THE CAUSE OF GOD AND HIS PEOPLE IN NEW-ENGLAND, as it was STATED and DISCUSSED IN A Sermon Preached before the Honourable GENERAL COURT of the MASSACHUSETS' COLONY, on the 27 day of May 1663. Being the Day OF ELECTION at BOSTON. By JOHN HIGGINSON Pastor of the Church of Christ at SALEM. Mat. 22.21. And Jesus said unto them, render unto Cesar the things that are Caesar's: and unto GOD the things that are Gods. 1 Pet. 2.17. Honour all men, love the Brotherhood, fear God, Honour the King. 1 Chron. 12.32. And of the children of Issachar, which were men that had understanding in the times, to know what Israel ought to do. CAMBRIDG, Printed by Samuel Green 1663. Christian Reader, THe Curse of God and his people (which is the subject of this following Pious and Elabourate discourse) never 〈◊〉 more ●●lp from Heaven, nor more servant prayers from earth, to be put up to the God of heaven, for then a●●aming of it, t●●● 〈◊〉 this time. For some there are (and not a sin) that are so engaged to their own interests, that le● the cause of God and his people, sink or swim, they care not, so their own ●nds be compassed, and their own design & projects may find sure foo●●ng: and these are your self-loving worldly politicians, that are of this world, as Christ speaks and savour nothing but the things of the world, and seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that seek their own and not the things of Jesus Christ. Others there are so dissolute and profane, & are risen up to such as height of impiety, that they do no more regard this Cause, than the air● under then ●●et, they are so around in drink & other sensual delights his, and are so heightened in their Oaths & blasphe●●● and other abominations, tha● God and his people's c●●se are not in their thoughts: 〈◊〉 if at any time this c●●se come into them 〈◊〉 as, it is only to cast the foulest pers●●●● they can upon it, and to be spatter 〈◊〉 with the ba●●st obliquys and 〈◊〉 speeches that the Devil & their own cursed hearts can invent, and to persecute it wi●● tongue & 〈◊〉 and heart & hand to the highest degree of persecution, even unto blood and slaughter: though when they have done all that ever they 〈◊〉, they shall not be able to 〈◊〉 the cause nor the faithful servants of Christ that ●●●ck 〈◊〉; but as the Primitive believers said of persecuting Nero, Nero may kill us, but he cannot hurt us; so may we say now. Others there are that seem to own this cause and adventure much this way, and may not only be willing to lose their liberty & estates, & the favour of great friends, but go further also, yet afterward turn away & draw back, and these are hypocrites, which are either taken with the eyelids of the alluring harlot the world, in the profits, pleasures & honours of it, or else are afraid of her frowns & discouragements, after all their former sufferings: they have ventured so far, but dare go no further, and so lise all they have wrought, and suffer in vain, these are not true to the ca●se of God and his people, and by their putting away a good conscience, and wan● of self-denial, make shipwreck of the faith and cause we speak of. Only there is a very few sincere ones that hold their own, and in the worst times deal p●●●ently, and discern both time and judgement, and are valiant for this c●●se. All which duty weighed and seriously considered, no wonder that this holy man of God being guided by his Spirit, made choice of this subject to preach upon, in that great Assembly at the Court of Election, now in these days wherein so many turn their backs of God, and set themselves so desparately against H●●, & his people's cause. I was to star● us all up to besiege & beleaguer the ●●r●e of Grace now in th●se last and pe●il●us days and times, to awake & stand to maintain this cause, & to show forth his Almighty power in crushing all the designs, and out-plotting all the plots of Satan & his instruments that undermine this cause, and the Lord help us all to attend what God by his Spirit speaks to us, and now if ever, to pray & give God no rest, ●ll this cause be maintained against the faces & forces of all its enemies. The Sermon when preached was acceptable to all, and found general approbation among all the wise-hearted and godly, so far as we have heard. Reader thou hast i● to peruse, read it, understand thy time according to it, let the cause of God and his people lie nearer to thine heart then ever, and let thy so●l awake more to be a Prince with God to prevail, that this cause may be main a●ed & upheld against all the powers of darkness, and all the conspiracies of men on earth, and devils in hell, that it may be victorious, & ride in triumph till Christ come, who will own is before the whole world, and them that have stood for it, though it have cost them dear from those that have been the despisers of it. We have no more to say, but to desire from our hearts that the blessing of heaven may go along with the labour of his Servant in this work, and that be & we, and whosoever read it, may find this fruit that we may tread in this wise King's steps, who prayed so fervently, that God would maintain his cause & his peoples always, as the matter shall require; Prayer of Faith opens all doors, prevails for all blessings, hath such power with God that it never comes away empty, but as that renowned Emperor said, that he never sent any su●er ●●d w●● from his presence, so we may be sure that the Lord will do to them that sue to him, giving them all that they seek to him for (especially in maintaining his own and his people's cause, which he cannot s●e forsaken) and will not send his suitors and suppliants sad away from him, they are bidden to come with boldness to ●he Throne of Grace. One word more & we have done, Jesus Christ that great Favourite by whom both our persons and prayers are accepted, and this cause comes to be maintained for the much Incense that he offers up with the prayers of all Saints, prevails ever for us, & this cause when it and we the honour of both are laid most in the dust. To this Lord Jesus, with the blessed Father and Eternal Spirit, be Glory and Power everlasting. Amen. Thine in Him who is ●o● Love and Life, John Wilson, Senior. Samuel Whit●ng. THE CAUSE OF GOD AND HIS PEOPLE IN NEW-ENGLAND, Stated and Discussed. 1 King. 8.57, 58, 59 The Lord our GOD be with us, as He was with our Fathers, let him not leave us nor forsake us; That be may incline our hearts unto him, to walk in all his ways, and to keep his Commandments, his Statutes and his Judgements which he Commanded our Fathers. And let these my words wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that He maintain the cause of his Servant, and the cause of his people Israel at all times, as the matter shall require. IN the beginning of this Chapter, we read of a General Assembly of the Representative body of the people of Israel: thus in verse 1. Then Solomon assembled the Elders of Israel, and all the heads of the Tribes, the chief of the Fathers of the children of Israel: and verse 2, 3. And all the men of Israel assembled themselves, and all the Elders of Israel came. The special end of this great Assembly is showed in verse 6. they brought in the Ark of the Covenant of the Lord into his place, in the house of the Lord. Upon this occasion Solomon makes a large Prayer for the welfare and prosperity of the people of Israel which begins at the 22 and continues to the 54. verse, wherein he mentions all the common Cases which might in changes of time befall the people of Israel, and he commends their condition to the Lord for special mercy & help in such cases as are expressed in the 37. verse; If ne●● be famine, or pestilence, or wars or captivity, if there be these or such like cases, and thy people Israel do repent and confess thy Name, and pra●●; then hear thou in heaven and forgive, and do for them, and hearken to them in all that they call upon ●hee for. This is the Sum of his prayer. At the Conclusion of which he pronounceth a solemn blessing upon the Congregation verse 55; He stood and blessed all the Congregation of Is●●●. This blessing of Solomon consists in three things. 