A HELP TO Christian Fellowship: OR, A Discourse tending to the advancement and spiritual improvement of holy Society. WHEREIN The practice of it is commended, 1. In the communicating or imparting of their gifts and graces. 2. In their walking together in the ordinances of Christ. 3. In a mutual serviceableness to one another. The particular Graces necessary to the qualifying of Christians for it, are propounded. And an Invitation unto it is urged by some motives from the benefit and pleasantness thereof. Applied to these times for the strengthening of men's hands in the happy work of Reformation. By SAMUEL torshel. ROM. 1.11, 12. For I long to see you, that I may impart unto you some spiritual gift, to the end you may be established. Vers. 12. That is, that I may be comforted together with you, by the mutual faith both of you and me. Imprimatur, Charles Herle. London, Printed by G. M. for John Bellamy at the Sign of the three golden-Lyons near the Royal-exchange, 1644. TO THE RIGHT WORSHIPFUL. Mris JANE DONE OF Vtkinton in Cheshire. THis which I have digested into the form of a small Treatise, was the substance of two Sermons, which I preached, both at Istleworth, and at Christ-Church, London; upon, Act. 2.42. They continued steadfastly in the Apostles doctrine and in fellowship. Where I observed the effect of St Peter Sermon, the conversion of many, who gladly receiving the word, and being baptised, were added to the Church: And the conversation of believers in those holy primitive times, that they maintained a sweet and happy fellowship each with other. Divers godly friends judged those notes to be of use, and fit to be communicated in these unquiet and quarrelling times, wherein we are in danger to lose holiness as well as peace. And I have published them, partly to satisfy their desire and frequent demanding of them to the press; and in part to answer a dept that I saw myself in, being engaged by a promise I made upon occasion of relating the fruitful society of some select and judicious private Christians, whom I mention in the end of the fourteenth Chapter of the first Book of my Hypocrite. I had it in my thoughts, to have examined and made a judgement upon a design of Isaac Comenius ' (as I take it) for an universal Christian College, but doubting lest that would appear like Sir Thomas More's Utopia, or my Lord Verulam's Atlantis, I laid aside that business, and have fitted this in a plain way and in plain language, to the apprehension and for the use even of the meanest capacities. I have not illustrated it with Histories and examples, as I might have done, and as I have done my Hypocrite, but only laid out the general rules for practise, without ornament. But such as it is, I have inscribed it to your Name, for two reasons. 1. Because you are and have been long an eminent example of that which the Treatise commends. I know you will neither be afraid nor ashamed to own that course of Religion and Society now, which you were not afraid to practise, nor ashamed to countenance heretofore, when the times were suspicious of all the meetings of godly professors, and threatened and raged against them. The honour of your zeal, courage, constancy and diligence in this way, shall remain upon you, beyond that of your extraction from so ancient and well known a family. It is your praise, that you have in great part learned, what I am teaching unto others. 2. But seeing I could have sound out many other Names, of men yea and women, of mean and of Noble quality too, that are very eminent, and shine in the holiness and usefulness of their lives; I have therefore another reason why I inscribe this to yours; Namely to leave a testimony of the sincere and great respect, I bear and have ever borne to you, since I had the happiness to have acquaintance with your gifts and graces. That storm which hath forced you from your habitation, having driven me also to seek refuge in these more safe coverts, I know not how it may please God to dispose of me, or where my poor service may be employed. Wheresoever therefore I sit down, (if a sitting down may be expected in so great a commotion and hurl of things) I resolved to leave a public testimony in your hand, how dear my Bunburie (ah desolated Bunburie, often, often warned,) How dear your Cheshire, (mine too I may call it in some respect, as having spent a full third part of my life in it.) And how dear your religious family and all our Christian neighbourhood, are unto my thoughts. S. T. The Contents. CHAP. I. THE entrance into the Discourse, The Subject propounded and commended, The necessity, usefulness and antiquity of Christian fellowship. Chap. 2. The main point confirmed, the relations of Believers, The description of holy fellowship, the subject of it. Chap. 3. The other part of the description, The exercise of Christian fellowship, in the mutual exchange of gifts and graces. Chap. 4. Another Exercise of Christian fellowship, in walking together in the ordinances of Christ. Chap. 5. A third exercise of Christian fellowship, in the mutual serviceableness to the souls, and to the bodies of the Saints. Chap. 6. The requisites unto this Christian fellowship, 1. A renouncing of all sinful and wicked society. Chap. 7. Other Requisites unto Christian fellowship. viz. The graces necessary for entering into, and maintaining of it, as 1. Humility, 2. Ingenuity, 3. Self-denial. Chap. 8. Other graces requisite unto this fellowship, as 4. Love, 5. Affability, 6. Sobriety, 7. Innocency, 8. Holy emulation, 9 Wisdom. Chap. 9 An exhortation to the entering into this fellowship, Some motives thereunto, as 1. Christians strengthened against temptations, 2. God better served thereby, 3. The mutual benefit of this Christian fellowship. Chap. 10. The exhortation further urged, A fourth motive, viz. The comeliness of this fellowship. The Conclusion. A HELP TO Christian Fellowship. CHAP. I. The entrance into the discourse. The Subject propounded and commended. The necessity, usefulness and antiquity of Fellowship. THE wonderful advantage which might be made of Fellowship in gifts and graces, The necessity of Christian Fellowship. is greatly neglected by unwise and improvident Christians; so that the comfort, use and gain of Society, as it might respect soul-trade and thriving, is lost. In other things men have been wise to lesser and inferior purposes, and have improved that natural quality of sociableness, to the mutual strengthening, assistance and help of one another. Hence Countries have drawn themselves into Associations for security and common defence; Cities and Towns have procured themselves to be made Corporations, for the better and more orderly managing of their public affairs; Mysteries of Trades and Manufactures have distinguished themselves into Companies. And those cunning Merchants of Rome who put a cheat upon the world under pretence of Religion, have notably maintained and kept up their Trade by devising so many several Orders, Fraternities or Brotherhoods, as that they might share among themselves the gains and profits arising out of blind and seduced people. In all ages, The usefulness of it. men have understood the usefulness of these Combinations; which I take to be the meaning of that observation of the ancient Sages, Vnus bomo nullus homo: omnes homines u num hominem const ituunt. Rom. 12 5. 1 Cor. 12 12, 13, 14. That one man is no man, and, That, all men make up but one man. Which agreeth with that of the Apostle, We being many are one body in Christ, and every one members one of another: And with that which he speaketh more expressly in another place; As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ: for by one Spirit we are all baptised into one body, and have been all made to drink into one Spirit: for the body is not one member, but many. He doth not say, All the members are of one body, but more significantly and fully to our purpose, that they are one body. And such a body, Believers, not only are by union with Christ, but also aught to be by communion and fellowship with Christ, The Antiquity of it. and with one another. Which fellowship, the primitive Christians did excellently maintain; Concerning which St Luke gives a clear testimony, That such who gladly received the word, and being baptised, were added to the Church, Continued steadfastly in the Apostles doctrine, Acts 2.41. and in fellowship, and in breaking of bread, and in prayers. For so I read the words, (not as the Syriac, Ambrose, and the vulgar Latin render them, That they continued in the Apostles doctrine and in the communion of breaking bread; but) as the parts are distinct in the Greek Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They continued with much patience, resolution and care, and with much fervour and courage; 1. In the Apostles doctrine; in the profession of that faith which they had received from the preaching and ministry of the Apostles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. And in fellowship, being all begorten by the same word, and kept together by the power of it, closing with it, and finding the sweetness and use of it walking by it. 3. And in the breaking of bread, keeping up the constant and daily use of that ordinance which Christ had made for a memorial of himself till his coming again. 