The Saints Fullness of Joy in their Fellowship with God, Sermon

The Saints Fullness of Joy in their Fellowship with God · Sermon

p. 1A SERMON PREACHED at the late Thankeſgiving, before the Honourable Houſe of COMMONS,

1 IOHN 1. 3, 4.

And truly our fellowſhip is with the Father, and with his Sonne Jeſus Chriſt. And theſe things write wee unto you, that your joy may be full.

THe chiefe end (Beloved) of your meeting here this day is to rejoyce 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 meane the Miniſters) that are called hither by you, are intended to be (as the Scripture ſaith) as furtherers of Phil. 1. 25.Phil 1:25your joy. But truly, Beloved, thoſe mercies of themſelves that are in your thoughts, and that have been ſpoken of here already at large, (I meane thoſe victories, and ſurrenders of Garriſons &c.) though I confeſſe p. 2they be very great, and glorious, yet they may in a ſort be reckoned among naturall things, they are at beſt but temporall mercies, and ſo they can produce but a kind of naturall joy. For as wee heard this morning, vide. Mr. Wilkinſons Sermon.the effect muſt be, as the cauſe is. And as it is ſomewhat beneath a Chriſtian to inſiſt much upon thoſe naturall things, thereby to expreſſe naturall affections; ſo is it much more below the worke of a Goſpel Miniſter to ſtir you up to ſuch joyes as theſe things doe properly produce. Therefore my deſigne at this time is (as God ſhall inable me) to raiſe you up a little above all theſe things, to lead you to ſpirituall joy, which indeed is the onelyonly true joy, at leaſt the fountaine of all joy. For take any other joy and abſtract it from its ſpiritualities, then indeed you may ſay of it with Solomon, it is but as the crackling of thornes; Eeles. 7. 6.it is light, ſhort, ſuperficiall, and will undoubtedly end in everlaſting ſorrow. Therefore as I would not put you out of your way of rejoycing, ſo I wiſh I could ſcrue you up to the trueſt joy, that is, to the moſt ſpirituall joy, which is fully laid downe here in my text.

And truly our fellowſhip is with the Father, and with his Sonne Jeſus Chriſt. And theſe things write wee 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 doe) 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 beleive on the name of the Sonne of God &c.

And in writing thus to beleivers, his ſcope as I conceive p. 3was twofold, or he aimes principally at two things, as you may clearely 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 injoy, more fellowſhip with God the Father, and his Sonne Jeſus Chriſt; and ſo by conſequence be more joyfull, 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 aimes at is, to increaſe Chriſtian and ſpirituall love betweene one beleiver and another. And this he ſpeakes 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 buſineſſe lieth wholly in the former.

Now the only meanes and way that the Apoſtle here takes to attaine to this his aime is by diſcovering, or laying open Jeſus Chriſt clearely and fully unto them, as we ſee ver. 1, 2, 3. That which was from the beginning, which wee have heard, which wee have ſeen with our eyes, which wee have looked upon, and our hands have handled of the word of life &c. He takes this as the chiefe meanes, to build them up in faith, joy, love, and holineſſe; 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 elogie for his perſon which of all other is the moſt comprehenſive that I know in Scripture, he calls him the Word: and then foreign.withall he ſets him out with his graces, and the priviledges we have by him, comprehending them all in the word Eternall life. For as of all the titles that doe expreſſe the perſonall excellencies of the Lord Chriſt that is the moſt glorious foreign the word: ſo of all that p. 4hold forth the priviledges that wee have by him, there is not one word that expreſſeth them ſo fully as this of Eternall life; for it containes, and comprehends all the grace and glory wee have with him. This is the courſe and meanes that he takes to wind up the Saints to a higher pitch of faith, holineſſe &c.

Neither doeth he propoſe Chriſt to them (though in his glory) as a thing uncertaine, but he ſets him forth with a great deale 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 &c. The meaning is not properly, that John having been an Apoſtle with Chriſt, did ſometimes handle him, & ſometimes lay in his boſome, and ſo this to be underſtood in a corporall way; but the meaning I conceive is this, we have knowne Jeſus Chriſt, he hath been ſo revealed to us, with that fulneſſe of aſsurance, with that perſpicuity and cleareneſſe; that as in naturall things, you have many ſenſes concur together, to diſcover them, as eyes, eares, hands, &c. theſe things are very ſure and certaine: ſo (Brethren) ſaith John, that I may build you up in faith &c. I would lay open Jeſus the word of God, that hath eternall life with him, as a thing that is as ſure, and certaine, as if yee had ſeene him, and taſted him, heard him, and handled him, as wee our ſelves have done; for as Jeſus Chriſt by the Spirit of God had been made knowne in that cleare manner with that certainty to John, ſo he goeth about to cleare him with the ſame aſſurance alſo to other beleivers, that they alſo might have fellowſhip with the Father, and with Ieſus Chriſt, as he had. I will detaine you no longer in the coherence of the words.

In the words themſelves there are three things to be obſerved.

p. 5Firſt, an Aſſertion, our fellowſhip is with the Father, and his Sonne Jeſus Chriſt. It is a glorious one, as any I know in this bleſſed booke.