1 A thankful acknowledgement of present and former mercy, that hitherto the Lord had given them rest. verse 56; Blessed be the Lord that 〈◊〉 given ●●st 〈◊〉 people Israel 2. A renewed Prayer for a threefold blessing to be farther granted, bo●●at the present and for future times. 1 And that he prays for the gracious presence of God, even such a gracious presence of God with them as their fathers had enjoyed. verse 57; the Lord our God be with us 〈…〉 with our Father; and because his heart was much in this, therefore he repeats it again, let him not leave us nor forsake us. 2. He pays so Divine assistance verse 58. That he may incline our hearts unto him to walk in his ways, and to keep his Commandments, which he Commanded our Fathers. 3. His third request is for Divine protection verse 59 Let these my Prayers be high to the Lord our God, that his 〈◊〉 the cause of his People Israel, which is amplified by the end of it; that all the People of the 〈◊〉 may know that the Lord is God and that there is none el●●● verse 60. 3. And th●n the last particular wherein he blesseth the People is, by Exhorting them to upright waking with God. Let your heart therefore be perfect with the Lord our God, ●o walk in his Statutes and to keep his Commandments as at this a●y, verse 61. The Text (as you see falls within the compass of Solomon's blessing upon the representatative body of the People of Israel. From the whole you may please to take notice of this Observation in the general, which I shall but briefly touch upon. Doct. The Lords gracious presence with his people inclining their hearts to keep his Commandments, and maintaining their cause; is a Sufficient means to Establish the welfare of such a people, even at their own hearts can wish. For thus did Solomon bless the heads of the Tribes of Israel, and he had the hearts of the whole Congregation going along with him, that if the Lord would but grant his presence with them, his assistance of them, and his protection over them, they had enough, they could have no more, they could be no better in this world. And if we ourselves now might have our wish, if the Lord should say to us as Ahas●●rus to Esther, what is thy Petition? or as he said sometime to Solomon, ask what I shall give thee; what could any of us, or all of us desire more than this? that the Lord our God would be with us, as he hath been with our Fathers, that he would incline our hearts to keep his Commandments which be Commanded our Fathers, and that he would maintain his own and his People's cause amongst us: what can be desired and enjoyed by us more than this? For, doth not Immanuel, God with us, comprehend our whole good? and the keeping of God's Commandments contain our whole duty and is not the Lords maintaining the cause of his People enough to keep off whatever might interrupt or hinder us in the performing this duty, and enjoying that good wherein the utmost happiness of a People on this side Heaven doth consist? Let these requests (therefore) dwell upon the hearts of all the Lords People, let us bear them continually upon our hearts before the Lord, that as hitherto, so still, he may grant unto all his Servants, both Magistrates, Ministers, and People, his Gracious presence, divine assistance, and divine protection in the times that are come upon us. This is the Sum of all that we need or can receive, or can desire whilst we are here tossed in the troublesome sea of this World, passing to the Haven of eternal rest. But I shall not further insist upon this. It is another Doctrine which I mainly intent from the latter part of the 59 verse. That he maintain the cause of his People at all times as the matter shall require. There are two things need a little opening here. 1. What is meant by the cause of his People Israel. 2. What is meant by the Lords maintaining the cause of his People at all times as the matter shall require. 1. By [because of his People ●r●●] I understand the same which in other Scriptures is called the cause of G●●, P●●l 74. ●2. Arise O God and plead thy own Cause. So that there is a cause of God in the World, (mark I beseech you) there is a cause which is God own cause: A●●se O Lord and plead h●● own ●use. And if you please but to cast●y urrey upon two or three passages of that Psalm, we need go no further to understand clearly, what is the cause of God 〈◊〉 20. have respect unto the Covenant, the cause of God is the cause of his Covenant it is also the cause of his Temple the dwelling place of his name, verse 7. and further, it is the cause of his Church, verse 2. Remember thy Congregation which thou hast purchased of old, thine inheritance which thou hast redeemed, this mount Zion wherein thou hast dwel●, i. e. his Church, and so in the 8 verse you read of the Synagogues of God in the Land. Now the very same was the cause of his People Israel, for the special end of the great assembly mentioned in this Chapter, it was to bring in the Ark of the Covenant into the house of the Lord: by virtue of which Covenant the Lord was their God and they were his people; and, the cause of God was theirs, and their cause was his; the cause of God & his People Israel was one and the same, and that was the cause of Religion according to the word of God. Therefore in the Text here Solomon prays that the hearts of his People might be inclined to walk in God's ways and to keep his Commandments. Again, it is observable, the word rendered cause here in the text is translated [right] in the Margin of the 45. & 49. verses, that he maintain the right of his People, there is a right unto house and land and the like, but there is a jus divinum, a special divine right which the People of Israel had unto the one true Religion, and a liberty annexed unto that right that none could lawfully hinder them from enjoying all that belonged to the service of God. So that (in one word) the cause of his people Israel was right from God, and liberty from God, to keep God's Commandments in matters of Religion. This was the cause of God and Israel then, and I hope it will appear anon, that the very same is the cause of God and his people now. 2. What is meant by [the Lords maintaining this cause at all times as the matter shall require] He had made the same request twice before verse 45. & 49. that he maintain his People's cause; here he mentions it again the third time, that he maintain the cause of his People Israel, with an addition of this further expression, at all times as the matter shall require. He had before in his large Prayer comprehended all the common cases which might fall out; but because there might be other cases which he could not foresee, or they might be otherwise circumstanced, when the cause of Israel might be so endangered, as there would not be any help in the eye of reason in the sight of Man, therefore he commends the cause of his People Israel to the Lord himself, and leaves it with him, and beseecheth him, that he by his