THE SAINT'S FULLNESS OF JOY in their fellowship with God: PRESENTED In a Sermon preached July 21. 1646. Before the Honourable House of Commons in Margaret's Westminster, Being the day appointed for Thanksgiving for the surrender of OXFORD. By the least of Saints, and the meanest of the Ministers of the Gospel, W. Cradock. LONDON, Printed by Matthew Simmons, and are to be sold by George Whittington, at the blue Anchor near the Royal Exchange. 1646. THere was an Order from the Honourable House of Parliament to print this Discourse, such as it is, allowing me the usual privileges vouchsafed in this kind; in obedience to which Order, I appoint Matthew Simmons and Hannah Allen to print the same. W. C. TO THE HONOURABLE House of Commons, ASSEMBLED IN PARLIAMENT. PEACE among Brethren is the Pearl that is lost in these days; which many pretend to seek, and all justly complain is wanting; many outcries there are for it, in the mouth's of some, whose hearts and principles are full of war and contention; Their words are Ps. 55. 21. softer than oil, and yet they be drawn swords; Yea such is the hypocrisy of this age, that it is become almost the Character of a Malignant, or Atheist, in all companies, with much seeming zeal and devotion, to pray and desire Peace, Union, Reconciliation, neglecting the while all means that may conduce to the same. Others there are (and those not a few) who long for Peace, and that sincerely, but not hitting the right way to attain to it, do often cast more Oil into the flame, and make the breach wider. This following Discourse (though it be the meanest of any that ever hath been presented unto you) points out the surest and readiest way to find this Jewel, (i) Fellowship with the Father, and his Son Jesus Christ. Fellowship with God necessarily begets fellowship between men. He only is an enemy to Man, that is not upon terms of friendship with God. God is love, and when we are in him, and walk with him, we cannot but be like him. Can we fully apprehend God as our Father, Christ as our Head, all the Saints his members, chosen and beloved, we should no longer by't, tear, and devour one another: a spirit of Love, Goodness, Meekness, Long-suffering, that is in God, and dwells in Christ, would run through all our veins; tempering our hearts, and framing our carriages Euk. 6. Ephes. 5. towards men, as God's in Christ hath been towards us. Yea, it would mollify our spirits towards all, even the worst of men, and make us live peaceably as much as in us lieth with all men. To give no offence to any man. Rom. 12. 1 Cor. 10. Titus 3. 1 Cor. 4. Mat. 5. To speak evil of no man. To bless when we are blasphemed. To give up our cloaks to him that takes away our coat, etc. And because there is a general distance grown between men and God, an intermission of spiritual fellowship, therefore these Scriptures are become now Apocryphal, which were precious Truths formerly to the Saints, (and it may be still are to a few) who studied rather to conform themselves to the strictest Rules, then wrist the Rule to their own carnal senses and corrupt lusts; a practice too common in these times. Oh that we could then do as the wise Traveller, who being wilderd in a Forest, despairing to find the way forward, returns thither where he first lost his way: We have lost our way, ourselves, our God, and all almost, by an Overviolent contention about Things external: We have cast dirt upon each other, that will not be wiped off our names in many Ages, opened the mouth's of the wicked, rejoiced the hearts of Papists, grieved the Spirit of God. Oh how happy should we yet be, if we would return to our GOD, renewing our fellowship with him in the Spirit! Surely it was better with us then when we made our Hos. 2 Fellowship with God, Holiness, Righteousness, our chief study, when Christianity, and the power of Godliness, was the Cement that united us together; When we were distinguished from the world, and known to one another by the style of Saints, Professors of Godliness, Honest-men. It is one of my firmest Principles, and by God's Grace shall ever be my practice, to make union and communion with God my main work, to study peace with all men; To Love, Honour, Receive SAINTS quà SAINTS; To receive, I say, those whom Christ hath received. The God and Father of our Lord Jesus Christ, bind up every one of your souls in that bundle, and so preserve your whole spirit, soul and body blameless unto his coming, which shall ever be the most unfeigned prayer of Your most humble servant, W. CRADOCK. A SERMON PREACHED at the late Thanksgiving, before the Honourable House of COMMONS, 1 JOHN 1. 3, 4. And truly our fellowship is with the Father, and with his Son Jesus Christ. And these things writ we unto you, that your joy may be full. THe chief end (Beloved) of your meeting here this day is to rejoice together, for those manifold mercies, that the Lord hath been pleased to bestow (of late especially) upon you and the whole Kingdom; and I suppose that we (I mean the Ministers) that are called hither by you, are intended to be (as the Scripture saith) as furtherers of Phil. 1. 25. your joy. But truly, Beloved, those mercies of themselves that are in your thoughts, and that have been spoken of here already at large, (I mean those victories, and surrenders of Garrisons &c.) though I confess they be very great, and glorious, yet they may in a sort be reckoned among natural things, they are at best but temporal mercies, and so they can produce but a kind of natural joy. For as we heard this morning, vide. Mr. wilkinson's Sermon. the effect must be, as the cause is. And as it is somewhat beneath a Christian to insist much upon those natural things, thereby to express natural affections; so is it much more below the work of a Gospel Minister to stir you up to such joys as these things do properly produce. Therefore my design at this time is (as God shall enable me) to raise you up a little above all these things, to lead you to spiritual joy, which indeed is the only true joy, at least the fountain of all joy. For take any other joy and abstract it from its spiritualities, than indeed you may say of it with Solomon, it is but as the crackling of thorns; Eels. 7. 6. it is light, short, superficial, and will undoubtedly end in everlasting sorrow. Therefore as I would not put you out of your way of rejoicing, so I wish I could screw you up to the truest joy, that is, to the most spiritual joy, which is fully laid down here in my text. And truly our fellowship is with the Father, and with his Son Jesus Christ. And these things writ we unto you, that your joy may be full. The Apostle in this Epistle writes to Saints, though he doth not describe, or decipher them by their names, condition, or the places of their habitation, (as Paul and Peter and other Apostles do) yet he styles them by a glorious title, viz. Beleivers, as you may see 1 John 5. 13. These things have I written unto you that believe on the name of the Son of God etc. And in writing thus to beleivers, his scope as I conceive was twofold, or he aims principally at two things, as you may clearly see if you peruse the whole Epistle. First, to build them up in their holy faith, to raise their faith to an higher pitch, or degree, whereby they might have, and enjoy, more fellowship with God the Father, and his Son Jesus Christ; and so by consequence be more joyful, holy, and obedient. This you shall see if you compare 1 John 5. 13. with this 1 John 1. The other thing that the Apostle aims at is, to increase Christian and spiritual love between one beleiver and another. And this he speaks much of throughout the Epistle, especially in the 3. and 4. chap. I shall not at all at this time meddle with this latter, my business lieth wholly in the former. Now the only means and way that the Apostle here takes to attain to this his aim is by discovering, or laying open Jesus Christ clearly and fully unto them, as we see ver. 1, 2, 3. