bring in the Ark of the Covenant into the house of the Lord by virtue of which Covenant the Lord was their God and they were his people and the cause of God was theirs and their cause was his the cause of God his People Israel was one and the same and that was the cause of Religion according to the word of God Therefore in the Text here Solomon prayes that the hearts of his People might be enclined to walk in Gods wayes and to keep his Commandements Againe it is observable the word rendred cause here in the text is translated right in the Margine of the 45. 49. verses that he maintain the right of his People there is a right unto house and land and the like but there is a jus divinum a speciall divine right which the People of Israel had unto the one true Religion and a liberty annexed unto that right that none could lawfully hinder them from enjoying all that belonged to the service of God So that in one word the cause of his people Israel was right from God and liberty from God to keep Gods Commandements in matters of Religion This was the cause of God and Israel then and I hope it will appear anon that the very same is the cause of God and his people now 2. What is meant by the Lords maintaining this cause at all times as the matter shall require He had made the same request twice before verse 45. 49. that he maintain his Peoples cause here he mentions it againe the third time that he maintain the cause of his People Israel with an addition of this further expression at all times as the matter shall require He had before in his large Prayer comprehended all the common cases which might fall out but because there might be other cases which he could not foresee or they might be otherwise circumstanced when the cause of Israel might be so endangered as there would not be any help in the ey of reason in the sight of Man therefore he commends the cause of his People Israel to the Lord himselfe and leaves it with him and beseecheth him that he by his prerogative would maintain the cause of his people even as the matter should require And those words in the Text at all times are in the Margine rendred the thing of a day in his day i. e. not onely in the day of prosperity when things go smoothly on but in the dayes of adversity in the Hirracano's of tempestuous times when it is a day of trouble and rebuke and Blasphemy as is was in Hezekiahs time Isai 37.3 in a day of perplexity and treading down Isai 22.5 in such a day as this the cause of God and Israel is Committed to the Lord himself that he would maintain it And there is an Emphasis to be observed in that word He that He maintain it when there is none else that will or can or knowes how implying the need the extream need that the people of Israel might sometimes have for the Lord himselfe to maintain their cause above all that themselves or any else should be able to doe So that the point of Doctrine which I would commend unto the consideration of this present Assembly from hence is this Doct. The times may be such and the case may be such as the maintaining of the cause of Religion may need and require more then ordinary help from the Lord himself The times may be so perillous and the case so circumstanced and the cause of Religion so endangered as it may be above the wisedom of Man to direct or the hand of Man to help then there is work for Jehovah himselfe for him to maintain his own and his Peoples cause you see the point a little for the Proof It is many times the cry of the Church of God in the World give us help from trouble O Lord for vaine is the help of Man Psal 108. last and our help is in the Name of the Lord who made the Heavens and the Earth Psal 124. last there is creating wisedom power and goodness with him that is God over all Blessed for evermore there and from thence alone is the help of his People when it s no where else to be seen upon Earth I shall add no more but that in Isai 63.5 I looked and there was none to help and I wondred that there was none to uphold therefore mine own arm brought Salvation â—â—ne and my fury it upheld mee Our Saviour Christ is here brought in speaking of himself not as Chriâ—â—nall but as Christ Mysticall Christ and â—is Church as beâ—…ers engaged together in the same cause and the cause of Christ and his Church is represented here as in a dispairing sinking case I looked and there was none to help I wondred that there was 〈◊〉 to uphold what then why therfore mine own arm brought Salvation â—o me the Church when sinking yet saved by Christ the cause of God and his People when ready to be overturned overwhelmed yet then â—reserved secured maintained by the outstretched aâ—m of a blessed â—aviour implying the case may be such and the matter may so require that no less then the Infinite Wisedom and good pleasure of of Omnipotencie it selfe can do the deed This may suffice for the Proof There is a three fâ—ld Reason may convince us of the Truth of the Doctrine 1. From the weakness of Man 2. From the Malice of the Devil 3. From the Providence of God Reas 1. The first reason is taken from the weakness of Men from the inability of Gods own People who are affected unto this cause and engaged in it but are not able to maintain it The best of the Saints have flesh as well as Spirit they have something of the Old Man as well as of the New they know but in part and are Sanctified but in part and hence many weaknesses in managing the cause of God There is a mixture of Hypocrites amongst the sincere Servants of God who pretend unto this cause as well as they and hence many times not onely weakness but wickedness is inter-woven into the fairest pretences to the cause of God There are various apprehensions affections and passions amongst good men Moses the Servant and Aaron the Saint of the Lord are sometimes unadvised and when they are most upright when they lead the People according to the â—kilfulness of their hands and Integrity of their Heart yet then traduced reproached opposed et tantum nâ—n overpoured by a murmuring People and there were Men of renown and famous in the Congregation that would not submit unto Gods order Sometimes alas there is a sharp contention between Paul and Barnabas and Godly Peter doth not ever walk with a right foot and blessed Paul when most faithfull and true is under evill surmises as a deceiver There is names and parties of men dividing Christ amongst them some departing from the Faith others led aside from the