prerogative would maintain the cause of his people, even as the matter should require. And those words in the Text [at all times] are in the Margin rendered [the thing of a day in his day] i. e. not only in the day of prosperity when things go smoothly on; but in the days of adversity, in the Hirracano's of tempestuous times, when it is a day of trouble and rebuke, and Blasphemy, as is was in Hezekiahs' time, Isai. 37.3. in a day of perplexity and treading down, Isai 22.5. in such a day as this, the cause of God and Israel is Committed to the Lord himself that he would maintain it. And there is an Emphasis to be observed in that word [He] that He maintain it, when there is none else that will, or can, or knows how: implying the need (the extreme need) that the people of Israel might sometimes have for the Lord himself to maintain their cause above all that themselves, or any else should be able to do. So that the point of Doctrine which I would commend unto the consideration of this present Assembly from hence, is this. Doct. The times may be such, and the case may be such, as the maintaining of the cause of Religion, may need and require more than ordinary help from the Lord himself. The times may be so perilous, and the case so circumstanced, and the cause of Religion so endangered, as it may be above the wisdom of Man to direct, or the hand of Man to help: then there is work for Jehovah himself, for him to maintain his own and his People's cause, you see the point: a little for the Proof. It is many times the cry of the Church of God in the World, give us help from trouble O Lord, for vain is the help of Man, Psal. 108. last. and our help is in the Name of the Lord, who made the Heavens and the Earth, Psal 124. last. there is creating wisdom & power and goodness with him, that is God over all, Blessed for evermore, there and from thence alone is the help of his People when it's no where else to be seen upon Earth. I shall add no more but that in Isai. 63.5. I looked and there was none to help, and I wondered that there was none to uphold, therefore mine own arm brought Salvation ●●ne, and my fury it upheld me. Our Saviour Christ is here brought in speaking of himself, not as Chri●●nall, but as Christ Mystical, Christ and ●is Church as be●…ers, engaged together in the same cause, and the cause of Christ and his Church is represented here as in a despairing sinking case, I looked and there was none to help, I wondered that there was 〈◊〉 to uphold: what then? why, therefore mine own arm brought Salvation ●o me: the Church when sinking, yet saved by Christ, the cause of God and his People when ready to be overturned, overwhelmed; yet then preserved, secured maintained, by the outstretched a●m of a blessed ●aviour: implying, the case may be such, and the matter may so require, that no less than the Infinite Wisdom, and good pleasure of of Omnipotency itself can do the deed. This may suffice for the Proof. There is a three f●ld Reason may convince us of the Truth of the Doctrine. 1. From the weakness of Man. 2. From the Malice of the Devil. 3. From the Providence of God. Reas. 1. The first reason is taken from the weakness of Men, from the inability of Gods own People, who are affected unto this cause, and engaged in it, but are not able to maintain it. The best of the Saints have flesh as well as Spirit, they have something of the Old Man, as well as of the New; they know but in part, and are Sanctified but in part: and hence many weaknesses in managing the cause of God. There is a mixture of Hypocrites amongst the sincere Servants of God, who pretend unto this cause as well as they; and hence many times not only weakness but wickedness is inter-woven into the fairest pretences to the cause of God. There are various apprehensions, affections, and passions, amongst good men. Moses the Servant, and Aaron the Saint of the Lord, are sometimes unadvised: and when they are most upright, when they lead the People according to the skilfulness of their hands, and Integrity of their Heart, yet then traduced, reproached, opposed, et tantum n●n, overpoured by a murmuring People, and there were Men of renown and famous in the Congregation, that would not submit unto God's order. Sometimes (alas) there is a sharp contention between Paul and Barnabas: and Godly Peter doth not ever walk with a right foot: and blessed Paul when most faithful and true, is under evil surmises, as a deceiver. There is names and parties of men, dividing Christ amongst them: some departing from the Faith, others led aside from the simplicity of the Gospel, on the right hand, and on the left, and many (in the last days very many) that have the form but deny the power of Godliness. Hence the cause of Religion much obscured and ready to be spoilt in the hands of those that profess to be the lovers of it. That is the first Reason. Reas. 2. Taken from the Malice of the Devil, and his Instrumentie Satan from the beginning hath had an old grudge against the seed of the Woman, and he never wanted instruments, who either by force or fraud or both, have done what mischief they could against the Church and cause of God. Thus in the story of Exodus, Pharaoh at first works, wisely to undermine, afterwards he works proudly to overtake and destroy the Israel of God. Thus also in Psal. 83.1, 2, 3. Keep not Silence O God, for ethine Enemies make a tumult, they have consulted together, they have said, come let us cut them off that the name of Israel be had no more in remembrance; and then there is mention made of Gebal, Ammon, and Amalek and many others. And in the time of Ezra, and Nehemiah, no sooner had Zerubbabel and Joshua and the rest of the poor People of Israel begun to reform and set themselves about the work of the Lord, but Satan stood up to resist them, as it is in Zech. 3.1. & he had instruments at hand presently Sanballat and Tobia, with their complices, Nehem. 4.11. and our adversaries said they shall neither see, nor know, till we be in the midst amongst them, and Slay them and cause their work to cease, thus also in Ezr. 4.9. you read of Rehum the Chancellor, and Shi●shi the Scribe, with the rest of their companions, pleading much the damage and dishonour of the King as in verse 13. and when they had got a commission they went up in haste unto Jerusalem to cause the work to cease, and in the verse 23. they made them cease by force and power, though it was but for a time as it appears afterwards. And if you look into Rev. 12.12. you shall find there in relation to the last times, it is said, We to the inhabitants of the Earth, and of the Sea, for the Devil is come down amongst you, and his rage is great, because he hath but a short time, the shorter the time the fiercer the rage of Satan against all that keep the Commandments of God, and the Faith of Jesus; & where ever he can prevail, down goes the divine Authority of the Scriptures, and up goes the Commandments of Men in the Worship of God: and all that will not do, must suffer, and all that bear witness to truth and Holiness, must be in sackcloth until the time of the End. Now from hence (again) the cause of Religion is much endangered by the haters of it. That is the Second Reason. Reas. 3. The last Reason is taken from afflicting Providence, He (the great God) changeth the times and the seasons, Dan. 2.21. the History of the Church in all ages hath informed us of this, that after a time of peace, comes a time of trouble, after a time of liberty (to be as good as men would be and as they should