back with some solicitous reflexions; some interposing, & after-considerations; argue the Party is not past all grace, nor throughly hardened in his impieties; they give faire hopes that some small (though perhaps fain∣ting) sparks of goodnesse remaine unquenched. He cannot be wholey past a recovery, who thus bethinks himselfe what he is to do: and suffers not malice altogether to transport him, he is not incapacitated from that tender mercy which professeth he will not break a bruised reed, or quench the smoaking flax, Isa. 42.3.

As the Prophets Ingenuity; so secondly his Wisedome is herein very commendable: for when man is put to his doubts and shifts how can he

cleare himselfe? but by the use of his Judgment and Ʋnderstanding wherewith God hath innobled him transcendently beyond the visible Creation, and this argues the Prophets wisdome in taking the right course, to put his Reason to the triall which un∣doubtedly was the most ready and most profitable way to afford him satisfaction and to preserve him from a finall fall.

For Consideration and forecast is and prooves oft a powerfull meanes to prevent incoveniences. If it were throughly examined why men, so readily swallow down pernitious Heresies, it would easily appeare because they have Rash, itching eares and heap up heedlessly Teachers to themselves. 2 Tim. 4.3. entertaining opinions out of faction, and partiall affection to the Teacher for advantage sake: with∣out a serious triall or consideration: and in matters of Practice, why do men run headlong on grosse sins? but because they doe not heartily examine where they are going, or what they are about to do.

Whereas a considerate soul that conscientiously reflects upon its own actions and intentions, and upon those arguments which rationally may per∣swade unto, or diswade therefrom, oft comes off fairely; and escapes those snares which watch't for his fall. Deliberandum diu, quod statuendum est semel is as good, as old, and the Philosopher sensible of the benefit of Predeliberation gave it as his best advice to his prince, That when his Passion had moved him to anger he should repeate the Alphabet before he would put any thing to execution.

Upon this Ground; Theodosius the Emperour at S. Ambros his desire enacted a Law the occa∣sion

of which was, that Theodosius being highly incensed with the Citizens of Thessalonica, had in his passion commanded 9000 of them to be put to the sword, for which passionate cruelty S. Ambrose admits him not into the Church; and upon the Emperours repentance obtained a decree that 30. dayes might be interposed betwixt the sentence of death and the execution.

In a word, as the serious consideration of what is done, oft works Repentance 2 Cor. 7, 8, 9. &c. (for if we throughly search our ways we shall easily turne unto the Lord Lamen. 3.40.) so preconsideration before the perfecting and accomplishment of sin, is of sufficient efficacy to stifle our lust; and to make it become abortive, and therefore it concernes us, to look before we leap, not to be too hasty & rash in our actings. Let us make use of our reason, in a due reflexion upon what we are about to doe; that so that which is ill may be prevented; and this is the safer way, for although Thoughts after sin do oft (yet they do not always) prove successfull. Though Esau would afterward have inherited the blessing, he was rejected and found no place for repentance though he sought it carefully with teares Heb. 12.17. Judas after his betraying of his Master may sensibly cry I have sinned, in that I have betrayed innocent Blood, yet that will but hasten his despaire to an halter.

To proceed to the 2d particular: Though the Prophet took all this paines, yet all his premedita∣ted considerations could not afford him satis∣faction; he found the nut too hard for his teeth, and he confesses it was too painfull for me; from hence we may inferr,

That there is an high danger, and a powerfull prevalency of the Temptation, for when a man by his greatest inquiry, by the strongest use of his rea∣son and Judgement, cannot answer his doubts; nor unwinde himselfe out of difficulties; it argues that the temptation is high and that he has a very hard taske to struggle with.

Here a querie may interpose it selfe: whether this search did nor concude the Prophet excusable in these his thoughts of religion; considering that having used his best indeavours to untie this knot he could not with all his skill and strength per∣forme it: and therefore, these thoughts might seem to have been somewhat of necessity more then will.

To which Querie it may be returned. That much may seem plausibly alleadgable in this case; That it is as naturall to man to follow the dictates of Reason, as for beasts to be led by sence. That where his Reason fails, his Thoughts may do so too, and his footsteps slip. That things above his Rea∣son involve him not in Guilt; and Necessity may make him excuseable.

Yet it must be remembred that though it be necessary that offences should come Mat. 18.7. Yet there is a woe to the world because of offences and it were better for those by whom they come that they had been buried in the sea, then be the unhap∣py cause thereof.