4. And in prayer, weekly, daily, solemnly, occasionally meeting together before God with their supplications. This was the conversation of believers at Jerusalem, they sweetly conversed together, cheerfully and friendly entertained one another, and walked fruitfully in all the ordinances of Christ. Neither was the conversation of other Churches, unlike to theirs, for to instance this point in the believers of Thessalanica, it seems they preserved so sweet and so holy a correspondency, that as touching brotherly love, St Paul saith, he need not write unto them. 1 Thes. 4.9. Oh, that among the Christians of this age there were no need to write of this thing! but now, when the path which the old believers trod, is so overgrown, that the tract and print of their footsteps is almost worn out; Now, when scarce a shadow of Communion is left among professors, it is needful to write of such a subject. This then is the point, which I would a little pursue, That Believers (as they have, so they ought to) have followship one with another. CHAP. II. The main point confirmed. The Relations of Believers. The Description of Holy fellowship. The Subject of it. THat Believers ought to have fellowship one with another; The Relations of Believers. Exod. 26.3, 6. Ephes. 2.21, 22. hath a full proof through the Scripture. Such are the Curtains of the Tabernacle, that must be coupled together. They are the costly stones of the Temple, which must hold up one another, as in an arched building fitly framed together. Gal. 6.10. Ephes 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. 2.11. They are the holy Hicrusalem, a City compact together. Or if we respect closer expressions; They are all of a family, The Household of faith. They are all of a body. A body fitly joined together, and compacted by that which every joint supplieth. They are all of a blood and kindred, Brothers and sisters; for Christ is not ashamed to call them brethren. It was a part, and is a fruit of Christ's prayer, I pray for them which shall believe on me through the word, Joh. 17.20, 21, 22. That they all may be one, as thou Father, art in me, and I in thee; that they may be one, even as we are one. It was the delight and longing of such as had the Spirit of Christ. St Paul professeth so much to the Romans: Rom. 1.11, 2 I long to see you, that I may impart unto you some spiritual gift, to the end you may be established, and I may be comforted together with you, by the mutual faith both of you and me. And why else was it, that he so abundantly endeavoured to see the faces of the Thessalonians, 1 Thes. 2.17, 19 with so great desire; but that he might joy and rejoice in them, and with them, as his crown in the fruit of his ministry? In a word, let me name those arguments, Ephes. 4.3, 4, 5, 6. which the Apostle hath laid up in one heap: There is one body, and one spirit, and one hope, one Lord, one faith, one baptism, one God and Father of all: All having a joint influence upon our endeavour to keep the unity of the spirit in the bond of peace. I will not insist farther upon the proof, the point being practical and undeniable, it will be rather necessary to clear and open what this fellowship is; and what is requisite unto it. I speak not here of the fellowship which we have with the Father, 1 Joh. 1.3. and with his son Jesais Christ; Nor of that communion which is had with the Spirit of the Father. But of the fellowship which Believers ought to have among themselves. And of this also, in a general consideration only: not applying it to the controversy now under debate about the fellowship of Churches; nor limiting it to that Communion and Relation between Pastors and their Congregations. But intending to open what that trade of commerce is, which Christians of all sorts and conditions ought to maintain and drive. Give me leave therefore, The D●scription of Christian tellowship. according to the Notion in which I use it, to propound this Description. That The fellowship of Believers, is a mutual serviceableness, and an exchanging of the gifts and graces, of such as are joined together in heart mind and affection, holding hands, and walking together in the ordinances of Christ. I consider in this description, the Subject of this fellowship, and the exercising of it. The Subject of it. 1. The Subject of it. Such as are of the body of Christ, one with the Father and with Christ; of the multitude of them that believe, of the household of faith, or, according to the terms of the description, such as are joined together in heart, mind and affection, being made one with Christ, are at an agreement among themselves, being borne of the same immortal seed, nourished by the same breasts, called by the same word, gladly receiving it, and continuing steadfastly in it, interessed in the like precious faith, and ruled and guided by the same Spirit. These are the subject of this fellowship, none else are truly capable of it: Profane spirited men, no nor hypocrites neither, though they crowd in sometimes and take up room, cannot, may not be acquainted with these joys. Such Canaanites are Merchants of this world, they have nothing to do in the house of the Lord of Hosts. Zach. 14 2●. Isa. 26.2. Isa. 35.8. These gates are to be open only, to the righteous nation which keepeth the truth, that they may enter in: for this way, is called the way of holiness, the unclean shall not pass over it. No bastard, no Gibeonite, no stranger, no blemished one, is capable of entrance into this sacred Temple of believing fellowship. None but sons and daughters of the Almighty, citizens of the new Jerusalem, free denizens of the glorious corporation of Believers, are the right subject; for such only have the spirit of Communion, which unites the members of the Church, as the Philosophers say, There is a soul of the world which holds together the parts of it. The same spirit, the same faith, the same heart mind and affections, are the sinews, muscles and ligaments, which keep this body from loosening and falling asunder. I commended the Primitive times, and they had this spirit of communion; the hundred and twenty, that were at Jerusalem, Acts 1.14. continued with one accord in prayer and supplication. And I commended St Paul's longing after such society, and he had the spirit of communion, Who is weak, saith he, 2 Cor. 11.29. and I am not weak? who is offended, and I burn not? And this mind he would have to be in all Christians, Rom. 12. Rejoice with them that do rejoice, and weep with them that weep, be of the same mind one toward another. CHAP. III. The other part of the Description. The exercising of Christian fellowship. The mutual exchange of gifts and graces. MEN being thus qualified for fellowship, The exercise of it. The exercising of it, is in these three things. 1. A mutual exchange and imparting of gifts and graces. 2. A mutual walking, and holding hands, in the Ordinances of Christ. 3. A mutual serviceableness to the bodies and fowls of one another. 1. A mutual exchange of gifts and graces. In the exercise of holy fellowship, there must be a mutual exchange and imparting of gifts and graces. God hath dispensed variety of gifts unto his people; all are not qualified alike. There are some eminent graces that make the countenances of some Saints to shine. job 1.8 Job. was exemplary for singleness and plainness of heart; Numb. 12.3. 2 King. 22.19.23, 25. Phil. 2.20. Moses for faithfulness and meekness; Josiah for tenderness and a melting spirit; and for activity in the cause of Reformation; Timothy for ministerial diligence, and a natural care of the state of the flock. Athanasius was prudent and active, Cyprian zealous and vigilant, Basil heavenly and of a fair sweet spirit, Chrysostom laborious and without affectation, Ambros resolved and grave, etc. The gift of Christ is grace according to measure. He measures to such a one, such gifts, to another such, to a third, such and such, as he pleaseth. This I take to be the meaning of the Apostle, Ephes. 4.7. when he saith, Unto every one of us is given grace, according to the measure of the gift of Christ. God gave the Spirit without measure unto Christ, Joh. 3.34. considered in his humane nature, when he was sent forth, as himself speaks; But we have it according to our scantling, 1 Cor. 12.8, 9, 10. and as he pleaseth to honour and entrust us. To one is given the word of wisdom, to another the word of knowledge, to another faith, to another prophecy, to another the discerning of spirits, to another divers kinds of tongues, 1 Cor. 1.7. etc. Thus, every man hath his proper gift of God, one after this manner, and another after that. One hath quickness of parts, but not so solid a judgement, another is solid, but not ready and presential, one hath a good wit, another a good memory, a third good utterance. One is zealous but ungrounded, another well principled but timorous, one is wary and prudent, another open and plain hearted, one is trembling and melting, another is cheerful and full of joys. God is a free giver, and a most wise disposer; that we may be engaged to use his bounty to each others help. The knowing Christian is to impart unto him that is weak in gifts, and the other that it may be hath fewer notions but more warmth, and fuller of love to those truths that he knows, 1 Cor. 12.21. is to impart of his heat to his knowing friend; for the eye, the knowing man, cannot say to the hand, the active man in God's cause, I have no need of thee. The members must have care one of another; the knowing men of the ignorant; ver. 25. yea the knowing men are to care for one another, not envying the communicating of their notions; for some truths may be more cleared and revealed to one, then to another who is otherwise every way his equal in habitual knowledge. The Christian that hath collected experiences, or found out methods for the advancement of holiness, must not deny such knowledge to the body. We must like it well that others may thrive as well as we, God makes no Patentees, nor will he endure any Monopolies. Christian's must drive an open and free trade. They must teach one another the mystery. He that grows rich in notions or in graces, must let others know the thriving way. Tell your experiences, and tell your conflicts, and tell your comforts. Make all that thou hast, the bodies, and all that the body hath, thine. Some say the Art of Medicine was thus perfected; as any one met with an herb and discovered the virtue of it by any accident, he would post it up in some public place; and if any were sick or diseased, he was laid in some beaten passage, that every one might communicate the best receipt; and so the Physician's skill was perfected by a collection of those posted experiments and receipts. Of all things take heed of the napkin, wrap not up the talon through envy, for than thou art not fit for our great master's family. 