the cause of God and his People amongst uâ— be not seasonable I leave to the consideration of â—his â—wful and 〈◊〉 Aâ—sâ—h And I hope â—n the Lord I shall say nothing about it but what might be more abundantly made out by Scripture light and what the generallity of all the People of God not engaged unto parties will readily subscribe unto First then in the general the cause of God and his people amongst us is the Cause of Religion I say the cause of Religion 〈◊〉 the profession and practize of the one true Religion to be in all thing according to Gods Word This was the cause of God and Israel then the same is the cause of God and his people now To keep and seek for all the Commandements of God To walk in his waies and to keep his Commandements which he Commanded our Fathers as it is in the text that every thing in Doctrine Worship and Discipline be conformed unto and regulated by the rule of the word This is the Cause of God and his People in New-England in the Generall But that it may be more clearly understood let me propound it more particularly both in the Negative what this cause is not and in the Affirmative what it is And first Negatively It is 1. Not the getting of this Worlds good 2. Not Separation from other Churches 3. Not a toleration of all Religions 1. Not the getting of this Worlds good The cause we are speaking of it never was it is not now the getting increasing of this worlds good Our Saviour Christ hath commanded seek first the Kingdome of God and the righteousness therof and all other things shall be added Mat. 6 33. Accordingly when the Lord stirred up the spirits of so many of his people to come over into this wilderness it was not for worldly wealth or a better livelyhood here for the outward man the generallity of the people that came over professed the contrary nor had we any rationall grounds to expect such a thing in such a wilderness as this And though God hath blessed his poor people here with an addition of many earthly comforts and there are that have encreased here from small beginnings to great estates that the Lord may call this whole generation to witness and say O generation see the word of the Lord have I been a wilderness unto you Jer. 2.32 O generation see look upon your towne fields look upon your habitations shops and ships and behold your numerous posterity and great encrease in the blessings of the Land Sea have I been a wilderness unto you we must needs answer No Lord thou hast been a gracious God and exceeding good unto thy Servants ever since we came into this wilderness even in these earthly blessing we live in a more plentifull comfortable manner then ever we did â—xâ—â—ct But these are but additions they are but additionall mercies it was another thing and a better thing that we followed the Lord into the wilderness for My Fathers and Brethren this is never to be forgotten that New-England is originally plantation of Religion not a plantation of Trade Let Merchants and such as are increasing Cent per Cent remember this Let others that have come over since at several times understand this that worldly gain was not the end and designe of the people of New-England but Religion And if any man amongst us make Religion as twelve and the world as thirteen let such an one know he hath neither the spirit of a true New-England man nor yet of a sincere Christian 2. Not Separation from other Churches either in our own or other countries I say not separation from any thing good in other Churches whether truth of Church estate or any Doctrine professed or any Ordinance administred so far as it was or is agreeable to the word of God We deny not the being of Churches where many things are wanting to their well-being We distinguish between the corruptions and disorders of Churches and the Churches themselves We profess communion with not separation from the Churches of Christ in lawfull things They are the European Churches in which that numerous company of 144000. are said to stand with the â—amb upon mount Sion Rev. 14.1 and these are said to â—â—â—p the Commandements of God and the faith of Jesus verse 12. It is the doctrine and worship of the Reformed Churches comming out of Popery which are said to be as a Sea of glass man led with 〈◊〉 Râ—â— 15.2 if gâ—â—â— then they are not clear as Cristall as those in the Primitive times Chap. 4 6 and yet not as the blood of a dead man as those under Popery Châ—â— 16.3 it 〈◊〉 a Sea of glâ—ss mingled with â—â—r the fire of persecution withâ—ut and of contention within and yet they that stand upon this Sea have gotten the victory over the Beast and have the Harpes of God in their hands and are accepted of the Lord. The end of our comming hither was a reformation only of what was amiss or defective in the churches we came from from which we made no separation but a locall secession only into this wilderness with true desires and endeavours after a more full Reformation according to Gods word 1. Not a toleration of all Religions or of the Heresies Idolatries of the age we live in I say not a toleration of these so farr as wee have liberty and power for to help it How inconsistent would such a toleration be with the love of the one true Religion revealed in the word of God would not such a state be guilty of having other Gods where such a toleration is is it not the end of Civill Authority that men may live a quiet peaceable life in godliness as well as honesty but not in the wayes of ungodliness no more then in the wayes of dishonesty in a word the Gospel of Jesus Christ hath a right paramount all rights in the world it hath a Divine Supream right to be received in every Nation and the knee of Magistracie is to bow at the name of Jesus This right carryes liberty along with it for all such as profess the Gospel to walk according to the Faith Order of the Gospell That which is contrary to the Gospel hath no right and therefore should have no liberty But the Lawes which have been made by the Civill Government here with respect unto Religion whereby you have declared your professed subjection to the Gospel and your non-toleration of that which is contrary thereunto this will be a name and a glory to New-England so long as the Sun and Moon endure And so much for the Negative what the cause of God and his People amongst us is not viz not this Worlds good not separation not a toleration 2. Now in the second place for the Affirmative if my weakness was able to shew you what the Cause of God and his People in New-England is according to its divine
the Corinthians to mind Vnion 1 Cor. 1.11 I beseech you Brethren by the name of the Lord Jesus that there be no divisions amongst you but that you be perfectly Joyned together in the same Judgment and the same mind and that you speak the same thing To the same purpose he hath a most passionate Exhortation to the Philippians in Chap 2 1 2. if there be any Consolation in Christ if any fellowship of the Spirit if any bowels and mercies fulfill you my joy that you be like minded having the same love being of one accord of one minâ— and sometimes when he saw little hopes of it upon Earth he looks up to the Lord in heaven beseeches him to grant this mercy to his Churches and People as in Rom. 15.5 Nâ—w the God of patience and Consolation grant you to be like minded one to another according to Christ Jesus that with one mind and one mouth ye may Glorifie God even the Father of our Lord Iesus Christ All which may leave a strong conviction upon us that this belongs to the Cause of God and his People that there be a spirit of Vnion and Communion amongst us in the things of Christ and though it be the priviledg of some times when the Lord shall fulfill those prophecies in an eminent way that his People shall serve him with one consent and that the Lord shall be one and his name shall be one yet this is the duty of the People of God at all times especially at this time in this place to endeavour Vnion that so far as is possible we may be of one judgment of one heart and one way in all the Churches of the Saints Hence there should be no affecting of dividing names and parties amongst us but all should be for this that the Lord may be one and his name but one Hence also it is desireable that one Catechisme one confession of Faith and one Covenant were agreed upon and used in the severall Churches as a meanes of consent And hence again so farr as the Lord