THis Psalm is a most Pa­thetick The scope of the psalm. Lamentation for the deplorable state of the Church of God a­mong the Jews in the Babylonish captivity; after the Ju­stice [Page 2] and Wrath of God had let in the power aud malice of enemies, as a mighty flood, which swept a­way not onely the civil peace, liber­ty, plenty, safety and honour, with the Majesty and Government of the State, but also the very face and form of the Church; The publick profession, order, decency and solemnity of Religion, the Worship and Service of God, moral and ceremonial, as to sacrifices and oblations, Prayers and praises in the Temple.

.§ A matter of the greatest con­sideration The sad eclipse of true Religi­on in any Na­tion. to every pious and de­vout soul, who cannot but be grieved to see Religion (as the light of the sun) put under a bushel, confined to closets and corners, driven to private and precarious Conventicles, to be forced to thin and scattered Congregations; or which is worse, to affect separate Conventicles▪ where the ta [...]d ra [...] of verity will never be able to [...]ep charity warm, or cover the [...] of Schism and Faction.

[...] i [...] the [...] time to cry out with [Page 3] old Eli Ichabod; The glory is de­parted 1 Sam 4. 1. from Israel; the beauty of holiness is turned into sackeloth ashes and; publick joys sink into mourning, and solemn Halelujahs into sad lamentations, full of sighs and tears.

There is no cause to triumph, or Observ. joy upon any civil and secular ac­counts in any Nation, never so pro­spe [...]s when true Religion is eclip­sed, or the true Church and its Mini­stry discountenanced, debased, persecuted, plundered, destroyed, reproa­ched: Then if ever, as the Mariners cryed to Jonah in the storm, Every man should cry mightily to his God, apply his hands to the ore; that is, to such means, as being pious and prudent, are only proper to be used in Gods Cause.

This Psalm beare the name of Asaph▪ The Author of this Psalm. that famous Master in Davids time of Church-musick, both Vocal and Organical; in which there is so much of humane, yea divine sweetness, composure and rapture, that no­thing but savage Barbarity, and rude hypocrisie, can envy or deny [Page 4] the Church of Christ, both Christi­an and Judaick, the blessing of holy harmony, in singing to God, and setting forth his high praises in the greatest perfections of melody that man can attain unto, and the Churches gravity enjoy. Not that it is like to have bin then penn'd by A­saph, as if by the spirit of prophesie he had foreseen, foretold and fore­warned the captivity four hundred years before it came to pass; but either some other of that name wrote it in the time of the capti­vity; or some man of another name might then write this dole­ful Psalm or Threnody, to the com­posure, method or tune of Asaphs excellent melody, who was one of the chief Singers, leaving to after ages further monuments, not only of devout compassion of the Churches affliction, but also of those heavenly comforts, which may in all cases be used and enjoyned in such holy forms, as do set forth the exemplary passions of devout men; either as to joy or sorrow, compla­cenc [...] compassion, prayer or [Page 5] praise, in publick or private con­cernments; so that, not onely (as St. James speaks) If any man re­joyce, Iames 5. 13. he may sing Psalms of praise and thanksgiving; But if he be af­flicted, he may read, pray and weep over such divine Ditties as are most suitable to the sence and sorrow of his soul, or the state of the Church, yea, and of any private friend.

This holy Pen-man (whoever he His Sympa­thy with the Church. were) having an heart full of zeal for Gods glory, no less then eyes full of tears, and lips full of com­plaints for the Churches calamities, suffers himself to boil over to all the Topicks of pathetick Oratory, and devout importunity, sometime deploring in general the sad state of things, other while complaining to God in particular instances; yea in one place he seems to complain of God himself, as if he were regard­less and negligent of his own inte­rests; Tanquam coecum & surdum numen; as if he needed a Monitor and Remembrancer to mind his own cause: one while he deplores Gods fierce anger against his Church; [Page 6] Then he tells him of the near re­lation Verse 1. he had to that suffering Cause. Verse 2. After he shews God the [...]ad and shameful prospect of his Churches Verse 3. 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 Verse 9. 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 Gods fear of mant reproa­ches. 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 [Page 7] 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 Versa 1 [...]. dint and impression of his enemies poysoned darts and venomed ar­rows, Psal. 64. 2. 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, long­suffering, 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, [Page 8] 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. [...] 13, 14, 15,

§. The Psalmist further urgeth the former experiments of Gods power and providence, as in the general course of nature, which is Verse 16. regular and constant; so in the spe­cial exigents of his Church; endea­red Verse 19. 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, [Page 9] 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, & n [...]vissimi ejaculatus ecclesiae;

As to the partition of the words, The division or parts of the Text. 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

[Page 10]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 Of the word Cause. 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 [Page 11] 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, Exod. 17 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 2 Sam. 15. 4 [...] 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.

[Page 12]Thus the word Cause denotes, Id Its sense or import here. 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 ( [...]) The Etymolo­gy of Cause. 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 The many pre­tonded causes which men plead as Gods. fit our sad condition in England, when under pretence of several causes, which the eager, par­tial, [Page 13] and inordin [...]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 [...], 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 [Page 14] for o [...]bly on all others: Thus from the great Pretenders [...] the Cath [...] Cause (of which the Romanis [...] would seem the chief Patrons) to all other Sects and Subsection [...] 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 [...] 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 ver [...]igoes and rotations? then answer is short, as that of David to his brother Eliab, Is there not [...] 1 Sam. 17. 29. Cause?

It will not be amiss therefore Trial of Cau­ses. 1 Iohn 4. (as St. John adviseth Christians to try the spirits whether they be of God [Page 15] or [...]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 Sword­men, of all honest and good men; or whether they be not the Cause of the Devil, and of mens own evil [...]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 Address to the Auditors [...]n behalf of Gods Cause. 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 [Page 16] you may not be tossed too and fr [...] with every wind of causeless Causes, which blow as mens passions and se­cular interests do arise.) And fur­ther, I hope to excite your judie [...] ­ous abilities, and eloquent attenti­ons (who are persons of so great learning, experience, and publi [...] influence) to be ever zealous in that good Cause which is Gods as ( bon [...] Causidici) honest and able Lawyers to shew your skill and will in the great concerns of God, his Church and your Country; which are no [...] so eagerly pleaded and counter pleaded among us. Appeals bein [...] as it were made to every one o [...] us, to judge in our selves which [...] 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 [Page 17] 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, Iudges 9. 7. that God may hearken to you: At­tend diligently to the pleading of God alone ca [...] plead our cause. 1 Iohn 2. 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; Heb. 12. 24. 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 [Page 18] 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 Heb. 4. 16. 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; i [...] 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 1. Obs. God hath his cause in this world. 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 [Page 19] 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 Psal. 33 11. stand: Nor is it to be baffled by any either force or fraud, strengtl [...] 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 Exod. 7. 12. 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 1. Obs. God e­ver did and will plead his own cause in his due time. 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 [...]dges [...]. [...] convicted to be no Gods, because [Page 20] they could not plead for themselves by speaking or doing good or evil, as the Prophet tells Idolaters. Therefore the Psalmist here so earnestly urgeth it upon God; who he believed ever did and would own his own Cause, so as to plead it himself, in his own way and time; 1 King. 8. 59. Both as to the Majesty, truth, ju­stice, holiness and honor of it; also as to the indignities which are by evil men cast upon it; Summus Deus summas patitur injurias; none is more a sufferer, as to the malice and insolence of wicked men, then the most blessed God; who yet is as impassible, as the suns light is un­infectible with the filthy exhalations of dunghils. Plato puts this true saying into the mouth of Socrates dying under the malice of his per­secutors, Anytus and Melitus; [...], &c. It is impossible for evil to make any impression of affliction upon that which is good; and which can (as a jewel) so preserve its native good­ness and firmness, that sufferings shall make it not onely no way di­minished, but (as in the wheel and [Page 21] file) more illustrious and meritori­ous; such were the sufferings of Christ properly, and of all good men (in an Evangelical sense) be­ing for a good Cause, and on Gods account; till God ceaseth to be just, and good, and true, and faithful, vigilant and zealous for his own glory, his cause cannot utterly mis­carry.

3. Observ. The Cause of God may 3 O [...]s. Gods cause may be in a very de­plored state. be, as to the eye of the world, and to the sense of the best men, in a most sad, dejected, deplored, despi­sed and desperate estate; so sunck and oppressed, that there is no out­ward 1 Kings 19. 10. sign of its being ever boyed up and recovered; thus it was re­presented to Elias, as if he onely were left to plead a lost Cause: So the Disciples expressed their sor­row and despondency; We verily trusted this had been he who should Luk. 24. 31. have redeemed Israel.

So Mary weeping to the Angels, answers their questioning of her tears; They have taken away my Lord, Iohn 20. 13. and I know not where they have laid him: many times the foundation [Page 22] of Church and State, of Justice and Religion, are so out of course, that Psal. 11. 3. the righteous know not what to do or say; all things so unhinged by violent, wicked, and unreasonable men, that nothing moves by any order or written Law of God or Man, but by the power and im­pulse of mens own lusts; who from Gods silence, permission and pati­ence, are prone foolishly to con­clude his approbation and liking of their cause and ways, yea and to say God is such an one as themselves: and 50. 21. the distress of Gods Cause may be such, that the whole Church may be ready to cry out, as the Psal­mist, Help Lord, for vain is the help of man; It is time for thee O Lord, to put to thy hand, for they have and 60. 11. made thy Law of none effect. and 119. 126.

§. So did the Heathenish perse­cution, and the latter Romish su­perstition tyrannically triumph a long time over the slain Witnesses, the Law and Gospel, the Scriptures [...]v. 21. 4. and Catholick Traditions, the Preachers and Professors of that true Religion, which hath been [Page 23] testified, both as to moralities and mysteries, faith and manners, not onely by the two Testaments, but also by the confessions and conver­sations of all antient and modern Christians, conform to Gods Word, and the best Churches customs. The vapor of numbers, pomp, pro­sperity and prevalency, are no de­monstrations, either to approve the cause of Arius or Antichrist; or to prejudice the cause of Christ and of Gods true Church: But as Lucan speaks of the cause of Pompey and Cesae, in which the justice of the first was overborn by the successes of the second, Victrix causa Diis placuit sed victa Catoni; the gods abetted Cesar by victories, but Ca­to's constancy adhered to Pompey's and the Senates conquered cause, because it was most just.

4. Obser. The Cause of the true [...]. Obs. The cause of the Church is sig­nally Gods cause. Church is Gods cause, most signal­ly and peculiarly in this world; his interests and concernments are so linked with its, that they are inse­p [...]trable; as Jacobs soul was bound up in Benjamins, as the Husbands Gen. [...]. 30. [Page 24] honor in the Wives, as a friends hap­piness in a friends, so is the relation between God and his Church; if that be black, God is eclipsed, as to the most visible eradiations of his glory to this world; if that be bright and conspicuous; as a City on a hill, in truth and holiness, in charity and prosperity, Gods great name, praise and renown are most glorious and illustrious; Then his Wisdom, and Truth, and Justice, and Power, and Mercy, and Pati­ence, and Goodness and Faithful­ness are in their meridian strength, as the Sun at noon day. If the Church be hidden, it is as the moon turned into blood; or the Sun of Righteousness into sackcloth, as Joel speaks; as Joshua (astonish­ed Iosh. 7. 9. when Israel turned its back upon its enemies) said to God, And what wilt thou do O Lord to thy great Name? So do holy men, they are prone to despond and deplore Gods own condition and Cause, when they see the Church of God, or any part of it, as to its ve­racity, sanctity, order, peace, pro­sperity [Page 25] and unity, decline and de­cay, under error, prophaness, per­secution, disorder, distraction, di­vision, or any uncomfortable con­dition; Tunc periclitatur coelum, & Dei res agitur; then Gods Cause is at stake; then, as in the Giants as­sault, his heaven is in hazard, as if he were in danger to be ( nu­men infelix) a miserable God; Then is Christ tossed in the storms; then do true Beleevers cry out, as the Disciples, Lord save us, we pe­rish; Mark 8. 25. Help Lord, and do it, for thy own name sake, which is called upon by us: God hath no consider­able design in the world, but that of his Church; when this is con­summated, the world, as the scaf­fold, or stage, or shell, or chaff, is to be destroyed. The Church cannot be undone, until God is un­done and bankrupt.

5. Obser. No Church hath ever 5 Obs. The most flourish­ing Church may be under great depressi­ons. been so famous and flourishing in outward piety, plenty, peace and pro­sperity, but it may fall under perse­cution and great oppression; some­times indeed (as God said to Sa­tan, Iob 2. 3. [Page 26] in the case of Jobs trials) with­out a cause; that is, as to any pre­dominant and unrepented sin, at present provoking God against him; but only as Christ said of the man born blind, That the work of Gods Ioh. 9. 3. grace and Spirit might be manifest in the trials and tribulations of his Church: So in the first ages of the Church, when Religion was purest, and love warmest, yet was the fire and furnace of persecution hottest. Sometimes indeed, as a Psal. 107. 34. fruitful land is made barren for the wickedness of them that dwell therein; so the lukewarmness and corruptions of a Church, the Apostasies and falling of Christians from their first Faith, loyalty, patience, love and good works, may cause God to hide his face, to withdraw his protection, to remove his candlestick, as he threatens, and to give over his Turtle to the will of its adver­saries; who shall set up their banners, and roar in the Sanctuaries, and break down all her carved works, and strip her of all her pleasant things▪ as it is, and hath been for [Page 27] some years in England; the wild Psal. 80. 3. Bore and the Fox shall then do their pleasure by force and fraud against her; this is the variable state of the Church Militant, mutable as the Moon; though it be cloathed with the light of the Sun, yet it may be so eclipsed and turned into blo [...]d that there is no help for her but in her God. Perfect and perpetual felicity is a state onely expectable in heaven; till there is no sin or spot in the Church and soul, there can be no security against sorrow, shame and sufferings, which are our physick in our valetudina­ry constitution, to which this life is subject; yea Christ himself the Son of God and Saviour of the Church though without [...]in, yet was not without suffering, while he was found in the form of sinful flesh, and bare by way of susception, imputation, and satisfaction, all our sins.