Secondly, an Aſſeveration (if I may ſo call it,) to this bleſſed Aſſertion, TRVLY ſaith he, and truly our fellowſhip is with the Father &c. though I confeſſe the Greeke word foreign is not ſo emphaticall 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 ſpeake thus highly of this his fellowſhip, is not out of pride, or vaine-glory, as the Phariſee Luke 18. I thanke God I faſt twice in the weeke, I am not as other men. John did not ſpeake thus out of pride of ſpirit when he ſaith, Truly our fellowſhip is with the Father, and with his Sonne Jeſus Chriſt: as if he ſhould meane all others are punyes or carnall people in compariſon of himſelf: no, but with humility and love, out of a deſire to doe my brethren good; theſe things I write unto you that your joy may be full; I write not theſe things to boaſt of, and make a ſhew, but I am forced to write theſe things becauſe I ſee with ſo much certainty the excellency that is in Jeſus Chriſt, and doe taſte ſo much ſweetneſſe in communion, and fellowſhip with him, that I cannot chuſe 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 wholſome bleſſed truthes that lie in and about theſe words, if God give us his Spirit, and we had time to looke into them; p. 6there are many truthes (I ſay) that well become Iohn the Divine, as he is called; they are all divine, tranſcendently divine and ſpirituall: I will only touch 3. or 4. Obſervations, and then pitch upon one.

The firſt is this.

The more ſpirituall or divine Chriſtians are, the more Obſer. 1 they wilbe taken up and imployed about ſpirituall worke.

John is called John the Divine, not as wee call Divines from Office, but from the excellency of Grace, and the cleareneſſe of divine manifeſtations, therefore the Ancients compare him to an Eagle; now John in his whole Epiſtle medleth not with controverſies, (eſpecially about outward and externall things,) but being wholly ſpirituall, he writes altogether ſpiritually, about ſpirituall ſubſtantiall things from the beginning to the end. Miſtake me not, I doe not ſay that it is not lawfull, and ſometime convenient, for Miniſters and others to have to doe with ſuch things but this is that I only ayme at; whereas divers conceive that it is their ſpiritualneſſe, 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 zeale, violence, and labour is fleſhly; and were wee more ſpirituall, hundreds (I beleive) 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 wee filled with the knowledge of God, the love of Chriſt, humility and ſelfe-deniall, preferring each other before our ſelves; certainely a p. 7world of theſe controverſies would ſoone vaniſh away: As thoſe that are ſpirituall can ſpeake 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 godlineſſe whatſoever, Obſer. 2 is the ſpirituall promulgation, manifeſtation or declaration of Jeſus Chriſt in his perſon, excellencies and Priviledges, doings and ſufferings &c.

This is the beſt meanes; therefore John uſeth onelyonly that, he layes down Jeſus Chriſt as one that had beene ſeene, heard, & felt, (as it were) to be the foreign, the eternall word that brought eternal life, and he expects that this ſhould worke in the ſoule faith, joy &c. I beſeech you beare with mee beloved, I feare we ſpend a great deale of our time almoſt in vaine, and waſte much of our labour, when we would bring our owne hearts, or others to a duty, or ſtir up a grace, we uſe and urge ſo many morall Motives and Meanes; not that I ſay but wee may uſe motives and meanes ſpirituall and morall, but if we did ſtudy to open Ieſus Chriſt fully to the ſoule, Iohn 3. 14.John 3:14if we did lift up the Brazen Serpent ſo as poore people might behold him, we ſhould not need the tenth part of thoſe meanes, exhortations, and paines that we now take: For in the Goſpel wee ſhall ſee (and it is our wiſdome to follow the ſcripture; the neerer that, the better) the Apoſtles when they went forth to preach they told them a ſtory (if I may ſo ſpeake 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 plaine, ſimple, ſpirituall way and manner, and while p. 8they were telling theſe bleſſed ſtories, the Spirit fell upon people, and they beleived, and had faith wrought in them. Faith is not wrought ſo much in a rationall way, (I meane in a way of ratiocination) as by the Spirit of God comming upon the ſoules of people by the relation, or repreſentation of Chriſt to the ſoule; and this our Lord himſelfe hintes. As Moſes lifted up the Serpent in the wilderneſſe, even ſo muſt the Sonne of Iohn 3. 14.John 3:14man 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 wiſdome that the diſcovery of Jeſus Chriſt, the beholding of him, the eying of him by faith, ſhould be that, which ſhall transforme us into his image, and ſo conforme us to any duty, as the Apoſtle ſaith, wee are transformed while wee behold him with open face to his glory. Hence it is that in Scripture 2 Cor. 3. 18.2 Cor 3:18all godlineſſe and every point of godlineſſe, is often called the knowledge of Chriſt. For inſtance, juſtification in Scripture is called the knowledge of Chriſt; By his knowlede ſhall my righteous ſervant juſtifie many. So alſo ſanctification, Eſay. 53.Isa 532 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 &c. Truly, Beloved, every grace is 2 Pet. 2.2 Pet 2comprehended in the knowledge of Jeſus Chriſt, did we know Jeſus Chriſt aright, ſavingly, ſpiritually, effectually, we ſhould be full of faith, full of godly feare, full of humility, full of ſelf-deniall, full of diligence, and readines to every good word and worke, ſo that our maine defect is in that, but I paſſe by that alſo.

p. 9A third thing be pleaſed to obſerve from the coherence of theſe words, that

Divine objects, ſeene by faith (if it be a ſaving and right faith,) carries with them as much evidence, certainty, and aſſurance, as any naturall thing that wee apprehend by any, or all our naturall ſenſes.

We have ſeen, heard, and taſted, the more of our ſenſes are imployed to apprehend a thing, the more aſſurance, confidence, and evidence it carries with it. Put the five ſenſes together to diſcover any naturall object whatſoever, that cannot be more ſure and certaine to us, then all ſpirituall objects apprehended by a ſpirituall Chriſtian, through a lively faith, are to him: therefore it is ſaid that faith is the evidence of things not ſeen, Heb. 11. 1.Heb 11:1of things inviſible; he doth not ſay that faith is an opinion, a probability, a conjecture or a wild gueſſe, but faith (ſaith he) is the evidence of things not ſeen, that is, of things that by naturall reaſon you cannot ſee, yet making them as reall and as evident as any thing wee doe 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 downe their lives, for ſpirituall things ſake: now did they not apprehend a reality and certainty in them, ſurely they were no leſſe then mad men, to forgoe ſubſtances for ſhadowes. It were no leſſe then madneſſe for a man to give himſelfe up to be a priſener, when he might be free, to be a foole when he might be accounted wife, to be poore when he might be rich, if he did not ſee a reality in ſpirituall things for which he willingly forſakes and leaves all theſe other.

