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 〈◊〉
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
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