6. Obser. Times may be so bad `Obs. Times may be such that none but God can plead his Cause. and on such a desperate pin, that none can either safely or effectually plead Gods cause or his Churches, [Page 28] but himself; who onely can create Psal. 78. 60. 70 and 80. deliverances and mercies, who a­lone commands the winds and seas to obey him, who can restrain the fury of man, and turn the remainder of wrath to his praise; who can change the heart of Esa [...], and stir up the spirit of Princes, as he did Cyrus Ezra 1. 1. and Darius to build his Temple, and restore his captives; who can either conquer Pharaoh by main force and dint of judgements, or change the decree of Ahasuerosh by gentler o­perations; who can level great moun­tains Zach. 4. 7. before Joshua and Josedeck, and exalt the lower valleys, the day of small things, and of a despised Isa. 49. 23. Cause to bring forth his salvation; who gives nursing Fathers and Mo­thers Isa. 40. 11. to his flock and family; and such shepherds as shall seek the strayed, carry in their bosom the weary, feed the hungry, and cure the diseased, not with rigor, and austerity, but with love and ten­derness: Thus after the sharpest persecution of Dioclesian (when Christian Religion (as Monarchy and Episcopacy hath been by some [Page 29] in our days.) was triumphed over, as extirpated) God raised up Con­stantine the Great, and other Christian Emperors after him, who restored life, liberty, honor, and support to the Church; after the Church was seemingly dead, as St. Paul when he was stoned, yet it rose up again; when Israels bur­thens were heaviest in Egypt, then was their redemption nearest, be­cause their devotion was warmest, and Gods▪ compassions tenderest to them. After the Marian bonefires and but cheries of so many carbona­ded Christians in England (filling all things with earthquake, fire, tem­pest and horror) in what a still voyce for many years did God▪ plead by a wonderful and unexpected pro­vidence the Cause of his Church and the Reformation of Religion here in England for an hundred years; as I pray he will do again for us in mercy; because he hath not forgotten to be gracious, nor do his compassions fail, but his mercy endureth for ever!

[Page 30] 7. Obser. Gods cause must never be 7 Obs. Gods cause is ( [...]t) never despe­rate. given for lost or desperate while God remains, (who is both able and will­ing to plead it▪) or while any good man, as Moses, or Samuel, or Eliah, or Daniel remain; who by fervent prayers can and will put God in mind of it, and excite him to it. As David and Jehosapha [...] encoura­ged 2 Sam. 30. 6 themselves in the Lord then God; so must good men in bad times, when the best cause goes by the worst: A man would even will­ingly die such a death as our late Martyr King did, on condition that he could with faith and truth dye with that divine sentence in his mouth (as he did) I thank God I have a good Cause, and a gracious God.

This supported the Martyrs and Confessors so of old, that when they were s [...]ain for Gods cause all the day long, yet (as Sulpitius Severus says of them) they then hastned more am­bitiously to Martyrdoms, then af­terward in times of peace, others did to the greatest preferments in Church or State.

[Page 31]Though figtree, and olive, and Hab. 3. 1 [...]. flock, and field, and all fail, yet (the Prophet tells us) he will re­joyce in the Lord, even in the God of his salvation: The Lord will a­rise Psal. 78. 65. as a Giant refreshed with wine, to plead the cause of Sion, and to vindicate the honor of his great name, which is graven on his true Church, as on the signet of his right hand; in the highest storms we may cast this anchor, God can and will appear for his cause in the midst of the fiery furnace never so hot, no Dan. 3. less then in the cool of the day.

8. Obser. When all means fail, 8 Obs. When all means fail, prayer must be applied to Gods Cause. yet the prayer of the faithful must not be wanting to Gods cause: This is ( in naufragio Tabula) the rafter left the Church in the greatest ship­wrack; when neither Sun, nor Moon, nor Stars appear; yet if this Angel Acts 27. 24. the spirit of prayer appear in our agony, we may be of good chear, as St. Paul was; A good Christian as Moses and the Syrophenician wo­man, must not give over its pious importunity, though God seems angry, and Christ averse. God [Page 32] cannot deny the fervent prayers of Iames 5. 16. the righteous; they will be effectual in time, even to open prison doors, as they did in St. Peters case, when the Church prayed incessantly for him▪ Acts 12. 5. As the vapors that ascend from earth to heaven, are after re­turned in sweet showers that have in them vital and celestial influences, being impregnated with etherial or heavenly spirits; so are prayers of the faithful. Devout souls that lay to heart the cause of God; can­not be more bold then welcome to him in such cases; God is as well pleased with their excitation or so­licitation of him, even to a kind of imperious commanding of him (which the Prophet expresseth) as a Isa. 5 11. man is with that ruder importunity by which he is awaked out of sleep, to quench his house on fire, or to save his son from drowning. There is more efficacy in praying for the Psal. 123. 6. Peace of Jerusalem then in fighting. The fiery chariots and horses that are in the brest of zealous and de­vout Orators will do more good then armed legions of Soldiers.

[Page 33]9. Obser. There is not a greater 6 Obs. It is a sure sign of a gracious heart to lay to heart Gods cause. sign of a good and gracious heart, then to lay to heart the Cause of God; even then most passionately, and earnestly, when it is most deserted, most deploring, most despairing; a good Christian must make good what St. Peter said well to Christ, but performed ill, Though all men Match. 26. 33. forsake thee, yet will not I; Is God touched with our concerns, and af­flicted in our afflictions, and zealous Isa. 63 9. to plead our righteous cause; to contend with those that contend with his servants, Isa. 49. 25. when we are molested or oppressed in any kind, by sin, temptation, weak­ness, darkness, dejection, diffidence, persecution, or desertion? and shall we▪ be as Gallio in Gods cause, or as Nabal to Davids, not caring or con­cerned?

The Cause of God and his Church are (as I said) inseparable; no man is affected with one, who is neg­lective of the other; this example we have here added to others of Noah, Lot, Moses, Phineas, Samuel, Eliah, Micaiah, Jeremiah, Nehemiah, [Page 34] Daniel, Mordecai and others, whose vigilancy and pertinacy was such in the cause of God and his Church, that they were resolved to give God no rest, till he did arise and plead his own cause; Nothing is Isa. 6 [...]. 7▪ more imitable, nothing more com­mendable, nothing more practica­ble, nothing more comfortable▪ provided we rightly understand what the Cause of God is, and ap­ply to it, as becomes God, his cause and our duties; then tis hero­ick to say with Esther, If I perish, I perish: This is Angelick with Esther 4. 16. Moses ( [...]) to put God Exod. 32. 32. to the blush and silence, If not, blo [...] me out of thy book; and tis super Rom. 9. 3. Angelical to say with St. Paul, I would wish to be accursed from Christ for the Churches sake, and Gods cause our duty in which we shall the [...] best understand and perform, when we have duly considered these four things.

• 1. What the Cause of God is.
  The four main subjects of the Discourse.
• 2. What need we may have of his pleading it.
• 3. How God doth plead it.

• [Page 35]1. Immediately by himself.
• 2. Mediately by such instru­ments and means as he is pleased to use among men.

In the fourth place is to be shew­ed What is the true method or manner to be observed by all good men in plead­ing Gods cause with him and for him.

When these are finished, and such Patheticks applied by way of use, as may cast your wills in the mold of your judgements, and make your affections to keep pace, at least to follow your understand­ings; I shall (I hope) not onely discharge in some tolerable mea­sure my own duty and undertaking, which is great, but answer your favourable and Christian expectati­on, which I see is not little; for I abhor nothing more then the osten­tation of so ample a text, to so ample an Auditory, in such exigents of times, even agonies of Gods cause in Church and State, in Justice and Religion, and to do nothing worthy or proportionable to them; [Page 36] which defect in me, and neglect in you God forbid, whose assistance, as I humbly implore, so I may not despair, since it is in his own Cause; which must needs be the best, and may modestly hope for his graci­ous help in my pleading and preach­ing for it, against all frivolous, fal­lacious and impertinent pretenders to it; the rather because it is not onely my particular cause, as a Christian and a Minister, but all yours, together with your poste­rities as men, as English-men, as Christians, and as Protestants: We know that of the Orator, In pro­priacausa unusquis (que) sibi videtur & potens & eloquens: if in our own, much more in Gods Cause (which is our own too) we ought to do our best on all hands.

First, What this Cause of God is. 1 General, What this cause of God is.

I take it for granted, what I first observed, That God hath his cause in this world, who made all things by his wisdom and power for his glory, and is, as a wise A­gent, [Page 37] highly concerned, as to do nothing in vain, so not to fail of his main design: It is no other then Atheistical blasphemy to deny that God hath any concern or causeon earth, or that he regards them that doth, and will ever plead for them; God hath not left himself without Acts 14. 17. witness in the world, that he is, and that he looks to the managery of all things; specially of mankind, and peculiarly of his own Cause: It is not ( natura volvente vices & lucis & anni) that all things are fa­tal and necessary, confining God as well as man to inevitable events; which is the fancy of those ( Qui nullo credunt mundum rectore mo­veri) who have either no Faith in God, or no thought worthy of a God.

Gods silence and patience are the Gods silence and patience in his own cause. prejudices which men have taken against his Providence, and that spe­cial care of things, which runs (as spiritus intus agens) in all permissi­ons and events, which are not, as to God, either contingent, or by constraint, but under the free, and [Page 38] soveraign disposition, which is eve­ry way worthy of a most wise dis­poser, and almighty worker; hence mockers, as S. Peter observes, are prone 2 Pet▪ 3. 3. to ask, Where is Gods cause, where the promise of his coming? Where are his prophesies, what he would do for the good in mercy, and against the wicked in justice? even thus of old the Gnostick pride and pre­sumption jested, when vengeance was at the door, and judgement overtook them to an utter desolati­on of the Jewish Polity. They are such as live without God in the world, that say he will do nor good nor evil.

Many are willingly ignorant that God hath any cause in this world; and many are mistaken in the true Cause, and in their pleadings for it; without right understanding the heart Prov. 19. 2. cannot be good; since the pregnant Eccles. 7. [...]9. inventions of men in all times, espe­cially in ours, have found out ma­ny Causes, and every one is cryed up for Gods. The first foundation­stone to be laid in this building is to know what the true Cause of God is, [Page 39] of which every one boasts, as his pe­culiar, Prov. 18. 17. till another comes and finds out the fallacy.

This I shall shew, first, by giving general characters of Gods Cause; such as are [...] & [...], proper, essential, and intrinsick marks of it.

Secondly, I shall by way of In­duction shew you the particuliar parts or branches by which it spreads it self in the world.

First, The Cause of God is The marks and pr [...]peri [...]es o [...] Gods cause. known by these marks, or essential properties.

1 It is Causa optima, not only a [...]. The best cause. good cause, but the very best; yea, the onely good one in the world; the measure or standard of all others, as the first and best of all Causes, which are only so far good, as they are conform to, and con­current with the cause of God; whose internal rule is the moral will of God, its end the glory of God; It is good in its principles and in its practices, every way vera, pura, justa, divina.

[Page 40]2. It is true, according to Scriptu­ral 2 most true ac­cording to Scriptural ve­rity. verity, which is revealed in the holy Word of God, fixed and in­fallible, not depending on uncer­tainties, which are sceptical, con­jectural, and opinionative; much less upon fantastical and enthusiasti­cal notions, according to the fancies, dreams, and inventions of men, that are rather heady and giddy, then hearty and godly.

§. Gods Cause is never to be car­ried on by fictions or lyes, by fables or legends, which are but mans de­vises Psal. 5. 4. and the Devils stratagems, as impertinent to advance Gods Cause, as blackness is to augment light: as with God, so with his Cause no iniquity dwelleth.

3. It is an holy, pure and just 3 It is a most hol [...], pure and just cause. Cause, in all points, as it regards 1. God in religious adoration, in­ward reverence, and outward ve­neration. 2. Our selves in chastity and sobriety. 3. Others, in justice, hu­manity and charity, in all things that are morally and evangelically com­manded us as men and as Christians, in civil and religious societies.

[Page 41]4. It is Causa unica & catholica, 4 It is an in­tire and catho­lick cause. 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 Ephes. 1. 6. 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 5 Constant to it self. 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 [Page 42] 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, 6 The most a [...]le and au­gust cause▪ 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 it [...] 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 [Page 43] 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 Y [...]t the cause of Go [...] con­sists not in minute mat­ters. 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 Rom. 14. 1. 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 [Page 44] 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 [...], But in grand and clear case [...] of faith and manners. Rom. 1 [...]. 1 [...] 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 Of ornamen­tals and essen­tials in Reli­gion. to the body or being of a man▪ ornamental, not essential; accidental and occasional, not substantial and ne­cessary; they may be changed without 1 Cor. 14. 40. detriment, according to that wis­dom, liberty, charity and order [Page 45] which becomes the Church of Christ 1 Cor. 14. 40. 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 [Page 46] risen in men eyes, otherways not bad or blind. They are common­ly The cobwebs of small con­troversies catch fli [...]. 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 ski [...] 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 Ir [...]ne [...] so justly reproved.

There are some innocent varie­ties Of varieties [...] among good Christians. (in things indifferent) which are admittable among Christians, as a­mong [Page 47] 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 Ephes. 4. 3. they yet constantly hold, but fur­ther to manifest to the world, That Christian Religion is not a matter of policy and humane conspiracy, but of divine verity in unity, as to the main, to which some variety in lesser matters is no prejudice, but rather a confirmation; as that re­semblance which proclaims kin­dred in the different features of brethren, who had one Father and Mother. Certainly it had been happy as for all Christian Churches, so for England, if we had on all sides more minded the great things of Gods Cause, and less troubled our selves about the nails and hairs of Religion; they are commonly but small minds who make much a­do about little matters, which ad­minister much strife and little edifi­cation in truth or love; Christians may and must [...], keep [Page 48] the truth in love, Ephes. 4. though they do [...], differ in things indifferent; the substance of Gods Cause should have more influence to unite hearts, than the ceremonies to divide them.

