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
Scripture written by the Prophets and Apostles be preserved free from Apocryphal additions Fabulous traditions Humane inventions and Phanatick inspirations That the Ministers of it by Bishops Presbyters and Deacons as to its Authority Order and supports be maintained agreeable to the primitive pattern instituted by Christ in the Twelve Apostles and the Seventy Disciples with their attendants in holy offices this is the cause of God as that of Embassadors and their followers in the cause of those Princes that send them so Commissionated and instructed they that receive them receive Christ and they that reject them reject him and they that defraud or rob divide and destroy the Church and Ministry of Christ are Robbers of God Sacrilegious Felons from the blessed Son of God who is Heir of all and to whom we owe all we have as redeemer of is and all blessings we enjoy The great Seals of the Church also the two Sacraments are the Cause of God not to be prophaned or neglected For which cause God sharply punished the Corinthians with sickness and death Much less may they be changed or diminished or added to in point of duty and necessity beyond the stamp and inscription of Divine institution and that Catholick practice or use of them which was ever owned by the Church whose veracity or fidelity is not to be questioned in things of universal observance such as were those of the Lords day for the Christian Sabbath of the books of Canonical Scriptures of the Baptizing of Christians Infants whose cause is the cause of God and of his Covenant with the faithful and their seed so of the giving of the cup as well as the consecrated bread to all Communicants as well Lay as Clergy and lastly as to the constant Order and Government of the Church in its several distributions by many Presbyters subordinate and assistant to some one paternal yet authoratative Bishop as sons to a presidential Father This Government by Episcopacy is Gods Cause as the God of order and the Apostles cause as settled and sealed by their wisdome and the Churches consent's as a primitive Catholick custom the veracity and antiquity of which is asserted by the Churches testimony both as to all Histories and in its practice not to be doubted desparaged denied or abolished without great in solency and peevishness either to gratifie Presbytery or Independency both which are novel ties of yesterday and so cannot be Gods Cause which is verissiâ—â—a antiquissima as old as it is true and good § The Cause of Gods Church as to its Honour Order Fidelity supportâ— rule and government is so far Gods Cause as he hath made his Church the Pillar and ground of truth and as himself is the God of Order and Polity yeaâ— and the Churches cause is Gods as to that prudential liberty and variety which his wisdome hath granted and indulged to it in the several parts or distributions of it under the Gospel as to the circumstantial or ceremonial rites of Religion incident or annexed to the outward decency of worship and profession in several ages and places so as may most conduce to the planting propagating preserving and reforming of true Religion among all Nations Lastly the unity of the Church belongs to Gods cause who is but one and his Son one and his Spouse one Such as cause Schism and divisions in the true Church by giving or taking unnecessary and so unjust scandals and thereby raising uncharitable separations these are injurious to the God of peace and the Prince of peace Nostrum laceratur in arbore corpus Christians tear God rend the body of Christ in their Schisms which divide them from the love of Christ and for his sake of one another which is the great Character of Christs Disciples Joh. 13. 35. § Therefore all the Methods of Ecclesiastical Polity which were used in primitive times by which to keep the Catholick Church in an holy unity and brotherly correspondency by Bishops Arch-Bishops Primates Metropolitans and Patriarchs yea and in latter ages when Christians were multiplied by Arch-Deacons Suffragans or Chorepiscopacy i. e. rural Deans and the like were so far from being Antichristian projects and evil policies that they were the Counsels and results of Christs spirit as helps in Government for the Order and Unity Polity and Authority meet to be observed in his Church § Nor is it of any weight which some urge odiously and enviously against these subordinations and degrees fitted for the unity of the Church which capacitated them to meet and correspond as by general and lesser Councils in several places so by Letters communicatory in all the world that hence the Papal arragancy and Pride did get footing and his prescripts became decrees For if all things of piety or prudence must be abolished with the policy or superstition if man lists to abuse them we shall leave very little to true Religion So far Popes and Bishops and Presbyters and People too have shewed themselves in many things to be but men subject to prejudices and passions yet are they no way capable to destroy or deprave the true principles or practices of Christian wisdom much less of Divine and Apostolick institution either binding and perpetual or prudential and occasional which lawfully may be used and are not rashly to be abolished 4. Next the Churches cause which is eminently contained in Gods comes that of all mankind as God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lover and preserver of men in the way of civil societies the Hings or Axis and popular points of which are Justice commutative and distributive private and publique the just God is concerned that justice be done to all and by all according to their place and station The rule and measure of all civil and Politique Justice for matter and manner for what is to be done and by whom for the equity of retribution and authority of dispensation is that custome and law which is prevalent by publique consent in every Nation not contrary to the Law of God what ever is done contrary to this is in Deiinjuriam and makes the actors reolaesae Majestatis divinae as well as humanae guilty of doing injury to the justice and Majesty not onely of men but of God whose are the laws and Polities the Princes Kings and lawful Magistrates of every state Kingdom and Common-wealth which are Gods Ordinances not to be resisted by tumult or armed force by sedition or Treason without an high sin which subjects men to damnation as Rebels to God as enemies to the good of their Country to the duty they owâ— to parents and indeed to the good of all mankind who would soon be as miserable as beasts and Devils if they were not restrained from private extravagancie preserved in their honest enjoyments by the publique laws and that Soveraigne power which is