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life etc. He takes this as the chief means, to build them up in faith, joy, love, and holiness; a discovery (I say,) or laying open of Jesus Christ unto them: and that not simply or carnally, but in his spirituality and glory. And therefore he useth an elegy for his person which of all other is the most comprehensive that I know in Scripture, he calls him the Word: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. withal he sets him out with his graces, and the privileges we have by him, comprehending them all in the word Eternal life. For as of all the titles that do express the personal excellencies of the Lord Christ that is the most glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word: so of all that hold forth the privileges that we have by him, there is not one word that expresseth them so fully as this of Eternal life; for it contains, and comprehends all the grace and glory we have with him. This is the course and means that he takes to wind up the Saints to a higher pitch of faith, holiness etc. Neither doth he propose Christ to them (though in his glory) as a thing uncertain, but he sets him forth with a great deal of evidence and assurance; therefore he saith, That which was from the begininng, which we have HEARD, which we have SEEN with our eyes, which we have looked upon etc. The meaning is not properly, that John having been an Apostle with Christ, did sometimes handle him, & sometimes lay in his bosom, and so this to be understood in a corporal way; but the meaning I conceive is this, we have known Jesus Christ, he hath been so revealed to us, with that fullness of assurance, with that perspicuity and clearness; that as in natural things, you have many senses concur together, to discover them, as eyes, ears, hands, etc. these things are very sure and certain: so (Brethren) saith John, that I may build you up in faith etc. I would lay open Jesus the word of God, that hath eternal life with him, as a thing that is as sure, and certain, as if ye had seen him, and tasted him, heard him, and handled him, as we ourselves have done; for as Jesus Christ by the Spirit of God had been made known in that clear manner with that certainty to John, so he goeth about to clear him with the same assurance also to other beleivers, that they also might have fellowship with the Father, and with jesus Christ, as he had. I will detain you no longer in the coherence of the words. In the words themselves there are three things to be observed. First, an Assertion, our fellowship is with the Father, and his Son Jesus Christ. It is a glorious one, as any I know in this blessed book. Secondly, an Asseveration (if I may so call it,) to this blessed Assertion, TRULY saith he, and truly our fellowship is with the Father etc. though I confess the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so emphatical as our word [truly] in English, yet as it stands here in its coherence comparing it with the beginning of the chapter, and observing the vehemency of his expression, we have seen and tasted and handled the word of life, we may well call [truly] a kind of Asseveration to this Assertion. Thirdly, the end that the Apostle hath to speak thus highly of this his fellowship, is not out of pride, or vainglory, as the Pharisee Luke 18. I thank God I fast twice in the week, I am not as other men. John did not speak thus out of pride of spirit when he saith, Truly our fellowship is with the Father, and with his Son Jesus Christ: as if he should mean all others are punies or carnal people in comparison of himself: no, but with humility and love, out of a desire to do my brethren good; these things I writ unto you that your joy may be full; I writ not these things to boast of, and make a show, but I am forced to write these things because I see with so much certainty the excellency that is in Jesus Christ, and do taste so much sweetness in communion, and fellowship with him, that I cannot choose but write thus unto you that you also may have fellowship with him. I will stand no longer upon the explication and division of the words, there is enough already said to lead us to many wholesome blessed truths that lie in and about these words, if God give us his Spirit, and we had time to look into them; there are many truths (I say) that well become john the Divine, as he is called; they are all divine, transcendently divine and spiritual: I will only touch 3. or 4. Observations, and then pitch upon one. The first is this. The more spiritual or divine Christians are, the more Obser. 1 they willbe taken up and employed about spiritual work. John is called John the Divine, not as we call Divines from Office, but from the excellency of Grace, and the clearness of divine manifestations, therefore the Ancients compare him to an Eagle; now John in his whole Epistle meddleth not with controversies, (especially about outward and external things,) but being wholly spiritual, he writes altogether spiritually, about spiritual substantial things from the beginning to the end. Mistake me not, I do not say that it is not lawful, and sometime convenient, for Ministers and others to have to do with such things but this is that I only aim at; whereas divers conceive that it is their spiritualness, the excellency of their grace, that they are carried on in Pulpits and Presses so vehemently in wrangling and striving about external things, it is to be feared that much of that zeal, violence, and labour is fleshly; and were we more spiritual, hundreds (I believe) of those Questions would be removed, that lie now like stumbling blocks in our way, according to that in the 2. of this Epist. ver. 10. He that loves his brother abideth in the light, and there is no occasion of stumbling in him. And were we filled with the knowledge of God, the love of Christ, humility and selfe-deniall, preferring each other before ourselves; certainly a world of these controversies would soon vanish away: As those that are spiritual can speak by experience. A second thing I would have you to observe, is this: The best way to bring either a Sinner to God, or to build up a Saint, in any grace, or in any point of godliness whatsoever, Obser. 2 is the spiritual promulgation, manifestation or declaration of Jesus Christ in his person, excellencies and Privileges, do and sufferings etc. This is the best means; therefore John useth only that, he lays down Jesus Christ as one that had been seen, heard, & felt, (as it were) to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eternal word that brought eternal life, and he expects that this should work in the soul faith, joy etc. I beseech you bear with me beloved, I fear we spend a great deal of our time almost in vain, and waste much of our labour, when we would bring our own hearts, or others to a duty, or stir up a grace, we use and urge so many moral Motives and Means; not that I say but we may use motives and means spiritual and moral, but if we did study to open jesus Christ fully to the soul, john 3. 14. if we did lift up the Brazen Serpent so as poor people might behold him, we should not need the tenth part of those means, exhortations, and pains that we now take: For in the Gospel we shall see (and it is our wisdom to follow the scripture; the nearer that, the better) the Apostles when they went forth to preach they told them a story (if I may so speak with reverence) of one Jesus Christ that was the word of God, and that was become man, and how he was crucified at Jerusalem, and how he was raised from the dead, and all this in a plain, simple, spiritual way and manner, and while they were telling these blessed stories, the Spirit fell upon people, and they believed, and had faith wrought in them. Faith is not wrought so much in a rational way, (I mean in a way of ratiocination) as by the Spirit of God coming upon the souls of people by the relation, or representation of Christ to the soul; and this our Lord himself hintes. As Moses lifted up the Serpent in the wilderness, even so must the Son of john 3. 