be) there comes a time of restraint: and sometimes even in the valley of vision there is a day of perplexity and treading down, and that from the Lord God of Hosts, as it is in Isai. 22.5. And though it hath been questioned whether Dioclesian's persecution or julian's Toleration were more pernicious to the Church of God, yet without question neither of these was without the Providence of God. When the People of God know not how to use their peace and liberty, when they have contracted the guilt of the Sins of such times, it is but righteous with the Lord to bring them into bondage, that they may know the service of the Lord with such a kind of Knowledge as Adam had after his fall, to know good by the want and evil by the feeling of it, by terrible things in righteousness wilt thou answer us O God, who yet art the God of our Salvation and the confidence of such as are in the ends of the Earth, Psal. 65.5. But from hence also the cause of Religion comes to be in the same condition as the ship in which the disciples went when Christ was asleep, there came down such a storm upon the L●●●, and they were so covered with the waves, and in such Jeopardy, they were fain to cry out unto him, Master save us or we perish. Gather up the Reasons briefly. If the lovers of the cause of Religion be so unable to preserve it, if the haters of it be so sedulous to destroy it, and if the Lord himself seem to withdraw from it; than it is no wonder if the times be such, and the case be such, as the maintaining of the cause of Religion doth need and require more than ordinary help from the Lord himself. By this time you see the truth of the Doctrine. Now let us consider the good of it in Application to ourselves, and that but in a couple of Uses. The one for the Information of our Judgements. The other for direction in point of Practice. Use 1. We may hence inform ourselves, not only what the Cause of God and his people is in other parts; but what it is here with us. I say, to inform us what is the cause of God and his people in New-England. This is the first use. A mistake in this may be of dangerous consequence; the true stating of this cause, and the right understanding of it, may be of no little help unto us in the times that are come upon us. For it is more than our lives, and as much as our souls are worth, to own the cause of God, and to be faithful to it in our generation: to confess or deny this cause, is in Scripture interpretation to confess or deny Christ himself, and you know what he hath said in Mat. 10.32. Whosoever shall confess me before men, him will I confess before my Father which is in Heaven, but whosoever shall deny me before Men, him will I deny before my Father which is in Heaven: and in the eighth of Mark and verse 38. Whosoever shall be ashamed of me and of my words in this adulterous and sinful Generation, ●f him also shall the Son of Man be ashamed when he comes in the glory of his Father with all his Holy Angels. Give me leave than I beseech you, Honoured and Beloved, to present a few things unto you about this Caus●. I confess I should be utterly inexcusable in adventuring to show my weakness in such a place at such a time as this, were I not able to call the Most H●●h to Witness that nothing but Conscience of my duty put me and kept me upon this Subject: when I received the Summons of the Honourabl● G●● to preach it this time, it was desired that some suitable word might be spoken: now whether the stating of the cause of God and his People amongst u● be not seasonable, I leave to the consideration of ●his awful and 〈◊〉 A●s●h. And I hope ●n the Lord I shall say nothing about it, but what might be more abundantly made out by Scripture light, and what the generality of all the People of God (not engaged unto parties) will readily subscribe unto. First then, in the general the cause of God and his people amongst us is the Cause of Religion, I say the cause of Religion 〈◊〉 the profession and practice of the one true Religion to be in all thing, according to God's Word. This was the cause of God and Israel then, the same is the cause of God and his people now. To keep and seek for all the Commandments of God. To walk in his ways and to keep his Commandments which he Commanded our Fathers, as it is in the text: that every thing in Doctrine Worship and Discipline be conformed unto and regulated by the rule of the word. This is the Cause of God and his People in New-England in the General. But that it may be more clearly understood, let me propound it more particularly both in the Negative, what this cause is not, and in the Affirmative what it is. And first Negatively. It is 1. Not the getting of this World's good. 2. Not Separation from other Churches. 3. Not a toleration of all Religions. 1. Not the getting of this World's good. The cause we are speaking of, it never was, it is not now, the getting & increasing of this world's good. Our Saviour Christ hath commanded, seek first the Kingdom of God and the righteousness thereof, and all other things shall be added Mat. 6 33. Accordingly when the Lord stirred up the spirits of so many of his people to come over into this wilderness, it was not for worldly wealth, or a better livelihood here for the outward man: the generality of the people that came over professed the contrary: nor had we any rational grounds to expect such a thing in such a wilderness as this. And though God hath blessed his poor people here with an addition of many earthly comforts, and there are that have increased here from small beginnings to great estates, that the Lord may call this whole generation to witness and say, O generation see the word of the Lord, have I been a wilderness unto you? Jer. 2.32. O generation see! look upon your town, & fields, look upon your habitations & shops and ships, and behold your numerous posterity, and great increase in the blessings of the Land & Sea, have I been a wilderness unto you? we must needs answer, No Lord, thou hast been a gracious God, and exceeding good unto thy Servants, ever since we came into this wilderness, even in these earthly blessing, we live in a more plentiful & comfortable manner then ever we did ●x●●ct. But these are but additions, they are but additional mercies, it was another thing and a better thing that we followed the Lord into the wilderness for. My Fathers and Brethren this is never to be forgotten, that New-England is originally plantation of Religion, not a plantation of Trade. Let Merchants and such as are increasing Cent per Cent remember this, Let others that have come over since at several times understand this, that worldly gain was not the end and design of the people of New-England, but Religion. And if any man amongst us make Religion as twelve, and the world as thirteen, let such an one know he hath neither the spirit of a true New-England man, nor yet of a sincere Christian. 2. Not Separation from other Churches, either in our own or other countries; I say, not separation from any thing good in other Churches, whether truth of Church estate, or any Doctrine professed, or any Ordinance administered, so far as it was, or is agreeable to the word of God. We deny not the being of Churches, where many things are wanting to their well-being. We distinguish between the corruptions and disorders of Churches, and the Churches themselves. We profess communion with, not separation from the Churches of Christ in lawful things. They are the European Churches, in which that numerous company of 144000. are said to stand with the ●amb upon mount Zion, Rev. 14.1. and these are said to ●●●p the Commandments of God and the faith of Jesus verse 12. It is the doctrine and worship of the Reformed Churches coming out of Popery which are said to be as a Sea of glass man led with 〈◊〉, R●● 15.2. if g●●●, than they are not clear as Crystal, as those in the Primitive times Chap. 4 6 and yet not as the blood of a dead man, as those under Popery Ch●●. 