gives liberty there should be a frequent use of Councils amongst us to enquire after the mind of God and his word according to the pattern in Acts. 15. and other Scriptures It s true that in times of Popery there was great abuse of Councils yet it is as true that in divers of the first Centuries there was great advantage to the truth by meanes of Councils and in somewhat above the last hundred years the work of Reformation was much promoted by the Godly Councils and conference of Reformers It is a known passage of Melancton Vâ—ximus in Synodis et jam mortemur in illis They were constantly searching the Scripture that they might reform all according to that and before them the Churches of the Waldenses for many hundreds of years walking in the simplicitie of the Gospel they had then frequent Councils and their generall â—ouncils every year nor is there any one point more frequently insisted on in the writings of our Divines of the Congregationall way then this of the right use of Councils Not that the judgment of a Synod bindes any further the 〈◊〉 hath Conformity with the Scriptures but Counsels are a meane which the Lord hath appointed and promised to bless for clearing up of the truth and uniting his People therein It is true the best of Men may erre and there being divers measures of light and grace there cannot but be different apprehensions in some things and therefore where there is not so full an agreement as was to be desired it is our duty to forbear one another in love so farr as we have attained walking by the same rule minding the same thing leaving other things to God time Phil. 3.15.16 that is now when all Gods meanes have been used and yet some lesser things remain controversall amongst pious and sober men who agree in the maine there is the place for Christian forbearance not in order to separation but in order to union for so the Apostle joynes them together Ephe. 4.2 3. in lowlyness and meeknes forbearing one another in love and endeavouring to keep the unitie of the spirit in the bond of peace In one word union is to be endeavoured because the truth is but one and forbearance is to be used because of the weaknes of men which yet is as far from a toleration of a false Religion as the East is from the West Thus I have shewed you as my weaknes was able what the cause of God and his people amongst us is Affirmatively it is Reformation a progress in reformation and the Vnion of Reformers Now I shall add but this one thing more That this cause hath a Divine right and a Divine liberty adjoyned unto it according to the law of liberty the Royall Law of God as it is called James 2.8 12. i. e. Right from God and liberty from God for his people to do their duty to God and Christ in matters of Religion according to Gods word Nor is there any power upon earth that can lawfully hinder this And this is the cheif interest of New England i. e. it is the matter of greatest importance in it self and of greatest concernment unto us The one true Religion according to Scripture being the only meanes to the highest end the glory of God and the salvation of soules and therefore what ever may be said of our interest in other respects yet we may be sure of this that here lyes our predominat interest cause and the great end for which we came into this wilderness and continue in it And so much for the Use of Information Vse 2. It is for Direction if the times be such and the case be such as the maintaining of the Cause of Religion doth need and require more then ordinary help from the Lord himselfe then it serves to teach all that are sincerely affected unto this cause what course we should take for the maintaining of it and that is this to commend this cause unto Iehovah himself beseeching him that he would maintain his own and his people Cause both now at this time even as the matter doth require and hereafter at all times as the matter may require Me thinks I look upon this present Assembly as in its proportion resembling that great assembly of the People of Israel mentioned in the text Here are the heads of our Tribes the Honoured Magistrates and Deputies of this Colonie the Reverend Elders of the Churches and a multitude of other Godly People and I am perswaded you are affected to this Cause as that Assembly was your desire is to see Religion flourish and the Cause of God and his People be maintained amongst us I need not tell you what the times are shaking times and trying times wherein the cause of Religion is endangered on every side I desire onely to discharge the duty of a poor Servant of the Lord and yours by putting you in
remembrance of that which the Text here points us unto namely to commit this Cause to the Infinite Wisdome and good pleasure of the Lord our God whose name is upon us and who dwels in the midst of us to interest him and engage him in the maintaining of it This was Holy counsell given to Job in the midst of his plunges and distresses Iob 5 8 9. I would seek unto God and unto God would I commit my Cause which doth great things and unsearchable and mervellous things without number who disappointeth the devices of the crafty to set up on high those that are low that such as mourne may be exalted unto safety Say Brethren I beseech you is not this that you would have that the Cause of Religion and those that love it may be in safety then here is the way for all the servants of God to commit this cause unto him which doth great things and unsearchable and marveilous things without number unto him who hath maintained who doth maintaine and will maintain his Own and his Peoples Cause according to the Counsel of his own will for the Praise of his Glorious Grace Quest Now if it be demanded But now should we commit this Cause unto him that he may be engaged in the maintaining of it above all that we can ask or think Answ I Answer breifly in this one direction which will be useful to the Honoured worthies of the General Court and yet will also reach the meanest in the Congregation that you commit the safety of this cause to the Lord himselfe in the same way as you do commit unto him the Salvation of your own soules I say that we do all commit this cause unto the Lord even in the same way as we do every one commit unto him the Salvation of our Soules You may see the bottom of this direction in 1 Pet. 4.19 where the Apostle adviseth Christians in evil times to commit the keeping of their Soules unto God in wâ—lâ—ing as unto a Faithfull Creator I doubt not but there are abundance here that are acquainted with this when in the midst of Spirituall distresses you commit your Soules to the mercy of God in Christ in the promise you do also remember the way of well-doing the way of Gods Commandements the narrow way to life which our Saviour hath told us of and in that way you do commit your Soul into the hand of Jesus Christ Sanctifying him as your onely and alsufficient Saviour As David in Psal 31.3 5 6. into thy hands I commit my Spirit thou hast redeemed me O Lord God of truth for thou art my rock and my fortress for thy name sake lead me and guide me in thy way for I hate lying Vanities but I trust in the Lord. Now in the very same way we should all commit the safety of the Cause of Religion to the Lord himselfe That is 1. In the way of Well-doing 2. In the way of Humble Prayer 3. Sanctifie the Lord himselfe as the maintainer of this Cause I entreat that I may borrow but a little of