14. man be lifted up, that whosoever beleiveth in him should not perish, but have everlasting life. You know the very beholding of the brazen Serpent, when people were stung, God so ordered it that the very beholding should bring help (though we know not how) to those that were wounded, and stung by those Serpents: so God hath ordained in his blessed wisdom that the discovery of Jesus Christ, the beholding of him, the eyeing of him by faith, should be that, which shall transform us into his image, and so conform us to any duty, as the Apostle saith, we are transformed while we behold him with open face to his glory. Hence it is that in Scripture 2 Cor. 3. 18. all godliness and every point of godliness, is often called the knowledge of Christ. For instance, justification in Scripture is called the knowledge of Christ; By his knowledge shall my righteous servant justify many. So also sanctification, Esay. 53. 2 Pet. 3. 18. Grow in grace & in the knowledge of Christ. After that by the knowledge of Jesus Christ they were cleansed from their sins etc. Truly, Beloved, every grace is 2 Pet. 2. comprehended in the knowledge of Jesus Christ, did we know Jesus Christ aright, savingly, spiritually, effectually, we should be full of faith, full of godly fear, full of humility, full of self-denial, full of diligence, and readiness to every good word and work, so that our main defect is in that, but I pass by that also. A third thing be pleased to observe from the coherence of these words, that Divine objects, seen by faith (if it be a saving and right faith,) carries with them as much evidence, certainty, and assurance, as any natural thing that we apprehend by any, or all our natural senses. We have seen, heard, and tasted, the more of our senses are employed to apprehend a thing, the more assurance, confidence, and evidence it carries with it. Put the five senses together to discover any natural object whatsoever, that cannot be more sure and certain to us, than all spiritual objects apprehended by a spiritual Christian, through a lively faith, are to him: therefore it is said that faith is the evidence of things not seen, Heb. 11. 1. of things invisible; he doth not say that faith is an opinion, a probability, a conjecture or a wild guess, but faith (saith he) is the evidence of things not seen, that is, of things that by natural reason you cannot see, yet making them as real and as evident as any thing we do see by reason, sense, and all. And thence (Beloved) you see that godly men in all ages have been so free to part with their credit, to renounce their profit, to lay down their lives, for spiritual things sake: now did they not apprehend a reality and certainty in them, surely they were no less than mad men, to forgo substances for shadows. It were no less than madness for a man to give himself up to be a prisener, when he might be free, to be a fool when he might be accounted wife, to be poor when he might be rich, if he did not see a reality in spiritual things for which he willingly forsakes and leaves all these other. The Saints in all ages have done so, we read in the Epistle to the Hebrew of Moses and Abraham how Heb. 11. they forsook all, Abraham forsook his country, Moses forsook Pharaohs house, and they were no children; for Moses was forty years old, saith the Scripture, when he refused the pleasures of Pharaohs house to embrace afflictions with the poor Saints. Whence was this think you? Moses saw him that was invisible, how? by faith, for all that chapter hath reference to, and is but an illustration of the first verse: Faith is the Heb. 11. evidence of things not seen, and all the rest are examples of the same. He saw him that is invisible, and by the same eye that he saw God, he saw all that belonged to God, and therefore saw that it was better to endure afflictions with the people of God, then to enjoy the pleasures of sin for a season. And that is the reason on the other side why we see all carnal men, and Hypocrites whatsoever, some time or other (when in any special manner God would have them deny themselves &c.) to falter, and flag, and at last fall utterly, which indeed are to be pitied, rather than censured by us men, in the flesh. For here is the case, there comes a command to a carnal hearted professor (that professeth godliness, but hath not learned Christ, as the truth is in Jesus) requiring him to forsake his credit, and undergo shame, to forsake his wealth, and be poor etc. this carnal heart having not the Prospective-glass of faith; he sees not any reality in spiritual things to counterpoise this loss, then doth he basely leave Christ, and throw off all his profession. Therefore I said we should pity them, as Christ did the young man when he bid him sell all, he was sorrowful, Mat. 19 22. saith the text. If he had seen riches in Christ, he would have sold all and rejoiced, and thought he had made a very good bargain: but I wave these things. I had another thing, I will only mention it, because happily the Lord may do some good by it; with all humility I commend it to my brethren, as the unworthiest Minister of the Gospel. We that are Ministers should in all our Ministerial works, propose some solid spiritual scope, or end to our Ministry, and to every part of it; as John did here, and the Apostles in every Sermon and Epistle. Beloved, I have known in my observation (which it may be hath been too critical in the works of others) many learned, godly (and otherwise able) Ministers, who took much pains, preached solidly, and yet in the end reaped some of little little, some no appearing fruit at all, of all their sweat, and labour: some of them professing in their old age they knew not that soul that ever was brought home to Christ by their Ministry. And this to my apprehension seemed to be the chief reason, (as to the work of man) they never did propose any particular end, or distinct scope to their work, which indeed they could not well do as having no spiritual acquaintance with the estates and conditions of their Auditors. He that would convert sinners, or edify Saints, aught to study souls, as well as books. And those Ministers I have observed to work most excellently, and labour most successfully, who have been accustomed to converse most with their hearers. I have also always thought (in reference principally to the discharge of my own work) that the mere preaching of two Sermons a week as it doth not reach the practice of the Apostles, so is Act. 20. 26. it not one half of the work of a Gospel Minister. As our frequent, familiar spiritual converse with our hearers doth furnish us with more skill to deal with the souls of others, so it conduces much to the quickening of our own, without which we shooting (as it Rom. 1. 11. 22. were) at rovers must often miss the mark, if ever we aimed at any: without which we are as expert Smiths that make curious keys and never consult with the wards of the lock, whereas a rude ilshaped key that is fitted to the lock is of much use, the other of none at all. This surely (might I crave leave to speak) is a common neglect in us, and a considerable defect in most of our Ministries, which makes many of us labour as it were in the fire. Neither is it sufficient for us to say, when God's work doth not prosper in our hands, that yet our judgemnet is with the Lord etc. unless we have in Isa. 49. 