There are many who out of a contracted habit, and a pernicious custom in sin cannot cease from sinning, 2 Pet. 2. vers. 14. Some there are who are so stained as they can no more wash off the spots, then the Aethiop his blacknesse. Yet this

Temper is so far from excusing as that it is a provocation of greater Judgements. Therefore will I scatter them as stubble, Jerem. 13.23, 24. Though Oportet Haereses esse be true, yet neither the Broachers nor entertainers of Heresies are free from guilt.

I confesse much is to be granted to humane frailty and infirmities; but this favourable grant must not be in errours fundamentall, which strike at the head and are contrary to such truths as are to be believed under paine of separation from Christ, of which kind is this Heresy which the Prophet had well nigh fallen into; That Religion is vaine.

The Pretence of Reason's being given us by God will not excuse, for our affections are equally his gift to; and both the one as well as the other may be depraved and corrupt and consequently inexcusable. In those cases where the strength of our reason fails us, it is our duty to know That where God gives the conclusion, we must hold it fast against all arguments made against it.

We may to this purpose observe; That as Gods Laws carry in them the greatest perspicuity, and plainenesse; so are the fundamentall principles of Religion delivered with that easy clearenesse, as their sence may be understood of all; (as the Articles of the Creed do evince.) As therefore in matters of Practice we are to stick close to the cleare precept of Christ, although our own feares or advantage may advise the Contrary; so in matters of Faith we must hold the conclusion against all the Arguments which flesh and blood can

oppose; and though our Reason may seem to comply with the latter, yet we must not suffer it to be convinc't, but must rather deny our own Judgements then recede from Gods truth.

Thus in the case in hand: Though the Argu∣ments that appeared opposite surpassed the Pro∣phets skill to answer; yet should he have sted∣fastly (in an unremoveable resolution) held the conclusion That Religion hath and shall have its reward.

Nor is there any thing required in this but what is just. 1. God is truth and what ever he delivers is so too. Joh. 17.17. Thy word is truth: he can nei∣ther deceive nor be deceived, and therefore it is most safe to adhere to his word.

2. Arguments against fundamentall truths, may be reduced to these two heads: either they are drawn from our not comprehending or understan∣ding of the true reasons of that Truth, or from other crosse motives, and diswasions.

Of the former; Nicodemus may be an example who entertaines the mysterious doctrine of Regene∣ration with a demand How can these things be? Joh. 3.9. He apprehends not the mysterie, there∣fore could not believe; in this case it is mans Ignorance, not Gods Truth is in fault. A blind man is not excused from an untruth in denying the Sun to shine because he sees it not; nor can he be free who denies the Trinity of Persons, the Deity of Christ; the Resurrection of the dead, (Truths for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plainly delivered, and revealed) because he cannot fathome the bottome; under∣stand the Reasons of them or how they can be so; And therefore 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.

If secondly it be not want of apprehension but crosse arguments which move us to inferre conclusi∣ons. 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 him∣selfe 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 be∣cause he could not swim.

So when men entertaine fleshly corrupt Prin∣ciples, and ensnare themselves therewith, though thus taken they necessarily erre: yet can they not be excused; since they have framed the fet∣ters (wherewith they are chained) for them∣selves.

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 Premi∣ses, one or both must be so too. Thus as in matters

of Practice, Gods commands are good, and there∣fore 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 ap∣plause 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 Pro∣position, 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 hereaf∣ter. In a word, the arguments brought against any one article of the Creed (for instance) may be ea∣sily 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 per∣swasions 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 demonstra∣tion 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.

Notes

• David sa∣tisfied.
• The Pro∣phets Inge∣nuity and wisdome in finding out satisfacti∣on.
• Considera∣tion a signe of ingenuity and honesty which wil∣lingly leaves not vertue.
• Considera∣tion oft pre∣vents a fall
• Object.
• Difficul∣ty of an∣swering objections will not ex∣cuse the conclusion against fundamen∣tall Truth.
• Dent ve∣niam qui∣libet aliud opinantes; ego magis credo tanto Apostolo in suis & pro suis literis Juranti, quam cui∣quam do∣ctissimo de alienis li∣teris dis∣putanti. Aug. ad Hieron. Ep. 19. p. 50.
• A plaine Truth re∣vealed to be stuck to against all objections of flesh and blood.
• Ʋbi senti∣tis vos non intelligere credite ta∣men divinis eloquiis. Aug. ep. 46. advinc. p. 105.