1 Pet. 4.10. But as every one hath received the gift, even so must we minister the same one to another, as good stewards of the manifold grace of God. We are stewards for the use of our brethren, and are accountable unto God, how we have laid out our knowledge, our utterance, our spirit of prayer, our ability of discerning, our experiences of God, our taste of the promises, our enlargements after prayer, our improvement by conserence, our comforts after private humiliation, our strengthening by the Sacraments, or what else might be instanced in, for use of others. How we got rid of such a lust, how we mastered another temptation, how we attained to such a facility in this or that duty. There must be this commerce among them, that are in this heavenly partnership. Ephes. 4.16. In this body fitly joined and compacted, every joint must supply, and there must be an effectual working in the measure of every part to the increase of the body. According to this rule, ver. 29. the Apostle speaking in the same chapter of discourse and conserence, admonishes the Ephesians, not to suffer any corrupt communication to proceed out of their mouths, but that which is good to the use of edifying, that it may minister grace unto the hearers. We must lay out our gift of discourse, or any other gift, profitably with respect unto the welfare of the whole. CHAP. IU. Another exercise of Christian fellowship. Walking together in the ordinances of Christ. AS this fellowship is exercised in the commerce of gifts, so, there must be, 2. Mutual walking in the ordinances of Christ. Mich. 4, 5. A mutual walking, and holding hands in the ordinances of Christ. There aught to be a joint assistance for the confirming of one another, in such a resolution as this to be taken up, All people will walk every one in the name of this god, and we will walk in the name of the LORD our God, for ever and ever. For this I presuppose as a thing granted by all such whom the Lord avoucheth to be his peculiar people, Deut. 26.17, 18. that it lies upon them to avouch the Lord to be their God, and to walk in his ways, and to keep his statutes, and his Commandments, and his judgements, and to hearken to his voice. This is our covenant with God, who hath entered into covenant with us, which covenant we are unfaithful in, through the neglect of that help we might have from one another, by mutual watching, remembrancing and exhortation. I remember what a faithful and experienced Divine, Rich. Rogers, 7. Treat. hath related of the practice of some private men, but able and godly professors, who in the sense of their unanswerableness to the means, made a covenant among themselves, of watching over one another for their better walking together with God. This is no novelpractise, for besides the many precedents of the Ancients, this was not of yesterday, for it was well near threescore years since, in the year 1588., if I remember right, for I have not the Book by me; but the reader may there see, the heads, the rules, and the form of their agreement. But to pursue the point in hand, There may be a fellowship; 1. In the hearing of the word, quickening one another unto it, helping the negligent to apply it, taking forth the several portions belonging to the different conditions and necessities of each, praying for one another that it may be useful and seasonable. 2. In prayer, for and with each other. The Athenians sacrificed for none but themselves and their neighbours of Chios, but Christians know a greater latitude of relations; and do also well know the great-benefit of putting their stock together. See how St Paul speaks, Eph. 6.18, 19 Pray always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all Saints and for me. And it seems he had communicated his condition and present case unto them by Tychicus, that he was in expectation to come before some great Tribunal in the cause of the Gospel. In those times it appears they used to transact one another's affairs in the Court of heaven by prayer. But there is one particular instance that I will not omit; That fall out, and differences and jarrings, may be healed by prayer; which it may be is the meaning of that place in James; Confess your faults one to another, and pray one for another, Jam. 5.16. that ye may be healed. Let not the heart rankle when it is wounded by an offence, but meet together, and humbly acknowledge where the fault lies, and make up the matter before God, as a witness of your mutual sincereness, and only able to search the bottom of the wound and to cure it. I have known some blessed experiments of this, and can tell when a probatum est, was written upon it. 3. Ezra 8.23. Esth 4.16. In fasting, for the afflicting and humbling of the soul. 60 Ezra and his men; and Esther and her maids maintained communion together. I have known some that for many years have strictly and duly obferved this course, to the wonderful improvement of their gifts, and of their acquaintance with God. Such fasting days, Mar. 9.29. are soul-feeding days, and soul-curing days. Some diseases, some lusts will go out no other way. 4. In mutual bemoanings, confessions, and openings of our sores and our wounds. It may be when the Apostle saith, Confess your faults one to another, Jam. 5.16. he means more than the acknowledgement of offences, whereby a man hath sinned against his brother (though that be a necessary and most useful part of this fellowship; and without which the heart will rankle, and the sin will remain upon it unpardoned:) but also that Christians should bewail their failings, infirmities, deadness, unsavouriness, coldness, narrowness, unfruit fullness, or what ever the malady be, to one another, to see whether others have been in the same case, and what course they took, and what remedy they procured. Many perish through too much modesty and reservedness. 5. In the Sacraments, joying in one another, beholding their order and steadfastness of faith in Christ; rejoicing together in the love of God, feeding at the same table as those that shall meet and sit down with Christ for ever in his Father's house; taking occasion to renew the covenant of love among themselves, and laying down all grudges, rancour, prejudice, uncharitable surmises, etc. for Christ's sake, and giving the right hand of fellowship cordially and unfeignedly, as those that find themselves to be all retainers to the same Master, provided for with the same care, purchased by the price of the same blood. 6. Lastly, (to name no more, though other particulars might be instanced,) In holy conference. This, this indeed is it that might much improve the meeting of Christians, to whet upon one another the knowledge of the holy Scriptures, to obferve among themselves and speak of, the remarkable passages of providence, the great and holy ways of God, the things that he doth gloriously in their eyes. In the Prophet's time, when proud scorners and profane spirited men, talked vainly, and did even what they list, than they that feared the Lord, Mal. 3.16. met, and spoke often one to another. No doubt they spoke of God, and his counsels, of God's works and ways, of his providence and goodness; of the baseness of Atheistical thoughts concerning God. What I have apprehended farther upon this place, I have expressed in my Exercitation upon Malachy. This exchanging of words and notions, make them thrive and grow rich that use it; of which I gave a full example, Hypoorite discovered. etc. l. 1 ch. 15. in my Hypocrite, where I promised this Treatise. Truly the benefit of conference must needs be great, for thereby Christians do build up one another, as the Apostle useth the word: 1 Thes. 5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 24.32. and do heat and inflame one another, as it was in the case of Christ's conferring with the two Disciples; and do strengthen and encourage one another, as it seems those brethren did St Paul, Acts 28.15. who met him at the three Taverns in his way to Rome. There should be a law of grace in the lips of friends, when either occasionally or purposely they meet; to confer wisely, without bitterness, meekly, humbly, always endeavouring either to do or receive some good. CHAP. V A third exercise of Christian fellowship— Mutual serviceableness. To the souls. To the bodies of the Saints. 