7. Yet the cause of God is Causa 7 The cause of God is orderly and comely i [...] all things. ordinata [...], very regular and orderly in all its motions, full of harmony and beauty, abhorring any ways that are preposterous, de­sultory, violent, uncomely, disorder­ly, tumultuary, confused: It needs none of these devillish engines to carry on the Cause of him, who is the God of order, decency and peace, 1 Cor. 1 [...]. 33. not of division, confusion and con­tention. Iames▪ 1 [...]. 16. Extravagant and excentric [...] spirits easily lose the Cause of God, while they follow it in a preposte­rous & wrong way, as men may easily miss the centre of the circle, who lay their rule in the least degree awry from the diameter; the pas­sions of men, and their popular po­ [...]es never work out the righteousness of Gods Cause, but trouble, foil, Iames [...]. 20. blemish and blaspheme it. Not fire, and earthquakes and whirl­winds, [Page 49] but the still voyce and calm [...] Kings 19. 12. spiri [...] do best bring forth and set 2 Tim. 2. 25. up by meekness of wisdom the true Cause of God, and Christ, and the Iames 3. 13. Church; especially as to the con­cerns of Religion: Nor may that cause of civil Justice which some pretend to, be promoted by any un­just and illegal ways, of tumult, sedition, and rebellion; these mar all, and instead of repairing or purging the Temple, with Josiah, Ezra, Josedeck and the blessed Je­sus, they set both Church and State, Temple and City on fire, as did Nebuzaradan and his Master Ne­buchadnezzar.

[...]. These [...], or genuine cha­racters are the surest and safest to­kens by which to discern Gods Cause, both in its own merits or temper, and in the minds of those that undertake to manage it.

Other novel popular and poli­tick Of populer and false marks put on the Cause of God. pretensions, as to outward providences, prosperities, successes, multitudes, prevalencies of brutal and irregular power, vulgar flatte­ries, and factious adherencies; or as [Page 50] to the respect of mens parts, learn­ing, eloquence, seeming zeal, and cry­ed up devotion, they are all spuri­ous, partial and fallacious.

1. The Sun-shine of ordinary pro­vidence and success, of prosperity and power, may fall upon Causes that are evil and unjust, no less then on the just and good. Mahomet hath [...]t. 5. 45. had great and long successions of successive power to assert his cause, and multitudes do follow even that Beast as well as the Lamb or the Messiah: Outward prosperity is the idol of fools, who care not how little the Cause of God prosper and prevail in their souls, if it thrive as to their purses and estates. Succes­ses are pursued by silly and easie people, as gay Butterflies are by children: Gods Cause is seldom seen in crouds, or rabbles, and throngs of people, which Christ abhorred and avoided: As its course is strict, so its path is narrow.

2. As for the decoys of personal Of mens rare gifts, great endowments, and severe Professions gifts and endowments, of zeal and seeming or real severities in some things. King Saul had (as his height) [Page 51] so his heats above other Jews, a­gainst the Gibeonites and Witches; so Jehu had his zeal against the house of Ahab and Baal; Paul once breath­ed threatnings against the way of Christ, with equal ignorance, im­periousness and confidence; Nova­tus wanted not his zelotry and pre­ciser passions; nor Manes and Mon­tanus their spiritual and seraphick pretensions, with rigid fastings; O­rigen and Tertullian had their excel­lent abilities, which Vincentius Liri▪ [...]ensis calls ( Magnae tentationes mag­norum ingeniorum) their temptati­ons to extravagancies; they were like fair flowers and fruit, which are too big for themselves, and so crack or break; nor did Donatus want his devotion, nor Pelagius wit and learning; nor Faustus So­cinus of late his severity and strict­ness, with his sophistry; nor any Heretick or Schismatick ever failed to have some lure, either of sensu­al liberty, or special sanctity to take people withal: So the Ana­baptists in Germany, as Sleiden and others tells us, cryed most vehe­mently [Page 52] for Justice, Mercy and Re­pentance; other Enthusiasts had their rare visions; and the very Ideot Quakers boast of their in­ward illuminations; so the most pu [...]id Friars, and politick Monks, had their forged miracles, and for­ced celibacies, set off with great austerities, to cover over their fe­dities. Satan hath many masks and vizards of an Angel of light; yet he is never further off from Gods [...]atan a pre­tender to Gods Cause. Cause▪ then when he most sets men awork to cry it up, and carry it on, in ways that are no less un­just, violent and extravagant, then perhaps for a time successful, as was the Arrian perfidy; which seemed so zealous for the unity of the Deity, that they sought to overthrow the sacred Trinity, and the grand foun­dation of the Christian Faith, ho­nor and comfort, the [...], the Word made flesh, the Theanthropy, and Philanthropy of God to man­kind, in the Incarnation of the Son of God. Their disputes, as St. Cy­rill tells us, were not more sophi­stical and perverse, then specious [Page 53] and plausible, insomuch that the pest infested in a few years the most part of the Christian world, both in Court, Cities, and Countries; which was (as St. Jerom says) a­mazed to see it self in a short time so be witched with the Arrian en­chantments; which set up a new Sa­viour and another Gospel then was primitively beleived in all Churches. So the Novatians and Donatists, or [...]ntient Catharists (which were the Christian Pharisees, or Puritans) pretended, as Optatus and others tells us, so to promote the Cause of the Churches purity, that they de­stroyed its unity and charity. And the Pelagians so stickled for the power and liberty of mans will, that they derogated from Gods grace and glory, as St. Augustine speaks.

8. Causa crucisixi, saepius cruci­sixa; Gods Cause most what a crucisied Cause. as Christ, so his cause (which is Gods) is oft not onely circumci­sed but crucisied with him, yea it may seem dead and buried too for a time to the judgement of sense; we must not look for the true Church [Page 54] always cloathed with the sun, but rather flying into the wilderness, and covered with sackcloth: The prospe­rities Reve. 12. and crowns of Gods Cause are reserved for another world; here the cross, and thorns, and buffettings, and spittings, and blood, and spears, and nails do not mis-become it, but conform it to its head.

§. Tis certain the Cause of God was then purest as to faith and manners, when it was (like gold in the furnace and fiery trial) under the first ten persecutions, which last­ed, with some lucid intervals, three hundred years. In vain do those that seem high zealots for the Cause of God, dream and speak big of houses, and lands, and liberties, and victories, and kingdoms, and crowns▪ and Judicatures, and reigning with Christ after secular methods and policies of blood and fraud; these are figs in this world: The honor, riches, crowns and comforts of true Christians are figs, and grapes, and olives that are not to be gathered from the bryars and thorns of the Phil. 1. 29. present world; in which, whoever [Page 55] will live godly, must expect, and pa­tiently 2 Tim▪ 3. 12. 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 Tit▪ [...]. 12. 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 [Page 56] 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 An Embleme of Gods Cause 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 [Page 57] souls, through his free grace in Jesus Christ.

Having shewed the general to­kens 2. Particular, wherein the cause of God cheifely con­sists. 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 1. That his Glory as God be owned in the world. 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 [Page 58] 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 Gods plea a­gainst Atheists. 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. [Page 59] 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 2. The cause of Iesus Christ is Gods Cause. 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 Iohn. 14. 1. [Page 60] 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 Luk. 6. 35. must hear; the onely name under hea­ven Acts. 4. 12. 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, 1 Iohn. 3. 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 Iohn. 17. 3 and beleive in him, whom the Iohn. 14. 1. Father hath sent; who so beleiveth not, makes God a lyar, and is al­ready 1 Iohn. 5. 10. [Page 61] condemned, to which must 1 Iohn. 5. 7. 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 3 The Cause of the Church is Gods Cause. 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 Zack. 2. 8. eye; God is concerned, that the foundation of his Church, which is The Scripture is the tate of Gods Cause. Scripture, (written by the Prophets and Apostles) be preserved free from Apocryphal additions, Fabu­lous [Page 62] traditions, Humane inventions▪ and Phanatick inspirations.

That the Ministers of it by The Ministry Gods Cause. 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 2 Cor. 5. 2. and the Seventy Disciples, with their attendants in holy offices; this is the cause of God, as that of Mat. 10. 40. 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 The Sacra­ments, Gods Cause. also; the two Sacraments are the Cause of God, not to be propha­ned, or neglected; For which cause God sharply punished the [Page 63] 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 Chur­ches govern­ment, Gods cause. 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 [Page 58] [...] [Page 59] [...] [Page 60] [...] [Page 61] [...] [Page 62] [...] [Page 63] [...] [Page 64] 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 verissi [...]a & antiquissima, as old as it is true and good.

§. The Cause of Gods Church, as to its Honour, Order, Fidelity, sup­port [...], 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, yea [...] and the The Chur­ches liberties is Gods Cause. 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 [Page 65] to the outward decency of 1 Cor. 14. 40. 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 The Churches unity Gods cause. 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 [...]om. 16. 17. 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 Primitive Churches care to keep unity and charity among Chri­stians. 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, [Page 66] 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, Of abolishing things once abused. 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 [Page 67] 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 4. The good of mankind is Gods Cause. 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, In civil justice. Isa. 59. 1. Micah 6. 8. 1 Cor. 6. 8. Col. 3. 25. 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, [Page 68] is that custome and law, In settled Laws. 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, In Polity and Magistracy. and lawful Magistrates of every state, Kingdom and Common­wealth, which are Gods Ordinan­ces, not to be resisted by tumult or Rom. 13. 1. armed force, by sedition, or Treason, without an high sin, which subjects 1 Pet. 2. 13. men to damnation, as Rebels to God, as enemies to the good of their Country, to the duty they ow [...] 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 in Gods name and stead to enact and execute them.

[Page 69]Hence as the just cause of every 8. Every private just cause is Gods. man is Gods, who may say with David and others, Psal. 35. 1. Plead my cause, O Lord, &c. Though never so poor, mean and helpless, yet their cause must not be despised, or wronged and oppressed. God will avenge the meanest Subjects inju­ries against the greatest Princes or Potentates: so the cause of even subordinate Magistrates is Gods The cause of Magistrates is eminently Gods. cause: But (above all) their cause is Gods, whom God hath placed as Supreme above all, in Empires, and Kingdomes, for the good of all: Certainly that of I have said ye are Gods, and, Thou shall not curse Exod. 22. 28. Psal. 105. 15. the Gods, or Rulers of thy people, and that of Touch not mine annointed, and do my Prophets no harm. That of Davids tenderness to King Saul, 1 Sam. 24. 6. and 26. 11. of all good mens subjection in all ages, Jewish and Christian, to their princes, though evil, persecu­tive and oppressive; those orders of Christ to give to Cesar the things Mat. 22. 21. that are Cesars; and so the Canons 1 Pet. 2. 13. Rom. 13. 1. 2. of the two great Apostles, S. Peter and S. Paul. to obey, to be subject, [Page 70] by all means in all things, actively or passively, to Kings and all in authori­ty, by whose safety the whole state is safe, if they be resisted or injured and destroyed, Iliades of miseries like torrents of blood, usually break in on all sorts of peo­ple.

Those divine Oracles besides the No friends to Gods cause who are ene­mies to lawful Magistracy. Catholick constant and eminent pra­ctice of the primitive Christians (the best commentary on Scripture) when they wanted not numbers and armes, as Tertullian and others tell us, yet they never used other wea­pons then patience, prayers and tears, petitions and Apologies to the persecuting Princes; all those put together do shrewdly evince, that those men are no friends to, or assertors of the true cause of God, who are not so, of settled laws and Government, of Magistratick power, and civil justice, of which not the will and power of man, but the Law of God in general, and the particular Laws, customs, and constitution of every Nation and Polity, are Ar­bitrators and Judges; What ever [...] [Page 71] done or taught by Prince or People, contrary to these, under any splen­did form, and novel names of Arbi­trary prerogative, or popular liber­ty, or high Justice, is the highest In­justice, and done with an high hand ( in Dei contumeliam) in affront to Gods Ordinances, and of Law, Order, Peace and Government for the good of mankind.

§. Nor may any Subjects here fly by Of common principles of reason and li­berty urged as Gods cause against Magi­stracy and sec­led Laws. way of appeale to the common Dictates of reason, and loose prin­ciples of natural liberty, or I know not what necessity, after once by publique consent, they are limited and confined to the inclosures of laws and rules of obedience, either active or passive; To which God and mans Laws, oblige all men; other­wise there will be no quiet or set­ling in any State; for there will never want some whose discontent­ments or ambition, think the Laws themselves too strict and injurious, as to the liberties which are necessa­ry to attain their designs, and fullfil their lusts.

§. All true Christians will rest [Page 72] either content or patient, being never so concerned in any worldly momentary business, as to sin upon the account of either getting or pre­serving it: They have enough while they can in Righteousness and peaceful ways possess their own soul Luke 21. 19. in good consciences, which enjoy God and Christ, and the holy Spirit. Christians must be very insatia­ble, not to be content with such so­ciety and liberty, which will not suffer them to want what is neces­sary for life and godliness.

After the cause of publique Justice and peace, which are a branch of 6▪ Gods cause is in every mans conscience. Gods cause, every private mans cause as to sin and grace, vice and vir­tue, good or evil, trouble or comfort, is Gods, so far as they are on Gods side and take his part against the evil of World, Flesh, and Devil; his word and spirit will plead for them, against Satan accusing, and conscience condemning: against their fear and jealousies of God or themselves, against doubts, dejections and despaires.

The cause also of the poor, the [Page 73] fatherless and the Widows is pecu­liarly The cause of the poor and fatherless and widows is Gods. Gods cause, which he is pa­trone to, and promiseth to protect them, if they trust in him, as he threatens their oppressors and de­spisers, Pro. 3 [...]. 9. [...]ob 29. 12. that he will plead their cause against them, Pro. 22. 23.

Yea the cause not only of good The just cause of a wicked and unholy man is Gods. men but of wicked men, is so far Gods, as they have reason and justice or right on their side; they may not be wronged or robbed because they are wicked or Idolaters; God pleads the cause of Nebuchadnezzer, though an heathen, a persecutor and op­pressor, against King Zedekiah; Ezek. 17. 19. because of the Oath and Covenant, which was in Gods name passed between them; So he did that of Amurath that great Turk against Ladislaus a Christian King of Hun­gary, when he violated the ac­cord sworn between them, having from the Pope a dispensation for his perjury, which God never gives in lawful Oaths, as he never obligeth to or by unlawful ones.

