Causa Dei Gods pleading his own Cause Set forth in Two SERMONS PREACHED At the TEMPLE in November 1659. BY Dr. Gauden Bishop of Excester LONDON Printed by John Best for Andrew Crook at the Green Dragon in S. Pauls Church-yard 1661. TO THE Honourable Societies OF THE TEMPLES IN order to adorn my departure from you worthy and honored Gentlemen with a Beno decessit such grateful respects and civility as becomes me to your eminent and worthy Societies I have formerly prepared and now dedicated this following Treatise as my fare-well Present to you or a second monument of mine yea and of your Honor after that which was by me the last year of Englands captivity consecrated to the memorie of my reverend and renowned Predecessor Bishop Brownrig under the patrocinie of your Name that was as the Urn or Conservatory of his and your reciprocal kindness and mutual merits with whose mortall remains your piety hath adorned your Temple This second piece is the substance of those two Sermons which I first preached among you after I was invited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those dark and dangerous times to bestow my pains with you in the Term time The main subject of this is the The true Cause of God and the right pleading of it Which Theam I then chose to preach on because I observed in the whole course of our English tragedâ—â— that eveâ—y party still pretended to act their factious confusions upon their several stages in these three Kingdoms under the specious dress colour title and pretence of Gods Cause and the high zeal they had to plead it This this was always inscribed on the most bloody banners with this their tongues and pens were whetted who sought to build their Counter-Babels on the foundations and ruines of Zion With this Mark of the Lamb were those ravening wolves marked who drank the blood and eat the flesh of their Fathers and Mothers of Kings and Clergie of Church and Country with this Motto The Cause of God and Christ their false tongues their crazie heads their cruel hands and impudent faces were to be set off to popular reputation when nothing indeed was further from their hearts or works O the Cause of God the Cause of God the Cause of Iesus Christ cries every tatling and teeming faction when prostitute to and impregnated by the Incubus of some novel lust and new fancy as if it were now in travel and readie to be delivered of some holy birth or sacred prodigie This language or fallacy non causa pro-causa of urging the Cause where no Cause of God was the rigid Presbyterian learned in Scotland this the puny Independant brought from Arnheim or New England This of old the Anabaptists cried up at Munster when to encrease their Faction they multiplied wives This the silly Quaker now peeps and mutters in every corner This the more bloody Papists boasted of in Ireland and other Bigots of that perswasion do every where magnifie the Romish cause as the only Christian Catholick Cause Mean while all these parties joyntly and severally labour to overthrow the true Cause and excellent constitution of this Church and Monarchie of England That is the truth peace honor and order both of these Brittish Kingdoms and of our Reformed Religion as it is conform to the Word of God to our ancient good Laws and to the customs of the true Catholick Church In which the learned loyall and Religious Nobility Gentry Clergie and Commons of this nation with their Kings have ever judged that the true Cause of God as to justice and Religion holiness and peace the divine glory and welfare of mankind was and is most eminently contained I confess I was then wearie and ashamed of the counterpleas counterscufles of those bold and divided harlots who did each pretend with great zeal the Cause of God against the other in order to oppose Gods righteous cause which certainly ever was and will be but one and the same for ever as to the main of truth and peace of faith and good works of justice and holiness I evidently saw by many years sad experience that these rude rivals already had and ever would first divide then destroy the true cause of God and the publick interest of this Church and Kingdom only to advance their private and partial causes which were evidently leavened with most illegal extravagancies with sacrilegious covetousness with immoderate ambitions with inhumane revenges with implacable cruelties and with impudent exorbitancies and with most â—eigned necessities Hence it was that I adventured in so great and illustrious an Auditory even before the day of our redemption dawned or that day-star of the North appeared which afterward ushered in our Sun of Righteousness I say I then adventured truly and fully to set forth my sense of Gods Cause with such a resolution as our learned Bradwardin Arch bp of Canterbury sometime took up when he set forth his large and elaborate Volume De Causa Dei of which he thus says in his Preface De Causa Dei Scripturus sciens manum in ignem terribilem mitto c. That he well knew into what flaming fires with Scoevola he put his hand how many enemies he should contract and exasperate by his honest stating and asserting the Cause of Gods grace and glory against the Pelagian pride and presumption who sought to advance the impotent power of nature the cloudie twilight beams of Reason and the maimed liberty of mans will which is clogged corrupted and hampered with many sensual lusts above the necessity and against the only sufficiency of Gods grace in order to his glory and a sinners salvation yet that good Prelate did both proceed and speed he did his work and had his reward both in a good conscience and in great successes as to his repressing that petulancy of poor worms exalting themselves against the great God without whom they can do nothing but sin against him and damn their own souls In like manner have I lived to see in a few months after that bold essay of mine among you the wonderful revolutions of Gods providence pleading at once his own the Kings this Churches and this Kingdoms cause the Cause of our Laws Liberties Lives and Religion the cause of all honest men for their souls and bodies for themselves and their posterities in their temporal and eternal great concernments All these great and good Causes are at once pleaded by our wise just and mercifull God against those strong delusions those false pretensions those rebellious usurpations and those novel intrusions which under the lie and hypocrisie of setting up Gods Cause and the Cause of Jesus Christ made prophane men abhor the very name godly men to pitty the reality of Gods holy cause which they saw so miserably mistaken by some and by others so shamefully deformed so sordidly defiled so impudently blasphemed through the wicked policies and horrid practises of some monsters of men most unsanctified Saints who