3. THE last exercise of this fellowship that I propounded, is, A mutual serviceableness unto one another. 1. Christians are to be serviceable to each others souls, Mutual serviceableness of Christians. for advancement of spiritual welfare. 1. In watching over one another. Take heed of that profane speech, Am I my brother's keeper? Enemies, they many times (like Jeremy's familiars) do maliciously watch for our haltings; Jer. 20.10. but sincere friends may do it very profitably. We had need have either prying enenties, or faithful friends to make us know ourselves. 2. In admonishing and reproving those that fall; meekly and seasonably, mourning and melting with them. Bolt. Quat. Noviss. p. 163. This is a great duty but much neglected. Reverend Mr Bolton professed, He was grieved at his heart that he had done no more in that kind. And indeed it will be a cause of grief to any that omit this duty, for what sins they rebuke not (where they may) they commit. Oh count not admonition, an unnecessary meddling. Through a foolish humour to be esteemed peaceable and quiet, we suffer many to miscarry and be lost; Leu. 19.17. and by suffering sin upon our brother, we show that we hate him. The truest friendship is maintained by the faithfulness of mutual admonitions. He was a wise man and an experienced Christian that said, He was never acquainted thoroughly with any one, but first he displeased him by admonishing him of some failing. 3. In recovering those that are fallen, through a spirit of meekness. This is according to the rule of the great Apostle, Brethren if any man be overtaken in a fault, Gal. 6.1, 2. ye which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burdens. This is to be weak with them that are weak, 2 Cor. 11.29. Rom. 15.1. in St Paul's sense; and being strong, to bear the infirmities of the weak, and not to please ourselves; Not to triumph over them that are upon the ground, and thrown down by a temptation; but to sit by them upon the same flat, and mourn with them and for them, and to feel some of the weight. An excellent temper, specially for a Pastor. Ambros of whom a great Commander under Theodosius was wont to say, That he knew no other man worthy the name of a Bishop, He had such a pastorall-spirit, he would weep as plentifully as the sinning party that was to be admonished, or excommunicated, or reconciled. Your lofty knowers and popular orators, many of them understand not what belongs to this fellowship in mourning. 4. In instructing the ignorant, dull, and less capable; being willinger to keep a slow pace, then to outgo the young and tender lambs. We shall have their company in Heaven, that while they were here, never knew criticisms upon the Texts, nor had quickness enough to discern of Arminian notions, nor could ever spare leisure to understand and inquire Socinian subtleties. All that they could reach unto was to know God in Jesus Christ, and to understand the principles without which they could not have been safe. Oh let us not despise them here, with whom we shall have eternal company. Be not too high for their fellowship, if they know and can say any thing of God, or if they would feign hear of him. Be willing to lay out your gifts and leisure and patience. Strive with their infirmity and unfitness. St Augustin would speak false latin if the people understood false latin better then true. Lay the mouth close to the ear that is deaf. Be content to strike the third, fourth and fift blow upon the wedge that enters with difficulty. Neglect not the rear of the Christian Army. 5. In encouraging weak beginners. Bid them welcome that stand upon the threshold, that linger in the porch of the Temple of fellowship, and would be glad to sit down among the Disciples of Christ. Quench not smoking flax, encourage it rather unto a flame. If you perceive a poor soul to listen after Christ, and hearken if some word of comfort may be let fall, open yourselves to him, and if he cast a wondering and pleasing-eye, as he is in transitu, let him into the pleasures and ravishments of the King's chambers. Take heed of making any one go back, or grow out of love with the order and government of Christ's family. 6. In stirring up the spirits and gifts of one another. Heb. 10.24, 25. Consider one another to provoke unto love and to good works; not forsaking the assembling of ourselves together, but exhorting one another. A mean, an inferior person, by propounding a question, may lay the first stone, whereupon a goodly frame of excellent and rich discourse may be reared. Quicken one another in the ways of godliness. As the iron sharpens iron, and as the rubbing of the hands makes both warm; and as live-coales make the reft burn; so let the fruit of our society, be mutual sharpening, warming and enflaming. 7. In raising, cheering, comforting the dejected, Job 4.3, 4. dismayed and sad spirit. Strengthen the weak hands, and the feeble knees. How did the Martyrs in their prisons, set one another at liberty from the bondage of fears? How did holy Bradfords' sweet and cheerful company, make the very dungeons lightsome and pallace-like to his fellow prisoners, as themselves professed. An unbelieving heart oppressed many times with foolish cares and fears, feels the load quite taken of, sometimes by a word duly spoken, or a promise applied in the season of it. Luther and Melancthon it seems maintained a brotherly communion, and Melancthon was much the better, even for a few poor lines of consolation, from his dear and holy friend, when his heart was full of thoughts, what would be the issue of all that rage of Charles the fift, and the Germane Princes against the Gospel. These are some instances of that service which Christians own to each others soul. 2. In this fellowship, there must also be a serviceableness unto the bodies of the faithful, and to their outward necessities. The primitive Christians excelled in this care, for in regard of the extraordinary condition of those times, when they were in continual expectation to be removed from Jerusalem, they that dwelled there or thereabouts did by a voluntary act put their estates together into a common stock; that all, even the poor that in those hard and uncertain times gave their names to Christianity, might be tended and looked upon with equal care and respect. I know some have stretched this too fare; to make it a leading case and a binding example. There were Heretics anciently, that urged it, they were those that called themselves Apostolicalls, and they held, That sin brought in propriety of estates and goods, and that grace brings in community. An unsafe opinion, and unwarrantable as being against the Scriptures. Yet some of the Ancients that were of the best name, have spoken too liberally that way, in praise of community. Yea even chrysostom so expresses himself, as if meum and tuum were removed by the Gospel. But generally Christians knew their liberty, for unless it were the Church at Syracuse mentioned by Hilary, I know not any Church of the Ancients that entertained or taught that community. But thus fare it holds, that if the necessities of the faithful call for it, even all that we have must be serviceable. And for this, to set aside that extraordinary precedent, we have the ordinary and usual practices of the Churches, to be our patterns. It is truly an acceptable service unto God, and a glorious ministry, to tend the Lords poor and sick. The great Apostle, even he takes upon him the fellowship of the ministering to the Saints, 2 Cor. 8.4, 5, 6, etc. as himself speaks, writing to the Corinthians, a rich people, whom he notably plyeth with effectual and strong arguments to that purpose; as he did also the Romans, Rom. 15.25. to whom he also mentioned his employment that he had undertaken, upon the desire of the Christians in Achaia. I cannot but honour the name and memory of the learned Paul Fagius; a man much like St Paul in this 〈◊〉, who at Isna where he was Pastor before he came into England in K. Edward's days, took exceeding much care, that the poor and diseased might be plentifully provided for, as Crucius hath related of him. CHAP. VI The Requisites unto this Christian fellowship. First a renouncing of all sinful and wicked fellowship. HAving opened what the fellowship is, the next thing I propounded, is to consider what is requisite unto it. I will only speak to two heads. 1. A renouncing of all fellowship which is destructive of this. 2. The graces that are necessary for the entering into, and maintaining of it. 1. There must be a renouncing and disclaiming of all wicked society, Wicked society to be renounced. 2 Cor. 6.14, 15, 16. which is destructive to that holy fellowship which hath been set up; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an Infidel? And what agreement hath the Temple of God with Idols? We may not consent with the thief, Psal. 50.18. Pro. 1.14, 15. Pro. 23.20. nor be partakers with adulterers: nor cast in our lot with sinners, to walk with them in their way: We may not be among wine-bibbers, among riotous eaters of flesh: Nor have fellowship with any unfruitful works of darkness, but rather reprove them. Ephes. 