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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terrae filii gigantum fratreculi a company of Mushroom men and Christians sprung out of the earth but yesterday a nation in its infancy or minority which is now to learn its A. B. C. of Religion and civil government being set back by a most sad and horrible fate from Homers Iliads to our Primmer or Pueriles by I know nor what new Teachers and many Masters § So that it is high time seriously to meditate conscientiously to preach freely to write and fervently to pray upon this subject The Cause and the Cause of God since every party pretends a Cause and Gods Cause too which they are most eager and ambitious not only to plead fairly but to obtrude for oâ—bly on all others Thus from the great Pretenders â—â— the Cath 〈…〉 Cause of which the Romanisâ—â— would seem the chief Patrons to all other Sects and Subsectionâ— either in civil or religious factions All parties are divided by their Causes and the whole is destroyed by their divisions Ask any side why they thus shuffle and out why they thus divide and destroy why they do things so different from solid Reason and true Religion contrary to all Laws of God and man contrary to the duty they owe â—â— God their Country their King their Posterity the Church and the State as to Justice Veracity Peace and Charity Ask why like Ixicons wheel or Sysiphus his stone they overturn ouerturn overturn all things eivil and sacred by their end less verâ—igoes and rotations then answer is short as that of David to his brother Eliab Is there not â— Cause It will not be amiss therefore as St. John adviseth Christians to try the spirits whether they be of God or â—o of Christ or of Antichrist to examine the several pretended and pleaded Causes whether they be Gods Cause which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causarum causa the Cause of Causes The Cause and interest of all the blessed Angels and all true Saints worthy of Princes and Peers of Gown-men and Sword-men of all honest and good men or whether they be not the Cause of the Devil and of mens own evil â—usts disguised with this larva or vizard on them which may not uncharitably be suspected of some of them Since it is most certain they cannot all be Gods Causes they are so many so multiform so mutable so divided so destructive to each other they must needs fail either of the main end and ground or matter and method of Godr pleading his own Cause § Of which I shall by Gods help endeavour to give this honorable and Christian Auditory such an account as may either inform or at least confirm your judgements in the true Cause of God that you may not be tossed too and frâ—â— with every wind of causeless Causes which blow as mens passions and secular interests do arise And further I hope to excite your judieâ—ous abilities and eloquent attentions who are persons of so great learning experience and publiâ—â— influence to be ever zealous in that good Cause which is Gods as bonâ— Causidici honest and able Lawyers to shew your skill and will in the great concerns of God his Church and your Country which are noâ— so eagerly pleaded and counter pleaded among us Appeals beinâ— as it were made to every one oâ— us to judge in our selves which â—â— the righteous Cause of God tp which we ought chearfully to give our suffrages and assistance as most undoubtedly conducing to our publick happiness both in Church and State in civil and religious concernments let not this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desolate and forsaken Cause in which no men of parts and estate will appear § And cartainly if I had less experience then I have of the favour of the Court I mean of this Christian Assembly which is met in Gods Courts and presence yet I may justly have great confidence as to the merit of that Cause which I shall seek to present to you and plead before you this day in Gods behalf As Jotham therefore said to his Countrymen Hearken to me that God may hearken to you Attend diligently to the pleading of his cause who alone can plead yours yea and hath given us an Advocate with the Father Jesus Christ the righteous whose blood speaks better things for us whose wounds are so many eloquent mouths whose cross was loaden with strong crys for us whose merits are undeniable mediators whose Spirit continually makes intercession in us and for us even then when we know not what to say or how to pray either unable to plead or ashamed to speak for our selves Gods Cause may sometimes seem to want our pleading for it before men but our cause doth really and ever need the pleadings of Gods mercy and Christs merits before the Tribunal of his Justice that there may be a prohibition granted at the humble motion of believing and penitent sinners to remove the suit or action from the Bar of Divine Justice to the Throne of the heavenly Grace where we may