The Saints in all ages have done ſo, wee read in the p. 10Epiſtle to the Hebrew of Moſes and Abraham how Heb. 11.Heb 11they forſooke all, Abraham forſooke his countrey, Moſes forſooke Pharaohs houſe, and they were no children; for Moſes was forty yeares old, ſaith the Scripture, when he refuſed the pleaſures of Pharaohs houſe to imbrace afflictions with the poore Saints. Whence was this thinke 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.Heb 11evidence 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 indure afflictions with the people of God, then to injoy the pleaſures of ſin for a ſeaſon.

And that is the reaſon on the other ſide why we ſee all carnall men, and Hypocrites whatſoever, ſome time or other (when in any ſpeciall manner God would have them deny themſelves &c.) to faulter, and flagg, and at laſt fall utterly, which indeed are to be pitied, rather then cenſured by us men, in the fleſh. For here is the caſe, there comes a command to a carnall hearted profeſſor (that profeſſeth godlineſſe, but hath not learned Chriſt, as the truth is in Jeſus) requiring him to forſake his credit, and undergoe ſhame, to forſake his wealth, and be poore &c. this carnall heart having not the Proſpective-glaſſe of faith; he ſees not any reality in ſpirituall things to counterpoize this loſſe, 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 ſorrowfull, Mat. 19. 22.Matt 19:22ſaith the text. If he had ſeen riches in Chriſt, he would have ſold all and rejoiced, and thought he had p. 11made a very good bargaine: but I wave theſe things.

I had another thing, I will onelyonly mention it, becauſe happily the Lord may doe 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 Miniſteriall workes, propoſe ſome ſolid ſpirituall ſcope, or end to our Miniſtery, and to every part of it; as John did here, and the Apoſtles in every Sermon and Epiſtle.

Beloved, I have knowne in my obſervation (which it may be hath been too critical in the workes of others) many learned, godly (and otherwiſe able) Miniſters, who took much paines, 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 ſoule that ever was brought home to Chriſt by their Miniſtry. And this to my apprehenſion ſeemed to be the chiefe reaſon, (as to the worke of man) they never did propoſe any particular end, or diſtinct ſcope to their worke, which indeed they could not well doe as having no ſpirituall acquaintance with the eſtates and conditions of their Auditors. He that would convert ſinners, or edify Saints, ought to ſtudy ſoules, as well as bookes. And thoſe Miniſters I have obſerved to worke moſt excellently, and labour moſt ſuccesfully, who have been accuſtomed to converſe moſt with their hearers. I have alſo alwaies thought (in reference principally to the diſcharge of my owne worke) that the meere preaching of two Sermons a weeke as it doth not reach the practiſe of the Apoſtles, ſo is Act. 20. 26.Acts 20:26it not one halfe of the worke of a Goſpel Miniſter. As p. 12our frequent, familiar ſpirituall converſe with our hearers doth furniſh us with more skill to deale with the ſoules of others, ſo it conduces much to the quickning of our owne, without which wee ſhooting (as it Rom. 1. 11. 22.Rom 1:11Rom 1:22were) at rovers muſt often miſſe the marke, if ever we aimed at any: without which we are as expert Smiths that make curious keyes and never conſult with the wards of the locke, whereas a rude ilſhap'd key that is fitted to the locke is of much uſe, the other of none at all. This ſurely (might I crave leave to ſpeake) is a comon 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 Gods work doth not proſper in our hands, that yet our judgemnet is with the Lord &c. unleſſe we have in Iſa. 49. 4.Isa 49:4all things done the worke of a Miniſter, which as I ſaid before, is not halfe done till wee have attained to ſome compleat meaſure of acquaintance with the ſoules of our people, nor at all will be done till wee have the skill of ſpeaking to their very hearts, and particular eſtates. It was once a ſpeech of a reverend Miniſter, M^r. W…oth 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 ſpirituall eſtate he did not fully know; and the ſucceſſe of his worke 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 then any one of them all knew before, and yet I learne from them throughout the weeke, as much or more then they doe of me on the Lords Day. But (Reverend and beloved) I acknowledge with all ſincerity it becomes me rather to learne, then to teach, onelyonly I beſeech you beare with me thus farre.

p. 13Now 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 onelyonly from the coherence. And truly our fellowſhip is with the Father, and with his Sonne Jeſus Chriſt▪ And theſe things write wee unto you, that your joy may be full. The leſſon that I would obſerve from theſe words is this.

Fulneſſe of joy, is a fruit or conſequent of our fellowſhip with the Father, and his Sonne 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 onelyonly therein, and that is a great piece, if not the chiefe in our fellowſhip with God, and Jeſus Chriſt: that is, our oneneſs or union with the Father and his Sonne Jeſus Chriſt: For there can be no communion, where there is no union; there can be no fellowſhip betweene God and us, if wee 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, then 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 ſpeake of our fellowſhip, to wit, our union with Chriſt, and ſo contract the doctrine to a little narrower compaſſe, thus:

Fulneſſe 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 goe to the bottome 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. p. 14verſe: I am the vine, and yee are the branches, &c. you know the parable. Theſe things have I ſpoken to you (Saith Chriſt) that my joy may remaine 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 deale of paines to comfort them, to make them as chearefull 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 goe 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 yee are the branches: there is a world of chap. 16. 7.comfort and joy in that; though wee goe aſunder and are now to part, yet yee 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 betweene us, which Heaven and earth and hell ſhall never breake 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 owne Name, thoſe whom thou haſt given me, that they may be one as wee are one. Chriſt Jeſus now prayes for his in Heaven, though they know it not but by faith: But here he prayes 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 p. 15with his Father: whereto is all this? Theſe things I ſpeake in the world: why ſo? he might have done it in Heaven; but I doe 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 poore diſciples to heare me preach, that I & they are one, but it is more to heare me pray thus for them, for they know, that thou never denyeſt me any thing, Iohn 11. 42.John 11:42and I pray, that they and I may be kept one for ever, as thou and I are one. So much for the proofe of the doctrine. Now I ſhall indeavour to open, and explicate this a little to you; which that I might doe, 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 fulneſſe of Queſt. 1 joy?