5.11. We cannot be rid of their company; for than we must go out of the world, but we may not make them our consorts. God covenanted with the Jews that they should make no league with the Canaanites. Exo. 34.27. ver. 12. After the tenor of these words (saith the Lord) I have made a covenant with thee and with Israel. Take heed to thyself lest thou make a covenant with the inhabitants of the land, lest it be a snare in the midst of thee. There is the ground of it, because a people are corrupted and perverted by evil company. Such pitch will defile our garments. Such Delilahs will bind and betray us, and blind and undo us. Psal. 16.3. The Saints that are in the earth, they are the excellent ones, in whom we may delight, among whom we may be safe. But who ever came sasely off from a company of thiefs, and without loss from among cheaters and jugglers? Who can scape infection that haunt such houses as are pestilentially diseased? The Physicians themselves when they visit such persons are feign to use some pills, and take antidotes preservative. 'Tis a great presumption that some men have, who without choice will venture themselves upon all acquaintance and friends. I remember what Plutarch saith of Antithenes, That he wondered men observed their dishes whether they had any flaw, and yet had no regard in the choice of friends. Nothing more dangerous then to converse ordinarily and frequently with such as are enemies to God, and strangers to his ways. The Israelites were mingled among the heathen, Psal. 106.35, 36. and learned their works, and they served their Idols which were a snare unto them. We may observe therefore that when St Peter gathers a people by the Gospel, he admonisheth them vehemently, to come off from their old interesses, and to secure themselves at a safe distance from ungodly and perverse men. Acts 2.40. With many other words, (saith the text,) did he testify and exhort, saying, Save yourselves from this untoward generation. It appears, it was of no small concernment, because he interposed God's authority, and charged them in God's name, as Beza observes upon the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that they would save, or guard themselves from ill company. St John was upon this guard, as it is in the Ecclesiastical history, when he took an alarm as it were, when he had notice that Cerinthus a wicked and corrupt man was in the same bath: He thought he could not stay without danger under the same roof, and therefore cried out, properemus hinc, let's be gonc, let's be gone. That grace and powerful word, which melts the heart, and fits it for union with the body of believers, doth separate it from that which is heterogeneous and disagreeing. Melted gold will unite itself with the substance of gold, and not incorporate with dross. He that waits for an entrance into Heaven, and dwells here in the porch of it, Psal. 15.1, 4. Gods holy hill, In his eyes (as David tells us,) a vile person is contemned. He will not deny him courtesies and civil behaviour, he will eat and drink, and buy and sell, and show kindness, and pity, and pray for him, and help and relieve him, and will carry himself with all wisdom towards him though he be without: but as for holy communion he will say, Acts 8.21. as Peter said to Simon Magus, Thou hast neither part nor fellowship in this body: and as Nehemiah said to Sanballat, Tobiah and Geshem, Neh. 2.20. You have no portion, nor right, nor memorial in Jerusalem. For this is according to the rule of the Scripture, 2 Tim. 3.3, 4, 5. Such as are despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof; from such turn away. And it will be justified before God to do so, for what have we to do with them, that have nothing to do with God? We have a precedent to plead, in the Prophet, O Lord, we are thine, Isa. 63.19. thou never barest rule over these, they are not called by thy name. Let Israel take heed, he do not marry with Ashdod. The late times of prelatical tyranny, were so jealous of Christian fellowship, and suspicious of conventicling, and made such matches of protestancy with the daughters of Rome and Ashdod, superstition and profanation, that we the children of those matches, spoke half in the speech of protestancy, and half in the speech of Rome and Ashdod, and could not speak in the Jews language, but according to the language of each people, or as the Hebrew hath it, of a people and a people. Neh. 13.24. If ye will marry into this honourable family, the glory of whose line and descent I have described, ye must first give a bill of divorce to these wives. Rebekah must leave her fathers and her brother's house, to go to be joined with Isaac. Psa. 45.10, 11. And when Christ takes a Spouse, he saith to her, Harken O daughter, and consider, and incline thine ear, forget also thine own people and thy father's house; so shall the King greatly desire thy beauty, for he is thy Lord and worship thou him. Let no man misinterpret, as if I laid grounds of separation from our Church, my thoughts have not the least acquaintance with such a conceit. He must be sure his grounds are such as will bear a sufficient plea when he comes to answer the matter before Christ, that dares presume to condemn and forsake a Church where the bread of life, the word of the Gospel is preached sincerely. I only intent an alienation and estrangement from wicked men, in their unclean and infectious conversation; for thus, If men walk contrary to God, We, (as the Oracle in Plutarch testified of Photion the Just,) must walk contrary to all men. You must leave the world's way, if you will come into Gods. CHAP. VII. Other Requisites unto Christian fellowship. The graces necessary for entering into, and maintaining of it. Humility. Ingenuity. Self-denial. 2. THE graces that are necessary for entering into this holy fellowship, Grace's necessary for Christian fellowship. Humility. and for the maintaining of it, are divers, I will name and insist upon some of them. 1. Humility. I will begin low, at the bottom-step. In my Heraldry, this lovely grace deserves the pre-eminence to lead on the rest. Proud Nimrod, the man who first disliked it to see men in a level, would be alone, looked upon at a distance from the rest. He it was that first began to be a Lion and a Tiger, but the humble sheep are they that love to be together in a flock. Humble men have all the fitnesses for society, They contend not, they censure nor, they quarrel not, they do not disdain: They can meet with unequal respects, of age, sex, state and parts. Some will reverence the wisdom that lodgeth under silver hayros, but despise the youth even of a Timothy. Some will entertain discourse with men, the most vive resemblances of the Divine Sovereignty, but neglect that other sex, as if they were not heirs together of the same grace of life. Some will salute religion and take acquaintance of her when they meet her in good company with such as wear good clothes, and are of good place and respect, but will forget they ever saw her, when they see her entertained by poor tradesmen, and russet countrymen. Some will glory in their acquaintance with the men that are talked off, that are rich in parts and eminency, but think no good can be got from those that are without a crowd and a name. But the humble can correspond with all these inequalities. They can endure to hear what young Elihu can say in the controversy. They can discern even in women too what is to be honoured, if not always so profound a judgement, yet many times more holy and more sweet affections. Jam. 2.1, 3, 5. They have not the faith of our Lord Jesus, with respect of persons, but say even to the poor man in vile raiment, sit thou here in a good place, if he be of the poor whom God hath chosen, rich in grace, and heirs of the kingdom. They can prefer grace before parts, and delight in the sweet sent of creeping violets, and stammer and lisp with the rude in speech, so as to understand one another's meaning well enough. This humility fits men, to make use and improve all other men's gifts; for in honour they prefer one another, Rom. 12.10. and so come to be kindly affectioned one to another with brotherly love, as the Apostle observes. The proud get little in communion. We give not relief to such as wear good , and brag what provision they have at home: and who is it that will offer advice to such as glory in their parts and abilities. But the humble have all the advantages that proud men lose. The proud are seldom learners, or if at any time they condescend, 'tis only to sit at the feet of some Gamaliel: If they writ, it must be only after the copies written by him that won the golden pen, they propose none to imitate, but such as are the excelling men. But the humble can spy out graces of all sorts, in all sorts and ranks of people; Sweet affability, courtesy and gentleness in men of great quality and Ladies of high birth; Silent contentedness, honest diligence, and the daily exercise of patience and faith, in many Christians of an obscure rank, that are forced to struggle with necessity and poverty to get bread. Blushing modesty, and ignorance of the shining of their own faces, from many godly that are solidly learned: and warmness, and activity and cheerfulness in God's worship, from many godly, that have no learning, little understanding, that can't it may be maintain Christ's Godhead by arguments against a witty Socinian, but they are sure their hearts love him in sincerity. Several sorts of men have several lustres, The humble learn of all, writ after every copy, and so receive much benefit in communion even from all. 2. There is a grace that doth much resemble humility, Acknowledgement of others gifts. at a blush one would take it to be the same, for they are sisters, and that is the acknowledgement and the prising of others gifts. 