Idolaters Therefore the Psalmist here so earnestly urgeth it upon God who he believed ever did and would own his own Cause so as to plead it himself in his own way and time Both as to the Majesty truth justice holiness and honor of it also as to the indignities which are by evil men cast upon it Summus Deus summas patitur injurias none is more a sufferer as to the malice and insolence of wicked men then the most blessed God who yet is as impassible as the suns light is uninfectible with the filthy exhalations of dunghils Plato puts this true saying into the mouth of Socrates dying under the malice of his persecutors Anytus and Melitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible for evil to make any impression of affliction upon that which is good and which can as a jewel so preserve its native goodness and firmness that sufferings shall make it not onely no way diminished but as in the wheel and file more illustrious and meritorious such were the sufferings of Christ properly and of all good men in an Evangelical sense being for a good Cause and on Gods account till God ceaseth to be just and good and true and faithful vigilant and zealous for his own glory his cause cannot utterly miscarry 3. Observ The Cause of God may be as to the eye of the world and to the sense of the best men in a most sad dejected deplored despised and desperate estate so sunck and oppressed that there is no outward sign of its being ever boyed up and recovered thus it was represented to Elias as if he onely were left to plead a lost Cause So the Disciples expressed their sorrow and despondency We verily trusted this had been he who should have redeemed Israel So Mary weeping to the Angels answers their questioning of her tears They have taken away my Lord and I know not where they have laid him many times the foundation of Church and State of Justice and Religion are so out of course that the righteous know not what to do or say all things so unhinged by violent wicked and unreasonable men that nothing moves by any order or written Law of God or Man but by the power and impulse of mens own lusts who from Gods silence permission and patience are prone foolishly to conclude his approbation and liking of their cause and ways yea and to say God is such an one as themselves the distress of Gods Cause may be such that the whole Church may be ready to cry out as the Psalmist Help Lord for vain is the help of man It is time for thee O Lord to put to thy hand for they have made thy Law of none effect § So did the Heathenish persecution and the latter Romish superstition tyrannically triumph a long time over the slain Witnesses the Law and Gospel the Scriptures and Catholick Traditions the Preachers and Professors of that true Religion which hath been testified both as to moralities and mysteries faith and manners not onely by the two Testaments but also by the confessions and conversations of all antient and modern Christians conform to Gods Word and the best Churches customs The vapor of numbers pomp prosperity and prevalency are no demonstrations either to approve the cause of Arius or Antichrist or to prejudice the cause of Christ and of Gods true Church But as Lucan speaks of the cause of Pompey and Cesae in which the justice of the first was overborn by the successes of the second Victrix causa Diis placuit sed victa Catoni the gods abetted Cesar by victories but Cato's constancy adhered to Pompey's and the Senates conquered cause because it was most just 4. Obser The Cause of the true Church is Gods cause most signally and peculiarly in this world his interests and concernments are so linked with its that they are insepâ—trable as Jacobs soul was bound up in Benjamins as the Husbands honor in the Wives as a friends happiness in a friends so is the relation between God and his Church if that be black God is eclipsed as to the most visible eradiations of his glory to this world if that be bright and conspicuous as a City on a hill in truth and holiness in charity and prosperity Gods great name praise and renown are most glorious and illustrious Then his Wisdom and Truth and Justice and Power and Mercy and Patience and Goodness and Faithfulness are in their meridian strength as the Sun at noon day If the Church be hidden it is as the moon turned into blood or the Sun of Righteousness into sackcloth as Joel speaks as Joshua astonished when Israel turned its back upon its enemies said to God And what wilt thou do O Lord to thy great Name So do holy men they are prone to despond and deplore Gods own condition and Cause when they see the Church of God or any part of it as to its veracity sanctity order peace prosperity and unity decline and decay under error prophaness persecution disorder distraction division or any uncomfortable condition Tunc periclitatur coelum Dei res agitur then Gods Cause is at stake then as in the Giants assault his heaven is in hazard as if he were in danger to be numen infelix a miserable God Then is Christ tossed in the storms then do true Beleevers cry out as the Disciples Lord save us we perish Help Lord and do it for thy own name sake which is called upon by us God hath no considerable design in the world but that of his Church when this is consummated the world as the scaffold or stage or shell or chaff is to be destroyed The Church cannot be undone until God is undone and bankrupt 5. Obser No Church hath ever been so famous and flourishing in outward piety plenty peace and prosperity but it may fall under persecution and great oppression sometimes indeed as God said to Satan in the case of Jobs trials without a cause that is as to any predominant and unrepented sin at present provoking God against him but only as Christ said of the man born blind That the work of Gods grace and Spirit might be manifest in the trials and tribulations of his Church So in the first ages of the Church when Religion was purest and love warmest yet was the fire and furnace of persecution hottest Sometimes indeed as a fruitful land is made barren for the wickedness of them that dwell therein so the lukewarmness and corruptions of a Church the Apostasies and falling of Christians from their first Faith loyalty patience love and good works may cause God to hide his face to withdraw his protection to remove his candlestick as he threatens and to give over his Turtle to the will of its adversaries who shall set up their banners and roar in the Sanctuaries and break down all her carved works and
humanity and charity in all things that are morally and evangelically commanded us as men and as Christians in civil and religious societies 4. It is Causa unica catholica as to its integrality or completion but one and the same as to its main ends and proportions confined to the love of God and our neighbor uniform in all moral spiritual and essential forms of righteousness and true holiness however it hath had some different dispensations as to outward forms and variable ministrations which are still concentred in one true God in one Lord Jesus Christ in one Spirit and in one true faith once delivered to the Saints Jude 2. 5. It is a constant Cause not any admitting variations as to the main end means and measures of it It is indeed causa antiquissima the eldest as it is the concern of the Ancient of days affecting no novelty and abhorring all inconstancy as to the main and essentials of it change of circumstances customs and ceremonies in Religion which like leaves grow up and fall with time is nothing to the body and life of the tree which is still the same as the man is the same man though he may change his cloaths circumstances of Religion fall under providence and prudence of men but the substance of it ariseth from an eternal fountain of divine Wisdom Power and goodness carrying on all things to the infinite ocean of Gods glory by the various streams or derivations of his providence to mankind and specially to the Church of God in Truth in Justice and in Mercy as men either sincerely adhere to or maliciously oppose the Cause of God 6. It is every way causa amplissima nobilissima augustissima the most noble and ample cause containing in it the greatest concernments of Men Angels and God himself yea it is accurate in the least things essentially belonging to it as having nothing indeed small in itâ— nature yea and aggrandising all things even circumstantial which it contains in its large circumference of piety charity and decency even to the least ceremonious actions and words yea secret desires and thoughts as every little point in a great circle hath its great relations aspects and dimensions in reference to the center sphear and circumference whereto it stands related § Although this magnificence be true of the Cause of God in its mystical and moral grandeur yet its name and honor is not to be fixed or confined to much less inscribed on every partial and covenanting pretention every small Ceremony outward circumstances and petty opinion which are mutable dubious dark and disputable of which men may be ignorant or doubt or deny or differ without danger of salvation