your time and patience to explain these three Particulars and then I have done 1. In the way of well doing Commit this Cause to the Lord in the way of well doing thus the Apostle informs us that this is the will of God that we keep in the way of well doing 1 Pet. 2.15 and upon this ground he Exhorts in the same place verse 13 14. Submit your selves to every ordinance of man for the Lords sake Civill Government in Genere is an Ordinance of God the higher powers are Ordained of God Râ—m 13.1 but in Speâ—â—â— it is an Ordinance of man though every form of Civil Government is to be subservient unto Religion as its ultimate end yet hic aut iste singularis modus as divines use to speak this oâ— that particular forme of Civil Government is an Ordinance of man it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane Creature Now mark I beseech you what the Apostle sayes Submit your selves to every ordinance of man for the Lords sake whether to the King as Supream or unto Governours sent by him This is our case his Majesty the King whom the Lord hath set upon the throne is the Supream Civill Governour under God and over us and the Government setled here by the Charter of this Colonie is a subordinate Government we are to remember our duty to both and that for the Lords sake for so is the will of God that with well doing you put to silence the ignorance of foolish men as the Apostle there speaks verse 15. This way of well doing is a narrow way as every way of duty is there are by-pathes and down-falls on either side it is not good intentions nor pâ—aefrauâ—es that will excuse from going out of the way of well-doing but here lyes the exercise of Godly wisdom to keep in the narrow way of well-doing shewed in the word of God to fear God and Honour the King to give unto God the things that are Gods and unto Cesar the things that are Cesars The Counsel of our Saviour is to be remembred be wise as serpents and Innocent as Doves the Serpents ey in the Doves head becomes a Christian well it is for the honour of Religion when the Servants of God cary it so as Paul did so as to give no occasion so as to cut off occasion from them that seek occasion that we may be able to say as he did neither against the Temple nor against the Law nor â—gainst Cesar have I offended any thing Act. 25.8 and so as Daniel did in whom there was an excellent Spirit Dan. 6.3 and the excellencie of his Spirit did appear in this that he behaved himselfe so as those that sought to find occasion against him could find none for as much as he was faithfull neither was there any Errour or fault in him then said these men we shall not find any occasion against this Daniel except we find it against him concerning the law of his God My Fathers Brethren this is for our Admonition and this will be for the Honour of Religion when such as have the managing of Publick affaires are understanding in the times to know what Israel ought to doâ— 2 Chron. 12.32 not what they can do or what they will do but what they ought to do not what their liberty is but what their duty is and what their liberty is according to their duty To serve the times in matters of Religion we must not we must obey God rather then men if it come to a stress but in managing publick affairs in such times as Daniel lived in the matter did so require for him to be so carefull as that no errour nor fault might be found in him This is for our imitation The Holy Ghost informes us it is the Wisdom of the prudent to understand his way Prov. 14.8 And a wise mans heart discerneth of time and
THE CAUSE OF GOD AND HIS PEOPLE IN NEW-ENGLAND as it was STATED and DISCUSSED IN A Sermon Preached before the Honourable GENERAL COVRT of the MASSACHVSETS COLONY on the 27 day of May 1663. Being the Day OF ELECTION at BOSTON By JOHN HIGGINSON Pastor of the Church of Christ at SALEM Mat. 22.21 And Jesus said unto them render unto Cesar the things that are Cesars and unto GOD the things that are Gods 1 Pet. 2.17 Honour all men love the Brotherhood fear God Honour the King 1 Chron. 12.32 And of the children of Issachar which were men that had understanding in the times to know what Israel ought to do CAMBRIDG Printed by Samuel Green 1663. Christian Reader THe Curse of God and his people which is the subject of this following Pious and Elabourate discourse never 〈◊〉 more â—â—lp from Heaven nor more servant prayers from earth to be put up to the God of heaven for then aâ—â—aming of it tâ—â—◠〈◊〉 this time For some there are and not a sin that are so engaged to their own interests that leâ— the cause of God and his people sink or swim they care not so their own â—nds be compassed and their own designe projects may find sure fooâ—â—ng and these are your self-loving worldly politiciâ—ns that are of this world as Christ speaks and savour nothing but the things of the world and seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seek their own and not the things of Jesus Christ Others there are so dissolute and prophane are risen up to such as height of impiety that they do no more regard this Cause than the airâ— under then â—â—et they are so around in drink other sensual deliâ—hts his and are so heightned in their Oaths blaspheâ—â—â— and other abominations thaâ— God and his peoples câ—â—se are not in their thoughts 〈◊〉 if at any time this câ—â—se come into them 〈◊〉 as it is only to cast the foulest persâ—â—â—â— they can upon it and to be spatter 〈◊〉 with the baâ—â—st obliquies and 〈◊〉 speeches that the Devil their own cursed hearts can invent and to persecute it wiâ—â— tongue 〈◊〉 and heart hand to the highest degree of persecution even unto bloud and slâ—ughter though when they have done all that ever they 〈◊〉 they shall not be able to 〈◊〉 the cause nor the faithfull servants of Christ that â—â—â—ck 〈◊〉 but as the Primitive believers said of persecuting Nero Nero may kill us but he cannot hurt us so may we say now Others there are that seem to own this cause and adventure much this way and may not only be willing to lose their liberty estates the favour of great freinds but go further also yet afterward turn away draw back and these are hypocrites which are either taken with the eye-lids of the aluring harlot the world in the profits pleasures honours of it or else are afraid of her frownes discouragements after all their former sufferings they have ventured so far but dare go no further and so lise all they have wrought and suffer in vain these are not true to the caâ—se of God and his people and by their puting away a good conscience and wanâ— of self-denial make shipwrack of the faith and cause we speak of Only there is a very few sincere ones that hold their own and in the worst times deale pâ—â—â—ently and discern both time and judgment and are valiant for this câ—â—se All which duty weighed and seriously considered no wonder that this holy man of God being guided by his Spirit made choise of this subject to preach upon in that great Assembly at the Court of Election now in these dayes wherin so many turne their backs of God and set themselves so desparately against Hâ—â— his peoples cause I was to starâ— us all up to besiege beleagâ—â— the â—â—râ—e of Grace now in thâ—se last and peâ—ilâ—us dayes and times to awake stand to maintaine this cause to shew forth his Almighty power in crushing all the designes and out-plotting all the plots of Sathan his instruments that undermine this cause and the Lord