'Tis envy and sullenness of spirit, that either denies or debaseth the worth that is in others. They were sick (as it seems) of this disease, who met Peter at Jerusalem, and censured him for joining himself to Cornelius his family, Acts. 11.17. but Peter pleads his excuse, Forasmuch as God gave them the like gifts as he did unto us, what was I that I could withstand God; that I should do otherwise. And at another time St Peter, (together with James and John) gave a notable testimony of their sincerity, that whereas the people glorified God in Paul, Gal. 1.24. who of a persecutor was now become a preacher of the faith, these men not being jealous of an eclipse, perceiving the grace that was given unto him, Gal. 2.9. gave him the right hand of fellowship. Oh what a sweet agreement might there be among the Ministers of the word, and what progress might they make in their joint service for the gaining of souls; if they would learn to acknowledge and rejoice in the grace of God in one another: some excelling in a dexterity in opening of Scriptures; some in profoundness and solidness of judgement for the right stating of controversies; some in readiness of speech for the working upon the affections. Oh let not brethren either in the ministry or in other relations, envy and grudge at one another. Esau hated Jacob because he had obtained a better blessing; Saul maligned David because he had gained more respect. But Esau and Saul, were in Simon Magus his condition, Men that had no part nor lot in this fellowship. But oh the candidness and ingenuity that beautified the soul of young Apollo's, Acts 18.24, 25, 26. who though he were an cloquent man and mighty in the Scriptures, yet so fare acknowledged and honoured the graces of God and the gifts that were in Aquila and Priscilla, a plain couple, an handicraftsman and his wife, that he was content to learn of them. A famous pulpitman, yet learns divinity from two aprons. I wonder how the Mountagues, and Wrens, and Cousins, and the rest of that lofty generation, who would have frighted and railed all Scripture knowledge, and conference, out of private families, could ever read that text and history without glowing and indignation, without startling and conviction. But those fellows, have names not worth a mention, in a treatise of holy fellowship. 3. Self denial. Self-denial is the third of these graces. I set those graces together, that have the same lines of proportion in their countenances. Such as seek their own esteem, their own profit, their own ends, these are Patentees, unfit for the Commonwealth of christianity or godliness. But what is the rule of the Scripture? we have it in the words of St Paul. Phil. 2.4, 5. Let nothing be done through strife or vainglory, but in lowliness of mind, let each esteem other better than themselves; Look not every man on his own things, but every man also on the things of others. 1 Cor. 10.33. And St Paul himself followed the same rule, he did please all men in all things, not seeking his own profit, but the profit of many. CHAP. VIII. Other graces requisite unto this fellowship. Love. Affability. Sobriety. Innocency. Holy emulation. Wisdom. 4. LOve shall bring up the rest of the graces. Love. A grace of such use and influence, that without it there can be no fellowship. This is it that joins hands, and hearts, whereby souls are knit together; as it was said of David and Jonathan, 1 Sam. 18.1. that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. This ties a perfect knot, for so the Apostle speaks, Put on bowels of mercies, kindness, humbleness of mind, Col 3.12, 14. meekness, long-suffering, and above all these things put on charity, which is the bond of perfectness, that is, the most perfect bond. All combinations of men are tied of a sliding knot, a little artifice or a little stress will sever them, nay they will undo of themselves, if their proper interesses may be better obtained by being lose, as we have seen in the case of leagues and politic corresponcies among Princes: only they are firm, whom unfeigned love makes so. Partiality, inconstancy, injudiciousness, weak suspicion, straightness of spirit, squint-eyed-respects, pride, censoriousness, dissimulation, all which are destructive of society, are all cured and remedied by love. Love disposeth and fitteth men to all spiritual offices: To pray together, 1 Tim. 2.8. I will that men pray every where (saith the Apostle) lifting up holy hands without wrath. To hear the word; Jam. 1.19. Mat. 5.24. St James implieth it, that such are swift to hear who are slow to wrath. To communicate in holy worship; First (saith Christ) be reconciled to thy brother, and then come and offer thy gift. No dwarf might be present at the sacrifice of Hercules. So none that want love are admittable into the Temple of Fellowship. 5. Amability. Sweet amiableness, facility or condescension, which grace though we cannot agree about her name, is a sister of love. Rugged stones, unhewen and unsquared, cannot fitly join and lie together in a building. Sour, harsh, sullen spirits are not for society. Nabal, who is such a son of Belial, that no man can speak to him, he may not, is not fit to be entertained. I know there are some good men, of a tetrical and stoical disposition, whose harshness and rigid gravity, makes a poor Christian startle bacl, though he came with a resolution to consult and learn something of them. But these good men, live it may be to themselves, but not with so much comfort, as they might have in being publicly beneficial. But there is an alluring facility in some Christians, that doth call in the modest and blushing that otherwise would step bacl, and it may be perish in the concealing of some spiritual malady. Mat. 11.28. Mat. 9.10. Our Lord Jesus did not only invite the weary and heavy laden, but admitted into his company, the Publicans that were invited by Levi to be his fellow-guests. I intent not this for a patronage for those good-fellow-ministers and others (as they call them) who pervert this and such like examples, to colour and cover their tiplings and bowsings with all sorts of companions, under a pretence of insinuating into them to do them good; but to propose a fair and excellent copy of debonair and sweet behaviour, for gaining of souls into the liking and relishing of the good ways of God. 6. There is another grace, Sobriety of spirit. which keeps constantly in the company of the two former, and that is, sobriety of spirit in the suspending of all rashness of censure, and a patiented bearing with some errors and offences, Col. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is Nonnus his words; Querul●…, a busy find-fault. which unavoideably will sometimes fall out. The Apostle had respect unto this, when he admonished the Colossians who were in Christian Communion, to forbear one another, forgiving one another, if any man have a quarrel against any, or a matter of complaint, as the word signifieth. Alas how querulous are some men, how loud and shrill and thunderstormie in their complaints. Men that are too tender and apprehensive of injuries, are weak, and of weak stomaches that can digest nothing: and they are proud and big. Proud men that are aptest to give affronts, will receive none. But heavenly souls, resolve to do good, and suffer evil. This is indeed, a ray of divinity, as Cyprian calls it in a book that he wrote of Patience; and a profound wisdom, as Ambros commends it, speaking of David's carriage towards Shimei. Cosroes the Persian King, caused a throne to be made like heaven, with the sun and moon and stars artificially placed above it; and under his feet, thick and black clouds, raging temposts and boisterous winds. He that enjoys God, and lives in a sweet and even temper, dwells in such a palace, and hath all the noises, and clamours, and tumults, and complaints, that the world vexes itself with, under his feet. 7. I have ranked together those graces that have a resemblance to each other; Three and three. I will only add another three. Innocency. The seventh is, Innocence, harmlessness and inoffensiveness of conversation. Friendship and amity is best maintained, where there is a mutual and common study of, and walking by the same rule. Oh that Christians would learn to walk by Scripture-rule, and all labour to be throughly acquainted with it. Not as it is in humane affairs, where it may be not above one man in a great town, in a whole town, buys the large book of the Statutes and consults it, and acquaints himself with it, and alone knows what Nuisances are, and what are trespasses and what will bear an action, but let all study the same rule, and search out the mind of God, for the ordering of conversation aright. Oh let us not consult with our own Oracle, with felse; for than we shall be uneven, and prefer our own respects, and presently fall asunder if any thing cross them. Among other things, I would here especially commend unto Christians, the government and taming of the tongue, an unruly member, and oftentimes occasion of much mischief and discord. Eyes, flatteries, whisper, scoffs, calumnies and invented slanders, do destroy all society. This fire, setteth on fire the course of nature: Jam. 3.6. as St James observeth. Unless this unruly evil, full of deadly poison, be tamed, All religion is in vain, and so consequently all religious fellowship; for so saith the same Apostle, Jam. 1.26. If any man among you seem to be religious, and bridleth not his tongue, this man's religion is in vain. 8. Desire of the best gifts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesiod. The next is an holy coveting of excellent gifts. Emulation ordinarily engenders strife, and so overthrows fellowship. But there is again, a good contention, an holy ambition, a spiritual emulation, a zealousuesse after more perfection of gifts and graces. Affect, emulate, be zealous after, or as our Translation renders it, 1 Cor. 12.