as to any unbelief or immorality with which weak Christians must not be perplexed nor entertained In these many times prejudices and presumptions of men do much mistake and run on the fallacy of Non causa pro causa crying things up or down either for or against the cause of God just as they interpret Prophesies in Scripture according to their own presumptions and passions which like Optick glasses do multiply or magnifie them in their fancies agreeable to their factions and interests wherein once engaged they may have such a pride obstinacy and ambition as affects to do and suffer much for their cause as they truly call it which is not Gods but their own There that old Maxim of Martyrdom is true Non poena sed causa facit martyrem No sufferings can transmute an ill Cause to the honor of martyrdom Mens private and petty causes like the small by as of a bowl do too often seek to over sway the great Cause of the great God which consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in meats and drinks or any minute business and observation but in Righteousness Truth Peace and Holiness Outward ceremonies of Religion are but at sring or lace or pins or cloathes to the body or being of a man ornamental not essential accidental and occasional not substantial and necessary they may be changed without detriment according to that wisdom liberty charity and order which becomes the Church of Christ and the Cause of God they must not be cumbersom and uncomly as pins that scratch or run into the skin or as garments too strait-laced heavy and uneasie there must neither be such a nakedness and deformity nor such an affected pomp and variety as exposeth the Cause of God and true Religion to laughter and contempt as a matter of pageantry or penury § It argues men have less sight of the suns greater light when they much magnifie Nebulous stars or their own farthing candles or every glo-worm under a hedge yea the circumstances and ceremonies of Religion most fall off as the mantle from mens eager disputes and concerns for or against them by how much mens spirits with Eliah ascend highest to heaven § The Cause of God as to the majesty of its verity morality and charity hath in some ages suffered much eclipse as to its true lustre and grandeure by these films or clouds these motes or mists which have risen in men eyes otherways not bad or blind They are commonly but as flies of weak and buzzing Christians who are so easily catched and so long held in the cobwebs of ceremonious controversies which reach no further than the skiâ—â—â— and suburbs that is the circumstantials of Religion yet from these sparks good God how great fires have been kindled and continued in this Church As of old in that one dispute which was so eagerly in the Church about the time of celebrating Easter whether the fourteenth day of the moneth as the Easter Churches used or on the next Lords Day after Holy Polycarp Bishop of Smyrna when he came to Rome conformed to the custom of that Church in the first Century yet afterward Pope Victors passion excommunicated all the Eastern Churches upon that point which precipitancy Irâ—neâ—â— so justly reproved There are some innocent varieties in things indifferent which are admittable among Christians as among the Evangelists in the History of Christ who all adhere to the true cause of God serving not onely to exercise their charity and to shew the world that unity of the Spirit in the bond of Truth which they yet constantly hold but further to manifest to the world That Christian Religion is not a matter of policy and humane conspiracy but of divine verity in unity as to the main to which some variety in lesser matters is no prejudice but rather a confirmation as that resemblance which proclaims kindred in the different features of brethren who had one Father and Mother Certainly it had been happy as for all Christian Churches so for England if we had on all sides more minded the great things of Gods Cause and less troubled our selves about the nails and hairs of Religion they are commonly but small minds who make much ado about
little matters which administer much strife and little edification in truth or love Christians may and must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep the truth in love Ephes 4. though they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ in things indifferent the substance of Gods Cause should have more influence to unite hearts than the ceremonies to divide them 7. Yet the cause of God is Causa ordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very regular and orderly in all its motions full of harmony and beauty abhorring any ways that are preposterous desultory violent uncomely disorderly tumultuary confused It needs none of these devillish engines to carry on the Cause of him who is the God of order decency and peace not of division confusion and contention Extravagant and excentricâ— spirits easily lose the Cause of God while they follow it in a preposterous wrong way as men may easily miss the centre of the circle who lay their rule in the least degree awry from the diameter the passions of men and their popular po 〈…〉 es never work out the righteousness of Gods Cause but trouble foil blemish and blaspheme it Not fire and earthquakes and whirlwinds but the still voyce and calm spiriâ— do best bring forth and set up by meekness of wisdom the true Cause of God and Christ and the Church especially as to the concerns of Religion Nor may that cause of civil Justice which some pretend to be promoted by any unjust and illegal ways of tumult sedition and rebellion these mar all and instead of repairing or purging the Temple with Josiah Ezra Josedeck and the blessed Jesus they set both Church and State Temple and City on fire as did Nebuzaradan and his Master Nebuchadnezzar â— These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or genuine characters are the surest and safest tokens by which to discern Gods Cause both in its own merits or temper and in the minds of those that undertake to manage it Other novel popular and politick pretensions as to outward providences prosperities successes multitudes prevalencies of brutal and irregular power vulgar flatteries and factious adherencies or as to the respect of mens parts learning eloquence seeming zeal and cryed up devotion they are all spurious partial and fallacious 1. The Sun-shine of ordinary providence and success of prosperity and power may fall upon Causes that are evil and unjust no less then on the just and good Mahomet hath had great and long successions of successive power to assert his cause and multitudes do follow even that Beast as well as the Lamb or the Messiah Outward prosperity is the idol of fools who care not how little the Cause of God prosper and prevail in their souls if it thrive as to their purses and estates Successes are pursued by silly and easie people as gay Butterflies are by children Gods Cause is seldom seen in crouds or rabbles and throngs of people which Christ abhorred and avoided As its course is strict so its path is narrow 2. As for the decoys of personal gifts and endowments of zeal and seeming or real severities in some things King Saul had as his height so his heats above other Jews against the Gibeonites and Witches so Jehu had his zeal against the house of Ahab and Baal Paul once breathed threatnings against the way of Christ with equal ignorance imperiousness and confidence Novatus wanted not his zelotry and preciser passions nor Manes and Montanus their spiritual and seraphick pretensions with rigid fastings Origen and Tertullian had their excellent abilities which Vincentius Liri â—ensis calls Magnae tentationes magnorum ingeniorum their temptations to extravagancies they were like fair flowers and fruit which are too big for themselves and so crack or break nor did Donatus want his devotion nor Pelagius wit and learning nor Faustus Socinus of late his severity and strictness with his