16.3. it 〈◊〉 a Sea of gl●ss mingled with ●●r, (the fire of persecution without, and of contention within) and yet they that stand upon this Sea have gotten the victory over the Beast, and have the Harps of God in their hands and are accepted of the Lord. The end of our coming hither was a reformation only of what was amiss or defective in the churches we came from: from which we made no separation, but a local secession only into this wilderness, with true desires and endeavours after a more full Reformation according to God's word. 1. Not a toleration of all Religions, or of the Heresies & Idolatries of the age we live in. I say, not a toleration of these so far as we have liberty and power for to help it. How inconsistent would such a toleration be, with the love of the one true Religion revealed in the word of God? would not such a state be guilty of having other Gods, where such a toleration is? is it not the end of Civil Authority, that men may live a quiet & peaceable life, in godliness as well as honesty? but not in the ways of ungodliness, no more then in the ways of dishonesty: in a word, the Gospel of Jesus Christ hath a right paramount, all rights in the world, it hath a Divine & Supreme right to be received in every Nation, and the knee of Magistracy is to bow at the name of Jesus. This right carries liberty along with it, for all such as profess the Gospel, to walk according to the Faith & Order of the Gospel. That which is contrary to the Gospel hath no right, and therefore should have no liberty. But the Laws which have been made by the Civil Government here, with respect unto Religion, whereby you have declared your professed subjection to the Gospel, and your non-toleration of that which is contrary thereunto; this will be a name and a glory to New-England so long as the Sun and Moon endure. And so much for the Negative, what the cause of God and his People amongst us is not, viz, not this World's good, not separation, not a toleration. 2. Now in the second place for the Affirmative, if my weakness was able to show you what the Cause of God and his People in New-England is, according to its divine Original and Native beauty, it would dazzle the eyes of Angels daunt the hearts of devils, ravish and chain fast the Affections of all the Saints. I crave Leave to propound it thus, Affirmatively; It is 1. Reformation of Religion according to God's Word. 2. A Progress in that Reformation. 3. The Union of Reformers. 1. The Cause of God and ours it was and is Reformation of Religion according to God's word. There was Religion in the Churches from whence we came, but New-englands' design in this vast undertaking, it was Reformation i. e. the avoiding of some special corruptions, and the Vigorous profession and practice of every thing, in Doctrine, worship and discipline, according to Scripture pattern: as in Heb. 8.5. when Moses was about to make the Tabernacle, he was admonished of God, saying, see that thou make it in all things according to the pattern showed thee in the mount. And our Saviour said unto his disciples, Mat. 28.20. teach them to observe all whatsoever I have Commanded. This was and is our Cause, that Christ alone might be acknowledged by us, as the only head, Lord, and Lawgiver, in his Church, that his written word might be acknowledged as the only Rule, that only and all his Institutions might be observed and enjoyed by us, and that with purity and liberty, with peace and power. This was the end of our coming hither, this is our Cause, hence I humbly conceive that the consent of the Synod here to the confession of Faith by the Assembly of Westminster, and the platform of Discipline published in the year 49 these for the substance of them, have carried with them a declaration of the Faith and order of these Churches, and are so looked upon by the reformed Churches abroad, unto which may be added many other books of our divines of the same import: and the practice of these Churches so far as we have attained. 2. A progress in Reformation. I conceive our cause is, not barely, a Reformation, but a progress in reformation; it was the charge of our Saviour to the Church of Philadelphia, hold fast what thou hast, Rev. 3.11. it is also the duty of the People of God to go on unto Perfection, Heb. 6.1. A conceit of having already attained a perfect reformation should be far from us: a true endeavour after a full reformation in the sense of our many defects, is the duty and Spirit of sincere Christians that advance the Word of God, as the only perfect rule, not that we have already attained or are already perfect, (as the Apostle speaks of himself, Phi●. 3.12.) but we are to press forward still unto this mark, that we may in all be conformable to the perfect rule of the word of God. Hence what we have attained in Doctrine, Worship & Discipline, according to God's Word, we must hold fast and then go forward unto any of the things of Christ, we are defective in, we must go forward still, but not backward, I say not backward, at for Instance. Our Fathers fled into this Wilderness from the face of a Lording Episcopacy, and humane injunctions in the Worship of God: now if any of us their Children should yield unto, or be instrumental to set up in this Country, any of the ways of men's inventions, such as Prelacy, imposed Leiturgies, humane Ceremonies in the Worship of God, or to admit ignorant and Scandalous Persons to the Lords Table, this would be a backslideing indeed: it would be a backsliding to the things which we and our Fathers have departed from, and have openly testified against, to be not of God, as in the Platform of Discipline, and many other ways. Instance again, if after such a public witness as hath been given amongst us against a toleration of all Religions, there should be a gradual yielding to a toleration of any false Religion, (either by Law, or against Law, for want of the Execution of Laws,) this also would be a heinous backsliding which the Lords jealousy will not bear. And for our Civil Government to put forth any act of consent unto either of the former, would be a thing to be trembled at, and Prayed against, that the Lord would keep them from. But on the other side: it is our duty to press forward still to the mark; and to make a progress in reforming what ever is amiss or defective amongst us, as in those the late Synod hath pointed unto, about the subjects of Baptism, and consociation of Churches. That Baptism be administered to the Children of Church Members who have right thereunto. And that the Communion of Churches be better improved amongst us. These are things we have been defective in, and therefore should be reform in a practical way. And that we be very careful there be no superstition amongst us, nothing supra statutum, in discipline no more then in worship that nothing be Imposed as necessary unto Church-Membership, which God hath not made necessary in his word; that there be no arbitrary way of Judging according to the private satisfaction or dis-satisfaction of men's Spirit●; and that no breach be made upon that order which God hath set in his Church between the Rulers and the Ruled. That whilst we witness, against superstition in some things, we do not fall into superstition in other things, but that the rule of God's word be observed in all. The People of God sincerely endeavouring Reformation, (yet through inadvertency, are subject to err, either in defect or excess; and while they would avoid one extreme, to fall into another: the way of God in his word is a narrow way, there are extremes on either side, the Lord requires it of us, that we neither turn to the right hand, nor to the left, that we neither add unto, nor take from, what he hath Commanded concerning the order of his house, Prov. 4.26, 27. Deut. 12.32. Heb. 8.5. Mat. 28.20. Hence it is our duty to use all circumspection that there be no additions to, nor detractions from, the Lords institutions, but that all may be according to Scripture pattern; that so far as is possible in this our state of imperfection, we may be complete in all the will of God, Col. 4.12. 