finde mercy to relieve us in all our distresses despairs and deaths § Before I set before you the main fruits with which I intend to entertain you out of the Text iâ— will not be amiss to gather an handful of those fair flowers which offer themselves at the first view of the words as so many short but sweet and excellent observations 1. We may observe That God hath his Cause too in this world his great design concern and interest as well as the wise Statists and great Polititians as well as the strong and the rich and the learned and the ambitious and the malicious and the voluptuous and the covetous men of the world who so eagerly plead and pursue their own projects and Causes that they not only many times forget Gods but generally cross contradict and oppose it as with their sin and folly so to their shame and ruine for as the counsel so the Cause of God shall stand Nor is it to be baffled by any either force or fraud strengtlâ— or sophistry It is as truth Magna praevalebat a great Cause and will prevail by the help of a wise and strong God though for a time it may be unjustly condemned and crucified by unjust men as Christ was yet it will at last be raised again in power and glory yea and justified before men and Angels It will as Aarons rod or serpent devour all those of the worlds Magicians and Polititians It is a Cause which will be as fire consumptive of all other and consummative of it self 2. Observ As God hath his Cause in this world so it becomes him to own it It is opus Dei the work of a God to plead his own Cause as Gideon speaks of Baal Idols were convicted to be no Gods because they could not plead for themselves by speaking or doing good or evil as the Prophet tells
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
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
neglect the second in equity and charity So to contend against superstition in Gods worship as to overthrow the order and decency which ought to be solemnly observed in it or that duty and obedience we owe to those which are in Church or State called Fathers and to whom we stand obliged by the first Commandment with promise We must not so plead or urge our duty to God as to skip over our duty to our neighbour nor so plead against Idolatry as to indulge Sacri ledge or against Adultery as to acquit Murther or so cry up Religion or Reformation as to encourage Rebellion and Sedition Noâ— may we so inculcate and insist on one duty as to omit and slight others to be meer Euchites for prayer or Acoits for hearing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pragmaticks impertinently and irregularly busie in Church and State as to neglect the Sacraments or to be so eager in dispute for Truth even the minores veritates as to forget the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great things of God in which the Kingdoms of the Gospel consists so magnifying faith that we omit good works and crying down ceremonies to the overthrow of all orderly and uniform Devotion to cast out Commandments Lords Prayer Creed and all settled Liturgy out of the Church 4. The Cause of God must be pleaded by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holily justly and lawfully according to our place and duty after a righteous manner also peaceably and orderly Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violently rudely and injuriously This is the first thing God requires of us to do justice and then to shew mercy and walk humbly with him Extravagant motions mar the cause of God and rather prejudice it then any way plead it We must not commit Robbery to do Sacrifice nor lye or oppress upon Gods account We must not be so far partial to Gods Cause as to do evil that good may come thereby this is to turn the staff of Moses into a Serpent The great care of the Apostles was to have Mysteries of Religion made good by Moralities Cardinal Poole well expressed that those would best understand the eleven first Chapters of the Epistle to the Romans which are full of high mysteries and disputes who did most practice the five last which exhort to holy life teaching such as believed well to do all things well that the Cause and Name of God might not be evil spoken of We must not violate the good laws of civil Societies under pretence to exalt the Law of God nor run Church and State into confusion to set up Reformation of either in seditious ways Gods Cause needs not the Devils engines either plead it as becomes it or let it alone It will support it self without the rash hand of Uzzah to stay it If thou canst not plead it actively thou mayest do it passively and much more to purpose as primitive Christians did then by any inordinate activity No man saith the Apostle that striveth is crowned unless he strive lawfully Secundum leges Athleticas such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Institutor and Umpire had appointed 5. Gods Cause must be pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with moderation discretion and calmness so as not to suffer any transports of passion and precipitancy to over sway us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excess or indecency We must not so plead against superstition as to reproach or weaken true Religion or against humane corruptions as to vacate and voyd Divine institutions or against the abuse of things as to abolish the good use of them to have no Our Father because we would have no Ave Marys in our Prayers § Reformation must not run to the ruine of Church or the riot of State as if a Physitian should destroy the body with the disease purging away the spirits with ill humors such as their former methods seem to be who will have no Bishops according to the primitive and Catholique order of the Church because some Bishops in after times had their fauls and frailties or no Ministers because some of them have been too blame or no Sacraments because some may be unworthy receivers These as immoderations and madnesses become not those that undertake to plead Gods Cause It is like theirs who would starve themselves because some have been gluttons or destroy all Vines because of some mens drunkenness or have no singing because some may sing out of tune it is an ordinary error in men to suffer their pleas to pass from the cause to the persons and so from the persons to the cause which transports of envy and anger arise from the overboyling of mens passions which wasts their judgments and make them instead of snuffing dim candles to put them quite out an error that I fear hath been too prevalent in some mens spirits and practises among us whose meaning and intentions possibly might be good or at least not so bad as the event Sixthly Valiantly and couragiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the generosity and magnanimity of a true Christian spirit which is rather good then great or therefore great because good not by a military robusâ—ness and boysterous forwardness or childish pertinacy that resolves to maintain any cause they once ingage for but such a cool and sober valour as first hath made a just conquest of our selves as to all irregular passions inordinate lusts oblique designes that being listed in Christs spiritual Militia and having given our names to him we may put on that spiritual armour which becomes a Christian in truth faith love zeal patience justice sobriety sanctity and constancy for these are the solid grounds and sure guides of a Christians courage in Gods cause whose sacrifice might not be offered with strange fire or strange incense nor may his cause be pleaded by brutish valour or by turbulent passions For that were like baking the shewbread of the sanctuary with mans dung which the Prophet Ezekiel so much abhorred and deprecated Seventhly Gods cause must be pleaded by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming Christ and Christians who are persons under the severest restraints of any men with modesty gravity humility and due respects to our betters and superiors beâ—itting their place authority and dignity So the ancient Martyrs and other confessors in their Apologies petitions and Remonstrances as Iustin Martyr Tertullian and others presented to the Emperors or Senates owned them with due honour and payed that reverence to them which their dignity required and Gods word either commanded or permitted They never used rayling accusations against them nor spake evil of dignities to set a gloss and soyl on their good cause no not in their greatest agonies in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were dying and suffering as well as disputing preaching or writing they blessed those that cursed them
it for as it will rise again in due time so it will raise those with it to eternal glory who stood sted fastly by it Which that we may ever do God of his mercy grant us wisdom courage through Jesus Christ our blessed Saviour to whom with the Father and holy Spirit be everlasting glory Amen FINIS The scope of the psalm The sad eclipse of true Religion in any Nation 1 Sam 4. 1. Observ The Author of this Psalm Iames 5. 13. His Sympathy with the Church Verse 1. Verse 2. Verse 3. Verse 9. Gods fear of mant reproaches Versa 1â— Psal 64. 2. 〈◊〉 13 14 15 Verse 16. Verse 19. The division or parts of the Text. Of the word Cause Exod. 17 2 Sam. 15. 4â— It s sense or import here The Etymology of Cause The many pretonded causes which men plead as Gods 1 Sam. 17. 29. Trial of Causes 1 Iohn 4. Address to the Auditors â—n behalf of Gods Cause Iudges 9. 7. God alone caâ— plead our cause 1 Iohn 2. Heb. 12. 24. Heb. 4. 16. 1. Obs God hath his cause in this world Psal 33 11. Exod. 7. 12. 1. Obs God ever did and will plead his own cause in his due time â—dges â— â—â— 1 King 8. 59. 3 Oâ—s Gods cause may be in a very deplored state 1 Kings 19. 10. Luk. 24. 31. Iohn 20. 13. Psal 11. 