4. all things done the work of a Minister, which as I said before, is not half done till we have attained to some complete measure of acquaintance with the souls of our people, nor at all will be done till we have the skill of speaking to their very hearts, and particular estates. It was once a speech of a reverend Minister, Mr. Wrath that blessed Apostle of South - wales. who (because of the multitude of his hearers was often necessitated to preach in the Ch. yard) That there was not one person in that Congregation whose spiritual estate he did not fully know; and the success of his work was answerably, exceeding great and glorious: neither (said he) is there any Sermon I preach, wherein I teach them not at least one lesson more than any one of them all knew before, and yet I learn from them throughout the week, as much or more than they do of me on the Lord's Day. But (Reverend and beloved) I acknowledge with all sincerity it becomes me rather to learn, then to teach, only I beseech you bear with me thus fare. Now to come lastly, to the lesson that I shall insist on; from the words themselves: the other lessons lay but about the words of my text, and were raised only from the coherence. And truly our fellowship is with the Father, and with his Son Jesus Christ▪ And these things writ we unto you, that your joy may be full. The lesson that I would observe from these words is this. Fullness of joy, is a fruit or consequent of our fellowship with the Father, and his Son Jesus Christ. Now what this fellowship is; to open it at large is not possible to be done at this time: I will pitch upon one thing only therein, and that is a great piece, if not the chief in our fellowship with God, and Jesus Christ: that is, our oneness or union with the Father and his Son Jesus Christ: For there can be no communion, where there is no union; there can be no fellowship between God and us, if we be not one with him. And though fellowship with God and Jesus Christ, are not separated in themselves, and are seldom mentioned in Scripture apart; yet because I would not lay the foundation of my discourse larger and wider, than I have time to build thereon; I must therefore crave leave for this time to lay aside with all reverence, one blessed person in the Trinity, and speak of our fellowship, to wit, our union with Christ, and so contract the doctrine to a little narrower compass, thus: Fullness of joy is a fruit of our union with Jesus Doctr. Christ. I contract it to this, as for the times sake, so also because I desire rather to go to the bottom of one truth, then to start up many: I will give you two places of Scripture to prove this. The first is in Joh. 15. from the beginning to the 12. verse: I am the vine, and ye are the branches, etc. you know the parable. These things have I spoken to you (Saith Christ) that my joy may remain in you, and that your joy might be full. Understand this Scripture (briefly) thus. Our Lord Christ was now going to Heaven from his Disciples, and here in these chapters 14. 15. and 16. he takes a great deal of pains to comfort them, to make them as cheerful as he could, in parting with him, and he gives them many blessed words of comfort chap. 16. 23. chap. 14. 13. to feed on, as that their prayers should be all answered: And though he did go to Heaven it should further their prayers, and they should have the Spirit the sooner, the Comforter: And among the rest, he tells them, I am the vine and ye are the branches: there is a world of chap. 16. 7. comfort and joy in that; though we go asunder and are now to part, yet ye are branches graffed into me, nothing can separate us, I am the vine, and my Father is the husbandman, he will have a care that I nourish these branches to everlasting life: and the reason wherefore I tell you all this is, that your joy may be full, that when I am gone to Heaven, you may for ever remember the union that is between us, which Heaven and earth and hell shall never break or dissolve: this is one Scripture for the confirmation of this doctrine. The other is in Joh. 17. 11. compared with ver. 13. our Saviour prayeth there, Holy Father keep them through thine own Name, those whom thou hast given me, that they may be one as we are one. Christ Jesus now prays for his in Heaven, though they know it not but by faith: But here he prays in their very hearing to comfort them. And as Christ preached to them that he was one with them, so he prayed to his Father in their hearing, that they might be one, and kept one as he is one with his Father: whereto is all this? These things I speak in the world: why so? he might have done it in Heaven; but I do it in the world, that they might have my joy fulfilled in themselves: as if he had said, I know it is an exceeding great joy to my poor disciples to hear me preach, that I & they are one, but it is more to hear me pray thus for them, for they know, that thou never deniest me any thing, john 11. 42. and I pray, that they and I may be kept one for ever, as thou and I are one. So much for the proof of the doctrine. Now I shall endeavour to open, and explicate this a little to you; which that I might do, there are two or three Questions, (though I shall not be able to reach them all) that would be necessary to be resolved: The first is this, What is meant by fullness of Quest. 1 joy? The second is, What kind of union or oneness is this, Quest. 2 that beleivers have with Jesus Christ? The third is, Wherein doth this union stand? whereof Quest. 3 doth it consist? And I hope by that time. I have opened the first, and second, I shall not need to speak to the other. The first Question than is this, what is meant by fullness Quest. 1 of joy in this place? You must understand that joy ariseth always from Sol. 1 the apprehension of some good, either presently enjoyed, or hoped for: Good is the object of joy, whether that good be really good, or seemingly good, whether we enjoy it for present, or hope to enjoy it hereafter, it works joy in us. There are 4. sorts of good, and but four in the world worth mentioning, (I mean of general good things which may cause men to rejoice;) and of those 4, the three first will not bring in fullness of joy, they have but a little, short, scanty joy with them; & the fourth doth the deed. The first is outward mercies, as health, wealth, prosperity, victories, peace, deliverances, etc. Beloved, these are outward mercies, temporal mercies, (as we call them) and these (I confess) bring in some joy to the soul, but not full joy; which is true both of the having of them, or being instrumental in them. 1. The having of them: it is comfortable to have peace after war, and to have plenty, and trading, our shops, and highways open etc. we may rejoice in these things. For godliness doth not unman 1 Cor. 7 30. us, it doth not hinder the course of any true natural affection in us: neither doth God blame us for rejoicing in these things. But surely the having of these things doth not bring in full joy, because it is possible these things may be curses, as well as blessings: and at the best they are but external temporal blessings, they sink not to the bottom of the heart, and they last but for a season. 2. No, nor being instrumental in procuring them. I confess that as the Apostle saith (citing the words of Act. 20. 35. our Lord) it is a more blessed thing to give then to receive, so it is a great deal more happy, and a far more comfortable thing, to be instrumental to procure peace, and welfare to others, than the enjoyment of those things ourselves. And this is for your comfort (without flattery be it spoken) I mean our Parliament and our Armies, it is much I say for your comfort and it may bring a great deal of joy to you, that not only you have outward mercies, as peace etc. but that you have been the chief instruments to procure all our mercies. And as I said it is a great deal more comfortable to do good, then to receive it, to be instrumental in procuring these things, than the mere having or enjoying of them. For in Scripture you shall find Cyrus, though else (it Esa. 44. 28. may be) he was a carnal natural man, yet he is called the Shepherd of God, his Anointed: because he was an instrument, whereby the Saints enjoyed peace and Esa. 44. 28. deliverance. You shall never read in Scripture that Esa. 45. 1 men are called Gods Anointed, simply for having worldly things: nay, there is sonmewhat like the contrary, they are called the men of the world, that have their portion in this life, and woe to you that are full. But although Psal. 17. 14. Luk. 6. 24. 25. this latter may bring more joy than the other: yet truly, Beloved, it will not bring in, full joy: why? because as Paul speaks of preaching, a man may be a means to save others, and he himself a castaway; a 1 Cor. 9 ult. man may be as Noah's Carpenters, that helped to build an Ark for him, and themselves drowned: therefore though it may bring thee joy, yet if Christ be not in thy soul, if thou have not union and communion with the Father, and his Son Jesus Christ, it will be but a poor comfort to thee to say, I have saved a Town, I have won a City, I have subdued such an enemy, reduced such a Garrison, broken such an Army: this may bring joy, but not full joy. A second good that men look on as that which produceth joy, (which is a little higher than the former,) is the common gifts and graces of the Spirit of God, as working of miracles, healing the sick, dispossessing men of Devils, and those gifts that among us are now extant, as the gift of illumination, prayer, preaching, expounding the Scriptures: and if you look on these things as divided from Christ, either the having of them, or the exercise of them, both these things may bring joy, but not full joy. The having of them. Judas, Simon Magus and the disciples whom our Lord compares to the second and third grounds, had these gifts amongst them, some Matth. 13. more, some less: and they rejoiced, saith the text, Mat. 13. but you know job saith that the joy of the hypocrites is but for a moment. And notwithstanding all these gifts, (yea and the performances or plausible duties which flow from them) without union with Christ men are but hypocrites, we may call them so, and so their joy is not full being but for a moment. Secondly, there is some joy in the acting and exercising of common gifts, and graces, as we read in Luk. where the disciples had been abroad casting out Devils, and rejoicing therein, our Lord checks them: In this, saith he, rejoice not that the spirits are subject to you, Luke 10. 20. but rather rejoice that your names are written in Heaven. The meaning is not, you shall not at all rejoice, for Christ to have a company of poor fishermen persecuted in the world, to work on people so as to dispossess them of Devils, to heal the sick etc. doubtless they were in a sort allowed to rejoice, but the meaning is this, Rejoice not, that is, expect not complete joy from these things, take no such great delight and pleasure in these things, but rather rejoice that your names are written in Heaven, that is, in a manner the same as if he had said, that you have union and communion with the Father, and his Son Jesus Christ. The third good thing we use to rejoice in, is fare higher than this, and yet produceth not fullness of joy, that is, the saving graces of the Spirit of God. I pray Beloved understand me in this warily. There is a great deal of joy surely in the having or exercising any saving spiritual grace. Therefore the Apostle saith, righteousness, and peace and joy in the holy Ghost. Rom. 14. 1 Wheresoever there is righteousness & peace in the heart, there joy in the holy Ghost follows. And in doing any thing out of a sincere spirit, out of the power of grace, there is much joy, which God allows us. I meet him (saith God) that rejoiceth and worketh righteousness. Esa. 64. 5. There is no act of righteousness that is done in sincerity, but it is as meat and drink to us, as our Lord Christ saith, John 4. yet for all this, there is not, there cannot be fullness of joy from the apprehension of any grace, or the exercise of it in our souls: For if you take grace and abstract it from our head Christ but in your thoughts, and imaginations, (for so you may do) it is but as a dead thing, (as blessed Preston saith,) it is but a creature, and would perish as other creatures, were we not united to a Fountain of grace, he that hath most grace in him, his grace would die and be extinct. Grace is as the beams of the Sun in a house through a window: cut off the beams from the Sun, shut the window, & they are gone. So I may sum up all these things, and comprehend them (respectively) in those words of the Prophet; Behold all ye that kindle a fire, & compass your Esa. 50. ult. selves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow. Beloved, all these put together, certainly make many fine sparks of joy, some more, some less, but if you go no further, yea (if it were possible) that you, who have saving grace should rise no higher, and seek joy no where else, all that ye should have at the hand of God in the end would be, ye should lie down in sorrow. But lastly, there is a fourth good that brings indeed fullness of joy, and that is the Good (if I may so say) that is in God himself by jesus Christ: (For we cannot think a thought of God but only in Jesus Christ,) and that, and that only brings fullness of joy. If you ask how? It brings it especially 3 ways. First, this good is exceeding full and perfect, the others are scanty, and imperfect. Things fully good bring full comfort and joy. If a man look on his own grace, for instance, love, he shall see little of love, but a great deal of envy and hatred: or if there be a little delight in God, there is withal a great deal of awkwardnesse, and averseness, but if we look into the fullness of Christ, we shall see unsearchable treasures, riches that have no end. Ephes. 3. 8. Secondly, the good in Christ hath a: perpetuity in it; as David saith, in thy presence is fullness of joy, and in Psalm 16. the next words, pleasures for evermore. Beloved, there is an end of all the comforts of this world. As the Apostle saith, those that rejoice should be as though they rejoiced not, they that buy as if they possessed not, for the 1 Cor. 7. fashion of this world passeth away, and there will be an utter end of those things that are below: But what is in God, and in Jesus Christ, will be full and fresh to all eternity. Thirdly, a Saint hath a right and interest in all this Good to all eternity, and here comes in the fullness of joy and not before. The second Question for the opening of this truth is this: What manner of union this is, that we have with Jesus Christ, that brings in this fullness of joy? For answer to that, take notice of these 4 things. First, it is a very near union that a poor Saint hath with Christ: I say Saints, because poor sinners, drunkards, enemies to godliness, they have not yet any share in this union or benefit from it: God may in his time give it them; but Saints and beleivers, they have a near union with Christ. You will say how near? If an Angel were to speak to you he cannot satisfy you fully in this: only as fare as our understanding can reach it, and the creatures can serve to illustrate these things, thus. Whatsoever by way of comparison can be alleged, concerning the combination of any one thing with another (whatsoever it be in the whole Creation of God) that, and much more, may be said of our union with Jesus Christ. To give instances out of the Scripture: see what one stick is to another being glued together, see what one friend is to another, (as Jonathan and David that are said to be woven and knit each to other) see how near the Father and the Child are, how near the Husband and Wife are one to another, see what union is between the branches and the vine, the members and the head, nay one thing more, see what the soul is to the body, such is Christ and so near is he and nearer to the person of every true beleiver: as Paul saith, I live not, but Christ liveth in me, as if he should say, Jesus Christ is to my soul and Gal. 2. 