sophistry nor any Heretick or Schismatick ever failed to have some lure either of sensual liberty or special sanctity to take people withal So the Anabaptists in Germany as Sleiden and others tells us cryed most vehemently for Justice Mercy and Repentance other Enthusiasts had their rare visions and the very Ideot Quakers boast of their inward illuminations so the most puâ—id Friars and politick Monks had their forged miracles and forced celibacies set off with great austerities to cover over their fedities Satan hath many masks and vizards of an Angel of light yet he is never further off from Gods Cause then when he most sets men awork to cry it up and carry it on in ways that are no less unjust violent and extravagant then perhaps for a time successful as was the Arrian perfidy which seemed so zealous for the unity of the Deity that they sought to overthrow the sacred Trinity and the grand foundation of the Christian Faith honor and comfort the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word made flesh the Theanthropy and Philanthropy of God to mankind in the Incarnation of the Son of God Their disputes as St. Cyrill tells us were not more sophistical and perverse then specious and plausible insomuch that the pest infested in a few years the most part of the Christian world both in Court Cities and Countries which was as St. Jerom says amazed to see it self in a short time so be witched with the Arrian enchantments which set up a new Saviour and another Gospel then was primitively beleived in all Churches So the Novatians and Donatists or â—ntient Catharists which were the Christian Pharisees or Puritans pretended as Optatus and others tells us so to promote the Cause of the Churches purity that they destroyed its unity and charity And the Pelagians so stickled for the power and liberty of mans will that they derogated from Gods grace and glory as St. Augustine speaks 8. Causa crucisixi saepius crucisixa as Christ so his cause which is Gods is oft not onely circumcised but crucisied with him yea it may seem dead and buried too for a time to the judgement of sense we must not look for the true Church always cloathed with the sun but rather flying into the wilderness and covered with sackcloth The prosperities and crowns of Gods Cause are reserved for another world here the cross and thorns and buffettings and spittings and blood and spears and nails do not mis-become it but conform it to its head § T is certain the Cause of God was then purest as to faith and manners when it was like gold in the furnace and fiery trial under the first ten persecutions which lasted with some lucid intervals three hundred years In vain do those that seem high zealots for the Cause of God dream and speak big of houses and lands and liberties and victories and kingdoms and crowns and Judicatures and reigning with Christ after secular methods and policies of blood and fraud these are figs in this world The honor riches crowns and comforts of true
Christians are figs and grapes and olives that are not to be gathered from the bryars and thorns of the present world in which whoever will live godly must expect and patiently suffer but not deserve persecution A good Cause must not think it strange to finde bad entertainment on earth where it is a pilgrim and stranger Times are seldom so good as really to favour Gods Cause however the policies and lusts of men their pride licentiousness covetousness and ambition may seem to flatter it so far as suits with their present interests which are most what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-seeking partial and inordinate ut in vitis sic in causis homines spes improbas alunt as in other things so in religion men have their impipious ambitions and perverse hopes § Whereas the Cause of God is a self denying cause as to all ungodliness and worldly lusts teaching us to live contentedly righteously soberly and godly in all things § So that these large flags and streamers which some men of the Roman or other factions of later editions hang out to the vulgar as to the potency and prosperity of their Cause argue no more Gods cause to be with them or they with it then the fine feathers in fools caps argue them to have wit or wisdom in their heads coppar may be thus stamped and guilded which will not endure the fiery trial as true gold will and such is the Cause of God ever pure and precious just and holy though it be oppressed and persecuted as a jewel it loseth not its native lustre and worth though it be ill set or cast into the dirt To conclude this general description of Gods Cause this may be its Emblem It is as the tree of life in the Pardise of God the root of it is the Truth of God in his word the sap is holiness or true sanctity the leaf is charity without dissimulation the rinde or bark is order and good discipline in the Church also Equity and civil Justice in the State the lesser and lower fruit is every grace and good work growing in us or from us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prime and topmost cluster is Gods glory and the salvation of sinful souls through his free grace in Jesus Christ Having shewed the general tokens or marks of Gods Cause I now proceed by way of Induction and instance to set forth the particulars in which it consists 1. The grand Cause of God is his own glory this is the first mover great conservator and last consummator of all things which the divine Wisdom contrives or his Patience permits or his Power performs or his Justice Goodness and Mercy moderates or his Word commands For this cause he hath made and manageth all things in heaven and earth that the glory of his being may appear to men and Angels who are with all humility gratitude adoration service and admiration to return the just recognition and praises due to the divine Majesty for all his essential excellencies and his gracious emanations every Attribute and Perfection of God is by them to be owned with due respect of Faith Fear Love Duty Adoration and Admiration thus his Power Wisdom Justice Mercy Immensity Eternity Veracity Immutability c. are to be considered by men and Angels with suitable affections reflecting from them to God And among Christians the unity of the Divine Nature together with the Trinity of the sacred Persons or relations distinguished by the names of Father Son and Holy Spirit must be ever owned celebrated and adored according to the wonted Doxology or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Orthodox Churches This Cause God hath in all ages pleaded as his own royal concern against Atheists Polytheists Idolaters Antitrinitarians Anthropomorphites against prophane and proud livers who live as if there were no God above them also against vain and false swearers who blaspheme the name of God and bring a curse on their souls families and countries against presumptuous wicked doers who are their own gods and worshippers both self-Idols and self-Idolaters This is the first most immediate cause or concern of the Divine Nature and Glory that God be owned and none beside him or comparable to him This will be made good against wicked men and Devils by the pleas and principles of right Reason by the sensible beauty order harmony proportion usefulness and constancy of Gods Works in the world by his signal providences in judgement or mercy by his preservation of the Scriptures and the Church with true Religion by the predictions fulfilled and lastly by the terrors convictions and presages of mens consciences which are that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little God in our own brests as Mar. Aurelius calls it 2. The next great concern or Cause of God is that of the Lord Jesus Christ the eternal Word and coessential Son of God the blessed Messiah the brightness of the divine glory and express image of the Father It is not enough now to beleive in God as Creator and Preserver of men but we must also beleive in the Lord Jesus Christ as Redeemer of beleiving penitent and obedient sinners by the mercy love and free grace of God This is the beloved Son of God whom we must hear the onely name under heaven by which we may be saved he that doth not obediently beleive the testimony of Prophets and Apostles of Miracles and Angels of Martyrs and Confessors of the Church Catholick and an enlightned conscience in this great Cause of the Messias even the crucified Jesus is under peremptory condemnation while such § Of this great and mysterious Cause God gave the world an account of old under types figures sacrifices and many ceremonies as shadows and resemblances under the Law but now the Substance and Son of Righteousness is come and hath fully taught his Church the will of God and the work such sinners have to do which is to repent and beleive in him whom the Father hath sent who so beleiveth not makes God a lyar and is already condemned to which must be added to compleat the cause of the sacred Trinity the belief and adoration of the Holy Ghost as God one with the Father and the Son in the Divine essence and glory though a distinct person as to the emanation from and relation to both ◠The Cause of God extends to the true Church of God as an holy corporation or society of such as do truely believe inwardly or outwardly and profess with Order and Charity the word worship and service of the true God with our Lord Jesus and the blessed Spirit according to the rule of the Scripture ◠God owns himself in Jesus Christ as the Father friend head and Husband of the Church such as fight against that fight against God and afflict the apple of his eye God is concerned that the foundation of his Church which is
which was so zealously tender for the Cause of Christ that they loved not their lives unto death but rather chose mille mortes a thousand deaths then once to crucifie again or deny the Lord that bought them Fourthly The Cause of God may need his special pleading by reason of the great corruption of manners which like weeds grow in the garden of God or as tares in the field of the Church which was first sown with good seed Thus as Eusebius Salvian Suspitius-Severus and othes observe Christian Religion suffered more by the evil lives of Christians then by the malice of persecutors or Hereticks men that had sound heads as to doctrine and Faith yet had foul hearts their brains good but their breath lungs and liver were naught This contagion sometimes seised Pastors and Flocks by idleness pride luxury vain pomps and superfluous ceremonies by secular policies uncharitable actions and scandalous practices so far as made the Cause of God and the name Christ to be blasphemed and abhorred by many while they could not reconcile the holiness of Christians faith and doctrine with the solecisms of their sordid actions and shameful lives Hence came over the Western Churches that thick Egyptian darkness for many hundred of years in which religion was made up for the most part with Images and Pictures with beads and latin prayers with repeated Pater nosters and Ave Maries which people understood not nor the Priests many times with Purgatory Masses and Indulgencies with infinite superstitious ceremonies and empty formalities besides idle fables and vain janglings which like heaps of chaff had buried the good wheat of Gods floor and the glory of divine institutions to make way for Monastick superstitions Idolatrous adorations and Papal usurpations which were built on the flatteries of some and the fedities of others who easily dispenced with the honor of marriage when they had so cheap pardons for those extravagancies and impurities in which many lived under the vail of celibacy but far enough from pure unspotted and unviolated virginity § To this Augean stable was the Church of Christ and Cause of God brought by the depravedness of Christian manners by the rust and moss of superstition before the Reformation began to dawn in this western World An hundred grievances were at once complained of many confessed some for very shame reformed by even those of the Roman party who with infinite blood-shed in former ages fought under the Notion of holy Wars not only against Turks Jews and Sarazens but against good at least tolerable Christians who might have their errors and fayling in some things but it is sure they kept nearer to the primitive piety purity and patience both in faith administrations and manners than did their proud and merciless destroyers who eat up those poor Christians as bread and turned their cruel Croisadoes to crucifie their brethren breaking their fast sometimes with 20000. of the poor Albigenses Lugdunenses Waldenses Berengarians VVicklesites Hussites Bohemians and others proportionably were their dinners and suppers when the Popes flatterers and vassals had a mind to fall upon them 5. Yea and at this day even among the reformed Churches the purity simplicity honesty charity modesty and equanimity of Reformers is so abated and wasted by the pride animosity bitterness sacriledge rapines cruelties ambitions and covetousness among Protestants besides their endless factions under pretentions of reformation immoderations novellizings and confusions That thiâ— Cause of God as to the true reforming of religion and just protesting against Romish errors and enormities is brought very low as in other places and Churches so in England which was the greatest beauty honour stability refuge and safety of the reformed Religion and that cause of Christ which hath been so learned and valiantly pleaded by the Clergy and Layty the Princes and Parliaments the Martyrs and professors reverend Bishops and learned Presbyters against the Roman Usurpation Superstition Sacriledg and Idolatry which are without doubt so far Antichristian as they are clearly against the Doctrine example and institution of Christ besides the judgment and practice of his primitive Churches § Even this cause I say is now â—ick and ashamed of it self so decayed disparaged and divided that it is next degree to being destroyed and despised by all unless God arise by some extraordinary way of his providence to plead and assert this his own cause of a just and due reformation against the factious policies and Fanatick fallacies of unreasonable men whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immoderations and transports have marred all by their King killing rapine and sacriledg unless God arise to judge the earth § Nor is this the first time that God hath helped this Church and the Reformed Religion at a dead lift for so it was in Queen Maries days when the reformed party made conscience not to rebel against their persecuting Soveraigne Princess when her persecution was according to her perswasion and conscience yea they pleaded and asserted her civil rights committing the cause of their Religion and Reformation to God with their loyal souls and consciences in well doing and patience There did God arise in his due time and do his own works in his own way to the great honour of the reformed Religion which had first the crowns of so many Martyrdoms on its head without the least spot of civil Tumults Wars Seditions or Rebellions on the hearts or hands of the reforming Clergy and reformed people § By which preposterous methods of latter years mightily cryed up and carryed on by some men in order to reformation of Religion not onely Religion is become retrograde many degrees if we look to the Dial of Gods word and the primitive Christians practice as it pretends to be reformed but even as it is Christian too that is the Doctrine and imitation of a crucified not a crucifying Saviour The lines which some men have drawn as the measures of their Doctrine and deeds are very excentrick and wide as to the wonted centre of Gods glory the circumference of Scripture truth and that strait rule of charity by which those two were wont to meet in the conscience and conversation of good Christians § Nor will either Christian Religion or just Reformation appear in their true beauty and honor while these are so far at distance and separated from each other that either verity and charity patience and subjection truth and peace are wanting in the ways of Christians In the close of this second general Question it is fit to answer that other branch of it also Why God so wise so potent so good s gracious so compassionate and so vigilant for his own Cause that is his Glory and great Name which is so much bound up in his Churches welfare yet suffers it many times so far to run to lapse seeming ruine and despair in the eyes of the world in the triumphs of his enemies and in the despondencies of his servants that