The ſecond is, What kind of union or oneneſſe 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 ſpeake to the other.

The firſt Queſtion then is this, what is meant by fulneſſe Queſt. 1 of joy in this place?

You muſt underſtand that joy ariſeth alway from Sol. 1 the apprehenſion of ſome good, either preſently injoyed, or hoped for: Good is the object of joy, whether that good be really good, or ſeemingly good, whether wee injoy it for preſent, or hope to injoy it hereafter, it workes joy in us. There are 4. ſorts of good, and but foure in the world worth mentioning, (I meane of generall good things which may cauſe men to rejoyce;) and of thoſe 4, the three firſt will not bring in fulneſſe of joy, they have but a little, ſhort, ſcanty joy with them; & the fourth doth the deed.

p. 16The firſt is outward mercies, as health, wealth, proſperity, victories, peace, deliverances, &c. Beloved, theſe are outward mercies, temporall mercies, (as we call them) and theſe (I confeſſe) bring in ſome joy to the ſoule, but not full joy; which is true both of the having of them, or being inſtrumentall in them.

1. The having of them: it is comfortable to have peace after warre, and to have plenty, and trading, our ſhops, and high-wayes open &c. wee may rejoyce in theſe things. For godlineſſe doth not unman 1 Cor. 7 30.1 Cor 7:30us, it doth not hinder the courſe of any true naturall affection in us: neither doth God blame us for rejoyceing 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 externall temporall bleſſings, they ſinke not to the bottome of the heart, and they laſt but for a ſeaſon.

2. No, nor being inſtrumentall in procuring them. I confeſſe that as the Apoſtle ſaith (citing the words of Act. 20. 35.Acts 20:35our Lord) it is a more bleſſed thing to give then to receive, ſo it is a great deale more happy, and a far more comfortable thing, to be inſtrumentall to procure peace, and welfare to others, then the injoyment of thoſe things our ſelves.

And this is for your comfort (without flatterie be it ſpoken) I meane our Parliament and our Armyes, it is much I ſay for your comfort and it may bring a great deale of joy to you, that not onelyonly you have outward mercies, as peace &c. but that you have been the chiefe inſtruments to procure all our mercies. And as I ſaid it is a great deale more comfortable to doe good, then to receive it, to be inſtrumentall in procuring theſe things, then the meere having or injoying of them. p. 17For in Scripture you ſhall finde Cyrus, though elſe (it Eſa. 44. 28.Isa 44:28may be) he was a carnall naturall man, yet he is called the Shepherd of God, his Anoynted: becauſe he was an inſtrument, whereby the Saints injoyed peace and Eſa. 44. 28.Isa 44:28deliverance. You ſhall never reade in Scripture that Eſa. 45. 1Isa 45:1men are called Gods Anoynted, 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.Ps 17:14Luke 6:24Luke 6:25this latter may bring more joy then the other: yet truly, Beloved, it will not bring in, full joy: why? becauſe as Paul ſpeakes of preaching, a man may be a meanes to ſave others, and he himſelfe a caſtaway; a 1 Cor. 9. ult.1 Cor 9man may be as Noahs Carpenters, that helped to build an Arke for him, and themſelves drowned: therefore though it may bring thee joy, yet if Chriſt be not in thy ſoule, if thou have not union and communion with the Father, and his Sonne Jeſus Chriſt, it will be but a poore comfort to thee to ſay, I have ſaved a Towne, I have wonne 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 looke on as that which produceth joy, (which is a little higher then the former,) is the common gifts and graces of the Spirit of God, as working of miracles, healing the ſicke, diſpoſſeſſing men of Devills, and thoſe gifts that among us are now extant, as the gift of illumination, prayer, preaching, expounding the Scriptures: and if you looke 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 p. 18the diſciples whom our Lord compares to the ſecond and third grounds, had theſe gifts amongſt them, ſome Matth. 13.Matt 13more, ſome leſſe: and they rejoyced, ſaith the text, Mat. 13. but you know Iob 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 flowe from them) without union with Chriſt men are but hypocrites, wee 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 wee read in Luk. where the diſciples had been abroad caſting out Devills, and rejoycing therein, our Lord checkes them: In this, ſaith he, rejoyce not that the ſpirits are ſubject to you, Luke 10. 20.Luke 10:20but rather rejoyce that your names are written in Heaven. The meaning is not, you ſhall not at all rejoyce, for Chriſt to have a company of poore fiſhermen perſecuted in the world, to worke on people ſo as to diſpoſſeſſe them of Devills, to heale the ſicke &c. doubtleſſe they were in a ſort allowed to rejoyce, but the meaning is this, Rejoyce not, that is, expect not compleate joy from theſe things, take no ſuch great delight and pleaſure in theſe things, but rather rejoyce 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 Sonne Jeſus Chriſt.