20. body, as the soul is to the body of a natural man, that acts & quickens it naturally: Beloved, there is a marvellous nearness in this union. Secondly, it is the most real union, these things make for our joy, for it was not in vain that Christ spoke of these things before he went to Heaven, that their joy might be full) I say it is a most real union. As there is a greater nearness; so there is a greater reality in our union with Christ, then is between any natural things whatsoever, they are but shadows of spiritual things. It is not a notional union, as some conceive that Christ and we are united as the object is united to the understanding; for when a man conceives of any thing, that thing is united in an abstracted metaphysical way to the understanding: so hypocrites may have a great deal of union with Christ, they may go far, and have much knowledge, and light in the apprehension of spiritual things. You may see the difference of this union, by comparing that union an husband hath with his wife, and that union which his mind and understanding hath with any other person; it is not as when a man's understanding conceiveth of another woman, by mere imagination, and thought of her, there is a kind of union between her and his understanding: But this is another kind of union that is between a man and his wife, by the bond and tye of Matrimony, that is a real union, that is conceived by some to be the meaning of that place Hos. 2. I will marry thee in faithfulness & judgement, or in truth, as some read it, I will marry thee in truth: I would not have you think the union between Christ and the Saints is nothing but a poor empty Notion or imagination, but I will marry thee in truth, (i) thou shalt be my wise in reality, as much, or rather more really, than man and wife are united by Marriage. Thirdly, It is a total union that is between Jesus Christ and his poor Saints: (Oh, this is full of comfort if you look on it spiritually) that is, whole Christ is united to the whole believer, soul and body. Thou hast all Christ, whatsoever thou canst conceive to be in the Father, or in Jesus Christ, 'tis really and wholly thine: as I could give instances had I time out of Scripture. Thou art one with him in his Nature, in his Name, thou hast the same Image, and grace, and Spirit in thee as he hath, the same precious promises, the same access to God by prayer as he, thou hast the same love of the Father, all that he did or suffered thou hast a share in it, all is thine, thou hast his life and death, as the Apostle saith; so on thy part he hath thee wholly, thy Cor. 4. nature, thy sins, the punishment of thy sins, thy wrath, thy curse, thy shame; so he would have thee all, thy wit, thy wealth, thy strength, all that thou art, or haste, and canst do for him, so thou hast Jesus Christ: It is a total union, My Beloved is mine, and I am his, whole Christ from top to toe is mine, and all that I am, have or can do, for evermore is his, it is total. Lastly, it is an inseparable union, it can never be broken. I will make (saith God) an everlasting Covenant with them, that I will not turn away from them, to do them good, I will put my fear in their hearts, that they shall not departed from me Jeremiah 32. This is a glorious word, but the poor Christian will say, 'tis true, thou wilt not turn away from me, I know thou wilt not, but I shall turn away from thee. I turn every day towards sin and Satan. Why, saith God, I will put my fear in thy heart, that thou shalt not turn away from me, we shall be kept together for evermore, and never separated. Thence Paul triumphantly challenges all enemies in heaven, (or rather in Hell,) to do their worst to break this knot; Who shall separate us from the love of God in Christ? shall tribulation, Rom. 8. distress, famine & c? come all that can together, and see if that blessed union between me & Christ, shall ever be broken or dissolved by all that you can do. Now (Beloved) a word, or two of Use. I will wave the other Question, that happily would be necessary for the further opening of this Doctrine, because I will not weary you: you see what fullness of joy is, and what this union is: and by what you have heard already you may easily convince yourselves, that fellowship and union with Jesus Christ, will bring fullness of joy to the soul. The uses are these briefly. The first is this, you may hence behold (if the Lord Use. 1 open your eyes, for so it must be) what a glorious state and condition God hath placed a Christian in, a poor Saint, be he never so mean, or miserable otherwise in the eye of the world: his condition what is it? He is one with Jesus Christ, as Christ is one with the Father. There is a blessed place in Zachary where Jesus Christ is called God's fellow. Awake oh sword against my shepherd, Zach. 13. 7. against the man my fellow, Christ is one with the Father, he is his fellow, and every Saint is Christ's fellow: he is anointed with the oil of gladness above his Psal. 45. 7. fellows. Christ is God's fellow, and we are Christ's fellows. There is a kind of analogical proportion (not Geometrical of equality, as they call it) between Christ and Saints in every thing: run them over in your thoughts, and take a view of all Christ, what he is in his Person, in his glory, in his Spirit, in his graces, in his Father's love, and in the access he hath to the Father, in all these with what more you can imagine in Christ, we are in a sort fellows with him. Only with this difference (that you may not stumble) Christ hath the pre-eminence in all things, every Col. 1. thing in its own order, The Father is above all, and we by him: all comes from the Father first to Jesus Christ, 1 Cor. 15. and all we have is by Marriage with jesus Christ, and we must abide in our union with Christ, as he doth abide with his Father. Moreover between him and the person of the Father, there is an Essential union, and ours is virtual by the power of the Spirit of God; he by his union hath all good things without measure, and we by ours in measure: as it pleaseth him to distribute. But excepting these things, Jesus Christ and we are fellows, for so God calls us. Therefore (Beloved) did but the Lord by his holy Spirit unveil all your eyes, and give you but one glance of what the estate of a Saint is, that is united to Jesus Christ, who in this place would not be a Saint? who would not be a Christian? who would be a drunkard, a swearer, a persecuter of godliness? who, I say, would be such a one, that knows the treasure, riches, and happiness of a Saint in Christ? our ignorance of this makes men refuse Christ, and go on in sin. For every man naturally bargains (as he apprehends) for his gain, and never for his loss: that is the reason I say, that we bargain not for Heaven and for Christ, because we think it is for our loss, and this because God hath not opened our eyes to see the unsearchable riches and treasures that are in Jesus Christ. Besides, were the happiness of a Saint rightly understood and seriously considered, who would be a backslider? you hear what a Saint is, he can go and say to his soul and his fellow Saints, our fellowship is with the Father, and with Jesus Christ. Who would relinquish Christ and all in him for some base lust? O saith the Author of the Epist. to the Hebrews, let there not be a Heb. 12. 16. profane man etc. Esau was a profane man, he had godly parents, and was religiously educated, yet the Apostle calls him profane, why? because for a little morsel he sold his birthright; and there is a fare greater disproportion between the riches of Christ, and the base lusts that we hanker after, then between Esau's inheritance and jacob's pottage; therefore look to yourselves in these things, you that are ancient Professors, who begin to backslide apace, and take this as a means to help thee when thou goest to get such a ones favour, to make such a one thy friend, to get such an office, and the like, wherein thou must yield to sin, and join with sinners in their wicked designs, see what a bargain thou makest: Thou relinquishest Christ Jesus, and all thy portion in him, to purchase these vain frivolous things. Another Use I will touch but briefly, this is the reason, why the Lord takes it so well or ill at our hands Use. 2 that we use his people kindly or unkindly; why should the Lord be so much offended to see his poor Saints (that are ready to beg at your doors,) oppressed and wronged, persecuted, & c? because even they are one with Jesus Christ. That is the reason why on the other side, he takes it so kindly that we do any thing for them, that we be tender and careful of the good of his poor Saints, because it is to me, saith Christ: He that bestows a cup of cold water to one of his little on's in the Mat. 10. 