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
After he shews God the â—ad and shameful prospect of his Churches ruines what havock the enemies insolent and unbridled rage had made First of his publick Worship then of the very places which his name had consecrated and pious gratitude had both dedicated and adorned with politure and art to be Temples or Synagogues that is Houses of God in the Land Then he quarrels and almost chides as it were by an humble expostulation and pious impatience Gods long silence and great reservedness § At last to take off any seeming stupor which is not incident to the Divine omniscience and most vigilant clemency he applies the most sharp spur and pickquant goad in the world namely the reproaches of God's and his Churches enemies which the Lord professed long ago so much to fear speaking after the manner of men and thereupon more than once disarmed his Justice now brandished against his own people when they had sinned and highly provoked him not onely to punish them but to purpose and threaten the utterly destroying them yet he made gracious retractation that he might avoid the dint and impression of his enemies poysoned darts and venomed arrows even bitter words petulant scorns and arrogant reproaches which Moses represents to him as a notable allay or cooling to the over-boylings of his wrath And it wrought so effectually in the highest paroxysms of Gods anger that the Lord chose rather to use the shield of his patience long-suffering great goodness and indulgence towards his Church grievously apostatising that he might thereby defend himself from the sarcasms of his enemies as if he were either ignorant or impotent or malicious or mutable then by using the sword of his Justice too rigorously against his Church to wound both it and himself to the most odious joy and insolent triumph of their common enemies who hated and opposed the Church not as smning and swerving sometime against God but as serving of him and adhering to him in some measure at least beyond all other men § The Psalmist further urgeth the former experiments of Gods power and providence as in the general course of nature which is regular and constant so in the special exigents of his Church endeared to him as the Turtle to its harmless and loving Mate from which to be separate is as death Gods covenant with the Church is firmly alledged also his faithfulness is pleaded his lasting philanthropy or tender regard to all that are oppressed is inculcated and nothing omitted that pious passion can suggest or compassionate Oratory can express in so few words § After all these lively colours brought forth with no less skill then plenty and vehemency to set forth what he either deplores or deprecates or supplicates he adds at last this notable Ingemination to rowse and excite God to consider if not his poor Churches calamity yet his own great concern The pathetick Pen-man is resolved not to let God alone to give him no rest till he had some answer worthy of his love pity jealousie and zeal yea worthy of so merciful a God who ambitiously delights in the titles of the Father of pity and God of all consolation Therefore he adds this Epiphonema or close as the ultimi conatus nâ—vissimi ejaculatus ecclesiae Arise O God plead thine own cause c. As to the partition of the words we may easily discern these particulars in them First The excitation Arise Secondly The Invocation O God Thirdly The declaration To plead Fourthly The Appropriation Thy own cause Fifthly The grand Motive or Incitation Thine enemies reproach thee daily Sixthly The Sollicitor or promotor of the process action or plea The pious and pathetick pen-man of this Psalm who had rather seem rude and importune then irreligious to God or uncompassionate to the Church by being either silent or so cool as if he were indifferent and thereby taught God to deny him by the faintness of his asking he asks and seeks and knocks he prays and crys and roars for the disquietness of his soul his bowels are turned within him and his soul poured out like water impatient of a repulse in such a Cause as was Gods own Cause The word Cause is not here taken in a Physical or Metaphysical sence nor in a natural or logical notion but sensu forensi politico in a politick sense as a term used in Courts of Judicature in foro vel Senatu to shew the rational and just foundation upon which civil Pleas or legal actions are grounded and from which as to the point of right or wrong all controversies derive the force and efficacy as all activity and effects do from natural causes So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a contest by way of complaint rebuke and repair whence the waters of Meribah or strife had their name where God pleaded with the murmuring people So Gideon is nick-named Jerubbaal for pleading against Baal Judges 6. 31. And the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Latin Litiga litem tuam Domine do all import a quarrel or controversie an action of the Case in point of Trespass injury or indignity wherein Gods honor was concerned which was not to be put up in silence but a just reparation to be made In this sense both the Greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also the Latins Causa or Caussa as Tully oft and other ancient Orators no less then the later pleaders according to our common or the Imperial and Canon Laws Thus the word Cause denotes Id quod est ut in vita voto sic in lite causalissimum that which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or optatissimum the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main center Hinge Butt or Design the chief end motive that grand concern and interess which men are most fearful to forfeit or to be frustrated of and to lose or miscarry in Some Etymoligists in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grammatick curiosity are pleased to derive the word Causa either from Cautio because men are most wary not to fail of it which is Causa cadere or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat and burning indicating the fervor and zeal with which men prosecute their main cause and their indignation against those that oppose or obstruct them in it or lastly from Chaos as that which contained in it all primitive natural and elementary causes This last notation doth very unhappily fit our sad condition in England when under pretence of several causes which the eager partial and inordinâ—te prosecution of them pleading them Arte Marte by arguments and arms too by word and sword by fraud and force by faction and fury we have run our selves in Chaos antiquum almost to a very chaos or confusion both in things civil and religious as if we were 〈◊〉
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
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