The third good thing wee uſe to rejoyce in, is farre higher then this, and yet produceth not fulneſſe of joy, that is, the ſaving graces of the Spirit of God. I pray Beloved underſtand me in this warily. There is a great deale of joy ſurely in the having or exerciſing any ſaving ſpirituall grace. Therefore the Apoſtle p. 19ſaith, righteouſneſſe, and peace and joy in the holy Ghoſt. Rom. 14. 1Rom 14:1Whereſoever there is righteouſneſſe & peace in the heart, there joy in the holy Ghoſt followes. And in doing any thing out of a ſincere ſpirit, out of the power of grace, there is much joy, which God allowes us. I meet him (ſaith God) that rejoyceth and worketh righteouſneſſe. Eſa. 64. 5.Isa 64:5There is no act of righteouſneſſe that is done in ſincerity, but it is as meate and drinke to us, as our Lord Chriſt ſaith, John 4. yet for all this, there is not, there cannot be fulneſſe of joy from the apprehenſion of any grace, or the exerciſe of it in our ſoules: For if you take grace and abſtract it from our head Chriſt but in your thoughts, and imaginations, (for ſo you may doe) 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 Fountaine of grace, he that hath moſt grace in him, his grace would die and be extinct. Grace is as the beames of the Sun in a houſe through a window: cut off the beames from the Sun, ſhut the window, & they are gon. So I may ſum up all theſe things, and comprehend them (reſpectively) in thoſe words of the Prophet; Behold al yee that kindle a fire, & compaſſe your Eſa. 50. ult.Isa 50ſelves about with ſparkes, walke in the light of your fire, and in the ſparkes that yee have kindled. This ſhall yee have of mine hand, yee ſhall lie downe in ſorrow. Beloved, all theſe put together, certainly make many fine ſparkes of joy, ſome more, ſome leſſe, but if you goe no further, yea (if it were poſſible) that you, who have ſaving grace ſhould riſe no higher, and ſeeke joy no where elſe, all that yee ſhould have at the hand of God in the end would be, yee ſhould lie downe in ſorrow.

But laſtly, there is a fourth good that brings indeed fulneſſe of joy, and that is the Good (if I may ſo ſay) that p. 20is in God himſelfe by Ieſus Chriſt: (For wee cannot thinke a thought of God but only in Jeſus Chriſt,) and that, and that onelyonly brings fulneſſe of joy.

If you ask how? It brings it eſpecially 3 wayes.

Firſt, this good is exceeding full and perfect, the others are ſcantie, and imperfect. Things fully good bring full comfort and joy. If a man looke on his owne grace, for inſtance, love, he ſhall ſee little of love, but a great deale of envie and hatred: or if there be a little delight in God, there is withall a great deale of awkwardneſſe, and averſneſſe, but if wee looke into the fulneſſe of Chriſt, wee ſhall ſee unſearchable treaſures, riches that have no end.Epheſ. 3. 8.Eph 3:8

Secondly, the good in Chriſt hath a: perpetuity in it; as David ſaith, in thy preſence is fulneſſe of joy, and in Pſalme 16.Ps 16the next words, pleaſures for evermore. Beloved, there is an end of all the comforts of this world. As the Apoſtle ſaith, thoſe that rejoyce ſhould be as though they rejoyced not, they that buy as if they poſſeſſed not, for the 1 Cor. 7.1 Cor 7faſhion 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, wil 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 fulneſſe of joy and not before.

The ſecond Queſtion for the opening of this truth is this: What manner of union this is, that wee have with Jeſus Chriſt, that brings in this fulneſſe of joy?

For anſwer to that, take notice of theſe 4 things.

Firſt, it is a very neere union that a poore Saint hath with Chriſt: I ſay Saints, becauſe poore ſinners, drunkards, enemies to godlineſſe, they have not yet any ſhare in this union or benefit from it: God may in p. 21his time give it them; but Saints and beleivers, they have a neere union with Chriſt.

You will ſay how neere?

If an Angel were to ſpeake to you he cannot ſatisfie you fully in this: only as farre as our underſtanding can reach it, and the creatures can ſerve to illuſtrate theſe things, thus. Whatſoever by way of compariſon can be alleadged, 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 glewed 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 neere the Father and the Child are, how neere the Huſband and Wife are one to another, ſee what union is betweene the branches and the vine, the members and the head, nay one thing more, ſee what the ſoule is to the body, ſuch is Chriſt and ſo neere is he and neerer 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 ſoule and Gal. 2. 20.Gal 2:20body, as the ſoule is to the body of a naturall man, that acts & quickens it naturally: Beloved, there is a marvellous neereneſſe in this union.

Secondly, it is the moſt reall union, theſe things make for our joy, for it was not in vaine that Chriſt ſpake of theſe things before he went to Heaven, that their joy might be full) I ſay it is a moſt reall union. As there is a greater neereneſſe; ſo there is a greater reality in our union with Chriſt, then is betweene any naturall things whatſoever, they are but ſhadowes of ſpirituall things. It is not a notionall union, as ſome conceive that p. 22Chriſt and wee 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 metaphyſicall way to the underſtanding: ſo hypocrites may have a great deale of union with Chriſt, they may goe far, and have much knowledge, and light in the apprehenſion of ſpirituall things. You may ſee the difference of this union, by comparing that union an huſband hath with his wife, and that union which his minde and underſtanding hath with any other perſon; it is not as when a mans underſtanding conceiveth of another woman, by meere imagination, and thought of her, there is a kind of union betweene her and his underſtanding: But this is another kind of union that is betweene a man and his wife, by the bond and tye of Matrimony, that is a reall union, that is conceived by ſome to be the meaning of that place Hoſ. 2. I will marry thee in faithfulnes & judgement, or in truth, as ſome read it, I will marry thee in truth: I would not have you think the union betweene Chriſt and the Saints is nothing but a poore 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, then man and wife are united by Marriage.

