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.

A HELPE TO Christian Fellowship.

CHAP. I. The entrance into the discourse. The Subject propounded and commended. The necessity, usefulnesse and antiquity of Fellowship.

THE wonderfull advantage which might be made of Fellowship in gifts and graces, * 1.1 is greatly negle∣cted by unwise and improvident Christians; so that the comfort, use and gaine of Societie, as it might respect soul-trade and thriving, is lost. In other things men have been wise to lesser and inferior pur∣poses, and have improved that naturall quality of sociablenesse, to the mutuall strengthning, assistance and help of one another. Hence Countries have drawne themselves into Associations for security and common defence; Cities and Townes have procured themselves to be made Corporations, for the better and more

orderly managing of their publick affaires; Mysteries of Trades and Manufactures have distinguisht themselves into Companies. And those cunning Merchants of Rome who put a cheate upon the world under pretence of Religion, have notably maintain'd and kept up their Trade by devising so many severall Orders, Frater∣nities or Brotherhoods, as that they might share among themselves the gaines and profits arising out of blind and seduced people.

In all ages, * 1.2 men have understood the usefulnesse of these Com∣binations; which I take to be the meaning of that observation of the antient Sages, * 1.3 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 expresly 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 drinke 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 ought to be by communion and fel∣lowship with Christ, * 1.4 and with one another. Which fellowship, the primitive Christians did excellently maintaine; Concerning which S^t Luke gives a cleare testimony, That such who gladly received the word, and being baptised, were added to the Church, Continued stedfastly in the Apostles doctrine, * 1.5 and in fellowship, and in breaking of bread, and in prayers. For so I reade the words, (not as the Syriac, Ambrose, and the vulgar Latine render them, That they continued in the Apostles doctrine and in the communion of breaking bread; but) as the parts are distinct in the Greeke Text, * 1.6 They continued with much patience, resolu∣tion and care, and with much fervor and courage; 1. In the Apostles doctrine; in the profession of that faith which they had received from the preaching and ministery of the Apostles. * 1.7 2. And in fellowship, being all begorten by the same word, and kept to∣gether by the power of it, closing with it, and finding the sweet∣nesse 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 memoriall of himself till his comming again. 4. And in prayer, weekly, daily, solemnly, occasionally meeting together before God with their supplications.

This was the conversation of beleevers at Hierusalem, they sweetly conversed together, chearfully 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 beleevers of Thessalanica, it seems they preserved so sweet and so holy a correspondency, that as touch∣ing brotherly love, S^t Paul saith, he need not write unto them. * 1.8

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 be∣lievers trod, is so over-grown, that the track and print of their footsteps is almost worne out; Now, when scarce a shadow of Communion is left among professors, it is needfull 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 fellow∣ship. The Subject of it.

THat Believers ought to have fellowship one with another; * 1.9 hath a full proofe thorough the Scripture. Such are the Cur∣taines of the Tabernacle, that must be coupled together. They are the costly stones of the Temple, which must hold up one ano∣ther, as in an arched building fitly framed together. * 1.10 They are the holy Hicrusalem, a City compact together. Or if we respect clo∣ser expressions; They are all of a family, The Household of faith. They are all of a body. A body fitly joyned together, and com∣pacted by that which every joynt supplieth. They are all of a blood and kindred, Bretheren and sisters; for Christ is not ashamed to

call them brethren. It was a part, and is a fruit of Christs prayer, I pray for them which shall believe on me thorough the word, * 1.11 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 lon∣ging of such as had the Spirit of Christ. S^t Paul professeth so much to the Romanes: * 1.12 I long to see you, that I may impart unto you some spirituall gift, to the end you may be established, and I may be comforted together with you, by the mutuall faith both of you and me. And why else was it, that he so abundantly indeavoured to see the faces of the Thessalonians, * 1.13 with so great desire; but that he might joy and rejoyce in them, and with them, as his crowne in the fruit of his ministery? In a word, let me name those argu∣ments, * 1.14 which the Apostle hath laid up in one heape: There is one body, and one spirit, and one hope, one Lord, one faith, one bap∣tisme, one God and Father of all: All having a joynt influence upon our indeavour to keep the unity of the spirit in the bond of peace.