3. Unto Reformantium: the Union of Reformers. I say, the Union of Reformers belongs unto this cause, for there is not any one duty more pressed by our Saviour Christ and his Apostles, than this of a holy and close Union amongst those that profess his name. Our blessed Saviour solemnly prayed for this, in the seventeenth of John that his Disciples might be one. The Apostle Exhorts unto this in Eph. 4.3. endeavouring to keep the Unity of the Spirit in the bond of peace; and he urgeth his Exhortation by an Argument taken from a sevenfold Unity, wherein all sincere Christians agree, verse 4, 5. there is one body, and one Spirit, and one Hope, one Lord, one Faith, one Baptism, one God and Father of us all. Therefore endeavour to keep the Unity of the Spirit in the bond of peace. And he beseecheth the Corinthians to mind Union, 1 Cor. 1.11. I beseech you Brethren by the name of the Lord Jesus, that there be no divisions amongst you, but that you be perfectly Joined together in the same Judgement, and the same mind, and that you speak the same thing. To the same purpose he hath a most passionate Exhortation to the Philippians in Chap 2 1, 2. if there be any Consolation in Christ, if any fellowship of the Spirit, if any bowels, and mercies, fulfil you my joy, that you be like minded, having the same love, being of one accord, of one min●: and sometimes, when he saw little hopes of it upon Earth, he looks up to the Lord in heaven, & beseeches him to grant this mercy to his Churches and People, as in Rom. 15.5. N●w the God of patience, and Consolation, grant you to be like minded one to another according to Christ Jesus, that with one mind, and one mouth, ye may Glorify God even the Father of our Lord jesus Christ. All which may leave a strong conviction upon us, that this belongs to the Cause of God, and his People, that there be a spirit of Union and Communion, amongst us in the things of Christ, and though it be the privilege of some times, when the Lord shall fulfil those prophecies in an eminent way, that his People shall serve him with one consent; and that the Lord shall be one, and his name shall be one: yet this is the duty of the People of God at all times, (especially at this time & in this place) to endeavour Union, that (so far as is possible) we may be of one judgement, of one heart, and one way, in all the Churches of the Saints. Hence there should be no affecting of dividing names and parties amongst us, but all should be for this, that the Lord may be one, and his name but one. Hence also it is desirable that one Catechism, one confession of Faith, and one Covenant were agreed upon and used in the several Churches as a means of consent. And hence again (so far as the Lord gives liberty) there should be a frequent use of Councils amongst us, to inquire after the mind of God and his word, according to the pattern in Acts. 15. and other Scriptures. It's true that in times of Popery, there was great abuse of Councils: yet it is as true, that in divers of the first Centuries there was great advantage to the truth by means of Councils, and in somewhat above the last hundred years, the work of Reformation was much promoted by the Godly Councils and conference of Reformers. It is a known passage of Melancton. V●ximus in Synodis et jam mortemur in illis. They were constantly searching the Scripture, that they might reform all according to that, and before them, the Churches of the Waldenses for many hundreds of years, walking in the simplicity of the Gospel, they had then frequent Councils, and their general councils every year, nor is there any one point more frequently insisted on, in the writings of our Divines of the congregational way then this of the right use of Councils. Not that the judgement of a Synod binds any further the 〈◊〉 hath Conformity with the Scriptures, but Counsels are a mean, which the Lord hath appointed, and promised to bless for clearing up of the truth and uniting his People therein. It is true, the best of Men may err; and there being divers measures of light and grace, there cannot but be different apprehensions in some things, and therefore where there is not so full an agreement as was to be desired, it is our duty to forbear one another in love, so far as we have attained, walking by the same rule, minding the same thing, leaving other things to God & time, Phil. 3.15.16. that is now, when all Gods means have been used, and yet some lesser things remain controversal amongst pious and sober men, who agree in the main, there is the place for Christian forbearance, not in order to separation, but in order to union, for so the Apostle joins them together, Ephe. 4.2, 3. in lowlyness and meekness forbearing one another in love, and endeavouring to keep the unity of the spirit in the bond of peace. In one word; union is to be endeavoured because the truth is but one, and forbearance is to be used because of the weakness of men, which yet is as far from a toleration of a false Religion, as the East is from the West. Thus I have showed you (as my weakness was able) what the cause of God and his people amongst us is Affirmatively, it is Reformation, a progress in reformation, and the Union of Reformers. Now I shall add but this one thing more, That this cause hath a Divine right, and a Divine liberty adjoined unto it, according to the law of liberty, the Royal Law of God, as it is called, James 2.8, 12. i e. Right from God, and liberty from God for his people, to do their duty to God and Christ, in matters of Religion according to God's word. Nor is there any power upon earth that can lawfully hinder this. And this is the chief interest of New England: i. e. it is the matter of greatest importance in itself, and of greatest concernment unto us. The one true Religion according to Scripture, being the only means to the highest end, the glory of God and the salvation of souls: and therefore what ever may be said of our interest in other respects, yet we may be sure of this, that here lies our predominat interest & cause, and the great end for which we came into this wilderness, and continue in it. And so much for the Use of Information. Use 2. It is for Direction, if the times be such, and the case be such, as the maintaining of the Cause of Religion, doth need and require more than ordinary help from the Lord himself, than it serves, to teach all that are sincerely affected unto this cause, what course we should take for the maintaining of it: and that is this, to commend this cause unto jehovah himself, beseeching him that he