Thirdly, It is a totall union that is betweene Jeſus Chriſt and his poore Saints: (Oh, this is full of comfort if you looke on it ſpiritually) that is, whole Chriſt is united to the whole beleever, ſoule 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 p. 23in thee as he hath, the ſame precious promiſes, the ſame acceſſe 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 ſinnes, the puniſhment of thy ſinnes, thy wrath, thy curſe, thy ſhame; ſo he would have thee all, thy wit, thy wealth, thy ſtrength, all that thou art, or haſt, and canſt doe for him, ſo thou haſt Jeſus Chriſt: It is a totall 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 doe, for evermore is his, it is totall.

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 turne away from them, to doe them good, I will put my feare in their hearts, that they ſhall not depart from me Jeremiah 32. This is a glorious word, but the poore Chriſtian will ſay, Tis true, thou wilt not turne away from me, I know thou wilt not, but I ſhall turne away from thee. I turne every day towards ſin and Satan. Why, ſaith God, I will put my feare in thy heart, tbat thou ſhalt not turne away from me, we ſhall be kept together for evermore, and never ſeparated. Thence Paul triumphantly challenges al enemies in heaven, (or rather in Hell,) to doe their worſt to breake this knot; Who ſhall ſeparate us from the love of God in Chriſt? ſhall tribulation, Rom. 8.Rom 8diſtreſſe, famine &c? come all that can together, and ſee if that bleſſed union betwene me & Chriſt, ſhall ever be broken or diſſolved by all that you can doe.

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 fulneſſe of joy is, and what p. 24this union is: and by what you have heard already you may eaſily convince your ſelves, that fellowſhip and union with Jeſus Chriſt, will bring fulneſſe of joy to the ſoule. The uſes are theſe briefly.

The firſt is this, you may hence behold (if the Lord Vſe. 1 open your eyes, for ſo it muſt be) what a glorious ſtate and condition God hath placed a Chriſtian in, a poore Saint, be he never ſo meane, 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 Gods fellow. Awake oh ſword againſt my ſhepheard, Zach. 13. 7.Zech 13:7againſt 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 oyle of gladneſſe above his Pſal. 45. 7.Ps 45:7fellowes. Chriſt is Gods fellow, and wee are Chriſt's fellowes. There is a kind of analogicall proportion (not Geometricall of equalitie, as they call it) betweene 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 Fathers love, and in the acceſſe he hath to the Father, in all theſe with what more you can imagine in Chriſt, wee are in a ſort fellowes with him.

Only with this difference (that you may not ſtumble) Chriſt hath the preheminence in all things, every Col. 1.Col 1thing in its owne order, The Father is above all, and wee by him: all comes from the Father firſt to Jeſus Chriſt, 1 Cor. 15.1 Cor 15and all wee have is by Marriage with Ieſus Chriſt, and wee muſt abide in our union with Chriſt, as he doth abide with his Father. Moreover betweene him and the perſon of the Father, there is an Eſſentiall union, and ours is virtuall by the power of the Spirit of God; he p. 25by his union hath all good things without meaſure, and wee by ours in meaſure: as it pleaſeth him to diſtribute. But excepting theſe things, Jeſus Chriſt and wee are fellowes, for ſo God calls us.

Therefore (Beloved) did but the Lord by his holy Spirit unvaile 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 godlineſſe? who, I ſay, would be ſuch a one, that knowes the treaſure, riches, and happineſſe of a Saint in Chriſt? our ignorance of this makes men refuſe Chriſt, and goe on in ſin. For every man naturally bargaines (as he apprehends) for his gaine, and never for his loſſe: that is the reaſon I ſay, that we bargaine not for Heaven and for Chriſt, becauſe wee thinke it is for our loſſe, and this becauſe God hath not opened our eyes to ſee the unſearchable riches and treaſures that are in Jeſus Chriſt.

Beſides, were the happineſſe of a Saint rightly underſtood and ſeriouſly conſidered, who would be a backſlider? you heare what a Saint is, he can goe and ſay to his ſoule 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 Hebrewes, let there not be a Heb. 12. 16.Heb 12:16prophane man &c. Eſau was a prophane man, he had godly parents, and was religiouſly educated, yet the Apoſtle calls him prophane, why? becauſe for a little morſell he ſold his birth-right; and there is a farre greater diſproportion betweene the riches of Chriſt, and the baſe luſts that wee hanker after, then betweene Eſaus inheritance and Jacobs pottage; therefore looke p. 26to your ſelves in theſe things, you that are ancient Profeſſors, who begin to backſlide apace, and take this as a meanes 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 yeild to ſin, and joyne with ſinners in their wicked deſignes, ſee what a bargaine thou makeſt: Thou relinquiſheſt Chriſt Jeſus, and all thy portion in him, to purchaſe theſe vaine frivolous things.

Another Uſe I will touch but briefely, this is the reaſon, why the Lord takes it ſo well or ill at our hands Vſe. 2 that wee uſe his people kindly or unkindly; why ſhould the Lord be ſo much offended to ſee his poore Saints (that are ready to beg at your doores,) 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 wee doe any thing for them, that wee be tender and carefull of the good of his poore Saints, becauſe it is to me, ſaith Chriſt: He that beſtowes a cup of cold water to one of his little ons in the Mat. 10. 42.Matt 10:42name 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 cloathed me, thirſty and you gave me drinke: When did we ſee thee Mat. 25.Matt 25hungry or thirſty or naked? In as much as yee have done it to the leaſt of my members, yee did it to me.