I will not insist farther upon the proofe, the point being pra∣cticall and undeniable, it will be rather necessary to cleare and open what this fellowship is; and what is requisite unto it.

I speake not here of the fellowship which we have with the Fa∣ther, * 1.15 and with his sonne 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 generall consideration only: not applying it to the contro∣versie 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, * 1.16 according to the Notion in which I use it, to propound this Description. That

The fellowship of Believers, is a mutuall serviceablenesse, and an exchanging of the gifts and graces, of such as are joyned together in heart mind and affection, holding hands, and wal∣king together in the ordinances of Christ.

I consider in this description, the Subject of this fellowship, and the exercising of it. * 1.17

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 tearmes of the de∣scription, such as are joyned together in heart, mind and affection, being made one with Christ, are at an agreement among them∣selves, being borne of the same immortall seed, nourished by the same breasts, called by the same word, gladly receiving it, and continuing stedfastly in it, interessed in the like pretious faith, and ruled and guided by the same Spirit. These are the subject of this fellowship, none else are truely capable of it: Profane spirited men, no nor hypocrites neither, though they croud in sometimes and take up roome, cannot, may not be acquainted with these joyes. Such Canaanites are Merchants of this world, they have nothing to doe in the house of the Lord of Hosts. * 1.18 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 holinesse, the un∣cleane shall not passe over it. No bastard, no Gibeonite, no stran∣ger, no blemisht one, is capable of entrance into this sacred Tem∣ple of believing fellowship. None but sonnes and daughters of the Almighty, citizens of the new Hierusalem, free denizons of the glorious corporation of Believers, are the right subject; for such only have the spirit of Communion, which unites the mem∣bers of the Church, as the Phylosophers 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 sinewes, 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 Hierusalem, * 1.19 continued with one accord in prayer and supplica∣tion. And I commended S^t Pauls longing after such society, and he had the spirit of communion, Who is weake, saith he, * 1.20 and I am not weake? who is offended, and I burne not? And this mind he would have to be in all Christians, * 1.21 Rejoyce with them that doe rejoyce, and weep with them that weep, be of the same mind one toward another.

CHAP. III. The other part of the Description. The ex∣ercising of Christian fellowship. The mutuall exchange of gifts and graces.

MEN being thus qualified for fellowship, * 1.22 The exercising of it, is in these three things.

1. A mutuall exchange and imparting of gifts and graces.

2. A mutuall walking, and holding hands, in the Ordinances of Christ.

3. A mutuall serviceablenesse to the bodies and foules of one another.

1. * 1.23 In the exercise of holy fellowship, there must be a mutuall exchange and imparting of gifts and graces. God hath dispen∣sed 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. * 1.24 Job was exemplary for singlenesse and plaine∣nesse of heart; * 1.25 Moses for faithfullnesse and meeknesse; Josiah for tendernesse and a melting spirit; and for activity in the cause of Reformation; Timothy for ministeriall diligence, and a naturall care of the state of the flock. Athanasius was prudent and active, Cyprian zealous and vigilant, Basil heavenly and of a faire sweet spirit, Chrysostom laborious and without affectation, Ambros resolved and grave, &c. 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, * 1.26 when he saith, Ʋnto every one of us is given grace, according to the measure of the gift of Christ. God gave the Spirit without measure unto Christ, * 1.27 considered in his hu∣mane nature, when he was sent forth, as himselfe speakes; But we have it according to our scantling, * 1.28 and as he pleaseth to honor and entrust us. To one is given the word of wisedom, to another the word of knowledge, to another faith, to another prophecie, to another the discerning of spirits, to another divers kinds of ton∣gues, * 1.29 &c. Thus, every man hath his proper gift of God, one after this manner, and another after that. One hath quicknesse of parts,