would maintain his own and his people Cause both now at this time even as the matter doth require; and hereafter at all times as the matter may require. Me thinks I look upon this present Assembly as in its proportion resembling that great assembly of the People of Israel mentioned in the text. Here are the heads of our Tribes, the Honoured Magistrates, and Deputies of this Colony, the Reverend Elders of the Churches, and a multitude of other Godly People; and I am persuaded you are affected to this Cause, as that Assembly was, your desire is to see Religion flourish, and the Cause of God and his People be maintained amongst us. I need not tell you what the times are, (shaking times, and trying times) wherein the cause of Religion is endangered on every side. I desire only to discharge the duty of a poor Servant of the Lord and yours, by putting you in remembrance of that which the Text here points us unto, namely, to commit this Cause to the Infinite Wisdom and good pleasure of the Lord our God, whose name is upon us, and who dwells in the midst of us, to interest him, and engage him, in the maintaining of it. This was Holy counsel given to Job in the midst of his plunges and distresses, job 5 8, 9 I would seek unto God, and unto God would I commit my Cause, which doth great things, and unsearchable, and mervellous things without number, who disappointeth the devices of the crafty, to set up on high those that are low, that such as mourn may be exalted unto safety. Say (Brethren I beseech you) is not this that you would have, that the Cause of Religion, and those that love it, may be in safety? then here is the way, for all the servants of God, to commit this cause unto him which doth great things and unsearchable, and marvellous things without number, unto him who hath maintained, who doth maintain, and will maintain his Own and his People's Cause according to the Counsel of his own will, for the Praise of his Glorious Grace. Quest. Now if it be demanded. But now should we commit this Cause unto him, that he may be engaged in the maintaining of it, above all that we can ask or think? Answ. I Answer briefly in this one direction, (which will be useful to the Honoured worthies of the General Court, and yet will also reach the meanest in the Congregation) that you commit the safety of this cause to the Lord himself, in the same way as you do commit unto him the Salvation of your own souls, I say, that we do all commit this cause unto the Lord even in the same way as we do every one commit unto him the Salvation of our Souls. You may see the bottom of this direction in 1 Pet. 4.19. where the Apostle adviseth Christians in evil times, to commit the keeping of their Souls unto God in w●l●ing as unto a Faithful Creator. I doubt not but there are abundance here that are acquainted with this, when in the midst of Spiritual distresses you commit your Souls to the mercy of God in Christ in the promise, you do also remember the way of well-doing, the way of God's Commandments, (the narrow way to life which our Saviour hath told us of) and in that way you do commit your Soul into the hand of Jesus Christ, Sanctifying him as your only and alsufficient Saviour. As David in Psal. 31.3, 5, 6. into thy hands I commit my Spirit, thou hast redeemed me O Lord God of truth, for thou art my rock and my fortress, for thy name sake lead me and guide me in thy way, for I hate lying Vanities, but I trust in the Lord. Now in the very same way we should all commit the safety of the Cause of Religion to the Lord himself. That is 1. In the way of Welldoing, 2. In the way of Humble Prayer. 3. Sanctify the Lord himself as the maintainer of this Cause. I entreat that I may borrow but a little of your time and patience, to explain these three Particulars and then I have done. 1. In the way of well doing. Commit this Cause to the Lord in the way of well doing, thus the Apostle informs us, that this is the will of God, that we keep in the way of well doing 1 Pet. 2.15. and upon this ground, he Exhorts in the same place, verse 13, 14. Submit yourselves to every ordinance of man for the Lords sake. Civil Government in Genere is an Ordinance of God, (the higher powers are Ordained of God, R●m 13.1.) but in Spe●●●, it is an Ordinance of man, though every form of Civil Government is to be subservient unto Religion, as its ultimate end; yet (hic aut iste singularis modus as divines use to speak) this o● that particular form of Civil Government is an Ordinance of man, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane Creature. Now mark I beseech you what the Apostle says, Submit yourselves to every ordinance of man for the Lords sake, whether to the King as Supreme, or unto Governors sent by him. This is our case, his Majesty the King whom the Lord hath set upon the throne is the Supreme Civil Governor under God, and over us; and the Government settled here by the Charter of this Colony is a subordinate Government, we are to remember our duty to both, and that for the Lords sake, for so is the will of God, that with well doing you put to silence the ignorance of foolish men, as the Apostle there speaks verse 15. This way of well doing, is a narrow way, (as every way of duty is) there are bypaths, and down-falls on either side, it is not good intentions, nor p●aefrau●es, that will excuse from going out of the way of well-doing, but here lies the exercise of Godly wisdom to keep in the narrow way of well-doing showed in the word of God, to fear God, and Honour the King, to give unto God the things that are Gods, and unto Cesar the things that are Caesar's. The Counsel of our Saviour is to be remembered, be wise as serpents, and Innocent as Doves, the Serpent's eye in the Doves head, becomes a Christian well, it is for the honour of Religion when the Servants of God carry it so as Paul did, so as to give no occasion; so as to cut off occasion from them that seek occasion, that we may be able to say as he did, neither against the Temple, nor against the Law, nor ●gainst Cesar have I offended any thing, Act. 25.8. and so as Daniel did in whom there was an excellent Spirit Dan. 6.3 and the excellency of his Spirit did appear in this, that he behaved himself so as those that sought to find occasion against him, could find none, for as much as he was faithful, neither was there any Error or fault in him, than said these men, we shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. My Fathers & Brethren, this is for our Admonition, and this will be for the Honour of Religion, when such as have the managing of Public affairs, are understanding in the times to know what Israel ought to do●, 2 Chron. 12.32. not what they can do, or what they will do, but what they ought to do, not what their liberty is, but what their duty is, and what their liberty is according to their duty. To serve the times in matters of Religion we must not: we must obey God rather than men, if it come to a stress, but in managing public affairs in such times as Daniel lived in the matter did so require for him to be so careful, as that no error nor fault might be found in him. This is for our imitation. The Holy Ghost informs us, it is the Wisdom of the prudent to understand his way, Prov. 14.8. And a wise man's heart discerneth of time and Judgement: and in Ephes. 