A helpe to Christian fellowship: or, A discourse tending to the advancement and spirituall improvement of holy societie.: Wherein the practise 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 mutuall serviceablenesse 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 pleasantnesse thereof. Applied to these times for the strengthening of mens hands in the happy work of reformation. By Samuel Torshell. Imprimatur, Charles Herle.

CHAP. VII. Other Requisites unto Christian fellowship. The graces necessary for entring into, and maintaining of it. Humilitie. Ingenuitie. Self-denyall.

2. THE graces that are necessary for entring into this holy fel∣lowship, and for the maintaining of it, are divers, I will name and insist upon some of them.

1. Humilitie. I will begin low, at the bottom-step. In my Heraldry, this lovely grace deserves the preheminence to leade on the rest. Proud Nimrod, the man who first disliked it to see men in a levell, would be alone, look't upon at a distance from the rest. He it was that first began to be a Lyon and a Tyger, but the hum∣ble sheep are they that love to be together in a flock. Humble men have all the fitnesses for society, They contend not, they cen∣sure nor, they quarrell not, they doe not disdaine: They can meet with unequall respects, of age, sex, state and parts. Some will re∣verence the wisedom that lodgeth under silver hayros, but despise the youth even of a Timothy. Some will entertaine discourse with men, the most vive resemblances of the Divine Soveraignty, but neglect that other sex, as if they were not heyres together of the same grace of life. Some will salute religion and take acquain∣tance of her when they meet her in good company with such as weare good clothes, and are of good place and respect, but will forget they ever saw her, when they see her entertain'd by poore tradesmen, and russet countrymen. Some will glory in their ac∣quaintance with the men that are talkt off, that are rich in parts and eminencie, but think no good can be got from those that are without a croud and a name. But the humble can correspond with

all these inequalities. They can endure to heare what young Elihu can say in the controversie. They can discerne even in women too what is to be honoured, if not alwayes so profound a judgement, yet many times more holy and more sweet affections. They have not the faith of our Lord Jesus, with respect of persons, but say even to the poore man in vile rayment, sit thou here in a good place, if he be of the poore whom God hath chosen, rich in grace, and heirs of the kingdom. They can preferre grace before parts, and delight in the sweet sent of creeping violets, and stammer and lispe with the rude in speech, so as to understand one anothers meaning well enough. This humility fits men, to make use and improve all other mens gifts; for in honour they prefer one another, 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 reliefe to such as weare good cloathes, 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 condiscend, 'tis only to sit at the feet of some Gamaliel: If they write, it must be only after the copies written by him that wonne the golden pen, they propose none to imitate, but such as are the excelling men. But the humble can spie out graces of all sorts, in all sorts and rankes of people; Sweet affability, courtesie and gentlenesse in men of great quality and Ladies of high birth; Silent contentednesse, 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. Blush∣ing modesty, and ignorance of the shining of their own faces, from many godly that are solidly learned: and warmenesse, and acti∣vity and chearfulnesse in Gods worship, from many godly, that have no learning, little understanding, that can't it may be main∣taine Christs God-head by arguments against a witty Socinian, but they are sure their hearts love him in sincerity. Severall sorts of men have severall lustres, The humble learne of all, write after every copy, and so receive much benefit in communion even from all.

2. There is a grace that doth much resemble humility, at a blush one would take it to be the same, for they are sisters, and that is

the acknowledgement and the prizing of others gifts. 'Tis envy and sullennesse of spirit, that either denies or debaseth the worth that is in others. They were sicke (as it seemes) of this disease, who met Peter at Hierusalem, and censured him for joyning himselfe to Cornelius his family, but Peter pleades 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 doe otherwise. And at another time S^t Peter, (together with James and John) gave a notable testimony of their sincerity, that whereas the people glo∣rified God in Paul, who of a persecutor was now become a prea∣cher of the faith, these men not being jealous of an ecclipse, per∣ceiving the grace that was given unto him, gave him the right hand of fellowship. Oh what a sweet agreement might there be among the Ministers of the word, and what progresse might they make in their joynt service for the gaining of soules; if they would learne to acknowledge and rejoyce in the grace of God in one ano∣ther: some excelling in a dexterity in opening of Scriptures; some in profoundnesse and solidnesse of judgement for the right stating of controversies; some in readinesse of speech for the working upon the affections. Oh let not brethren either in the mi∣nistery or in other relations, envy and grudge at one another. Esau hated Jacob because he had obtain'd a better blessing; Saul ma∣ligned 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 candidnesse and ingenuity that beautified the soul of young Apollos, who though he were an cloquent man and mighty in the Scriptures, yet so farre acknow∣ledged and honoured the graces of God and the gifts that were in Aquila and Priscilla, a plain couple, an handicrafts-man and his wife, that he was content to learne of them. A famous pulpitman, yet learnes divinity from two aprons. I wonder how the Moun∣tagues, and Wrens, and Cousins, and the rest of that lofty genera∣tion, who would have frighted and rayled all Scripture know∣ledge, and conference, out of private families, could ever reade that text and history without glowing and indignation, without start∣ling and conviction. But those fellowes, have names not worth a mention, in a treatise of holy fellowship.

3. Self-denyall is the third of these graces. I set those graces

together, that have the same lines of proportion in their countenan∣ces. Such as seeke their own esteem, their own profit, their own ends, these are Patentees, unfit for the Commonwealth of chri∣stianity or godlinesse. But what is the rule of the Scripture? we have it in the words of S^t Paul. Let nothing be done through strife or vain-glory, but in lowlinesse of mind, let each esteeme other bet∣ter then themselves; Looke not every man on his own things, but every man also on the things of others. And S^t Paul himselfe fol∣lowed the same rule, he did please all men in all things, not seeking his own profit, but the profit of many.

Notes

• Graces neces∣sary for Chri∣stian fellovv∣ship. Humility.
• Jam. 2.1, 3, 5.
• Rom. 12.10.
• Acknovvledge∣ment of others gifts.
• Acts. 11.17.
• Gal. 1.24.
• Gal. 2.9.
• Acts 18.24, 25, 26.
• Self deniall.
• Phil. 2.4, 5.
• 1 Cor. 10.33.