help us all to attend what God by his Spirit speaks to us and now if ever to pray give God no rest â—ll this cause be maintained against the faces forces of all its enemies The Sermon when preached was acceptable to all and found general approbation among all the wise-hearted and godly so far as we have heard Reader thou hast iâ— to peruse read it understand thy time according to it let the cause of God and his people lie neerer to thine heart then ever and let thy soâ—l awake more to be a Prince with God to prevaile that this cause may be main aâ—ed upheld against all the powers of darkness and all the conspiracies of men on earth and devills in hell that it may be victorious ride in triumph till Christ come who will own is before the whole world and them that have stood for it though it have cost them dear from those that have been the dâ—spisers of it We have no more to say but to desire from our hearts that the blessing of heaven may go along with the labour of his Servant in this work and that be we and whosoever read it may find this fruit that we may tread in this wise Kings steps who prayed so fervently that God would maintain his cause his peoples alwayes as the matter shall require Prayer of Faith opens all dores prevailes for all blessings hath such power with God that it never comes away empty but as that renowned Emperour said that he never sent any suâ—er â—â—d wâ—â— from his presence so we may be sure that the Lord will do to them that sue to him giving them all that they seek to him for especially in maintaining his own and his peoples cause which he cannot sâ—e forsaken and will not send his suiters and suppliants sad away from him they are bidden to come with boldnesse to â—he Throne of Grace One word more we have done Jesus Christ that great Favourite by whom both our persons and prayers are accepted and this cause comes to be maintained for the much Incense that he offers up with the prayers of all Saints prevailes ever for us this cause when it and we the honour of both are laid most in the dust To this Lord Jesus with the blessed Father and Eternal Spirit be Glory and Power everlasting Amen Thine in Him who is â—oâ— Love and Life John Wilson Senior Samuel Whitâ—ng THE CAUSE OF GOD AND HIS PEOPLE IN NEW-ENGLAND Stated and Discussed 1 King 8.57 58 59. The Lord our GOD be with us as He was with our Fathers let him not leave us nor forsake us That be may encline our hearts unto him to walke in all his wayes and to keep his Commandements his Statutes and his Judgments which he Commanded our Fathers And
let these my words wherewith I have made supplication before the Lord be nigh unto the Lord our God day and night that He maintain the cause of his Servant and the cause of his people Israel at all times as the matter shall require IN the beginning of this Chapter we read of a General Assembly of the Representative body of the people of Israel thus in verse 1. Then Solomon assembled the Elders of Israel and all the heads of the Tribes the chiefe of the Fathers of the children of Israel and verse 2 3. And all the men of Israel assembled themselves and all the Elders of Israel came The special end of this great Assembly is shewed in verse 6. they brought in the Ark of the Covenant of the Lord into his place in the house of the Lord. Upon this occasion Solomon makes a large Prayer for the welfare and prosperity of the people of Israel which begins at the 22 and continues to the 54. verse wherin he mentions all the common Cases which might in changes of time befall the people of Israel and he commends their condition to the Lord for special mercy help in such cases as are expressed in the 37. verse If neâ—â— be famine or pestilence or warrs or captivity if there be these or such like cases and thy people Israel do repent and confess thy Name and praâ—â— then hear thou in heaven and forgive and do for them and hearken to them in all that they call upon â—hee for This is the SuÌ„me of his prayer At the Conclusion of which he pronounceth a solemn blessing upon the Congregation verse 55 He stood and blessed all the Congregation of Isâ—â—â— This blessing of Solomon consists in three things 1 A thankfull acknowledgment of present and former mercy that hitherto the Lord had given them rest verse 56 Blessed be the Lord that 〈◊〉 given â—â—st 〈◊〉 people Israel 2. A renewed Prayer for a threefold blessing to be farther granted boâ—â—at the present and for future times 1 And that he prayes for the gracious presence of God even such a gracious presence of God with them as their fathers had enjoyed verse 57 the Lord our God be with us 〈…〉 with our Father and because his heart was much in this therefore he repeats it againe let him not leave us nor forsake us 2. He payes so Divine assistance verse 58. That he may encline our hearts unto him to walk in his wayes and to keep his Commandements which he Commanded our Fathers 3. His third request is for Divine protection verse 59. Let these my Prayers be high to the Lord our God that his 〈◊〉 the cause of his People Israel which is amplyfied by the end of it that all the People of the 〈◊〉 may know that the Lord is God and that there is none elâ—â—â— verse 60. 3. And thâ—n the last particular wherein he blesseth the People is by Exhorting them to upright waking with God Let your heart therefore be perfect with the Lord our God â—o walk in his Statutes and to keep his Commandements as at this aâ—y verse 61. The Text as you see falls within the compass of Solomons blessing upon the representatative body of the People of Israel From the whole you may please to take notice of this Observation in the generall which I shall but briefly touch upon Doct. The Lords gracious presence with his people inclining their hearts to keep his Commandements and maintaining their cause is a Sufficient means to Establish the welfare of such a people even at their own hearts can wish For thus did Solomon bless the heads of the Tribes of Israel and he had the hearts of the whole Congregation going along with him that if the Lord would but grant his presence with them his assistance of them and his protection over them they had enough they could have no more they could be no better in this world And if we our selves now might have our wish if the Lord should say to us as Ahasâ—â—rus to Esther what is thy Petition or as he said sometime to Solomon ask what I shall give thee what could any of us or all of us desire more then this that the Lord our God would be with us as he hath been with our Fathers that he would incline our hearts to keep his Commandements which be Commanded our Fathers and that he would maintaine his own and his Peoples cause amongst us what can be desired and enjoyed by us more then this For doth not Immanuel God with us comprehend our whole good and the keeping of Gods Commandements containe our whole dutyâ— and is not the Lords maintaining the cause of his People enough to keep off whatever might interrupt or hinder us in the performing this duty and enjoying that good wherein the utmost happyness of a People on this side Heaven doth consist Let these requests therefore dwell upon the hearts of all the Lords People let us bear them continually upon our hearts before the Lord that as hitherto so still he may graunt unto all his Servants both Magistrates Ministers and People his Gracious presence divine assistance and divine protection in the times that