§ True Religion binds us to such as are irreligious, to Hereticks, to Ma­hometans [Page 74] hometans and to all; it is a damna­ble divillish and Antichristian Do­ctrine, that to them (much more to Christians) no faith is to be kept, that they have no civil right to any thing: That they are Egyptians and may be robbed: or killed by such as fancy or call themselves Israelites, Moses's or Saints; God hath given the earth to the children of men as such, in natural and civil successions, not as to his Children and Saints, by Psal. 115. 16. Heb. 11. 40. grace and Regeneration; God hath better things in store for them in Heaven, which who so believes, will never by fraud or force, and so by way of sin and in justice, seek to shark and scramble for these earth­ly things, which God gives as a portion and reward sometimes to wicked men, and is indeed their all that they desire or expect from God.

Lastly every creature is so far 7. The cause of every good creature is Gods. included to the cause of God, as it hath his Stamp and Character upon it. The abusing of them to sin, riot, luxury, cruelty, is the Gods dishonour, as if he made them for [Page 75] no better use and ends. Veneranda est, non erubescenda natura, as Ter­tullian speaks, God is to be reveren­ced in all his works, and not re­proached; The not owning God in them, not blessing him for them, and not serving him by them, makes the users of them impleadable at Gods Bar and Tribunal; Redde ratio­onem, Redde deprosium; Give an account of the Corn, and Wine, Hos. 2. 5. and Oyle, the Silk, and Flax, and the Wool; the beauty, strength, estate and honour, time, wit, learning, and all other enjoyments; Non hos quaesitum munus in usus: as they are not ours by merit or by making the least of them, so Gods action lies against us for every one of them, if abused, or not used as lent us by him, who is Lord Paramount in chief above all, of whom we have and hold all things in Frank Almoinage, as so many Almes or Beadsmen, Tenants at will, and only by the courtesie of the grand Lord, being less then the least of his mercys, as Jacob humbly and Gen. 32. 10. ingenuously confessed. It will be [Page 76] eternally inculcated upon wicked men, with repeated torments, not onely as to their injustice to God and man, ( discite [...]justitiam moniti, & netemnite divos) but as to that which was said to the rich fool, Luke 12. 20. whose are all those good things now, whose will they be when thy soul is taken from thee? enjoying neither thy self, nor any thing, since thou enjoyest not God the chiefest good of all. And that, Son remember thou enjoyedst thy good Luke 16. 25. things in thy life time, not as Gods, but as thine own, and as thy chief­est goods, which made them evil to thee, both as to sinning then, and to suffering now. But I have done with the first particulars, shew­ing you, first, that God hath his cause in this world, and what this cause is, in the particular instances of it.

The second General Quere I 2 General. How and why the cause of God oft needs his pleading. proposed, was, 1. How the cause of God comes to stand in need of his pleading. 2. And why the Lord in his providence permits it to come [Page 77] to come to such lapses, low ebbs and distresses?

1. If we consider that cause of [...]u the great degeneracy or corruption of mankind as to common prin­ciples of reason and Religion. God which is on foot in all the world among all Nations, accord­ing to what of God and his glory is made known to them by the works of his power, wisdom, bounty and providence; also by those innate and self-demonstrating principles of right reason, which remain in mens hearts, as the measures of Justice, rules of chastity, sobriety, veracity, humanity, and the impulses to some religion, that is, agnition and rever­ence of the Divine Majesty; even this common cause of God in nature, may stand in need of his special plead­ing, by the great degeneration of 2 Pet. 2. 12. people, when they have generally corrupted their ways, so that they Rom. 1. 24. are turned beasts, monsters, devils in pride, lust, oppression and cruel­ty in contempt of all true Religion, in professed and practised Atheism, and its giantly consequences, pro­stituting all things to debauchery and villany.

[Page 78]§. Here the righteousness of God from heaven is usually so revealed by the way of great judgements upon such persons, people, and Nations, by war and famine, or plagues, or inundations, or fires or earthquakes, that the remnant may learn to fear God, and do no more so presump­tuously. So when the Old world Gen. [...]. & 7. had polluted it self in all sensual fedities, and Cyclopick villanies, God rinsed the earth with a flood, and washed the whole race of man­kind, like dung, from the face of the earth, except eight persons, one righteous Noah, and his seven relati­ons; God makes even Heathens and Idolaters as he did the Athe­nians to acknowledge there is ( [...]) an unknown God, who Acts 17. 23. is too hard for all their Idols; too wise for their policies, and too just to be either deceived or despised.

§. Thus Gods cause was driven to a necessity of some judicial and extraordinary pleading against those proud and presumptuous builders of Gen. 11. Babel, who fancied to ascend ( [...]) above the reach of a future [Page 79] flood, forgetting that God had not only Seas and waters to bring upon them from the great deep, but thun­derbolts also and fire from above to cast upon them, as he did upon So­dom and those other Cities who bur­ning Gen. 19. with unnatural lusts (the effect of high feeding and idleness) were made the fuel of everlasting flames.

So when the sins of the Canaani­tish Gen. 15. [...]. Nations were ripe, and their measure full, God brings in the sickle of the Israelites swords; a Nation which▪ of all in the world they would not have feared or suspect­ed, having lately been under hard bondage in Egypt, and their spirits so infinitely cowed, that being Six hundred thousand fighting men, they durst not make head against their accustomed Masters, the Egyptians; yet by these did God plead against the abominations of these mighty Nations which cried to heaven for vengeance, even to an utrer extir­pation of men, women and children, beyond all pitty and sparing.

§. So in humane histories, we shall still finde such remarkable instances [Page 80] of Gods Justice, making Nations punish one the other, by dashing them against each other, by bring­ing some desolating judgements upon them, that mankind might still preserve some fear of the Divine Majesty.

§. Thus he brings the Median and Persian power under Cyrus and Da­rius Dan. 4. 1 [...]. to hew down the great tree of the Babylonian pride and Monar­chy, when Balshazzars saoriledge grew so impudent, as to use the holy vessels of Gods Temple, as measures for his drunkenness and ex­cess.

After this, when the Persian Mo­narchy was dissolved to excessive luxury and tyranny under the last Darius, God brings the Grecian sword by the conduct and valour of Alexander the Great, to mow down those Eastern Nations by thou­sands and ten thousands, yea by hundred thousands in a few years.

§. When the Greoian Princes which set up for themselves, in their seve­ ral shares of that Macedonian Em­pire, in Persia, in Egypt, in the [Page 81] lesser Asia, and in Greece, when these were debased to all vile af­fections and actions, against the principles of their own Philosophy and Divinity (to which they preten­ded.)

Then did the Lord stir up the fourth Beast, the Roman Empire, Dan. 7. [...]9 with Iron Feet and Teeth, to tear, devour and trample, all the others power and glory, their riches and dominions. As all private judge­ments are Gods pleading against sin­gle persons; so Epidemick miseries, do proclaim some publique indignities and extraordinary injuries offered to the Divine Majesty, contrary to those principles of reason justice and Religion, which were known among them; their very light being tur­ned into darkness, and the bounty Matth: [...] 23 of God, to all manner of wicked­ness; when his blessings to them had in vain been witness of his goodness to them, he comes as a swift witness in storms and tem­pests of desolation, against them, which none could withstand, or escape; as is to this day oft seen [Page 82] even among Mahometans, Tarters, Chineses, and Indians.

Secondly, Since the Church of 2 In the Chur­ches great de­pressions. God is more peculiarly and eminent­ly his Cause, under his special care and cognisance, the chief Quaere is, how this comes to need Gods own immediate pleading.

1. By open enemies, persecuting, 1 By heathen­ish persecuti­on opposing, and many times utterly oppressing the Church of God, as Vul­tures or Eagles seising on Pigeons, or as Lions, Bears and Wolves, on Lambs and Sheep.

So when the Church of God Against the Church of the Iews grew from a family, to the Nation of the Jews, and were owned by God as his peculiar people and con­cern above all the world, all the world was generally against them, and sought not onely to despise but destroy them as gentem exitiabilem, a vile and execrable Nation, as Ta­citus terms them: So Pharoah first and the Egyptians held them under hard bondage, till they were weary of life, as well as of their burthens; Exod: 5 there was none to plead their cause, but God, who did it at last to pur­pose, [Page 83] with an high hand, and out­stretched arm, confuting Pharaohs Pride and obstinacy (with the Egyp­tian Gods) in the red Sea; when no other miracles in lesser drops would soften their hard hearts, he soaked them in such great waters, as quite drowned them.

After this, how oft was the little flock of Gods Church, as a speckled Bird in the Wilderness, sur­rounded with Enemies, as a Lilly Ier: 12. 9 among Thorns? there was Gebal, and Cant: 2. 28 Ammon, and Ameleck, the Phili­stines Psalm 83. 11 and they of Tyre, the Assyrian, Arabian, Egyptian, all were against them; from not onely reason of State, but of Religion, where differ­ent principles make the most deadly antipathies, and desperate f [...]wds.

Thus the wild Bore sometimes Psalm [...]0 [...]3 with power, other while the sub­til Foxes, of Mungril Jews, and half Idolaters, with fly insinuations, sought to pull down and waste the peace, honour, plenty, safety, and Religion of the Jews.

Thus the Heathens raged, and their Princes set themselves against [Page 84] the Lord and his cause, fulfilled that Psalm 2. 1 first prophecy of an irreconcileable enmity between the Serpent and the seed of the Woman; All the gods and Demons, all the Oracles and Priests, all the Poets and Prophets, all the Orators & Historians, all the great Princes and valiant Soldiers, and subtil Polititians 1. Gor, 1 all the Wise men and Philosophers, set themselves to despise, to re­proach, to oppress, and extirpate the name and Nation, and Religi­on of the Jews, (which was that of the true God,) from under Heaven, as a most pestilent people, and of a most detestable superstition.

Afterwards when the blossoms of Persecut on of Heathen a­gainst the Church Chri­stian Judaick ceremonies fell off, and in the fulness of time the ripe fruit of Messias came into the world, in spirit and in truth, that all Nations Iohn 4. 24 might worship the true God aright, in every place, without confine­ment, I need not tell you (who are not ignorant of Scriptural, and Ec­clesiastical Histories) how from Herods malice and subtilty, seeking Matth: 2 to destroy Christ in his cradle, and satiating his defeated malice (like [Page 85] a worrying Wolf, or raging Bear, with the massacring of so many in­nocent children (who were ever esteemed by the antient Church, as Infant-Martyrs, suffering in Christs stead, and upon the first occasion of his cause pleaded in the world, by the baptism of their own blood, un­til Constantine the Great's days of refreshing and rest for a season) the true Church and cause of God was ne­ver out of the furnace of tribulation, martyrdoms, fears, afflictions, and Rom: 8. 36. dayly deaths: true, the bellows did not always blow up the fire and fury of men to the same flames, but there wanted not those, as Decius and others, who envied Christians their numerous, cheerful and speedy Martyrdoms, of which they were so ambitious.

§. Nothing was more wonted in the mouths of the people, than, what they clamored against, Poly­carp, (a primitive Bishop of Smyr­na in S. Johns days) Tolle Atheos, away with these Atheists, and Christiani ad Leones; Christians were thought such beasts, that they [Page 86] were onely fit to fight with, and to feed Beast; or to be baited in Beasts skins; Yea nomen, crimen, (as Tertullian observes) men were so mad against them, and gnashed on them, as the Jews against S. Ste­phen, Acts 7. 54 that they would not examine their cause or crime, thinking it accusation enough, that they owned themselves Christians.

§. Dioclesian makes such havock (as Decumanus fluctus) after others, that he not onely cut up the harvest, but raked the gleaning of Christians in all the Roman Empire (even so far as here in England, where S. Albanus and others were Martyred) that he gloried and triumphed, and set up Trophies for the extirpation of the Christian superstition. At this dead lift was the Church of Christ and cause of God, when the Bishops of the Churches were banished, or Butchered; the Presbyters starved, destroyed, and scattered; The Oratories and Temples, or Churches all demolished, or put to prophane uses; the Christian people condem­ned to the Mettals, Islands, Prisons, [Page 87] Limekills, Racks, Gibbets, and Fires.

Thus did the cause of God as to the Christian Church stand, or rather fal, for the first three hundred years, under Heatheninsh Persecutors, and the oppositions of Philosophy, or science falsely so called, which yet afterward came to naught, as all power and polity will at last do, which set themselves to oppose the cause, the truth, the Church and servants of the living God.

Thirdly, After the Church had [...] The Churches depression by Hereticks and Schismaticks. some rest in Constantines time, by the suppression of Heathenish fury, and Idolatrous folly; yet was the cause of God not without its fol­lowing conflicts, by reason of Hy­pocrites, Gal. 2. 4▪ Hereticks, Schismaticks, false Apostles, Hucksters of religion, 2 Cor: 2. 17 deceitful workers, Wolves in sheeps Acts 20. 29, 30 cloathing, who delighted to divide and destroy, to shake foundations, and shipwrack consciences, to lead Disciples after them by factions, par­tialities, and respect of persons, ei­ther darkening the verity, or divi­ding the unity, or defacing the [Page 88] uniformity, or destroying the autho­rity, or confounding that order and subordination which Christ and his Apostles left in the Church of Christ; men full of lusts and pride, daily spawned innovations in the doctrine, or in the faith, or in the customs, and in the forms of Reli­gion.

§. Such were all those pristine Hereticks and Schismaticks, whose names and deeds deserve to be bu­ried with their damnable doctrines, and uncharitable factions in eternal forgetfulness; they are too many and too odious to repeat: I would to God they were not digged up out of their graves in our days by some carrionly [...], who searching the graves, and raking the kennels of old errors, seek to fill the English world with such odious, noysom and unsavory spectacles both of opinions and practices.