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Covet earnestly the best gifts. One that desires growth and improvement, will need no invitation to frequent such company by which he may be bettered. Strike me, so that you teach me, said the Cynic to his master, he would not leave him though the staff were threatened. So they that know the benefit of communion, will not leave, though haply they meet with some incoveniencies for it, if not in it. 9 Wisdom. The last that I commend, is, wisdom, both to discern where the rich treasure lies, and to be able to draw it forth. There lies a great deal of wealth in some obscure and neglected Christians. They do not more ordinarily tread upon and walk over the unknown veins of gold in America, than many supercilious and conceited-professors do pass by and neglect golden and very precious spirits. One would not think, what dexterity in the Scriptures, what judgement in controversies, what ability to settle and comfort a disturbed conscience, what fervency and expressions in prayer, what acquaintance with God and his providence, what strength of faith, what patience, meekness, moderation, contentedness, heavenly mindedness, and what not, may be now and then found out and discovered, in plain people, men and women that wear plain , that have plain carriage and plain speech. And besides, there may haply be more, where grace is expected, than we look for: more in a Saint, than a bare sentence or action will or can express. The golden vein is broader and thicker than sometimes we guess it to be. Here then is the necessary use of Wisdom, to be able to see further than the russet. Not to be cozened with reverend beards, and grave furs, and demure countenances, (like the Counsellors to the Muscovian that I spoke of in my Hypocrite,) as if graces and gifts dwelled only at those signs. And when we find a vein, there must be skill to dig it. Oh how did the old Patriarches remove their habitations for the benefit of water-springs; how did they rejoice when they found a well? And we, when we have met with these wells of living water, how shall we fetch it up? Counsel in the heart of a man, is like deep water, Prov. 20.5. Solomon, and a man of understanding will draw it out. Is he of great dexterity in the Scriptures, acquainted with the secrets and depths of the text; propound some place you have met with in your ordinary course of reading the Scriptures, where you were fain to make a stand, and could get no further. Is he one that is studied in controversies, desire him to untie a knot, where you have a great while been looking for an end. Is he acquainted with cases of desertion, and soul clouds, learn of him what experiments he hath collected, and which is the way out of the mist. Is he able in council, desire him to advise you, and set you methods and rules. Is he powerful in prayer, get him to commend your suits with you unto God. All men would be dealt with in the proper way wherein they are versed, and wherein they excel. CHAP. IX. An exhortation to the entering into this fellowship. Some motives. Christians strengthened against tentations. God better served. The mutual benefit of it. HAving thus set up the structure, it now only remains, An Invitation into Christian fellowship. that I open the portal of this Temple of Divine fellowship, and invite the passers-by to come in. Here is place for such as are already in a marriage-fellowship, if they be heirs together of the grace of life. 1 Pet. 3 7. Let them consider they are in a state that shadoweth out the mystical and heavenly communion betwixt Christ and his Church. Ephes. 5. Let them worship God together, help one another forward toward Heaven, pray together, be acquainted with one another's bosoms and spiritual estates, submit to each others advice, yet let Manoah not disdain the words of his wife if she have made a better observation of God in his proceed and the course of his providence. Jud. 13.23. But chiefly let not Job omit to reprove his wife, Job 2. if she speak like one of the foolish women. Here widows may recover and make up abundantly all the comfort and much more than they lost in their husbands, caring for the things of the Lord, being holy both in body and in spirit. Here brothers, and sisters, and kindred, may find themselves by the same name in an other and better relation. 1 Cor. 7.12. Phile. v. 16. Here servants also are in some sense made the Lords freemen, being not as servants, but above servants, as brethren beloved, as St Paul would have Philemon to account Onesimus who was converted to the faith. I cannot but mention it unto the honour of that famous man, Mr Bruen of Stapleford, who, to use the phrase of Scripture, had a Church in his house, what respect he gave even to his servants that feared God, counting and calling them brethren, praying often with them, and they also with him. Here also, friends, acquainrance, neighbours, partners, fellow-collegiates, brothers of companies, and in a word, all that in any respect do relate unto one another, may have place, and an occasion of a more close and holy correspondency. But what shall I say, how shall I invite men into this society. If there were no other motives, the very condition of the present times, might be one. How do the times rage against all that are godly. Lions, and wolves, and Tigers, and Foxes, do affociate themselves, and are assembled into bodies, into Armies. Papists, Prelatical spirits, Atheists, profane scoffers, rusting Cavaliers, bloody Inish, are in bands together, and in an agreement to root out, if not the name of protestancy, yet the power of godliness. Let even this make them that fear the Lord, meet, keep, pray, and humble themselves together. But we have also other motives. 1. Tentations best resisted by fellowship. We have other enemies besides evil men, namely spiritual wickednesses, whose temptations we shall be the better enabled to resist, when our forces are united. In respect of this order, the Church is said to be, Cant. 6.10. Terrible as an Army with banners. Stragglers, and those that go alone, are often snatched up, They were scattered, saith the Prophet, Eze. 34.6. and they became meat to all the beasts of the field, when they were scattered. How easy is it, to pervert one to Popery, Familisme, or any other dangerous error, who neglects the benefit of others help. But the knowing head, and the honest heart, may agree in this way to secure one another when tempted and assailed. 2 Sam. 10.11. As Joab said to Abishai. If the Syrians be too strong for me, than thou shalt help me; but if the children of Ammon be too strong for thee then I will come and help thee. So if pride be too strong, for the knowing head, let the plain heart admonish him; and if the cunning seducer be too strong for the honest heart, let the knowing head clearly inform him. So shall there be a sufficient defence against the temptations both of lusts and errors. 2. Hereby, and in this way God shall be the better served: God better served in fellowship. Zeph. 3.9. Jer. 32.39. when a people of a pure language, do all call upon the name of the Lord, to serve him with one consent; or, with one shoulder. Therefore God hath covenanted, to give his people one heart, and one way, that they may fear him. And as if God could not be glorified, where there is not an agreement among them that worship, he thus prays for the Romans, The God of patience and consolation, Rom. 15.5, 6. grant you to be like minded towards one another, that ye may with one mind, and one mouth glorify God, the father of our Lord Jesus Christ. 3. The Saints are hereby mutually benefited. Saints much benefited in fellowship. Pro. 27.17. Iron sharpeneth iron: so a man sharpeneth the countenance of his friend: It may be Solomon meant it, of angry, words and passionate speeches; but we may apply the phrases and language of the Aphorism, to a mutual whetting of parts, stirring up of gifts, and enkindling of graces. For in society, all do enjoy the good of all, the foot hath the eyes light, and the eye hath the service of the foot to walk. Two are better than one, because they have a good reward, Eccl. 4.9, 10, 11, 12. (that is good fruit) of their labour, for if they fall, the one will lift up his fellow. Such as are spiritual will restore them that are fallen, in the spirit of meekness. But woe to him that is alone when he falleth, either into temptation, or after it into a desertion, for he hath not another to help him up. Again, if two lie together, than they have heat. Did not Christ warm those in whose company he went towards Emaus? But how can one be warm alone? We grow cold and dull under the best helps. But how did Joash go back from all his shows and forwardness, when Jehojada was dead? We have yet one other instance in that place of Solomon. If one prevail against him, (saith he) too shall with stand him, and a three fold cord is not quickly broken. A proverbial speech, usually applied in the commendation of society. Moses, Aaron and Hur made up together such a threefold cord, Ex. 17. 