threatned every day besides the bitter feuds and factions the divisions and subdivisions which like fire have seised on the Temple and House of God this so famous Church and our reformed religion heretofore so blessed with piety and peace gifts and graces with the beauty and holiness and the crown of double honour against all which God hath written bitter things and powred contempt § These frowns and fightings do all testifie to our faces that God hath a controversie with the land against Church and State that he pleads as an adversary against Court and City and Country against all estates and degrees of men Among whom such an evil spirit is risen as between Abimeleck and the men of Sichem that there is no peace to him that goes out or comes in we are left as sheep without a sheepherd as a ship in a storme without a Pilot as Orphanes without a Father and as Widows without an Husband in a desolate deplorable self-destroying condition Of which abysse or ocean of troubles we see no bounds or bottom being condemned to an arbitrary subjection to a partial monopoly of power and to a meer military protection in which not Philosophers as Plato wished but Souldiers and men of blood must be our Governours and our exactors our Protectors Who keep us quiet that they may fleece us and fleece us that they may keep us in subjection of whom we shall find that true which is said of Physitians many of them are but a further disease to a Patient qui medice sic qui militariter vivit misere vivit It is but a sad life which must be maintained by dayly leeches and bloodlettings by laneings and searings and cuttings of some parts of the body which are not so unsound as those that are the executioners of them § Certainly God is too wise and too indulgent a Physitian to use so long and so great evacuations purgations and corrosives to this body politique if there were not many foul and marbose or malignant humours in it the Heathens were wont in publique and long Calamities after they had tried allways to appease their angry Gods by supplications and sacrifices and yet were never the better to send to some famous Oracle for its direction Do not presume to be your Oracle but let Gods word be it this will give you a clear and unambiguous answer why the Lord hath done all this evil against us why he thus implacably pleads against this Church and State which formerly were his cheif favorites and darlings â—â— the signets or bracelets on his hand and arme as the vine which himself had planted and watered and wonderful preserved which is now become a scorn and shame to it self no less then an hissing and astonishment to all the Nations round about As the Lord pleads against his Vine of the Jewish Church and State appealing to the men of Judah and Jerusalem to judge between him and his vine so may it be said in our case What could the Lord have done more for us then he did and what could we have done less for his cause than we have done or more against it How were we planted and watered and weeded and fenced and fortified and loaded with the choisest blessings of heaven and earth What was there wanting in England to make us happy but holy humble and thankful hearts with sutable lives the good grapes which God expected instead of which Oh what sower grapes did we bring forth to God and man O how weary were we of Gods blessings as if God had cloyed and overladen us How like the nansueating Iews we lothed this Manna the reformed religion with all holy institutions and Christian Sacraments and decent devotions and orderly Government How neglected how prophaned how despised were these by many wanton Christians how many scornfully washt off their infant Baptism by a Fanatick and Schismatick novelty of Anabaptisme contrary to the Analogy of faith and practise of all Churches in all ages How have many vomited up their former Lords Suppers and as if they had surfited heretofore have fasted from them these twice seven years How impatient have they been of such Pastors and Preachers such Bishops and Presbyters as told them the truth sought to restrain those inordinate libertys which they wickedly affected how hateful have these Michajahs been to those that loved to be flattered in sin how have many gnashed their teeth against such Stephens as have sowed no pillows under their elbows Yea how over zealous have we been in pleading our own secular and civil causes to much civil War and blood pretending to preserve our liberty till we overtook our slavery and really intending on all sides to get places of profit and preferments to our selves to feather our nests and set up our selves on high above all that was called Gods among us What vast sums have been expended to make us miserable on the other side O how cold careless formal and indifferent have we been as to God's great Cause for the good of souls the true Preaching of the Gospel the due administration of Religion the preservation of our happy reformation for the order honour government support and just incouragement of able and faithful Ministers in this Church which are and ever will be wanting in many places of this Nation where there is as yet no provender for the Ox that should tread out the Corn Hence St. Austin observed Quod Christus non capit capit fiscuâ— what Sacriledge cetaines from Christ is wasted for no purpose § We have with great clamour pretended Gods Cause Religion and reformation on all sides but this on all sides is worsted abased deformed discountenanced diminished and by many evil eyes sought to be wholy improverished and starved God pleads against us for our hypocrisie and pretensions for our Sacrilegious invasions and confusions which rob God of his honour Christ of his right and homage the Church of its portion and patrimony Ministers of their maintenance The nation of its liberality the dead of their bequeathings or legacies true Religion of its support and all sorts of people of that piety charity and hospitality which was intended them by those holy honest and legal donations against which no man pleads that hath not a mind to purloyn them or to have a good peniworth of them at the Devils Markeâ— God pleads against us for our trusting too much to the arme of flesh and prophaning Gods Cause with evil means with sinister policies and practises bringing to Gods â—ltar the lame and lean and defective and deformed Sacrifices of parsimonious and sordid spirits which are not propitiations but pollutions which the Majesty of God is so far from accepting that he abhors and casts as dung in the deceivers face God is not to be mocked § God pleads against our unthankefulness as to God so to man our discontented humors and impatience that knew