42. name of a disciple, shall not lose his reward. Why so? he that receiveth you receiveth me, that is the reason; so in Mat. 25. I was hungry and you fed me, naked and you clothed me, thirsty and you gave me drink: When did we see thee Mat. 25. hungry or thirsty or naked? In as much as ye have done it to the least of my members, ye did it to me. See on the contrary, he that toucheth a Saint toucheth the apple of God's eye. And the reason he is so angry is, Zach. 2. 8. because now the Father, and Jesus Christ, and the poorest Saint, are really and totally one, each with other; strike at one, strike at all. Therefore I beseech you make this use of it, be kind to the poor Saints, notwithstanding their meanness, outward weaknesses and frailties, though they be poor, base, and vile, yet they have a glorious head and Husband. Thou thinkest it is an easy thing to suppress a poor Saint, to overthrow him, and overcome him: and indeed it were so, but that he hath a great party in Heaven, greater than all the world, therefore there is no enchantment Mr. wilkinson's Sermon. against Israel, as you heard from the Lord this morning. Thirdly, I would give you (in these times when every body speaks of reformation of Religion, Use. 3 and the like) one word of direction, in point of Church fellowship, or communion, one with another, (i) Take heed you do not make any outward external thing, the main pillar and foundation of your Church-fellowship, of your Christian Communion. As (v. g.) if any should conceive the way to constitute a Church to be by an external Covenant, a formal confession, baptising this way, or that way, (I mean by dipping, or sprinkling) or by conjunction of opinion in some controverted point: (I do not at this time condemn or commend any of these things for the matter of them, but only this I drive at) if you build your Christian fellowship and communion upon any one of these things, or such like, making them the main pillar of Christian communion; it will be more like a carnal faction, than a spiritual communion. Take therefore the Apostles rule in the text, we have fellowship with the Father, and his Son Jesus Christ. And what follows? these things we writ, that you may have fellowship with us, and truly our fellowship is with the Father, and his Son jesus Christ. That is the main and principal ground of all Church fellowship, of Christian fellowship, of the Saints one with another. Therefore when I have communion with a Saint, I must not look so much whether he be of such an opinion, or whether he have taken the Covenant, or have been baptised * I speak not this as if my opinion were for rebaptisation or against the baptising of the infants of believers, the contrary appears by my practice: but only, that such difference of opinion should not hinder their mutual receiving each other to fellowship and communion, who are in fellowship with God and jesus Christ. once or twice or ten times, but see if he have fellowship with the Father, and with Jesus Christ; if he hath, he is one of the body, and a fellow-member, and we must fall in immediately with him; though withal, I am to use all means, in love and meekness, to recall him from his error according to the rules of Scripture. But you will say, how shall it be known that he is such a one? I will name but two general rules, the best, and the clearest that I know in the whole Scriptures to satisfy you in that. In the first place consult with that in Coloss. 2. 19 not holding the head, saith the Apostle. That is, when a man sees a Christian, for matter of doctrine, judgement or opinion, to hold the head Jesus Christ to be the Son of God, and justification by him, sanctification from him, according to the Scriptures etc. though in external things, it may be he doth not as yet see this or that Government so clear in the word, or any other circumstantial truth controverted amongst the Saints, (these and such like things cut him not off from the head) these things do not un-Saint him, Rom. 14. And therefore woe be to thee if thou reject him. The second rule is laid down in the words following my text; if ye walk in the light, saith the Apostle you have fellowship: (q. d.) Brethren I would have you to have fellowship with us: But if we walk in darkness we lie, and do not the truth: but if we walk in the light as he is in the light, we have fellowship one with another. What is this light? It is holiness of life and conversation. If a man doth righteousness he is borne of God, 1 john 3. as if he had said, this is the rule that I go by, he that walks with God, calls on his name, teacheth his family, hates that which is evil, takes pains in that which is good, etc. him I account to be a man that is borne of God, he walks in the light, with whom I ought to have fellowship and communion. Beloved, I had many more Uses, as to examine ourselves by what I have said, whether we have commumunion, and fellowship with Jesus Christ: whether the Image of Christ be on us: have we his graces? are we like Christ? remember that word Rom. 8. 9 which will sound terrible in thine ears when thou comest to die, If any man have not the Spirit of Christ he is none of his: hast thou the Spirit of Christ? did Christ walk, and talk, and plot, and design against the people of God as thou dost? Remember if thou be one with Christ, thou hast the same Image, the same Spirit, the same Grace, the same life, in a word, thou dost not Gal. 2. 20. live but jesus Christ liveth in thee. This may comfort us also, (if we apprehend it spiritually) if we be poor, we are married to one that is rich; if full of wants, there is a fullness in Christ to supply us; if tempted by Satan, in him we are more than Conquerors, we shall tread Satan under feet; if trampled on Rom. 16. 20. by the world, yet we are Kings and Queens. The same anointing that is poured on him the head, runs down to the skirts of his garments. And it should be an incitement to all of us who profess ourselves believers, to walk in the light, to walk as those that are married to Christ: Doth it become a Son of God, a member of Christ, to be proud, to be froward, to shark, to cheat to be a worldling, as many professors in this adulterous generation are? walk therefore I pray as children of the light. And so I have done. But it may be you will say, What is this to Oxford, Farringdon, or Worcester, the business of the day? Truly Beloved, Jesus Christ is good for all things, at all times. And as touching the mercy of God in these things to us and the Kingdom, the Lord hath been pleased to teach you this morning more largely and fully than I am able to do, the Lord sanctify it to you and me: a few words indeed I had concerning that subject, but they are for the most part, spoken to you already by our Reverend Brother, therefore I shall but touch upon them. First, it is a word of information to us all (I am sure I have it from the Lord, and his word) that we learn from our mercies, (Oxford especially) that every proud and high thing that exalts itself against Christ and his people, God will throw down. I myself was a spectator, an eyewitness, when the Lord delivered that City, that University, into the hands of our Army: and being there I did study and strive according to the small portion of grace I had received, to meditate what I might learn for God's glory and the good of my soul from that business; and amongst all the mean thoughts I had, this came in with the greatest glory into my soul, that beholding that University that I had formerly known and heard much of lately, I was filled with admiration, to see how all the pride of that place was brought down in one day. Thought I surely the design of