1●. which was not easily broken through faintness and weariness in prayer. The story is this, when Israel fought against Amalek, while Joshua with the Army were below in the battle, Moses, Aaron and Hur went to the top of the hill, where Moses was to hold up the rod of God as a signal, and to pray. At length when through continuance all day, Moses fainted, Aaron and Hur helped to sustain him and hold up his hands, not only to hold forth the rod, but in all probability joining with him in prayer, assisting his fervency, and as it is likely now and then suggesting matter of prayer and arguments. So that with their help, he continued all the day, till the going down of the Sun, holding up the rod in the sight of the Army, and lifting up his hands in prayer, till Amalck was quite discomfited. And into such a threefold cord, Daniel also twisted himself in prayer: for when by the commandment of Nabuchadnezzar, all the wisemen or Chaldeans about the Court were to be put to death, because they could not tell to the King his dream and the meaning of it. Daniel being educated in one of their colleges, fearing lest he should suffer under the same cruel sentence, undertook the matter, to reveal unto the King his dream; but he undertook it not in his own strength, but trusting in God, and being to obtain that secret from Heaven, he wisely makes use of his three friends to improve their strength with him and their acquaintance with God. Dan. 1.17, 18. The text is express; Then Daniel went to his house, and made the thing (that is, the business that he had undertaken) known to Hananiah, Mishael and Azzariah, his companions, that they would desire mercies of the God of Heaven concerning this secret. Daniel himself sought those mercies from before God, but behold he calls in others also to assist, with whom no doubt he had been wont at other times to meet in prayer. And now, whether he together with them, or he apart, and they apart, we are uncertain, but their peritions met at the same threshold before God, and were neturned with success. It were easy here to multiply instances and bistories of great things done and obtained by people joining together in prayer and humiliation; there is scarce any man that hath been acquainted with this course, but hath somewhat or other upon the file, and upon record in his own memory and thoughts. And how many examples also might be remembered, of brave courage, magnanimity and resolution, that Christians have fired one another's breasts withal. Many times the very society of a prison, and of lying together in the stocks and in chains, hath rendered some fainting and otherwise drooping spirit, through the blessing of God, invincible. The Acts and Monuments collected by Mr Fox, is full of proofs of this. It was so at the first in that society which the Apostles had with with our Lord and Master and theirs. 'Tis said, when the rulers saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they mervailed; (as well they might, for poor fishermen, unacquainted with Courts and Tribunals, to plead the cause of Christ with so much braveness and spirit, but it follows in the same text, which indeed takes away all the wonder, that) they took knowledge of them, that they had been with Jesus. Acts 4.13. And lastly how doth society sometimes alter the very temper and frame of whole conversation. Saul had a new spirit put upon him, when he was appointed by God to be King. For though I understand that place in, 1 Sam. 18.10. where it is said, He prophesied in the midst of the house, that he was in a frantic fit, and behaved himself madly and furiously, like one in a rapture. And though I know not what to say, to what we read, 1 Sam. 19.20, 21, 22, 23. that saul's Messengers and himself prophesied, when they came into the company of the Prophets; unless they were rapt, and miraculously stricken with astonishment and admiration, so that whereas they came with a purpose to apprehend David, they could not do it, and as for Saul, he was forced to lay off his military habit and Arms, and therefore said to lie down naked. Yet, 1 Sam. 10.6. seems otherwise to be understood, that God meant to fit Saul for the government, by tempering and forming his spirit in the company of the Prophets: for so Samuel said unto him, Thou shalt meet a company of Prophets, and the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. Behold the wonderful effect and power of society. CHAP. X. The Exhortation further urged. A fourth Motive, The comeliness of this fellowship. The conclusion. 4. I Have reserved one other motive, Christian fellowship is comely. wherewith to shut up this Exhortation, and that is, the pleasantness and comeliness of this fellowship. Psa. 133 1, etc. They are the words of the Psalmist. How good and how pleasant is it for brethren to dwell together in unity. How good it is, hath appeared by the former motives, and 'tis so pleasant, that he invites men's eyes unto it, Behold how pleasant is it. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garment. That ointment was precious and fragrant and yielded, a most pleasant sent. The balsam of Hiericho which was the chiefest ingredient of that ointment, is counted to be the richest in the world. Nothing more delicate and sweet then the communion of Saints. It is that, that becometh the Gospel, as the Apostle speaks to the Philippians, Phil. 1.27. Only let your conversation be as becometh the Gospel of Christ, that whether I come and see you, or else be absent. I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel. The Queen of Sheba when she beheld the order of salomon's family; she was so taken with delight and admiration, that there was no spirit left in her, 1 King. 10.8. but cried out, happy are thy men, happy are these thy servants, which stand continually before thee. But behold a more beautiful order is here. What a comely thing is it for Christians so to converse, as that they every each other, and maintain such a watch, that no discord can arise, but if any difference be occasioned and begin but to appear between any, it is presently observed, and gravely, prudently, seasonably quashed and laid. It seems it was the care of Jacob in his great family, and it was the glory of it, which even hi● heathen neighbours took notice of, and commended, That they lived peaceably. The comeliness of this sweet agreement will the better appear if it be set off with a foil: If we cast our eye upon the unhandsome yea ugly face of discord, notably described by that great Italian, to be clothed with a garment of sundry colours, made up of patches, and yet those also rend, cut and torn, her lap full of Writs, Citations, Processes, Arrests, attended only with Scriveners, Clerks, Lawyers and Attorneys, and followed with loud clamours, bawl and confiesed shouts. And even thus the Apostle describes the condition and conversation of carnal and unregenerate men, Tit. 3.3. that they live in malice and envy, hateful and ha●ing one another. A course of life so unbeseeming the profession of Christianity, that the Apostle not only saith it would be to the shame of the Church at Corinth, 1 Cor. 6.1, 5. if their differences were not taken up by brothers, but demands of them how they dared to do otherwise. I have writ these things to be pined upon the front of the entrance or porch of this Temple, The Application. that as Themistocles when he had an house to let, caused the crier to proclaim that it had good neighbours; so I may invite men to come in, assuring them of pleasant accommodations and good company: Which if any heed may be given to the resolution of one of the rabbinical Schools, is the best advantage we can meet with in our present journey. The story is in Pirke Aboth, that when the scholars of Rabbi Johannas disputed and contended which is the most disireable thing in this life, the sentence of Rabbi Jose was preferred and most commended, who said, The best way is a good neighbour. Hence the Naturalists do observe, that the Pismires which are reckoned among the most sagacious creatures, and the Bees which are among the most useful, and the Elephants among the most potent, are for communion, and do gather and keep together. And the excellency of other creatures is in their communication of themselves, the Sun raying out his warm and cherishing beams, the Fountain bubbling out his purling streams, the Earth yielding forth sovereign herbs and plants: And Christians are then in their excellency when they are communicative and useful; nay they increase by communicating, and gain by giving away and imparting of their gifts. There is a story in Peter Martyrs History of the West Indies, of some Mountains of Salt in Cumana which never diminished though carried away in abundance by the Merchants, but when a Monopoly was made of it, being exposed to sale, and men being prohibited otherwise from taking of it away, than it decreased, till afterwards that all were again allowed to take of it, it had a new access and increase. I know not whether this relation of his be true, but sure I am, I am right in my application, He that envies unto others the use of his gifts, decays them, but he thrives most, that is most diffusive. FINIS.