3. and 50. 21. and 60. 11. and 119. 126. â—v 21. 4. â— Obs The cause of the Church is signally Gods cause Gen. â—â— 30. Iosh 7. 9. Mark 8. 25. 5 Obs The most flourishing Church may be under great depressions Iob 2. 3. Ioh. 9. 3. Psal 107. 34. Psal 80. 3. ` Obs Times may be such that none but God can plead his Cause Psal 78. 60. 70 and 80. Ezra 1. 1. Zach. 4. 7. Isa 49. 23. Isa. 40. 11. 7 Obs Gods cause is â—â—t never desperate 2 Sam. 30. 6 Hab. 3. 1â— Psal 78. 65. Dan. 3. 8 Obs When all means fail prayer must be applied to Gods Cause Acts 27. 24. Iames 5. 16. Isa 5 11. Psal 123. 6. 6 Obs It is a sure sign of a gracious heart to lay to heart Gods cause Match 26. 33. Isa 63 9. Isa 6â— 7 Esther 4. 16. Exod. 32. 32. Rom. 9. 3. The four main subjects of the Discourse 1 General What this cause of God is Acts 14. 17. Gods silence and patience in his own cause 2 Pet 3. 3. Prov. 19. 2. Eccles 7. â—9 Prov. 18. 17. The marks and prâ—periâ—es oâ— Gods cause â— The best cause 2 most true according to Scriptural verity Psal 5. 4. 3 It is a most holâ— pure and just cause 4 It is an intire and catholick cause Ephes 1. 6. 5 Constant to it self 6 The most aâ—â—le and august cause Yâ—t the cause of Goâ— consists not in minute matters Rom. 14. 1. But in grand and clear caseâ— of faith and manners Rom. 1â— 1â—â— Of ornamentals and essentials in Religion 1 Cor. 14. 40. 1 Cor. 14. 40. The cobwebs of small controversies catch fliâ—â— Of varieties â— among good Christians Ephes 4. 3. 7 The cause of God is orderly and comely iâ— all things 1 Cor. 1â— 33. Iames 1â— 16. Iames â— 20. â— Kings 19. 12. 2 Tim. 2. 25. Iames 3. 13. Of populer and false marks put on the Cause of God â—t 5. 45. Of mens rare gifts great endowments and severe Professions â—atan a pretender to Gods Cause Gods Cause most what a crucisied Cause Reve. 12. Phil. 1. 29. 2 Tim 3. 12. Tit â— 12. An Embleme of Gods Cause 2. Particular wherein the cause of God cheifely consists 1. That his Glory as God be owned in the world Gods plea against Atheists 2. The cause of Iesus Christ is Gods Cause Iohn 14. 1. Luk. 6. 35. Acts. 4. 12. 1 Iohn 3. Iohn 17. 3 Iohn 14. 1. 1 Iohn 5. 10. 1 Iohn 5. 7. 3 The Cause of the Church is Gods Cause Zack 2. 8. The Scripture is the tate of Gods Cause The Ministry Gods Cause 2 Cor. 5. 2. Mat. 10. 40. The Sacraments Gods Cause The Churches government Gods cause The Churches liberties is Gods Cause 1 Cor. 14. 40. The Churches unity Gods cause â—om 16. 17. Primitive Churches care to keep unity and charity among Christians Of abolishing things once abused 4. The good of mankind is Gods Cause In civil justice Isa 59. 1. Micah 6. 8. 1 Cor. 6. 8. Col. 3. 25. In settled Laws In Polity and Magistracy Rom. 13. 1. 1 Pet. 2. 13. 8. Every private just cause is Gods The cause of Magistrates is eminently Gods Exod. 22. 28. Psal 105. 15. 1 Sam. 24. 6. and 26. 11. Mat. 22. 21. 1 Pet. 2. 13. Rom. 13. 1. 2. No friends to Gods cause who are enemies to lawful Magistracy Of common principles of reason and liberty urged as Gods cause against Magistracy and secled Laws Luke 21. 19. 6 Gods cause is in every mans conscience The cause of the poor and fatherless and widows is Gods Pro. 3â— 9. â—ob 29. 12. The just cause of a wicked and unholy man is Gods Ezek. 17. 19. Psal 115. 16. Heb. 11. 40. 7. The cause of every good creature is Gods Hos 2. 5. Gen. 32. 10. Luke 12. 20. Luke 16. 25. 2 General How and why the cause of God oft needs his pleading â—u the great degeneracy or corruption of mankind as to common principles of reason and Religion 2 Pet. 2. 12. Rom. 1. 24. Gen. â— 7. Acts 17. 23. Gen. 11. Gen. 19. Gen. 15. â—â— Dan. 4. 1â— Dan. 7. â—9 Matth â— 23 2 In the Churches great depressions 1 By heathenish persecution Against the Church of the Iews Exod 5 Ier 12. 9 Cant 2. 28 Psalm 83. 11 Psalm â—0 â—3 Psalm 2. 1 1. Gor 1 Persecut on of Heathen against the Church Christian Iohn 4. 24 Matth 2 Rom 8. 36. Acts 7. 54 â— The Churches depression by Hereticks and Schismaticks Gal. 2. 4 2 Cor 2. 17 Acts 20. 29 30 2 Tim 4. 5 4 The Churches decline by corruption of manndrs among true beleivers Aeatth 13. 25 The darkness and decay of the western Churches unper Popery 5 The deccay of the reformed Churches 1 Pet 4. 19 1 Peâ— 3 1â— 2 Partiâ—â—â—ar Why God suffers his cause to lapse 1 To shew the malice that is in mens hearts Psalm 50. 21 2 To try and exercise the graces of the godly 1 Pet 2. 21 Iames 1. 2 4 3 To punish the malitious by penal hardning Hosea 4. 17 2 Thess 2. 1 2 Tim 4 4 Rom â— 18 Iohn 3. 19 4 To purge away the dross of his gold 5 To give the world presages of an after judgment and pleading Psalm â—3 19 and 11. 16 Isai 3. 11 and 6â— 24 3 General How God pleads his own cause 1 More immediately in the Court of conscience against us Isai 57. 21 and 48. 22 2 God pleads his cause in our conscience for us Isa â—0 10 Isa 41. 21 Exod 33. 12 Rom 8. 1 3 God pleads his cause before all the world by