5.17. Be not unwise, but understanding what the will of the Lord is. In two evils of sin, there is no Election, neither is to be chosen, but in two evils of affliction the less hath the respect of a good, and may be chosen to prevent a greater evil. In the question what is best, we are not only to consider what is best in itself, but what is best with reference to all the circumstances of a case. In matters divine where we have a clear Command, with Moses we must not yield an hoof, but in matters humane, Summum jus may be Summa injuria, standing upon extreme right, may prove extreme wrong, Salu● populi suprema Lex, the safety of the Commonwealth, is the supreme Law. And here, suffer me I beseech you to exhort you unto that which is the duty of us all, and that is, to be peaceable and faithful in Israel, according to that speech of one in a troublesome time, when there were some that said they had no part in David, 2 Sam. 20.19. I am one that am peaceable and faithful in Israel, it was the speech of a woman, but it may well become the wisest men and the most godly, to be peaceable and faithful in Israel. First peaceable from Schism in the Church, and sedition in the Commonwealth, or whatsoever tends unto faction, studying to be quiet, and every one to do their own work, and then faithful to the cause of Religion according to our duty to God: faithful to the King according to the oath of Alleg●●nce, and faithful to the Government here according to the Oath of fidelity. And be you all exhorted in the words of the Holy Apostle Rom. 14. ●9. ●●w after the things which make for peace, and beware of such things as may endanger it amongst yourselves, let none say that these or those are disaffected to the Cause of God and his People, because they see not 〈◊〉 some things as others do, do not impropriate the cause of Religion to some in opposition to others, who profess the same cause, none should speak of themselves as if they were the Godly party and eminently Saints and faithful with despising others, nothing is more offensive amongst Christians, then to confine Religion to some singular Opinion, as if Religion did mainly Centre there, there were differences at Corinth, but how doth the Apostle write unto them all, 1 Cor. 1.2. 2 Cor. 1.2. to the Saints at Corinth, and to all that call upon the Name of the Lord Jesus, their Lord and ours; mark that expression their Lord and ours, theirs and ours, wherein the Apostle checks the conceitedness in some that would impale and enclose the common Cause of Christ unto themselves and some peculiar Opinion of theirs, let us beware of this. And the Apostle saw it needful to admonish the best Christians, let nothing be done through strife or vain glory, or in a way of provoking one another, avoiding jealousies and uncharitable censures, being watchful that Satan get no advantage, this also is for our Admonition, and I hope that the votes of this day will make it appear you have a due respect unto your ancient Magistrates that have born the burden and heat of the day, and that you have no undue prejudice against any that have been and may be still instruments of public good. When once in Capua they were thinking of leaving out some of their Senators, they considered where they should have better and what might follow, (they considered what might follow) and this Reconciled their minds. Finally Brethren be you all of one mind in this to be faithful and peaceable in Israel, that as it hath been, so it may still be an honour to all the people of this Colony, that they are peaceable men; and whatever the rumours and surmises have been, yet I hope it will appear, such as are not yet fr●-Men will be so far from disturbance that they will not offer to vote in the Elections of this day. And I doubt not but the General Court will take the case into Serious Consideration afterwards, but for the present all should be careful that there may be a peaceable transaction of the public affair, and a peaceable Subjection to the Government here, and that all the People as one Man do manifest their due sense of the many, Blessings they have enjoyed under the present Government for so many years, that there may be conjoined Prayers and endeavours for the continuance of it, according to the Patent, which under God and the King is to be acknowledged as the foundation of the civil Government here. It is now 35 year since I well Remember, in the year 28 that one of the first Ministers that came over into this Wilderness, giving some account of his grounds in a great Assembly of many Thousands at Leicester in Old-England, he mentioned this as one, the mercy of the Patent, and the largeness of the Patent, from the royal Authority of England, for the people here to choose their own Magistrates, and to admit unto freedom such as they should think meet, and that Religion was the Principal end of this Plantation in his Majesty's Royal intention and the adventurers free possession. This whole generation hath seen how good the Lord hath been unto us in this Wilderness for so many years under the Government settled here by the Patent. And therefore at in the matter of Religion we are to keep to the Word of God, so in the matter of the Civil Government keep to the Patent. And thus to be peaceable & faithful in Israel, is the way of well doing, wherein we are to commit the maintaining of the Cause of Religion to the Lord our God. I shall now dispatch the other two directions very briefly. 2. In the way of humble Prayer, commit this Cause unto God by humble fervent and frequent Prayer as we are directed in the text: let these my Prayers be nigh to the Lord our God, that he maintain the Cause of his People Israel. When the matter requires more than ordinary help from the Lord himself, and yet the Lord seems to withdraw and to be asleep, than the Servants of God must awaken him by their Importunate Prayers, as the disciples in the storm did awaken our Saviour, saying; Lord save us or we Perish. When the People of God are faithful to own his Cause, and careful, neither to fall short of their duty nor to go beyond it, but keep in the narrow way of welldoing and yet meet with such storms of Providence as they are at their Wits end what remains then but Prayers & tears? O our God we know not what to do, but our eyes are unto thee, Arise O Lord and plead thy own Cause. Awake awake O arm of the Lord as in ancient times. 3. Last of all, Sanctify the Lord himself as the alsufficient maintainer of this Cause as David said, th●● O Lord art the maintainer of my L●●, Psal. 16.5. When the Cause of Religion seems ready to be spoiled by the professors of it, and ready to be mined by the opposers of it, yet there is one in heaven that is able and faithful, and watchful, and skilful, for the preservation of it, and therefore in quietness, and confidence, in returning and resting shall we be saved, as the Prophet speaks, Isai. 30.15. we should not only submit unto, but acquiesce and rest in the Infinite Wisdom and good pleasure of God, that he may do it in his own way, rejoicing in this, that the Lord Reigns over all. Give unto the Lord the Glory due unto his name, that he will not forsake his People, (he may afflict his People, and there may be need of it and Cause for it, but he will not forsake his People) for his great names sake, 1 Sam. 12.22. And be comforted in this, that the safety of the Church Militant lies upon the hand, and belongs to the care of Jesus Christ; the ship of the Church may be endangered, it cannot be drowned so long as the Lord lives, he hath a thousand ways (that we know not of) for him to maintain his own and his People's Cause. Now unto him be Glory in the Church by Christ Jesus throughout all ages, world without end. Amen. FINIS.