§. Who that is learned can be ignorant of the prevalent numbers and powers of the Novatians, Ar­rians and Donatists; what petulan­cy and cruelty they used against [Page 89] the Orthodox Cause, challenging the Cause and Church of God wholly and only to themselves; what de­spite they had against St. Cyprian, Athanasius, St. Cyril, St. Hilary, St. Augustine, Optatus and others, that opposed, routed and confounded their contumacious impudence? Thus was the Cause of Christ one whole age or century, like Noahs Ark, floating in a deluge of Arri­an perfidy and persecution, to its own grief and astonishment, till God took the matter into his own hand, and pleading the Cause of Jesus Christ, and his eternal God­head against both people, and Bishops, and Emperors, that were infected with that pestilence; for the inundation of the Goths and Vandals, the Huns and Heruls, the Gauls and Daci, seemed no other but the fountains of the great deep, broke up to wash away with humane blood the blasphemies, with which the Christian world was then pol­luted, against the glory and honor of the Son and Spirit of the blessed God; when times were such that [Page 90] men would not endure sound do­ctrine, 2 Tim: 4. 5 but heaped up teachers, and clucked together Councils and conventicles according to their own lusts and interests, without any re­gard to the primitive Faith, and practice of the Church of Christ, which was so zealously tender for the Cause of Christ, that they lo­ved not their lives unto death, but rather chose ( mille mortes) a thou­sand deaths, then once to crucifie again, or deny the Lord that bought them.

Fourthly, The Cause of God may 4▪ The Churches decline by cor­ruption of manndrs a­mong true be­leivers need his special pleading, by reason of the great corruption of manners, which like weeds grow in the gar­den of God, or as tares in the field of the Church, which was first Aeatth: 13. 25 sown with good seed. Thus as Eusebius, Salvian, Suspitius-Severus and othes observe, Christian Reli­gion suffered more by the evil lives of Christians, then by the malice of persecutors, or Hereticks; men that had sound heads as to doctrine and Faith, yet had foul hearts; their brains good, but their breath, lungs [Page 91] and liver were naught. This con­tagion sometimes seised Pastors and Flocks, by idleness, pride, luxury, vain pomps, and superfluous cere­monies, by secular policies, uncha­ritable actions, and scandalous practices, so far as made the Cause of God, and the name Christ to be blasphemed and abhorred by many; while they could not reconcile the holiness of Christians faith and do­ctrine, with the solecisms of their sordid actions, and shameful lives.

Hence came over the Western The darkness and decay of the western Churches unper Popery. Churches that thick Egyptian dark­ness for many hundred of years; in which religion was made up for the most part with Images and Pictures, with beads and latin prayers, with repeated Pater nosters and Ave Maries; which people under­stood not, nor the Priests many times; with Purgatory, Masses and Indulgencies, with infinite super­stitious ceremonies, and empty for­malities, besides idle fables, and vain janglings, which like heaps of chaff had buried the good wheat of Gods [Page 92] floor, and the glory of divine insti­tutions, to make way for Mona­stick superstitions, Idolatrous ado­rations, and Papal usurpations, which were built on the flatteries of some, and the fedities of others, who easily dispenced with the ho­nor of marriage, when they had so cheap pardons for those ex­travagancies and impurities, in which many lived, under the vail of celibacy, but far enough from pure, unspotted, and unviolated virginity.

§. To this Augean stable was the Church of Christ and Cause of God brought, by the depravedness of Christian manners, by the rust and moss of superstition, before the Reformation began to dawn in this western World; An hundred grievances, were at once complain­ed of, many confessed, some for very shame reformed by even those of the Roman party, who with in­finite blood-shed in former ages, fought (under the Notion of holy Wars) not only against Turks, Jews, and Sarazens, but against good, at [Page 93] least tolerable Christians, who might have their errors and fayling in some things, but it is sure they kept near­er to the primitive piety, purity, and patience, both in faith, admi­nistrations and manners, than did their proud and merciless destroy­ers; who eat up those, poor Chri­stians, as bread, and turned their cru­el Croisadoes to crucifie their bre­thren, breaking their fast sometimes with 20000. of the poor Albigenses, Lugdunenses, Waldenses, Berengarians, VVicklesites, Hussites, Bohemians and others; proportionably were their dinners and suppers when the Popes flatterers and vassals had a mind to fall upon them.

5. Yea, and at this day (even 5 The deccay of the refor­med Churches among the reformed Churches) the purity, simplicity, honesty, cha­rity, modesty, and equanimity of Reformers is so abated and wasted by the pride, animosity, bitterness, sacriledge, rapines, cruelties, am­bitions and covetousness among Pro­testants, besides their endless factions, under pretentions of reformation, immoderations, no­vellizings. [Page 94] and confusions. That thi [...] Cause of God, as to the true refor­ming of religion and just protest­ing against Romish errors and enormities, is brought very low, as in other places and Churches, so in England, which was the greatest beauty, honour, stability, refuge and safety of the reformed Religion▪ and that cause of Christ which hath been so learned and valiantly plead­ed by the Clergy and Layty, the Princes and Parliaments, the Mar­tyrs and professors, reverend Bishops and learned Presbyters, against the Roman Usurpation, Superstition, Sacriledg, and Idolatry, which are (without doubt) so far Antichristi­an, as they are clearly against the Doctrine, example and institution of Christ, besides the judgment and practice of his primitive Chur­ches.

§. Even this cause (I say) is now [...]ick and ashamed of it self, so decayed, disparaged, and divided, that it is next degree to being de­stroyed, and despised by all, unless God arise by some extraordinary [Page 95] way of his providence to plead and assert this his own cause of a just and due reformation, against the factious policies and Fanatick falla­cies of unreasonable men, whose ( [...]) immoderations and transports have marred all by their King killing, rapine and sacriledg, unless God arise to judge the earth.

§. Nor is this the first time that God hath helped this Church and the Reformed Religion at a dead lift; for so it was in Queen Ma­ries days, when the reformed par­ty made conscience not to rebel against their persecuting Soveraigne Princess, when her persecution was according to her perswasion and conscience, yea they pleaded and asserted her civil rights, commit­ting the cause of their Religion and 1 Pet▪ 4. 19 Reformation to God, with their loyal souls and consciences in well doing and patience: There did God arise in his due time, and do his own works in his own way, to the great honour of the reformed Reli­gion, which had first the crowns of so many Martyrdoms on its head, [Page 96] without the least spot of civil Tu­mults, Wars, Seditions, or Rebel­lions, on the hearts or hands of the reforming Clergy, and reformed people.

§. By which preposterous methods of latter years, mightily cryed up and carryed on by some men in order to reformation of Religion, not onely Religion is become retro­grade many degrees, if we look to the Dial of Gods word, and the pri­mitive, Christians practice, as it pretends to be reformed; but even as it is Christian too▪ that is, the 1 Pe [...] ▪ 3 1 [...] Doctrine and imitation of a crucifi­ed, not a crucifying Saviour: The lines which some men have drawn, as the measures of their Doctrine and deeds, are very excentrick and wide, as to the wonted▪ centre of Gods glory, the circumference of Scripture truth, and that strait rule of charity by which those two were wont to meet in the conscience and conversation of good Christians.

§. Nor will either Christian Reli­gion or just Reformation appear in their true beauty and honor, while [Page 97] these are so far at distance and se­parated from each other, that either verity and charity, patience and subjection, truth and peace are wanting in the ways of Christi­ans.

In the close of this second general 2 Parti [...]ar, Why God suf­fers his cause to lapse Question, it is fit to answer that other branch of it also, Why God so wise, so potent, so good, s gracious, so com­passionate and so vigilant for his own Cause, that is his Glory and great Name (which is so much bound up in his Churches welfare) yet suffers it many times so far to run to lapse, seeming ruine and de­spair in the eyes of the world, in the triumphs of his enemies, and in the despondencies of his servants; that they give all for gone, save only a little hold and hope they have in their prayers, and in the precious promises of God, to whom nothing is impossible or hard that is worthy of him, and who is a present help, both inward and outward, in time of trouble, when his time of help is come?

The Reasons of Gods permitting [Page 92] [...] [Page 93] [...] [Page 94] [...] [Page 95] [...] [Page 96] [...] [Page 97] [...] [Page 98] his Cause thus to lapse for a time, as silent and unconcerned, or as not seeing, nor regarding the low estate of his Church, may in brief be these.

1. To let wicked men see what 1 To shew the malice that is in mens hearts is in fundo cordium, in the bottom and lees of their hearts, if they be let alone unpunished and unrestrai­ned Psalm 50. 21 to the very dregs of their ma­lice, what a perfect enmity and ha­tred they have to God and his Cause, which is his Truth, Word and VVor­ship, yea every grace, and vertue, or good work, yea all rules of ju­stice, good laws and decent order in Church and State; that as the thoughts of their hearts are onely evil and that continually, so will the act­ings of their lives, if left to them­selves.

2. For the trial of his grace in 2 To try and exercise the graces of the godly those that are upright in heart, and on Gods side, that their prayers, faith, zeal, patience, perseverance, and Christian courage, together with 1 Pet: 2. 21 Iames 1. 2, & 4 their love to God, and charity even to enemies, with their compassion for the Church, may be manifest­ed: [Page 99] Hence (as St. Paul tells us 1 Cor. 11.) God permits Heresies, and Apostasies, and Schisms, to rise and prevail in the Church, yea and many sinful, at least supersti­tious corruptions in doctrine and manners; that by such trials the sounder sort may be approved, who in the hour of temptation perse­vere without shipwrack of faith or good conscience, either in their judgement or conversation, which is still such as becomes the Gospel of Christ.

3. God permits these lapses and 3 To punish the malitious by penal hard­ning oppressions of Religion, to punish by penal induration and blindness the obstinate and presumptuous sinners, who gratifie their immoralities and lusts, by their errors and Apostacies, letting them alone to add sin to sin, Hosea 4. 17 and to fill up the measure of their ini­quity. Hence they are given up to strong delusions, to believe fables, and 2 Thess: 2. 1 speak lyes in hypocrisie, because they with-held the truth in unrighteousness, 2 Tim: 4 4 Rom: [...]: 18 and loved the darkness of sottish Iohn 3. 19 superstition and confusion, more then the truth and power, pu­rity [Page 100] and order of Religion.

4. The Cause of God is many 4 To purge a­way the dross of his gold times under great depressions, that by such fiery trials God may purge away the dross of such as are for the main sincerely good; but yet gra­dually lukewarm, too secure, too sensual, too carnal and worldly, too self-conceited, and self-seeking; they are cast into the furnace of affliction to wean their affections from the fleshly and sensual world, to prepare them for death, and a better life, by a nearer conformity to Christ in his cross, that they may not think the greatest reward of Christian piety to be had in this world, that they may embrace ( nu­dum Christum & crucifixum) Christ with the cross as well as with the crown.

5. Lastly, It is magnum praejudi­cium 5 To give the world presa­ges of an af­ter judgment and pleading. Psalm [...]3. 19 and 11. 16 Isai 3. 11 and 6 [...]. 24 futuri judicii; an evident token of after judgement and fu­ture recompences, which shall re­ward the patience and perseve­rance of the godly, with a crown of glory, and the wicked after all their prosperous oppressions with [Page 101] the fruit of their own ways, by the impressions of divine Justice, in the ballancing of eternity.

3. The third General Head is, 3 General, How God pleads his own cause How God pleads his own Cause; 1. Immediately, by his own special appearing for it against his and his Churches enemies. 2. Mediately, by such instruments, as he stirs up to be on his side.

1. God hath his pleadings in se­veral 1 More imme­diately in the Court of con­science against us Courts. 1. In foro conscienciae, in that Court of conscience which is within men; sometimes God pleads against them there, filling them with terrors and stupors, with horror and inquietude, as in Cain (those surda fulmina & secreta fulgura) those silent thunders, and unseen lightnings, which make them self-arraigned, accused, con­vinced, judged and condemned in interiori tribunali, at the bar or tri­bunal of their own brests, as were Josephs brethren when they came into trouble, and were more afraid then hurt; yet guilty consciences [Page 102] are afraid of a leafs shaking, and their own shadow: There is no peace (saith my God) that is no true, well­grounded Isai 57. 21 and 48. 22 and constant) to the wick­ed, as such; they are as a restless sea, not only foaming out their rage and fury against God, but filling and fowling themselves with mire and dirt; Prima est haec ultio; quod se Judice nemo nocens absolvitur; thus the heathens found and owned that the accuser, witness, judge, con­demner, and tormentor, which e­very wicked man had in his own soul, was of all most inexorable and intolerable. Poena autem vehemens, &c. Nocte dieque a suum gestere in pectore testem, yea pestem; that they seem sometime quiet, jolly, merry and secure, it is but as a puddle of fowl water, which stinks the more it stands still, or as a warm gleam before a smart showre; these are the sharp Indictments in mens own souls, not verbal pleas onely, but forked arrows, and poysoned darts, which drink up their very spirits, as so many furies, or ( animarum hirudi­nes) leeches of their souls.

[Page 103]2. Other times God pleads his 2 God pleads his cause in our conscience for us. own Cause in the Court of conscience, for us, and in our behalf, in troubles, doubts, darkness and desertions; when by the evil of times (as Eliah, Isa: [...]0. 10 Jeremiah, Baruch) we are dejected, or by the evil of temptations, buf­fetted and tossed as St. Paul in a Isa: 41. 21 long and dismal storm, that we see no light; there the promises and Spirit of God pleads for us, crying and making intercession with us, commanding us to lay hold on his strength; God furnisheth us with strong reason, bidding us plead with him, and urge his own name, and Exod: 33. 12 glory and goodness, as Moses did to disarm an angry God: He then puts us in mind of Christs merits, Rom: 8. 1 who is our righteousness, of Gods free gift, of pardoning sin for his own sake, of the Law fulfilled, of the no condemnation to them that are in Christ, of his not quenching the smoak­ing flax, or breaking the bruised reed; These and the like are Gods graci­ous pleadings in us and for us, when we can say nothing for our selves; as a Judge that turns Advocate for a [Page 104] modest and penitent prisoner. God stops the mouth of the great accuser the Devil; Christ answers for us all doubts and objections, all debts and indictments; they are paid and cancelled by his rich and gratuitous grace.