are come upon us This is the Summe of all that we need or can receive or can desire whilest we are here tossed in the troublesome sea of this World passing to the Haven of eternall rest But I shall not further insist upon this It is another Doctrine which I mainly intend from the latter part of the 59 verse That he maintaine the cause of his People at all times as the matter shall require There are two things need a little opening here 1. What is meant by the cause of his People Israel 2. What is meant by the Lords maintaining the cause of his People at all times as the matter shall require 1. By because of his People â—râ—â— I understand the same which in other Scriptures is called the cause of Gâ—â— Pâ—â—l 74. â—2 Arise O God and plead thy own Cause So that there is a cause of God in the World mark I beseech you there is a cause which is God own cause Aâ—â—se O Lord and plead hâ—â— own â—use And if you please but to castâ—y urâ—ey upon two or three passages of that Psalm we need go no further to understand clearly what is the cause of God 〈◊〉 20. have respect unto the Covenant the cause of God is the cause of his Covenant it is also the cause of his Temple the dwelling place of his name verse 7. and further it is the cause of his Church verse 2. Remember thy Congregation which thou hast purchased of old thine inheritance which thou hast redeemed this mount Sion wherein thou hast dwelâ— i. e. his Church and so in the 8 verse you read of the Synagogues of God in the Land Now the very same was the cause of his People Israel for the speciall end of the great assembly mentioned in this Chapter it was to
simplicity of the Gospel on the right hand and on the left and many in the last dayes very many that have the form but deny the power of Godlyness Hence the cause of Religion much obscured and ready to be spoyled in the hands of those that profess to be the lovers of it That is the first Reason Reas 2. Taken from the Malice of the Devil and his Instrumentie Satan from the beginning hath had an old grudg against the seed of the Woman and he never wanted instruments who either by force or fraud or both have done what mischief they could against the Church and cause of God Thus in the story of Exodus Pharoah at first works wisely to undermine afterwards he works proudly to overtake and destroy the Israel of God Thus also in Psal 83.1 2 3. Keep not Silence O God for â—thine Enemies make a tumult they have consulted together they have said come let us cut them off that the name of Israel be had no more in remembrance and then there is mention made of Gebal Ammon and Amalek and many others And in the time of Ezra and Nehemiah no sooner had Zerubbabel and Joshua and the rest of the poor People of Israel begun to reform and set themselves about the work of the Lord but Sathan stood up to resist them as it is in Zech. 3.1 he had instruments at hand presently Sanballat and Tobia with their complices Nehem. 4.11 and our adversaries said they shall neither see nor know till we be in the midst amongst them and Slay them and cause their work to cease thus also in Ezr. 4.9 you read of Rehum the Chancellor and Shiâ—shi the Scribe with the rest of their companions pleading much the damage and dishonour of the King as in verse 13. and when they had got a commission they went up in hast unto Jerusalem to cause the work to cease and in the verse 23. they made them cease by force and power though it was but for a time as it appeares afterwards And if you look into Rev. 12.12 you shall find there in relation to the last times it is said Wee to the inhabitants of the Earth and of the Sea for the Devil is come down amongst you and his rage is great because he hath but a short time the shorter the time the fiercer the rage of Sathan against all that keep the Commandements of God and the Faith of Jesus where ever he can prevail down goes the divine Authority of the Scriptures and up goes the Commandements of Men in the Worship of God and all that will not doe must suffer and all that bear witness to truth and Holiness must be in sackcloth until the time of the End Now from hence againe the cause of Religion is much endangered by the haters of it That is the Second Reason Reas 3. The last Reason is taken from afflicting Providence He the great God changeth the times and the seasons Dan. 2.21 the History of the Church in all ages hath informed us of this that after a time of peace comes a time of trouble after a time of lâ—berty to be as good as men would be and as they should be there comes a time of restraint and sometimes even in the valley of vision there is a day of perplexitie and treading down and that from the Lord God of Hostes as it is in Isai 22.5 And though it hath been questioned whether Dioclesians persecution or Julians Toleration were more pernicious to the Church of God yet without question neither of these was without the Providence of God When the People of God know not how to use their peace and liberty when they have contracted the guilt of the Sins of such times it is but righteous with the Lord to bring them into bondage that they may know the service of the Lord with such a kind of Knowledg as Adam had after his fall to know good by the want and evil by the feeling of it by terrible thingâ— in righteousness wilt thou answer us O God who yet art the God of our Salvation and the confidence of such as are in the ends of the Earth Psal 65.5 But from hence also the cause of Religion comes to be in the same condition as the ship in which the disciples went when Christ was asleep there came down such a storm upon the Lâ—â—â— and they were so covered with the waves and in such Jeopardy they were faine to cry out unto him Master save us or we perish Gather up the Reasons briefly If the lovers of the cause of Religion be so unable to preserve it if the haters of it be so sedulous to destroy it and if the Lord himselfe seem to withdraw from it then it is no wonder if the times be such and the case be such as the maintaining of the cause of Religion doth need and require more then ordinary help from the Lord himselfe By this time you see the truth of the Doctrine Now let us consider the good of it in Application to our selves and that but in a couple of Uses The one for the Information of our Judgments The other for direction in point of Practice Vse 1. We may hence informe our selves not only what the Cause of God and his people is in other parts but what it is here with us I say to informe us what is the cause of God and his people in New-England This is the first use A mistake in this may be of dangerous consequence the true stating of this cause and the right understanding of it may be of no little help unto us in the times that are come upon us For it is more then our lives and as much as our soules are worth to own the cause of God and to be faithfull to it in our generation to confess or deny this cause is in Scripture interpretation to confess or deny Christ himselfe and you know what he hath said in Mat. 10.32 Whosoever shall confess me before men him will I confess before my Father which is in Heaven but whosoever shall deny me before Men him will I deny before my Father which is in Heaven and in the eighth of Mark and verse 38. Whosoever shall be ashamed of me and of my words in this adulterous and sinful Generation â—f him also shall the Son of Man be ashamed when he comes in the glory of his Father with all his Holy Angels Give me leave then I beseech you Honoured and Beloved to present a few things unto you about this Causâ— I confess I should be utterly inexcusable in adventuring to shew my weakness in such a place at such a time as this were I not able to call the Most Hâ—â—h to Witness that nothing but Conscience of my duty put me and kept me upon this Subject when I received the Summons of the Honourablâ— Gâ—â— to preach it this time it was desired that some suitable word might be spoken now whether the stating of