God in these days, is to bring down one proud thing after another, that exalts itself against Christ. It was a gallant University; what a strong impregnable Garrison was it also? There was all the Military art of the Kingdom, there was the Law, learning, policy, and wit of the Kingdom, and some conceive the wealth of the Kingdom too had for a long while been there also, there was line upon line, and Bulwark upon Bulwark, and fence upon fence; and it was the very Centre of all the enemies of God; when they had been routed abroad, or frighted at home, then presently away to Oxford as to a sure refuge: yet Oxford though it were never so rich, so learned, so fortified, so filled with Princes, Nobles, finest witted scholars, and best skilled soldiers, most experienced Politicians, though it was the very Queen of England, yet Oxford it must stoop down and fall. And in these times for my part I apprehend nothing (with more clearness and evidence) of God's meaning in all his work in these days, then that it is his glorious design to bring down every high look, and every Oh thou opposer of God & godliness lay this to heart. proud thing that exalts itself against Christ. These are the last times, read Esa. 2. you shall see it at large: and we have seen by experience also what course God hath taken with many. You know four or five years ago, off goes the head of one great man, than a little afterwards some others arose, and down they go also. And now at Oxford, they had as I said, art, wit, and strength, policy, nobility, wealth, and what not but Grace? (which were the very words of some of them,) and where are they? Take it for a truth of God, if any ☜ start up yet in their room, if any grove grow up to eclipse God's glory, or shadow his house, if any thing or person will exalt itself against Christ, I am confident, it is God's purpose and glorious design to cut them off, God will bring them down to the dust. Learn therefore to walk humbly before the Lord, and do not strive any longer against the stream; and though the Lord have given you such power and peace that you have no enemies, yet take heed lest any of you step up in their stead; for be assured, be you never so great, (as God is in Heaven, and we are on earth,) that man, family, faction, or crew, that will go about to oppose God or his people, God will throw them down: lie low therefore on the ground, and give glory to Jesus Christ. I had also a word of exhortation, but my Brother hath prevented me, and spoke most of my thoughts concerning that already, only if you will give me leave to mind you, I desire you to take heed of provoking that God, who hath done all this for you. I will instance in two or three things. First, I am afraid some of you make too much hast to be rich, now trading, Customers, Offices etc. come in; Pro. 28. 20. Oh pause a while and consider what God hath done, and whence he hath raised you, and make a spiritual improvement of that first. Secondly, oh that you would be exhorted now to hear the cause of the poor, and the widow, oh that you would be like Job who made the widow's heart to sing: O he is a blessed Magistrate, a blessed Parliament-man, job. 19 13. a Prince, a King, that can say so, I made the poor widow's heart to sing, I did take their Petitions, and would have them read, & did see something done in the Committees before I gave over, and not trifle out the time; when people's livelyhoods and lives were at the state, I have not been of those whose profession is to give only fair words, and yet do nothing for their relief; I desire with humility that you would take that, as an admonition from the Lord. And then take heed of insisting too much upon forms. Truly I am not of their opinion that would sublimate Religion into airy notions and Chimeras out of all form, but yet take heed that you insist not too much: (i) so as to lose the power of godliness while you pursue the form. The Saints in England doubtless heretofore, though they had less beauty by reason of the want of Discipline and government than other Churches beyond-sea, yet they had (as you were not long since sweetly taught in this place) more fruitfulness See Mr. Tho. goodwin's Sermon before the House of Com. Feb. 25. 1645. & power, then most reformed Churches a broad: and it is much to be feared, if we ourselves now, were compared with ourselves heretofore, we should be found to have more power, holiness, truth, love and diligence in God's service heretofore then now we have. Therefore take heed that out of zeal to set up a form of Government etc. you do not forgo and forget the power of godliness the while. Another thing I would take the boldness to mind you of, (now we are in peace,) is, to hasten to the help of our Brethren: you know what Moses said to the Num. 32. two Tribes, when they stayed on the further side of Jordan, you have gotten fine seats for yourselves, and you will build houses and sheepfolds for your cattles etc. you will let your brethren go over to fight, while you sit here; this was the manner (saith he) of your Fathers to provoke the Lord, but if you do so be sure your sin ver. 33. will find you out. So I say unto you, if you will now go and build houses, and settle yourselves in the world etc. and will not send over for the effectual relief of Ireland, though you lie never so close and safe, your sin will find you out, this sin will hunt you as a hound; (so the allusion is) it will lie at the door as a Mastiff at the threshold. Therefore as the Lord hath begun to Gen. 4. smile upon us, and to cause the Sun to shine upon England (upon a great part of it at least) oh forget not poor bleeding Ireland. And what if you should spend one single thought upon poor contemptible Wales? it's little indeed, and as little respected, yet time was the enemy made no small use and advantage of it, how inconsiderable soever we deem it; oh let not poor Wales continue sighing famishing, mourning and bleeding, while you have your days of Feasting, rejoicing, Thanksgiving and praising God. Oh how loath I am to mention it to you? is it not a sad case that in thirteen Counties there should not be above * God grant there be more I Know not so many. thirteen conscientious Ministers who in these times expressed themselves firmly and constantly faithful to the Parliament, and formerly preached profitably in the Welsh Language * The general practice of Godly ministers in England. twice every Lord's Day? Yet (praised be our God) some few there be (though I myself am unworthy to be reckoned amongst them) who are ready and willing to spend and be spent for the glory of God, and the good of their country: oh that you would allow them some small competency of maintenance for their encouragement; be it, if you please, but mere food and raiment. That little estate they had is wasted for their sincere affection to your service, and therefore (may I crave leave to speak it) as it would be a work of piety in you to send them forth to preach, so also a work of equity, you should relieve them and provide for them. But last of all, let that be now my exhortation, which is my constant petition both publicly and privately to the Lord, for the Honourable Members of both Houses of Parliament, Let faith and patience have their perfect work in you. That is, you may perhaps see new troubles arise, Satan may rage's yet more than ever, (the last times will surely be the worst) be not weary of well doing, let not your hands or hearts fall by any discouragement you may meet withal; you have had a world of experience, how God hath helped you and confounded your enemies, how oft hath he brought them to ruin even by their own designs? beware therefore of unbelief, if you come into any new straits, never falter any more, but trust perfectly in that God that hath hitherto never failed you, who hath wrought many a glorious salvation and deliverance for you, (which we here behold and celebrate this day) to whom be praise and glory evermore through Jesus Christ. FINIS.