3. God pleads his Cause many times in foro seculi, by the visible 3 God pleads his cause be­fore all the world by his providences Psalm 58. 1 [...] instances of his special power and pro­vidence, which makes all men to see there is a God that judgeth the world, who is neither deaf nor dumb, nei­ther negligent nor impotent, only pa­tient and long-suffering toward his adversaries, that they might see they had space of repentance. Here, the pleadings of God, when he ari­seth terribly to judge the world, and Isai 1. 24 to ease him of his adversaries, and to plead the cause of his oppressed Church, are most worthy of the di­vine majesty: For

1. They are most just in them­selves. The nature of Godspleadings in the world 2. They are most pregnant and convictive in mens consciences, as the pleas of God, 3. They are unavoidable, and irrisistible, and po­tent. 4. They carry the cause (at [Page 105] last) against all opposition; the highest cedars are feld by it, the Against the greatest and highest Prin­ces greatest mountains levelled: Gods Cause like Moses his serpent de­vours all those Enchanters and Ma­gicians. 5. They are impartial, with­out respect of persons, great or strong, rich or noble, wise or foolish, few or many: God sometimes so pleads it, as to pour contempt even upon Princes; to pull down the mighty Psalm 107. 4 from their seats, to confound their counsels, to break the arm of their strength, to lop off all their branches, yea to stub up their roots, as to their posterity and renown, which was done against Nebuchadnezzar, Ha­man, Balshazzar, and Judas.

Sometimes God pleads his cause Miraculous pleadings of Gods cause even by miraculous appearings in signs and wonders, full of terror and destruction; so against Pharoah and the Egyptians; so against Senache­rib and his hoast, sending a destroy­ing Isai 37. 39 Angel to confute in one night his bl [...]sphemous insolency, by slaying the greatest part and flower of his Ar­my, sending him away with shame, which was followed with the par­ricide [Page 106] of his two sons, who slew him; So in privater cases, God pleads against Miriams murmuring, by le­prosie; Isai 37. 37 so against Nadab and Abihu, by fire; So against Korah and his Iudges 7. 22 mutinous complices, God wrought a new way of burying them alive, Numb. 16. 33. So against the pride of Herod, whose popular diety was confuted by worms, Act. 12. 23. Some­times God fills his enemies with Pan­nick terrors, and makes them sheath their swords in their own bowels, to be­come executioners of his venge­ance; yea and we read Achitophels or acular wisdom ended in a halter; even so let all perfidious and impe­nitent Polititians perish O Lord, that are enemies to thy Cause, in true Religion and just Government. Sometimes God stirs up unexpected and despicable enemies against them, who kindle such fires of intestine or foraign wars, as consume his proudest adversaries, as in the Kings of Israel and Judah, when they forsook and rebelled against God.

When God ariseth to plead his Gods pleas impartial [Page 107] own Cause, he fears the face of none, he spares none; not Families, or Cities, or Nations, or a whole world (as in Noahs days) or the whole race and nature of mankind, as in Adam and Eve, who fell under the curse, Gen. 3 with their posterity, when they be­leived and obeyed the serpent more then God: Against some he pleads vvith fire, famine, pestilence, evil Ier: 15. 3 beasts, War, Deluges: Nay he spared not the rebellious Angels, but cast them out of heaven, into hell fire, from the light of his blessed 2 Pet, 2. 4 presence to chains of eternal dark­ness.

Nay God spares not his ovvn ser­vants, Gods plead­ings against the sins of the best men, as David, &c. People and Church; he plea­ded sorely against Davids sin, vvhich argued his despising of God, vvhen he preferred his lust, and caused the 2 Sam: 12. 10, [...] enemies of God to blaspheme all re­ligion and grace, by the scandal of his extravagancy; God shevvs us that as Saints may sin, so he sees sin in them, and vvill not let it go un­punished.

§. So he pleads against Eli and his 1 Sam. 2. sons, even to their untimely death, [Page 108] and the extirpation of that family from the honor of Priesthood: So against King Uzziah, for his sacri­legious 1 Kings 15. 5 intruding on the Preists office. So against King Saul for his rebelli­on, 1 Sam: 15. 23 which was us witchcraft. So a­gainst King Solomon vvhen his wis­dom left him, or he left it, and fell to so gross a folly and effeminacy, 1 Kings ii as to countenance and tolerate Ido­latry, in an uxorious vanity and in­constancy; Isai 29, 5 So against King Heze­kiah, 2 Kings 20 vvhen his pride made him forgetful of so great a mercy, as his miraculous recovery and deli­very.

Nay God pleaded oft (against the 4 Gods pleading against the ews vvhole Church of the Jews in their Apostasies) the Cause of his Lavv, Worship, Service, and Servants, the Prophets whom they slew, by cutting them short, by pulling dovvn, and abasing the crown of their glory, by giving their adversaries dominion over them to destroy them, to burn their Cities and Temple, to desolate their Land, to lead them into captivity, and so to give the Land its rest and Sabboth, [Page 109] which they had prophaned: Thus did he oft plead the controversies he had with that Church and peo­ple, that City and Sanctuary, which was called by his own name, with whom at last he reckoned for all the blood of the Prophets, and that of the Messias too, which filled up the cup of Gods wrath against them, Matth. 23▪ 35 to an utter desolation, which hath held now for near sixteen hundred years.

In like sort did the Spirit of God Gods plead­ing against Christian Churches plead his Cause against the famous seven Churches in Asia, and their Angels or Bishops, of which we read in the second and third chapters of the Revelations, reproving and threat­ning them sorely, both Fathers and children, Bishops and Presbyters, Pastors and people, except they did repent. So against all the Greek and Eastern Christian Churches, whose heresies, luxuries, schisms, ambitions and hypocrisies have at this day put them under the Ma­hometan bondage and tyranny, that they have scarce now a name to live as Christians or Churches.

[Page 110]§. Nor was God wanting to plead his Cause by many terrible judgements against the depraved state of these Western Churches, when overgrown with Image-Saints, and Angels-wor­ship; with Tyranny and superstition, with covetousness and ambition, with sottery and debauchery, even from the Popes or cheif Bishops chair, to the Princes, and Peers, and Clergie, and Gentry, and people of all sorts, how were they tossed too and fro in the sactions of Gnelphs and Gibe­lins, wasted in the holy Wars, as they called them; terrified with excommunication and bans, that 2 Chron: [...]5. 5 there was no peace to him that came in, or to him that went out.

Lastly, God sometimes pleads his 5 Gods plead­ing his cause by persecuti­ons Phil: 1 Cause (and gives evident token it is his) by an unexpected way, even by suffering it to fall into fiery trials, and many temptations; not as of­fended with his Church, but as gi­ving the world experience of the mighty power of his grace, and the eminent faith, courage, patience and constancy of his servants, who love Rev▪ 12. 12 not their lives to the death; but can [Page 111] set all the loss and dung of this world at stake for Christs sake: So the primitive Martyrs and Confes­sors, Apostles and others glorified God; So many Bishops, Presbyters, Virgins young and old, filled the world with admiration of that cause, for which they were so resolved and undaunted, that their pious per­severance (as Justin Martyr and o­thers tell us), with their ( [...]) pertinacy, as Mar. Aurelius calls it) was a most powerful way to com­mend the glorious Gospel of Christ to the world: Thus the blessed com­pany and holy Hoste, after Christs example, did assert the cause of God and his Christ, not by armed forces fighting, but by sober preaching, and patient suffering: This Spirit of glory was a riddle (indeed) and a new way to advance the Evange­lical cause, against the powerful oppositions found on all hands, yet it was Gods way and prevailed, by the power of his Word, and the testi­mony 1 Pet: 4. 14 of his Spirit of patience and glory which rested on them.

§. As the first foundation stone [Page 112] of the Gospel or Church of Christ was laid in John Baptists and Christs blood, so it was after builded up by St. Stephens, St. James and their followers: Then Christians, like Parthians, fought flying, and pre­vailed by not resisting, and were Rom: [...]. 37 more then conquerors when they were most conquered; the blood of Martyrs being the seed of the Church, and their ashes as the com­post ormendment of the world.

Fourthly, It remains that I 4 General, Gods immedi­ate pleading his Cause by men. shew how God pleads his and his Churches Cause, not always by mi­raculous and immediate instances; but by the mediate instruments of By pious Prin­ces. his ordinary providence; whom he stirs up to protect, to favour, to speak comfortably to his Sion, that his warfare is finished, that the days Isai 41. 2 of refreshing are come; such were some good or tollerable Kings a­mong Acts 3. 19 the Jews, Asa, Uzziah, Heze­kiah and Iosiah; such was Constan­tine the Great, and some other fol­lowing Emperors, that were Chri­stian and orthodox too.

[Page 113]So since the Reformation, God hath given (specally in these British Churches) Kings and Queens to be Nursing Fathers and mothers to true Religion, Defenders of the true Faith, and the Professors of it, who had long ere this been martyred and burned, butchered or massacred, blown up and extirpated as Here­ticks, if the Romish Sea had not had bounds of national Laws, and so­veraign power set to it, which said Hitherto and no further thou shalt go; here thy proud and threat­ning waves shall be stopped: I pray God we have not sinned away our defence and glory, making breaches upon the banks of our Laws, Govern­ment and Religion, so wide as will let in at last that over-flowing scourge again upon us, under the names of Liberty, Toleration, and Su­per-reformation.

Again, God pleads his own cause as to true Religion, by furnishing his Church, First of the Jews with ex­traordinary Prophets; such as was Moses, Samuel, Eliah, Micah, Isaiah, Ieremiah, Ezekiel, Daniel and others, [Page 114] till the Messiah came; After the Apostles ( who were Master-builders) God gave to his Christian Church such Heroes of learning, zeal and courage, as in all ages undertook all those Goliahs and sons of Anak, who de [...]ied the host of God; such of old were Irenaeus, Origen, Tertullian, Cyprian, Clemens, the Cyrils, the Ba­sils, Chrysostom, Epiphanius, the Gre­gories, the great Athanasius, St. Au­gustine, St. Jerom, St. Hilary, Optatus, Prosper and others, during the heat of heathenish, and heretical or schis­matical persecution; And this not singly onely, but socially, junctis viribus; in Councils or Synods, By Councils and Synods. which were Ecclesiastical Parlia­ments, either greater or lesser, in several Diocesses or Provinces, or Na­tional or Oecumenical of all the Christian world, by their Pastors and Representatives; these did mightily plead the cause of Christ, against heretical novelties, and schismatical partialities; these kept the faith and peace of the true Church intire; these guided, ga­thered and healed the erring, scat­tered [Page 115] and worried of the flock; these by many hands made walls against the seas and mighty floods, which the devil cast out of his mouth Rev: 12 against the Woman cloathed with the sun; the Church professing Christ. Thus the famous Council of Nice, so pleaded the cause of Christs Di­vinity, that they crushed the Arrian Serpent in the egg, and gave that cockatrice its deadly wound, which it never recovered, though it made a foul strugling a long time: So the Council of Constantinople pleaded the cause of the Holy Ghost, against the cavils of Macedonius: So the Council of Ephesus pleaded the unity of Christs Person, God and Man against Nestorius: And the Council of Chalcedon the distinction of his Natures, against Eutyches his confoundiug of them; so in other cases, as the cause of God and his Church required, Councils were so­veraign Physitians, and applied ex­cellent cordials, till they came to be servile to the private causes, lusts, power and interests of men, and less intent to the Word and Spirit [Page 116] of Christ (as the first Council of Je­rusalem was, which ought to be the pattern of all after Synods.)

And afterwards in the eclipse, Gods pleading in the reform­ed Churches. decline, superstition and darkness of times in the Western Churches, yet there were not wanting some that did still plead the cause of God as his witnesses, against the Aposta­cies, extravagancies and luxuries of the Romish tyranny and pride. So was St. Bernard, Nicolaus, Clemangis, Alvarus-Pelaegius, Wickliff, John Hus, and Jerom of Prague; our Lin­colniensis Baleus, and others.

Yea when God arose mightily to shake this Western world, and to rack us off from our Monastick and Ro­man lees, who can sufficiently mu­ster up the armies of Worthies, both abroad and at home, of reve­rend Bishops, and other learned Di­vines, who have either stood in the gap with their arms, or at the bar with their strong arguments, plead­ing Gods cause by Scripture and an­tiquity, by learned writings and holy lives, against all oppositions: I will name none, because I will not seem [Page 117] partially silent to the merit of any; This only I may without envy say, none have exceeded the worthy Bishops, and others of the Reformed Church of England, who were and ever will be in impartial judgements esteemed among the first therein; and the headmost ranks of Martyrs, Confessors, Reformers, Preachers, Dis­puters, Writers and Livers, while we were happy to enjoy such Fathers and such Sons of this Church, as were worthy to enjoy those favours and Honors, which this Nation here­tofore grudged not to confer upon them, and abhorred to take from them, and their Episcopal Order, which was excellently martialled and imployed by worthy Bishops, as Jewel, Usher, Andrews, Davenant, Morton, Prideaux, Hall, White, Bil­son, Babington and others; Also by Hooker, Willet, Sutliff, Rogers and others of the Presbyterian subor­dination.

§. Tis true they were all men, and so might have their infirmities more or less; but they were such men of might and weight, and of valour [Page 118] and renown, that (with all the grains of allowance) they far out-weighed all that popular stuff or pomp of either learning or vertue, gifts or graces, Scholarship or Saintship, which▪ hath swelled their adver­saries, rather then filled them, with any real truth, or ingenuom worth, comparable to them: And however now (indeed) the Refor­med Church and Religion of Eng­land doth look like an Army, that hath been so harrased and routed, as it hath lost most of its gallant commanders, which gave life and courage and skill to the whole Pro­testant party, and the cause of the Reformed Religion; yet we must not despair but that God will re­turn in mercy to us, if once our lives and manners be but as refor­med as our doctrine was; this need­eth not, though the other do, re­forming.

§. And because there will be failers and infirmities on the best Gods pleading at the day of judgement mens part in pleading Gods cause in this world; therefore to make a­mends there is a third Court, wherin [Page 119] God will (unavoidably) plead his cause against every evil doer, and all nakedness in the world; this will be in foro poli or coeli, at the last day, when the books of Omniscience, con­science and Scripture shall be open­ed; Rev. 20. 12 and mens sins, with their wil­ful, immoral and impenitent errors shall be set in order before them; Then the great Accuser within and without shall be heard, and sentence and 20. 13 given secundum allegata & probata; according to the merit and evi­dence of mens works: This is the last appeal of the oppressed righte­ous cause; where it shall be heard, and have right done it: For then, as St. Bernard tells Judges, and Juries, and Lawyers, Omnia judicata reju­dicabuntur; All judgements and causes shall be reviewed and re­judged.