Originall and Native beautie it would dazle the eyes of Angels daunt the hearts of devils ravish and chain fast the Affections of all the Saints I crave Leave to propound it thus Affirmatively It is 1. Reformation of Religion according to Gods Word 2. A Progress in that Reformation 3. The Union of Reformers 1. The Cause of God and ours it was and is Reformation of Religion according to Gods word There was Religion in the Churches from whence we came but New-Englands design in this vast undertaking it was Reformation i. e. the avoyding of some special corruptions and the Vigorous profession and practise of every thing in Doctrine worship and discipline according to Scripture patterne as in Heb. 8.5 when Moses was about to make the Tabernacle he was admonished of God saying see that thou make it in all things according to the pattern shewed thee in the mount And our Saviour said unto his disciples Mat. 28.20 teach them to observe all whatsoever I have Commanded This was and is our Cause that Christ alone might be acknowledged by us as the onely head Lord and Law-giver in his Church that his written word might be acknowledged as the onely Rule that onely and all his Institutions might be observed and enjoyed by us and that with puritie and libertie with peace and power This was the end of our coming hither this is our Cause hence I humbly conceive that the consent of the Synod here to the confession of Faith by the Assembly of Westminster and the platform of Discipline published in the year 49 these for the substance of them have carryed with them a declaration of the Faith and order of these Churches and are so looked upon by the reformed Churches abroad unto which may be added many other books of our divines of the same import and the practise of these Churches so farr as we have attained 2. A progress in Reformation I conceive our cause is not barely a Reformation but a progress in reformation it was the charge of our Saviour to the Church of Philadelphia hold fast what thou hast Rev. 3.11 it is also the duty of the People of God to go on unto Perfection Heb. 6.1 A conceit of having allready attained a perfect reformation should be farr from us a true endeavour after a full reformation in the sense of our many defects is the duty and Spirit of sincere Christians that advance the Word of God as the onely perfect rule not that we have already attained or are already perfect as the Apostle speaks of himselfe Phiâ— 3.12 but we are to press forward still unto this mark that we may in all be conformable to the perfect rule of the word of God Hence what we have attained in Doctrine Worship Discipline according to Gods Word we must hold fast and then go forward unto any of the things of Christ we are defective in we must go forward still but not backward I say not backward at for Instance Our Fathers fled into this Wilderness from the face of a Lording Episcopacie and humane injunctions in the Worship of God now if any of us their Children should yeild unto or be instrumentall to set up in this Country any of the wayes of mens inventions such as Prelacie imposed Leiturgies humane Ceremonies in the Worship of God or to admit ignorant and Scandalous Persons to the Lords Table this would be a backslideing indeed it would be a backsliding to the things which we and our Fathers have departed from and have openly testified against to be not of God as in the Platform of Discipline and many other wayes Instance againe if after such a publick witness as hath been given amongst us against a toleration of all Religions there should be a graduall yeilding to a toleration of any false Religion either by Law or against Law for want of the Execution of Laws this also would be a heinous backsliding which the Lords jealousy will not bear And for our Civil Government to put forth any act of consent unto either of the former would be a thing to be trembled at and Prayed against that the Lord would keep them from But on the other side it is our duty to press forward still to the mark and to make a progress in reforming what ever is amiss or defective amongst us as in those the late Synod hath pointed unto about the subjects of Baptisme and consociation of Churches That Baptisme be administred to the Children of Church Members who have right thereunto And that the Communion of Churches be better improved amongst us These are things we have been defective in and therefore should be reformed in a practicall way And that we be very carefull there be no superstition amongst us nothing supra statutum in discipline no more then in worship that nothing be Imposed as necessary unto Church-Membership which God hath not made necessary in his word that there be no arbitrary way of Judging according to the private satisfaction or dis-satisfaction of mens Spiritâ— and that no breach be made upon that order which God hath set in his Church between the Rulers and the Ruled That whilest we witness against superstition in some things we do not fall into superstition in other things but that the rule of Gods word be observed in all The People of God sincerely endeavouring Reformation yet through inadvertencie are subject to erre either in defect or excess and while they would avoyd one extream to fall into another the way of God in his word is a narrow way there are extreames on either side the Lord requires it of us that we neither turne to the right hand nor to the left that we neither add unto nor take from what he hath Commanded concerning the order of his house Prov. 4.26 27. Deut. 12.32 Heb. 8.5 Mat. 28.20 Hence it is our duty to use all circumspection that there be no additions to nor detractions from the Lords institutions but that all may be according to Scripture pattern that so farr as is possible in this our state of imperfection we may be compleat in all the will of God Col. 4.12 3. Vnto Reformantium the Vnion of Reformers I say the Union of Reformers belongs unto this cause for there is not any one duty more pressed by our Saviour Christ and his Apostles then this of a holy and close Vnion amongst those that profess his name Our blessed Saviour solemnly prayed for this in the seventeenth of John that his Disciples might be one The Apostle Exhorts unto this in Eph. 4.3 endeavouring to keep the Vnity of the Spirit in the bond of peace and he urgeth his Exhortation by an Argument taken from a seven-fold Unity wherein all sincere Christians agree verse 4 5. there is one body and one Spirit and one Hope one Lord one Faith one Baptisme one God and Father of us all Therefore endeavour to keep the Vnitie of the Spirit in the bond of peace And he beseecheth