not how to bless God and man for moderate blessings God pleads against the perjuries and forswearings among us The little or no conscience made of contradictory Oaths the familiar but vain and most rude swearings which are so common among not onely the dregs and beasts of the people but even those persons who pretend to some good breeding who by evil speaking corrupt good manners God pleads against us Ministers of all degrees for our insufficiencies presumptions popularities inconstancies and scandals for not better employing the great advantages and Talents they had to the glory of God and his Churches good rather then private Pomp profit or pleasure God pleads against you Lawyers for your failing in those duties which the law your callings and your consciences call you to in all righteous causes publique and private God pleads against the Gentry and Nobility for their luxury and idleness for the looseness and sottery of their lives doing so little good where they have so much means and opportunities wanting nothing but good hearts and a true sense of honour which aimes in all things at Gods glory the Churches flourishing and their countrys peace God pleads against all sorts of people in and out of Parliament for their servility and flattery their partialitie and compliances with any powerful lusts and predominant humors of men never so palpably against law reason religion oaths and conscience prostituting Parliamentary honour and priviledges fulness and freedome not onely to interne factions but to extern tumults and violent impressions after which open rapes there is no great cause for some men ever to plead their Parliamentary virginity and honor God pleads against the common people for their Phanatick giddiness and factious foolery that loves to have many Masters to heap up teachers to themselves having itching ears that will not endure sound doctrine but delight to be carryed about with every wind of doctrine according to the sleights and cheats of those that ly in weight to deceive unstable and silly souls which are ever learning and never come to the knowledge of the truth § God pleads against the Souldiery for their variableness violences insolencies and inconstancies For their carrying on private and partial interests so much and so long to the prejudice of the publique safety peace and honour making their places and payes their bellies and backs the Common-wealth putting the military interest into the scale against the whole Nations To the exasperating of so many of their countrimen and brethren who have not patience to see themselves their Parliaments and Country so oft bafled and defeated of their long looked for peace and pretended settlement Hence they that should be the bulworks and defence of the Nation are looked upon by many as the le 〈…〉 s and incubusses that suck the blood and spirits of it making themselves the onely Soveraigne Senate the necessary imployment and absolute Government § God pleads against Rich men for the uncharitableness of some in hard times the unhospitableness of others in the distresses of many even excellent Ministers who for their consciences sake and as they think for Gods cause have been reduced to a morsel of bread For their racking and oppressing poor tenants for their pusillanimity and cowardise in a good cause for being so prodigal of their souls and true Religion to save their estates or their skins § God pleads against us all and as a Nation full of men that are wantonly wicked and industriously injurious to God and man delighting to destroy its self refusing as Babylon to be healed when God and good men would have done it long ago Men that make a mock of such sins as the sober and modest heathens though Idolaters did abhor a people as sacrilegious robers of God and prophaning his house that in affliction sinned more and more contracted dross even in the very fiery furnace that hath so little fear of God or reverence of man or sense and conscience of duty to either that it hath shut its eyes as wilfully blind and is most impatient to see or seek and follow the things that belong to the publique peace turning piety into policy and reformation into faction and the true interests of Religion into those of parties and opinions that hath so oft prayed and fasted in vain because we prayed amiss to consume blessings on our lusts fasting onely for strife for debate to smite and destroy one another that might and not right should take place a Nation that is self condemned and self punished yet still dares to pursue or applaud most unjust and unwarrantable actions that is downright villanies and horrid evils pretending that good willcome thereby so that from the crown of the head if we had either Crown or Head to the soal of the feet it is full of biles and putrified sores both of sins and pains We have made necessities of sinning and God hath made necessities of our sufferings Therefore hath God suffered us to run to this great consumption and satisfied us with our own delusions therefore are we smitten once and again by the sword and rod of God which crieth aloud to us making upon us the wounds of an enemy which are not healed by any friendly hand because we are not yet turned to him that smote us therefore do our eyes fail not only with the expectation of the calamities that are coming upon us but also with looking for good things when behold saluation is far from us because our iniquities have blinded us and not only bereaved us of but still keep good things from us yet still we trust to I know not what Physicians or State Montebanks that are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either many and cannot agree or unsk lful and of no value or unfaithful to others or unhealthful themselves insani insanabiles of inauspicious looks and lives yea for the most part incurable as to their sins and sores loving as vitiated appetites to feed not on wholesom food but on trifles trash not Reason and Religion Law and Gospel but the froth of seraphick fancies and unbounded raptures which the better to colour over and excuse the miseries and ruines of three flourishing Kingdoms pretend to expect a glorious kingdom of Christ on earth such as he never yet enjoyed for sixteen hundred years nor ever will after their methods of blood and violence which are the weapons of Antichrist and Belial not of Christ or good Christians This then is the answer which I may with too much truth and justice give as from the Lord to you or any that enquire of the burthen of the Lord why he pleads writes and acts such bitter things against us as if he would be no more en treated by us nor his heart could be toward
such a people as we are whose iniquities have forfeited former blessings the sins of peace made way for war and war for domestick confusion and these for foraign invasions and this for Romish superstitions and Papal usurpations for there want not factors at home and abroad who are earnest sticklers for a Cause which they call the Catholick Cause what it means as to our civil and religious concern as to the honor of this Nation and the prosperity or peace or liberty of the Reformed Religion you cannot be such strangers in the Christian world as not to consider How long as Eliah said to the Israelites will you halt between two opinions between two Causes nay now they are multiplied to twenty if the Reformed Church and Religion which God so blessed with temporal and spiritual blessings with excellent gifts and graces to your forefathers in the last century of Englands honor and happiness if it be Gods Cause grounded on his word sealed by his Spirit and conform to the best of primitive Churches let us plead and assert this against all other for it will be our wisdom and our strength our honor our peace and our safety as it was to our forefathers for the greatest part of an hundred years while they joyned Loyalty to Religion and thought nothing further from Reformation then Rebellion against lawful Magistrates and their lawful power The Second Question you may make to me is What is this Cause of God which we are now to plead in England or what is there left for us to do I Answer as Joseph to his brethren this do and live First retain righteous principles as to civil Justice and true Religion in your own judgements and in the Court of your consciences that you be not warped in them so as by any events or successes to call evil good and good evil darkness light and light darkness Though you have not opportunity or power or courage at present to plead according to your principles yet