§. But the consideration of such 5 The right method of mans pleading Gods Cause. Instruments, as God is pleased to [...] up to plead his cause in this world, Leads me to the last par­ticular, which is to shew the man­ner and method▪ ( legitimi litigan­di) of mans pleading, as becomes [Page 120] him, this holy cause of God, when he is called to it in an ordinary (which all are) or extraordinary way, as some may be.

§. It is not only the work of God to plead his own cause (as Joash said Iudges 6. 31 of Baal, If he be a God, he can and will plead for himself) But it is the duty of every good Christian that loves God, to be a worker and pleader together with him in Gods cause and way; we must be all willing to be retained on Gods side, to be his Advocates and Attorneys, when he calls us to this work, to contest for God against an evil, perverse, and adulterous generation, either by living or dying, by doing or suffering, by preaching or disputing, by discour­sing or writing.

It will be demanded, why I add Of pleading Gods cause by fighting. not by fighting? which is now much cryed up, and used by some, as a most speedy and effectual way to plead Gods Cause, and set up Christ [...] Kingdom.

I answer, The cause of God is sometimes to be pleaded by the way of fighting.

[Page 121]1. In defence of any Church and State, against unjust and foreign in­vasion, or intestine rebellion and se­dition.

2. By way of a Princes relieving his oppressed Subjects and Confede­rates in other States and Dominions.

3. By way of asserting the pro­ceedings of Justice as to Law, accord­ing to that power which is establish­ed in any Kingdom or Polity.

4. As to the Cause of Religion; it is no further to be asserted by the Sword, then as it is established by the Law, and under the protection of the Soveraign Power; there to plead its cause by such a Sword, as is the sword of God, and of Gideon, Iudg. [...] ▪ 1 [...]. is lawful, when it is done by lawful command and Supreme (which is in England) Regal Authority.

Otherwise no Cause of God, as to Of Religion to be asserted by the sword. Religion, is to be either planted and propagated, or reformed, or vindi­cated by the sword of Subjects a­gainst any Princes or chief Magi­strates will and power, in whose hand the sword is: True, God by a special Prophet, and a commission [Page 122] from Heaven, confirmed by many miracles, did once put a sword in­to the Jews hand, to make their way against those Nations, which were declared by Divine Justice worthy to be destroyed. But the Evangelical spirit is not of that temper; the Com­mission of the Gospel, and Christs Luke 9. 55. Spiritual Militia, by which he con­quers the World, is not to fight, and kill and slay; but to preach, to pray, Mark 16. 15. and to suffer. They grosly mistake Christs Kingdom, and Gods Cause now, that fancy it is to be pleaded by the Arm of Flesh; by popular fu­ries and forces, by tumults and vio­lences; by subverting and opposing Magistratick power, and breaking over the boundaries of good Laws and Customs, Civil and Ecclesiasti­cal.

§. Christ commanded Peters gla­diatorum Mat. 26. 52. forwardness in his defence, to put up his sword into his sheath. Christ had two other swords, of the Word and Spirit, which were enough to do his work; not by Souldiers, but Ministers; not by Colonels and Captains, but hy Bishops and Presby­ters.

[Page 123]There are other ways to exercise a Christians love, zeal, and courage for Gods cause; which as it is most worthy of our pleading, so we must take care to plead it [...] and [...], as becomes our Lord and Saviour: It is a caution which Quinti­lian a great Orator gave to all Pleaders, Cavendum ne bonam causam male litigando perdamus: Many men are untowardly forward to plead Christs cause; like hot mettal'd and heady horses, neither well mouthed, nor well wayed and managed: They endanger more by their rashness, then they advance by their capring activity.

The Cause then of God must in times, places, and points, be plead­ed so as becomes the Majestie▪ Truth and Honor of the great God.

1. [...] ▪ Wisely, with under­standing; Gods cause to be pleaded by men. by the clear and potent demonstrations of it; grounded on 1 Vnderstand­ingly. the Word of God; not by humane fancies, wilde notions, and extrava­gant 2 Tim. 3. 17. presumptions, and fanatick fet­ches: The Word of God is able to make us perfect pleaders of his Cause. [Page 124] We must not adde to, nor detract from that [...], compleat armour, offensive and defensive: If any plead not according to that rule of Isa. [...]. 20. Law and Gospel; of Faith and Loy­alty; of patience and obedience, it is because there is no light of truth, or grace of humility in them. Gods Cause needs no cavilings nor so­phisms; no wisdom or eloquence of mans invention, which is to joyn humane fraud and force, meer froth and folly to divine sufficiency: As if one would muster up Frogs and Mice, with their bulrushes, to joyn with Angels in Gods battels, to help the Lord against the migh­ty.

2. Gods cause is to be pleaded by 2. Sincerely. man [...], sincerely, for Gods sake, not for self-ends and inte­rests, for our glory, gain, or advan­tage, as to our persons or parties, our secular and civil interests of power and preferment; which are many times the dead Flie cast into this 2 Kings 10. 16. precious Oyntment; as Jehu did, whose ambition was the belows and blazoner of his zeal. So they that [Page 225] preached the Gospel out of Envy Phil. 1. 15. and ill will, or for filthy lucres sake, Tit. 1. 11. to serve their bellies, and not the Lord Jesus; to please men, and not Gal. 1. 10. God; seeking not the salvation of souls, or the good of the Church and State, but their own emoluments and preferments: These are in all a­ges the greatest deformers of Chri­stian Religion, exposing it first to popular fury, and after to the shame and contempt of all.

3. Gods cause must be pleaded 3. Entirely. [...], Integre, [...], solidly and entirely; not picking and chusing what parts, or points, or duties of it most suit with our fancies, opini­ons, parties, designs, desires and private interests: We must not so plead for the first table in piety, as to 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 [Page 126] 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: No [...] 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.

[Page 127]4. The Cause of God must be 4. Holily, an [...] justly, or law­fully. 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 Micah. 6. 8. 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 Isa. 61. 8. Gods account: We must not be so 1 Pet. 4. 15. 2 Pet. 2. 2. far partial to Gods Cause, as to do Rom. 3. 8. 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 [Page 128] as believed well, to do all things well, that the Cause and Name of God might not be evil spoken of. 1 Pe [...]. 2. 12. 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, 2 Tim. 2. 5. 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 5. With mode­ration and dis­cretion. [...], with moderation, discretion, and calmness; so as not to suffer any Phil. 4. 5. transports of passion and precipi­tancy to over sway us, to an ( [...]) excess or indecency: We must not so [Page 129] 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 [Page 130] 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, [...] With Chri­stian courage and magnani­mity. [...], 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 robus [...]ness, [Page 131] 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 Exod. 30. 9. fire, or strange incense, nor may Lev. 10. 1. 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 [Page 231] Christ and Christians, who are persons under the severest restraints of any men, with modesty, gravity, With respect and modesty to superiours. humility, and due respects to our betters and superiors be [...]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 2 Pet. 2. 11. accusations against them; nor spake Iude [...]. 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: and prayed for those that spitefully Mat. 5. 44. used them; This gave repute to the Cause of God, and shewed the spi­rit [Page 133] of God was in them of a truth: they did not speak but act great things, and if they could less dis­pute, they would yet readily dye for that cause, which was delive­red to them by the Pillar and ground of Truth, the Church of Christ.

Secondly, [...] Charitative, 2 With chari­ty and com­passion to all men. with charity to all sorts of people, pittying their blindness and barba­rity, in meekness of wisdom in­structing them, as holy Polycarp did, fervently and humbly praying for them, yea, ( osculando prodit orem) even kissing our betrayers, and de­stroyers, as Crysologus observes of Christ: not behaving themselves as vermin in a trap or wild Buls in a Net, but as Lambs and Sheep of 1 Pet▪ 2. 23. Christs Flock and Mark, who open­ed Acts 8. 32. not his mouth, save onely to pray for his crucifiers; as also did the first Martyr S. Stephen, whose Acts 7. 60. name imports the comfort and crown of his thus suffering for Christs Cause: not as an evil doer, 1 Pet. 3. 16. [Page 134] or an evil speaker, some mens sto­macks are so full of Choler, gall and virulency, that they do not plead for Gods cause so much, as spit and spue upon it; when pretending high zeal and godliness, they so foully disgorge themselves in ill language against their superiors and betters every way; no Magistrate no Mi­nister Of rude and riotous plead­ng Gods cause escape their dirt and mire; All are Beasts and Antichrists, and Satans and Enemys, and fit to be destroyed, that do not comply with the cause they look to set up (toge­ther with themselves) by pulling down all that stands in their way.

§. What scurrilous and scanda­lous Libels, have some men made, like the wast and filthy papers of Martin Marprelate and others of that bran, to wrap up their several causes in; what undecencies, what barbarities, what [...]edities, whatfuries what menaces, have their Sermons and Prayers abounded with? and so their action▪s▪ by a superfluity of [Page 135] self conceit, passion, pride, arro­gancy, envy, desire of revenge, and the like enormous distempers? so far beyond a Christian, that they would make a modest and in­genuous heathen blush, and abhor any cause that is pleaded or mana­ged by such poy sonous pens, such polluted lips, and unwashed hands.

§. I may truly say with St. Iames, my brethren these things ought not to Iames. 3. 10. be so, these are not the methods of Christians pleading their Gods and Saviour [...] cause, either bitterly to rail like Rabsakeh, or pom­pously to vapour and flatter like Tertullus, crying up every cause as Gods, that is uppermost, either in power or in popular applause, or vulgar pitty, which are no true Touch-stones of Gods cause, either as to civil Iustice, or true Reli­gion.

And thus (O worthy and Christi­an Auditors) have I finished the de­monstrative or doctrinal part, which shewed first, the nature of Gods [Page 136] cause. Secondly, the manner of pleading it, and Thirdly what me­thod we must use in our pleading it; so as to observe the holy laws and orders, which become our respects to the cause of God, and to our Supe­riors, yea, to all men: whose rules are his written word rightly under­stood, not wrested and depraved by sinister passions and presumptu­ous dispensations of what is our duty indeed to God and man.

I will not abuse your patience, while I crave the use of a little time, to feel how the pulse of your affecti­ons and resolutions do beat, and whe­ther your understandings have trans­mitted the cause of God to your heart, that knowing your duty in so great a concern, you may resolve to do it.

1. Vse of instruction: to shew 1 Vse to direc [...] us to the best cause that is to be pleaded. us what is that cause which is most worthy our pleading, with all the wisdom, power and capacities we have; it is Gods. For this cause as Iohn 18. 37. [Page 137] Christ speaketh, he came into the World, and into the bosome of the true Church; for this cause we are endowed with understanding, memory, eloquence, conscience, civil influences in Counsel and in authority; publique and private: for this cause we were baptised by the Blood of Christ, and dedicated to him, sutably educated and instruct­ed; also nourished and refreshed by his body and blood, that we should plead for Gods glory, for our Sa­viours truth, Worship, Ministry, servants, and institutions against our own iusts and Passions, against the ignorance, Athe [...]sme, prophane­ness, licentiousness, hypocrisie, novel­ty, extravagancy, error, superstition, idolatry, Flattery, sacriledge, and security of the world. It is a shame for us to be so zealous in­dustrious, solicitous and importune in our own petty concerns, for a little profit, honour, or pleasure; and to neglect that cause, which is worth all we are and have, even our estates [Page 138] liberties and lives, Nec propter vitam vivendi per dere causam; if we expect God to plead ours we must plead his, and with a vehemency as much above all other causes, as heaven is above earth, eternity above a mo­ment, and the excellency of Christ above the loss and dung, the seraps and excrements of this world.

2. Vse of Caution; but as we 2 Vse, Caution to plead Gods cause in Gods way. must be careful to adhere to, and assert Gods cause, so it must be in Gods way, with Iustice, holiness, order, humility, patience, charity, sincerity, according to the bonds of Gods and mans laws, not with tu­mult, violence, saction, sedition sraud, sury, partiality, injustice and hypocrisie; Gods Ark though it [...]otters must not be stayed or held up by such rash hands; better it do honeste cadere, then inhoneste stare. These Midwives are not fit for the birth of Gods children; Such as call in the assistance of these, either mistake Gods cause, or they make [Page 139] his cause but a stale and visard to their own private interests and de­signes; or lastly they are ignorant of Gods methods, and the way of his Saints in all ages; or they great­ly distrust his power and goodness, as if he were not sufficient to vindicate himself and his cause, by such means as are onely worthy of him, of Christ, and of us as his ser­vants.

3. Vse of trial and reproofe, Of mistakers and misplead­ers of Gods cause. you may see clearly what cause they plead, who observe not Gods course and method, but think to justifie evil pleading by the goodness of the cause. To such violent in­jurious, perfidious, and unreaso­nable men, we may put that questi­on which God doth, Psalm. 50. 16. What hast thou to do, to take my cause into thy hand, or my word Psal. 50. 16. into thy mouth, since thou hatest to be reformed, &c. On which words they report that Origen after his lapse, commented with his tears. [Page 140] Those that plead Gods cause any way by fighting or writing, speak­ing or doing, must have written in their hearts, and affections on their forehead and hands, as the Horses in Zacharies vision had on their bels Zach. 14. 20. or bridles, holiness to the Lord; St. Chrisostome observes in the dis­orders and corruptions which di­stracted, with exstatick convulsions and madness the heathen Sybils and Prophets in their Oracles; and in the calmness or harmony, which was in Gods Prophets, how great a difference there is between Diabo­lical possession, and divine inspirati­on; such is the disorder that attends men in their own cause, and the order, which they observe, who intend Gods. There was wont to be proclaimed before the olympian games, and Athletick agonies; That none who were misbegotten, or slaves, or vile or infamous persons, should offer to enter the lists, or con­test, in those famous and solemn, yea sacred conflicts, which were [Page 141] not for private gain, but for the honour of their gods, and the Vi­ctors; such a proclamation may I make, as to Gods cause, [...], let no proud, prophane, co­vetous, ambitious, sacrilegious, perjurious, popular, partial, pa­rasitick, insolent, disorderly and li­centious persons pretend to plead it, since they do more prejudice and disparage it, then any way advance or forward it; good and wise men are ashamed, and weak men are jealous and affraid to be s [...]en in that good cause, wherein wicked men appear (not good but great sticklers) as Magots do in what was a good dish of meats; not to gar­nish or adorne it, but to defile and devour it.