Judgment and in Ephes 5.17 Be not unwise but understanding what the will of the Lord is In two evils of sin there is no Election neither is to be chosen but in two evils of affliction the less hath the respect of a good and may be chosen to prevent a greater evil In the question what is best we are not only to consider what is best in it self but what is best with reference to all the circumstances of a case In matters divine where we have a clear Command with Moses we must not yeild an hoof but in matters humane Summum jus may be Summa injuria standing upon extream right may prove extream wrong Saluâ— populi suprema Lex the safety of the Common-wealth is the supream Law And here suffer me I beseech you to exhort you unto that which is the duty of us all and that is to be peaceable and faithful in Israel according to that speech of one in a troublesome time when there were some that said they had no part in David 2 Sam. 20.19 I am one that am peaceable and faithfull in Israel it was the speech of a woman but it may well become the wisest men and the most godly to be peaceable and faithfull in Israel First peaceable from Schisme in the Church and sedition in the Common-Wealth or whatsoever tends unto faction studying to be quiet and every one to do their own work and then faithfull to the cause of Religion according to our duty to God faithfull to the King according to the oath of Allegâ—â—nce and faithfull to the Government here according to the Oath of fidelity And be you all exhorted in the words of the Holy Apostle Rom. 14. â—9 â—â—w after the things which make for peace and beware of such things as may endanger it amongst your selves let none say that these or those are disaffected to the Cause of God and his People because they see not 〈◊〉 some things as others do do not impropriate the cause of Religion to some in opposition to others who profess the same cause none should speak of themselves as if they were the Godly party and eminently Saints and faithful with despising others nothing is more offensive amongst Christians then to confine Religion to some singular Opinion as if Religion did mainly Center there there were differences at Corinth but how doth the Apostle write unto them all 1 Cor. 1.2 2 Cor. 1.2 to the Saints at Corinth and to all that call upon the Name of the Lord Jesus their Lord and ours mark that expression their Lord and ours theirs and ours wherin the Apostle checks the conceitedness in some that would impale and inclose the common Cause of Christ unto themselves and some peculiar Opinion of theirs let us beware of this And the Apostle saw it needfull to admonish the best Christians let nothing be done through strife or vain glory or in a way of provoking one another avoyding jealousiâ—s and uncharitable censures being watchfull that Satan get no advantage this also is for our Admonition and I hope that the votes of this day will make it appear you have a due respect unto your ancient Magistrates that have born the burden and heat of the day and that you have no undue prejudice against any that have been and may be still instruments of publick good When once in Capua they were thinking of leaving out some of their Senators they considered where they should have better and what might follow they considered what might follow and this Reconciled their mindes Finally Brethren be you all of one mind in this to be faithfull and peaceable in Israel that as it hath been so it may still be an honour to all the people of this Colonie that they are peaceable men and whatever the rumors and surmises have been yet I hope it will appear such as are not yet frâ—-Men will be so farr from disturbance that they will not offer to vote in the Elections of this day And I doubt not but the General Court will take the case into Serious Consideration afterwards but for the present all should be carefull that there may be a peaceable transaction of the publick affaire and a peaceable Subjection to the Government here and that all the People as one Man doe manifest their due sense of the many Blessings they have enjoyed under the present Government for so many years that there may be conjoyned Prayers and endeavours for the continuance of it according to the Patent which under God and the King is to be acknowledged as the foundation of the civil Government here It is now 35 year since I well Remember in the year 28 that one of the first Ministers that came over into this Wilderness giving some account of his grounds in a great Assembly of many Thousands at Leicester in Old-England he mentioned this as one the mercy of the Patent and the largeness of the Patent from the royall Authority of England for the people here to chuse their own Magistrates and to admit unto freedom such as they should think meet and that Religion was the Principall end of this Plantation in his Majesties Royal intention and the adventurers free possession This whole generation hath seen how good the Lord hath been unto us in this Wilderness for so many years under the Government setled here by the Patent And therefore at in the matter of Religion we are to keep to the Word of God so in the matter of the Civil Government keep to the Patent And thus to be peaceable faithful in Israel is the way of well doing wherin we are to commit the maintaining of the Cause of Religion to the Lord our God I shall now dispatch the other two directions very breifly 2. In the way of humble Prayer commit this Cause unto God by humble fervent and frequent Prayer as we are directed in the text let these my Prayers be nigh to the Lord our God that he maintain the Cause of his People Israel When the matter requires more then ordinary help from the Lord himselfe and yet the Lord seems to withdraw and to be asleep then the Servants of God must awaken him by their Importunate Prayers as the disciples in the storm did awaken our Saviour saying Lord save us or we Perish When the People of God are faithfull to own his Cause and carefull neither to fall short of their duty nor to go beyond it but keep in the narrow way of wel-doing and yet meet with such stormes of Providence as they are at their Wits end what remaines then but Prayers tears O our God we know not what to doe but our eyes are unto thee Arise O Lord and plead thy own Cause Awake awake O arm of the Lord as in ancient times 3. Last of all Sanctifie the Lord himselfe as the alsufficient maintainer of this Cause as David said thâ—â— O Lord art the maintainer of my Lâ—â— Psal 16.5 When the Cause of Religion seemes ready to be spoiled by the professors of it and ready to be mined by the opposers of it yet there is one in heaven that is able and faithfull and watchfull and skilful for the preservation of it and therefore in quietness and confidence in returning and resting shall we be saved as the Prophet speaks Isai 30.15 we should not onely submit unto but acquiesce and rest in the Infinite Wisdom and good pleasure of God that he may doe it in his own way rejoicing in this that the Lord Reignes over all Give unto the Lord the Glory due unto his name that he will not forsake his People he may afflict his People and there may be need of it and Cause for it but he will not forsake his People for his great names sake 1 Sam. 12.22 And be comforted in this that the safety of the Church Militant lyes upon the hand and belongs to the care of Jesus Christ the ship of the Church may be endangered it cannot be drowned so long as the Lord lives he hath a thousand wayes that we know not of for him to maintain his own and his Peoples Cause Now unto him be Glory in the Church by Christ Jesus throughout all ages world without end Amen FINIS