See on the contrary, he that toucheth a Saint toucheth the apple of Gods eye. And the reaſon he is ſo angry is, Zach. 2. 8.Zech 2:8becauſe 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 poore Saints, notwithſtanding their meanneſſe, outward weakneſſes p. 27and frailties, though they bee poore, baſe, and vile, yet they have a glorious head and Husband. Thou thinkeſt it is an eaſie thing to ſuppreſſe a poore Saint, to overthrow him, and overcome him: and indeed it were ſo, but that he hath a great partie in Heaven, greater then all the world, therefore there is no inchantment Mr. Wilkinſons Sermon.againſt Iſrael, as you heard from the Lord this morning.

Thirdly, I would give you (in theſe times when every body ſpeakes of reformation of Religion, Vſe. 3 and the like) one word of direction, in point of Church fellowſhip, or communion, one with another, (i.) Take heed you doe not make any outward externall thing, the maine 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 externall Covenant, a formall confeſſion, baptizing this way, or that way, (I meane by dipping, or ſprinkling) or by conjunction of opinion in ſome controverted point: (I doe not at this time condemne 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 maine pillar of Chriſtian communion; it will be more like a carnall faction, then a ſpirituall communion.

Take therefore the Apoſtles rule in the text, we have fellowſhip with the Father, and his Sonne Jeſus Chriſt. And what followes? theſe things wee write, tbat you may have fellowſhip with us, and truly our fellowſhip is with the Father, and his Sonne Ieſus Chriſt. That is the maine and principall ground of all Church fellowſhip, of Chriſtian fellowſhip, of the Saints one with another. Therefore p. 28when I have communion with a Saint, I muſt not looke ſo much whether he be of ſuch an opinion, or whether he have taken the Covenant, or have been baptized **I ſpeake not this as if my opinion were for rebaptization or againſt the baptizing of the infants of beleevers, the contrary appeares by my practiſe: but only, that ſuch difference of opinion ſhould not hinder their mutuall receiving each other to fellowſhip and communion, who are in fellowſhip with God and Ieſus 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 wee muſt fall in immediately with him; though withall, I am to uſe all meanes, in love and meekneſſe, to recall him from his error according to the rules of Scripture.

But you will ſay, how ſhall it be knowne that he is ſuch a one?

I will name but two generall rules, the beſt, and the cleareſt that I know in the whole Scriptures to ſatisfie 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 Sonne of God, and juſtification by him, ſanctification from him, according to the Scriptures &c. though in externall things, it may be he doth not as yet ſee this or that Government ſo cleare in the word, or any other circumſtantiall truth controverted amongſt the Saints, (theſe and ſuch like things cut him not off from the head) theſe things doe not un-Saint him, Rom. 14. And therefore woe be to thee if thou reject him.

The ſecond rule is laid downe in the words following my text; if ye walke in the light, ſaith the Apoſtle you have fellowſhip: (q. d.) Brethren I would have you to have fellowſhip with us: But if we walke in darkneſſe wee lye, and doe not the truth: but if wee walke in the light as he is in the light, wee have fellowſhip one with another. p. 29What is this light? It is holineſſe of life and converſation. If a man doeth righteouſneſſe he is borne of God, 1 Iohn 3. as if he had ſaid, this is the rule that I goe by, he that walks with God, calls on his name, teacheth his family, hates that which is evill, takes paines in that which is good, &c. him I account to be a man that is borne of God, he walkes in the light, with whom I ought to have fellowſhip and communion.

Beloved, I had many more Uſes, as to examine our ſelves by what I have ſaid, whether wee have commumunion, and fellowſhip with Jeſus Chriſt: whether the Image of Chriſt be on us: have wee his graces? are wee like Chriſt? remember that word Rom. 8. 9. which will ſound terrible in thine eares when thou comeſt to dye, If any man have not the Spirit of Chriſt he is none of his: haſt thou the Spirit of Chriſt? did Chriſt walke, and talke, and plot, and deſigne againſt the people of God as thou doeſt? 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 doeſt not Gal. 2. 20.Gal 2:20live but Ieſus Chriſt liveth in thee.

This may comfort us alſo, (if wee apprehend it ſpiritually) if wee be poore, wee are married to one that is rich; if full of wants, there is a fulneſſe in Chriſt to ſupply us; if tempted by Satan, in him wee are more then Conquerors, wee ſhall tread Satan under feet; if trampled on Rom. 16. 20.Rom 16:20by the world, yet wee are Kings and Queenes. The ſame annointing that is powred on him the head, runs downe to the ſkirts of his garments.

And it ſhould be an incitement to all of us who profeſſe our ſelves believers, to walke in the light, to walke as thoſe that are married to Chriſt: Doeth it become a p. 30Sonne of God, a member of Chriſt, to be proud, to be froward, to ſharke, to cheate to be a worldling, as many profeſſors in this adulterous generation are? walke 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 buſineſſe 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 Kingdome, the Lord hath been pleaſed to teach you this morning more largely and fully then I am able to doe, the Lord ſanctifie 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 wee learne from our mercies, (Oxford eſpecially) that every proud and high thing that exalts it ſelfe againſt Chriſt and his people, God will throw downe.

I my ſelfe was a ſpectator, an eye-witneſſe, 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 learne for Gods glory and the good of my ſoule from that buſineſſe; and amongſt all the meane thoughts I had, this came in with the greateſt glory into my ſoule, that beholding that Univerſity that I had formerly knowne and heard much of lately, I was filled with admiration, to ſee how all the pride of that place was brought downe in one day. Thought I ſurely the deſigne of God in theſe dayes, p. 31is to bring downe one proud thing after another, that exalts it ſelfe 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 Kingdome, and ſome conceive the wealth of the Kingdome too had for a long while been there alſo, there was line upon line, and Bulwarke upon Bulwarke, and fence upon fence; and it was the very Center 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 ſchollers, and beſt skilled ſoldiers, moſt experienced Politicians, though it was the very Queene of England, yet Oxford it muſt ſtoope downe and fall.