4. Use, fear to oppose Gods cause, 4. Vse of Ter­ror, to such as oppose Gods cause. or by anyforcible or fallacious ways to plead against it, for it will be as a burthensome stone, a rock of of­fence, 1 Pet. 2. 8 [...] who ever dasheth against it, or on whom it falls at last, with the [Page 143] weight of Gods vindication, It will dash them to pieces; who ever contended against God and his cause, and prospered? For it will at last be pleaded with fire and brimstone, with an omni potent and unexora­ble justice, which will consume as fire doth stubble, all the opposing powers, and fallacious pretensi­ons.

5. Vse of exhortation when we 5. Vse, of ex­hortation, and comfort in the lowest ebb to plead Gods cause by our prayers. have done our duty in Gods cause, and in his way, according to our place, and see that we profit no­thing as to the publique, but onely to our own peace and discharge of good consciences; yet cease not to follow God with our prayers, and holy importunities, that he would Ps al. 119. 126. take the matter into his own hand, Bonae causae sufficit unus patronus bonus, Gods cause is never to be despaired of; though it have no pa­tron or advocate among men, yet it hath one above who is optimus & maximus, the greatest and best of all; [Page 142] It may (as a bladder) be forced under water, for a while, but it will buoy up again: The Church may be as the ship in which Christ was tossed and covered with waves, yet Christ­um vebit & causam Christi, (as Caesar said to the fearful Mariners, of himself and his fortune) God oft lets things run to low ebbs, that he may shew his mighty power, and make the extremities of his cause the opportunities of his help; how­ever let not thy faith or Prayers fast, which have a kind of omnipo­tency in them, to remove Moun­tains, and to do miracles, at a dead lift; Gods arme is not shortned, though mans be withered: let God alone with his own cause, the gates of bell shall not prevail a­gainst it.

6. Vse, Measure not the cause of 6. Vse, not to measure Gods cause by false rules. God by outward prevailings and prosperities; the gayest feathered foul are not the best meat; we must condemne the generation of Gods [Page 144] people and the cause of the righteous, Psal. 73. 15. if we think that the worst cause, which hath the worst usage or suc­cess in this world, look to the Pro­phets from righteous Abel to John Baptist, look to the Apostles and the best of their successors, look to the holy Preachers and people, we shall find they had always enough to do to plead the cause of God and his truth, against the many open persecutions and secret undermi­nings of evil men and devils; who many times so prevayled by Gods just judgment, that the cause of God seemed wholly routed, such were their powers, their victories, their numbers, their policies, their cruelties, all bent against the cause of God: yet, even their banishment and prison, and tortures, and plundrings, and sequestrations, and loss of all, even to life it self, these with a good cause, and a good con­science, were infinitely to be pre­ferred before all the Treasures, and Triumphs, and Thrones, and [Page 145] successes and applauses of impious Heb. 2. 4. prosperity or prosperous impiety. The just must live by faith not by Rom. 1. 17. sense; the touch stone of Gods cause is Godsword, both as to the end, and the means the usual badg or mark of Christs cause is Christs cross, to which we were all devoted in our baptism: nor must we fly from those colours, Mat. 7. 22. least the Lord answer us, as those that plead with him at the last day, have we not prophecyed in thy name and cast out Devils &c. So have we not pleaded thy cause O Lord by tu­mults, mutinies, falsities, sedition, rebellion, by plunder and rapine, by sacriledge and perjury, by blood and violence; To whom the Lord will reply, depart from me ye hypocrites, and accursed, I know you not, you pleaded the cause of your own lusts and belly, of your pride, envy, cove­tousness, ambition and revenge, and not of my holy name, and true Reli­gion, and reformation, which owns no such manner of pleading or pra­ctising.

[Page 146]7. Vse, Is by way of examination, Vse of exami­nation by putting two Questions. wherein I will propound two Que­stions to you, with such answers, as I conceive may suit them.

1. Question is, What may be that 1 Quest▪ what is the cause which God thus pleads against us in England. cause of God, for which he thus pleads in wrath against us in Eng­land? So far that his hand hath been a long time stretched forth against us, and his wrath is not yet turned away from us, but burnes as a con­suming fire, to the very foundati­ons, in a long war, and the worst of all, a civil war, which destroys even humanity it self, setting nearest relations at distances, and friends at distances, and neighbours at enmi­ty, and countrimen at mortal con­tentions. Yea, and this upon the worst account, even religious dissen­tions and jealousies no less then secular; if we ask why the Lord hath brought all this evil upon a people, that were once called by his name, and but too happy, the very wonder joy or envy of all [Page 147] Churches, and Nations, and King­domes; Why is it that the Lord hath pleaded thus severely, against our Kings and Princes, our Parliaments and Peers, our Bishops and Clergy, our Gentry and Commonalty even all sorts of people, against Church and State, against our peace, our laws, our government, our liber­ties, our estates and our plenty, a­gainst the prosperity, and the honour of the Nation, yea against our ve­ry Religion, and reformation it self, as if he did abhor us, So that we seem condemned to everlasting tor­ments, to contend with, and de­voure each other, with endless diesolations and confusions, turning like Ixion in the wheel, or Sisyphus his stone, or St. Laurence from one side to the other, upon the grid [...]ron of dayly exactions, vexations, ter­rors and vastations, while Manasseh is against Ephraim; and Ephraim against Manasseh, and Iudah against both; That we cannot find or will not follow the way of peace. With [Page 148] what Earthquakes, and Shakings, and Overturnings, and bloody Bat­tels, and mutual Exhaustings, and unplacable Annimosities, have we been wasted many years, and are still 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 Gods contro­versie with the Land. all testifie to our faces, that God hath a controversie with the land, Hos. 4. 1. against Church and State, that he Ier. 25. 31. 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 Iudges 9. 23. of Sichem, that there is no peace [Page 149] to him that goes out or comes in, we are left as sheep without a sheep­herd; as a ship in a storme, without 2 Chron. 15. 5. 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 [Page 150] 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 Gods long and sore pleading against us. 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, Answer to the first Quaere. 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, [...] the signets or bracelets on his hand and arme, as the vine Hag, 2. 23. [Page 151] which himself had planted, and watered, and wonderful preser­ved, which is now become a scorn Isaiah. 5. and shame to it self, no less then an hissing and astonishment to all the Nations round about.

As the Lord pleads against his God pleads against our unthankful­ness to God. Vine of the Jewish Church and State, appealing to the men of Judah and Jerusalem, to judge Isaiah 5. 3. 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, [Page 152] 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 [Page 153] 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 Against our self seeking▪ 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 [Page 154] 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 fiscu [...], 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 Against our Hypocrisie and Sacriledg, 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 [Page 155] 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 Marke [...]. 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 [...]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 Against our unthankful­ness to man. as to God, so to man, our discontented humors and impa­tience that knew not how to bless God and man, for moderate bles­sings, God pleads against the per­juries and forswearings among us; The little or no conscience made of contradictory Oaths, the familiar [Page 156] but vain and most rude swearings, which are so common among, not onely the dregs and beasts of the people, but even those persons who pretend to some good breeding; who by evil speaking corrupt good man­ners.

God pleads against us Ministers God pleads against Mini­sters. of all degrees, for our insufficien­cies, presumptions, popularities, inconstancies, and scandals, for not better employing the great ad­vantages and Talents they had, to the glory of God and his Churches good, rather then private Pomp, profit or pleasure. God pleads Against Law­yers. against you Lawyers for your fail­ing in those duties, which the law, your callings, and your con­sciences call you to, in all righ­teous causes, publique and private; God pleads against the Gentry and Nobility for their luxury and idle­ness, Against Nobi­lity and Gen­try for the looseness and sottery of their lives, doing so little good where they have so much means and opportunities, wanting nothing but [Page 157] good hearts, and a true sense of honour, which aimes in all things at Gods glory, the Churches flou­rishing, and their countrys peace. God pleads against all sorts of peo­ple Against the people in and out of their Parliaments. in and out of Parliament, for their servility and flattery; their partialitie and compliances with any powerful lusts and predominant humors of men, never so palpably against law, reason, religion, oaths, and conscience, prostituting Parli­amentary honour, and priviledges, fulness and freedome, not onely to interne factions, but to extern tu­mults, and violent impressions, after which open rapes there is no great cause for some men ever to plead their Parliamentary virginity and honor.

God pleads against the common people for their Phanatick giddiness and factious foolery, that loves to have many Masters, to heap up teachers to themselves, having itch­ing 2▪ Tim. 4, 3. ears that will not endure sound doctrine, but delight to be carryed [Page 158] about with every wind of doctrine, according to the sleights and cheats of those that ly in weight to deceive unstable and silly souls, which are ever learning, and never come to the knowledge of the truth.

§. God pleads against the Souldiery, for their variableness, violences, in­solencies Against the Souldiery. and inconstancies; For their carrying on private and partial inte­rests, so much and so long to the prejudice of the publique safety, peace and honour, making their places and payes, their bellies and backs, the Common-wealth; put­ting the military interest into the scale against the whole Nations: To the exasperating of so many of their countrimen and brethren, who have not patience to see themselves, their Parliaments and Country so oft bafled and defeated, of their long looked for peace, and pretend­ed settlement. Hence they that should be the bulworks and defence of the Nation are looked upon by many, as the le [...]s and incubusses, [Page 159] that suck the blood and spirits of it, making themselves the onely So­veraigne Senate, the necessary im­ployment and absolute Govern­ment.

§. God pleads against Rich men God pleads against rich men. for the uncharitableness of some in hard times, the unhospitableness of others in the distresses of many, even excellent Ministers, who for their consciences sake, and as they think for Gods cause, have been re­duced to a morsel of bread. For their racking and oppressing poor tenants; for their pusillanimity and cowardise in a good cause; for being so prodigal of their souls and true Religion, to save their estates or their skins.

§. God pleads against us all, and as a Nation full of men that are wantonly wicked, and industriously injurious to God and man, delight­ing to destroy its self, refusing as Against our incorigible­ness and ob­stinacy. Babylon to be healed, when God and good men would have done it long ago. Men that make a mock [Page 190] of such sins as the sober and modest heathens, though Idolaters did ab­hor; a people as sacrilegious rob­ers of God, and prophaning his house, that in affliction sinned more and more, & contracted dross even in the very fiery furnace; that hath so little fear of God or reverence of man, or sense and conscience of duty to either, that it hath shut its eyes as wilfully blind, and is most im­patient to see or seek and follow the things that belong to the publique peace; turning piety into policy, and reformation into faction, and the true interests of Religion into those of parties and opinions; that hath so oft prayed and fasted in vain, be­cause we prayed amiss, to consume Iames 4. 3. blessings on our lusts, fasting onely for strife, & for debate, to smite and destroy one another, that might and not right should take place: a Nation that is self condemned and self punished, yet still dares to pursue or applaud most unjust and unwarrantable actions (that [Page 161] is downright villanies and horrid evils) pretending that good willcome thereby; so that from the crown of the head (if we had either Crown or Head) to the soal of the feet it is full of biles and putrifi­ed sores, both of sins and pains: We have made necessities of sinning, and God hath made necessities of our suffer­ings.

Therefore hath God suffered us to run God pleads a­gainst us by the voyce of his rod, & sore af­flictions. to this great consumption, and satisfied us with our own delusions; therefore are we smitten once and again by the sword and rod of God, which crieth aloud to us▪ making upon us the wounds of an e­nemy, which are not healed by any friend­ly hand, because we are not yet turned to him that smote us; therefore do our eyes fail, not only with the expectation of the calamities that are coming upon us, but also with looking for good things, when behold saluation is far from us, be­cause our iniquities have blinded us, and not only bereaved us of, but still keep Our too greattrust in State Physici­ans. good things from us, yet still we trust to I know not what Physicians or State Mon­tebanks, that are either [...], or [...], [...], or [...], or [...], either many and cannot agree, or unsk lful and of no va­lue, or unfaithful to others, or unhealth­ful [Page 192] themselves ( insani & insanabiles) of inauspicious looks and lives, yea & for the most part incurable as to their sins and sores; loving, as vitiated appetites, to feed not on wholesom food, but on trifles & trash; not Reason and Religion, Law and Gospel, but the froth of seraphick fancies, and unbounded raptures, which the bet­ter to colour over and excuse the mise­ries and ruines of three flourishing King­doms, pretend to expect a glorious king­dom of Christ on earth, such as he ne­ver yet enjoyed for sixteen hundred years, nor ever will after their methods of blood and violence, which are the weapons of Antichrist and Belial, not of Christ or good Christians.

This then is the answer which I may Answer to the first Question. with too much truth and justice give as from the Lord to you or any that en­quire of the burthen of the Lord, why he pleads, writes, and acts such bitter things against us, as if he would be no more en­ treated by us, nor his heart could be toward such a people as we are, whose iniquities have forfeited former blessings; the sins of peace made way for war; and war for domestick confusion, and these for foraign invasions, and this for Romish supersti­tions and Papal usurpations; for there [Page 163] want not factors at home and abroad, Factors for the Romish Cause. 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) 1 King. 18. [...]. 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 [Page 164] Magistrates and their lawful power.

The Second Question you may make 2 Query, what is the cause of God we now are to plead in England. 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 Ans. Maintain ho­nest and just prin­ciples with in. 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 [...]sa. 5. 20. 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 [Page 165] the Court and Judge be not corrupt­ed: Notwithstanding that some evil pleaders cry it down.

Secondly, As you have power and 2 Plead as you have power and opportu­nity. 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 1. In thy own soul. motion is Gods, plead them against thy own lusts and the Devils temptations.

2. In thy Family and relations, plead 2. In thy family. Gods Cause against lying, swearing, idle­ness, prophaness, &c.

Thirdly, In civil affairs plead the 3. In the publick. 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 As to ju­stice. 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 As to true religion. [Page 166] of our reformed Religion, of the The veri­ty of it. 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 The unity of it. Religion and this Church, against those lice and locusts, those noxious and noysom vermine of factions, which have so gnawed and deface [...] 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 [Page 167] the support and honor of an able, learn­ed, For the Churches patrimo­ny. 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 For right ordination and subor­dination among Ministers. 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 [Page 178] 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 Perorati­on or con­clusion of Gods cause and the pleadings of it. 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 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.