turn not from them comply not with such as are false unjust irreligious though it be so evil a time that prudence adviseth and piety indulgeth you silence yet time may come when you may plead for Gods Cause according to your principles Mean time as by your speaking you do not strengthen the hands of an evill cause and evill doers so by your silence and reserve you do cast a just reproach and discountenance upon them there is yet hope of a good Cause if the Court and Judge be not corrupted Notwithstanding that some evil pleaders cry it down Secondly As you have power and opportunity given you dare to own and plead for Gods Cause 1. In your own brests and consciences every grace and vertue every good thought and motion is Gods plead them against thy own lusts and the Devils temptations 2. In thy Family and relations plead Gods Cause against lying swearing idleness prophaness c. Thirdly In civil affairs plead the cause of Justice against any injury and oppression the poorest mans cause if just is Gods yea and the cause of a wicked mans so far as it is just is Gods Specially in causes of publick Justice there thou must not be wanting to speak out by pleading when called to it by petitioning and praying for Justice yea and acting for it according to what is just and lawful but a just Cause must not be set as the Ark on the cart of injustice we must not so plead Gods cause as to injure Cesars nor Cesars as to injure Gods Fourthly Plead the cause of true Religion of our reformed Religion of the Church of England and its excellent constitutions against the Pseudo Catholick Church of Rome the cause of Christs merits and intercession against all mixtures humane or Angelick the cause of the Scriptures against all Apocryphal traditions and fanatick illuminations which are false illusions and not divine inspirations The cause of the Lords Supper in its compleatness against the subductions and seductions of the Mass which loseth the bread to all and steals away the wine from the Laity the cause of the worship of God in a known tongue to edification against Latin service which few understand so as to say Amen to what is prayed So the cause of chast and honorable mariage against scorched and affected coelebacy Further Plead as for the verity so for the unity of the Reformed Religion and this Church against those lice and locusts those noxious and noysom vermine of factions which have so gnawed and defaceâ— this Church the reformed religion and which seek to deprive your children of one and your selves of both the holy Sacraments Plead for the Churches patrimony for the support and honor of an able learned authoritative and worthy Ministry in due order and government of it against those sacrilegious spirits who with Judas grudge all as wast that is by a grateful charity and devout superfluity poured on Christ for the honor of his name and the encouragement of his Ministers according to the general tenor of Gods word not only permiting but commanding us by personal or national donations to honor God with our substance Plead for our due ordination subordination as Ministers that we may not by novel projects of levelling confusion plebeian Anarchy in the Church be driven from conformity with the ancient Fathers and the order and universal government of all Christian Churches as wel as our own from our first being Christian If you think us able or worthy to take care of your souls eternal welfare and to administer to you spiritual things Do not think us worthy to be condemned to live to dye and to be buried even yet alive with the meanest of the people since by what I have now discoursed to you it may appear that we are neither ignorant of nor enemies to the true cause of God Jesus Christ as our blind and bitter enemies do maliciously pretend Of which cause I have in all my discourse not spoken my own private sense only but the sense of my Fathers Brethren of all true Bishops and Presbyters and of the whole Church of England Lastly Since I hope you are as willing as able to plead Gods cause and since I know you pray that God would plead your and your posterities cause in Church and State that he would make yours his own cause Keep I beseech you always in your souls this holy resolution not to be wanting in your place to your power to assert Gods cause corde et ore consilio exemplo prece praxi atramento sanguine In which behalf you cannot form your thoughts to a better tune and words then Luther did when he undertook that great Cause of religious reformation Aut propugnemus causam Dei aut succumbamus cum causa Dei Either let us stand by the cause of God or let us fall with
his providences Psalm 58. 1â— Isai 1. 24 The nature of Godspleadings in the world Against the greatest and highest Princes Psalm 107. 4 Miraculous pleadings of Gods cause Isai 37. 39 Isai 37. 37 Iudges 7. 22 Gods pleas impartial Gen. 3 Ier 15. 3 2 Pet 2. 4 Gods pleadings against the sins of the best men as David c. 2 Sam 12. 10 â— 1 Sam. 2. 1 Kings 15. 5 1 Sam 15. 23 1 Kings ii Isai 29 5 2 Kings 20 4 Gods pleading against the ews Matth. 23 35 Gods pleading against Christian Churches 2 Chron â—5 5 5 Gods pleading his cause by persecutions Phil 1 Rev 12. 12 1 Pet 4. 14 Rom â— 37 4 General Gods immediate pleading his Cause by men By pious Princes Isai 41. 2 Acts 3. 19 By Councils and Synods Rev 12 Gods pleading in the reformed Churches Gods pleading at the day of judgement Rev. 20. 12 and 20. 13 5 The right method of mans pleading Gods Cause Iudges 6. 31 Of pleading Gods cause by fighting Iudg. â— 1â— Of Religion to be asserted by the sword Luke 9. 55. Mark 16. 15. Mat. 26. 52. Gods cause to be pleaded by men 1 Vnderstandingly 2 Tim. 3. 17. Isa â— 20. 2. Sincerely 2 Kings 10. 16. Phil. 1. 15. Tit. 1. 11. Gal. 1. 10. 3. Entirely 4. Holily anâ— justly or lawfully Micah 6. 8. Isa 61. 8. 1 Pet. 4. 15. 2 Pet. 2. 2. Rom. 3. 8. 1 Peâ— 2. 12. 2 Tim. 2. 5. 5. With moderation and discretion Phil. 4. 5. â— With Christian courage and magnanimity Exod. 30. 9. Lev. 10. 1. With respect and modesty to superiours 2 Pet. 2. 11. Iude â— Mat. 5. 44. 2 With charity and compassion to all men 1 Pet 2. 23. Acts 8. 32. Acts 7. 60. 1 Pet. 3. 16. Of rude and riotous pleadng Gods cause Iames. 3. 10. 1 Vse to direcâ— us to the best cause that is to be pleaded Iohn 18. 37. 2 Vse Caution to plead Gods cause in Gods way Of mistakers and mispleaders of Gods cause Psal 50. 16. Zach. 14. 20. 4. Vse of Terror to such as oppose Gods cause 1 Pet. 2. 8â— 5. Vse of exhortation and comfort in the lowest ebb to plead Gods cause by our prayers Ps al. 119. 126. 6. Vse not to measure Gods cause by false rules Psal 73. 15. Heb. 2. 4. Rom. 1. 17. Mat. 7. 22. Vse of examination by putting two Questions 1 Quest what is the cause which God thus pleads against us in England Gods controversie with the Land Hos 4. 1. Ier. 25. 31. Iudges 9. 23. 2 Chron. 15. 5. Gods long and sore pleading against us Answer to the first Quaere Hag 2. 23. Isaiah 5. God pleads against our unthankfulness to God Isaiah 5. 3. Against our self seeking Against our Hypocrisie and Sacriledg Against our unthankfulness to man God pleads against Ministers Against Lawyers Against Nobility and Gentry Against the people in and out of their Parliaments 2 Tim. 4 3. Against the Souldiery God pleads against rich men Against our incorigibleness and obstinacy Iames 4. 3. God pleads against us by the voyce of his rod sore afflictions Our too greattrust in State Physicians Answer to the first Question Factors for the Romish Cause 1 King 18. â—â— 2 Query what is the cause of God we now are to plead in England Ans Maintain honest and just principles with in â—sa 5. 20. 2 Plead as you have power and opportunity 1. In thy own soul 2. In thy family 3. In the publick As to justice As to true religion The verity of it The unity of it For the Churches patrimony For right ordination and subordination among Ministers Peroration or conclusion of Gods cause and the pleadings of it