And in theſe times for my part I apprehend nothing (with more cleareneſſe and evidence) of Gods meaning in all his worke in theſe dayes, then that it is his glorious deſigne to bring downe every high looke, and every Oh thou oppoſer of God & godlineſſe lay this to heart.proud thing that exalts it ſelfe againſt Chriſt. Theſe are the laſt times, read Eſa. 2. you ſhall ſee it at large: and wee have ſeen by experience alſo what courſe God hath taken with many. You know foure or five yeares agoe, off goes the head of one great man, then a little afterwards ſome others aroſe, and downe they goe 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 roome, if any grove grow up to eclipſe Gods glory, or ſhadow his houſe, if any thing or perſon will exalt it ſelfe againſt Chriſt, I am confident, p. 32it is Gods purpoſe and glorious deſigne to cut them off, God will bring them downe to the duſt.

Learne therefore to walke humbly before the Lord, and doe not ſtrive any longer againſt the ſtreame; and though the Lord have given you ſuch power and peace that you have no enemies, yet take heed leaſt any of you ſtep up in their ſtead; for be aſſured, be you never ſo great, (as God is in Heaven, and wee are on earth,) that man, family, faction, or crew, that will goe about to oppoſe God or his people, God will throw them downe: 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 minde 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 &c. come in; Pro. 28. 20.Prov 28:20Oh pauſe a while and conſider what God hath done, and whence he hath raiſed you, and make a ſpirituall improvement of that firſt.

Secondly, oh that you would be exhorted now to heare the cauſe of the poore, and the widow, oh that you would be like Job who made the widowes heart to ſing: O he is a bleſſed Magiſtrate, a bleſſed Parliament-man, Iob. 19. 13.Job 19:13a Prince, a King, that can ſay ſo, I made the poore widowes 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 peoples livelyhoods and lives were at the p. 33ſtate, I have not been of thoſe whoſe profeſſion is to give only faire words, and yet doe nothing for their reliefe; I deſire with humility that you would take that, as an admonition from the Lord.

And then take heed of inſiſting too much upon formes. Truly I am not of their opinion that would ſublimate Religion into airy notions and Chimaraes out of all forme, but yet take heed that you inſiſt not too much: (i.) ſo as to loſe the power of godlineſſe while you purſue the forme. The Saints in England doubtleſſe heretofore, though they had leſſe beauty by reaſon of the want of Diſcipline and government then other Churches beyond-ſea, yet they had (as you were not long ſince ſweetly taught in this place) more fruitfulnes See Mr. Tho. Goodwins 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 our ſelves now, were compared with our ſelves heretofore, wee ſhould bee found to have more power, holineſſe, truth, love and diligence in Gods ſervice heretofore then now wee have. Therefore take heed that out of zeale to ſet up a forme of Government &c. you doe not forgoe and forget the power of godlineſſe the while.

Another thing I would take the boldneſſe to minde 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.Num 32two Tribes, when they ſtaied on the further ſide of Jordan, you have gotten fine ſeates for your ſelves, and you will build houſes and ſheepfolds for your cattell &c. you will let your brethren goe over to fight, while you ſit here; this was the manner (ſaith he) of your Fathers to provoke the Lord, but if you doe ſo be ſure your ſin ver. 33.will find you out. So I ſay unto you, if you will now goe and build houſes, and ſettle your ſelves in the world &c. p. 34and will not ſend over for the effectuall reliefe of Ireland, though you lie never ſo cloſe and ſafe, your ſin will finde you out, this ſin will hunt you as a hound; (ſo the alluſion is) it will lye at the doore as a Maſtiffe at the threſhold. Therefore as the Lord hath begun to Gen. 4.Gen 4ſmile upon us, and to cauſe the Sun to ſhine upon England (upon a great part of it at leaſt) oh forget not poore bleeding Ireland.

And what if you ſhould ſpend one ſingle thought upon poore 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 wee deeme it; oh let not poore Wales continue ſighing famiſhing, mourning and bleeding, while you have your daies of Feaſting, rejoycing, Thanksgiving and prayſing God. Oh how loath I am to mention it to you? is it not a ſad caſe that in thirteene Counties there ſhould not be above **God grant there be more I Know not ſo many.thirteene conſcientious Miniſters who in theſe times expreſſed themſelves firmly and conſtantly faithfull to the Parliament, and formerly preached profitably in the Welch Language **The general practice of Godly miniſters in England.twice every Lords Day? Yet (praiſed be our God) ſome few there be (though I my ſelfe 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 countrey: oh that you would allow them ſome ſmall competency of maintenance for their incouragement; be it, if you pleaſe, but meere food and rayment. That little eſtate they had is waſted for their ſincere affection to your ſervice, and therefore (may I crave leaue to ſpeake it) as it would be a worke of piety in you to ſend them forth to preach, ſo alſo a worke of equity, you ſhould relieve them and provide for them.

p. 35But laſt of all, let that be now my exhortation, which is my conſtant petition both publiquely and privately to the Lord, for the Honourable Members of both Houſes of Parliament, Let faith and patience have their perfect worke in you. That is, you may perhaps ſee new troubles ariſe, Satan may rage yet more then ever, (the laſt times will ſurely be the worſt) bee not weary of well doing, let not your hands or hearts fall by any diſcouragement you may meet withall; you have had a world of experience, how God hath helped you and confounded your enemies, how oft hath he brought them to ruine even by their owne deſignes? beware therefore of unbeleife, if you come into any new ſtraites, never faulter 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 wee here behold and celebrate this day) to whom be praiſe and glory evermore through Jeſus Chriſt.

FINIS.

End of the text · Walter Cradock, The Saints Fullness of Joy in their Fellowship with God (1646)