but not so solid a judgement, another is solid, but not ready and presentiall, one hath a good wit, another a good memory, a third good utterance. One is zealous but ungrounded, another well principled but timerous, one is wary and prudent, another open and plain hearted, one is trembling and melting, another is cheare∣full and full of joyes. God is a free giver, and a most wise dispo∣ser; that we may be ingaged to use his bounty to each others help. The knowing Christian is to impart unto him that is weake in gifts, and the other that it may be hath fewer notions but more warmth, and fuller of love to those truths that he knowes, * 1.30 is to impart of his heate to his knowing friend; for the eye, the know∣ing man, cannot say to the hand, the active man in Gods cause, I have no need of thee. The members must have care one of ano∣ther; the knowing men of the ignorant; * 1.31 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 equall in habituall knowledge. The Christian that hath collected expe∣riences, or found out methods for the advancement of holinesse, 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. Christians must drive an open and free trade. They must teach one another the mysterie. He that growes 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 herbe and discovered the vir∣tue of it by any accident, he would post it up in some publike 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 Physitians skill was perfected by a collection of those posted experiments and receipts. Of all things take heed of the napkin, wrap not up the talent thorough envy, for then thou art not fit for our great masters family. * 1.32 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

layd out our knowledge, our utterance, our spirit of prayer, our ability of discerning, our experiences of God, our tast of the pro∣mises, our enlargements after prayer, our improvement by con∣serence, our comforts after private humiliation, our strengthning 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 du∣ty. There must be this commerce among them, that are in this hea∣venly partnership. * 1.33 In this body fitly joyned and compacted, every joynt must supply, and there must be an effectuall working in the measure of every part to the encrease of the body. According to this rule, * 1.34 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 mouthes, but that which is good to the use of edifying, that it may minister grace unto the hea∣rers. We must lay out our gift of discourse, or any other gift, pro∣fitably with respect unto the wellfare of the whole.

CHAP. IV. 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. * 1.35 A mutuall walking, and holding hands in the ordinances of Christ. There ought to be a joynt assistance for the confirming of one another, in such a resolution as this to be taken up, All people will walke every one in the name of this god, and we will walke 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 avou∣cheth to be his peculiar people, * 1.36 that it lyes upon them to avouch the Lord to be their God, and to walke in his wayes, and to keep his statutes, and his Commandements, and his judgements, and to hearken to his voice. This is our covenant with God, who hath entred into covenant with us, which covenant we are unfaithfull

in, through the neglect of that help we might have from one another, by mutuall watching, remembrancing and exhortation. I remember what a faithfull and experienced Divine, * 1.37 hath re∣lated of the practise of some private men, but able and godly pro∣fessors, who in the sense of their unanswerablenesse to the meanes, made a covenant among themselves, of watching over one ano∣ther for their better walking together with God. This is no novel∣practise, for besides the many presidents of the Antients, this was not of yesterday, for it was well neare threescore yeares since, in the yeare 1588, if I remember right, for I have not the Booke by me; but the reader may there see, the heads, the rules, and the forme of their agreement.

But to pursue the point in hand, There may be a fellowship; 1. In the hearing of the word, quickning one another unto it, hel∣ping the negligent to apply it, taking forth the severall portions be∣longing to the different conditions and necessities of each, praying for one another that it may be usefull and seasonable.

2. In prayer, for and with each other. The Athenians sacri∣ficed for none but themselves and their neighbours of Chios, but Christians know a greater latitude of relations; and doe also well know the great-benefit of putting their stock together. See how S^t Paul speakes, * 1.38 Pray alwayes with all prayer and suppli∣cation in the Spirit, and watching thereunto with all perseve∣rance, and supplication for all Saints and for me. And it seemes he had communicated his condition and present case unto them by Tychicus, that he was in expectation to come before some great Tribunall in the cause of the Gospell. In those times it appeares they used to transact one anothers affaires in the Court of heaven by prayer. But there is one particular instance that I will not omit; That fallings out, and differences and jarrings, may be healed by prayer; which it may be is the meaning of that place in James; Confesse your faults one to another, and pray one for another, * 1.39 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 lyes, and make up the matter before God, as a witnesse of your mutuall sincerenesse, and only able to search the bottome of the wound and to cure it. I have knowne some blessed experiments of this, and can tell when a probatum est, was written upon it.

3. * 1.40 In fasting, for the afflicting and humbling of the soul. 60 Ezra and his men; and Esther and her maids maintain'd com∣munion together. I have knowne some that for many yeares have strictly and duely obferved this course, to the wonderfull improvement of their gifts, and of their acquaintance with God. Such fasting dayes, * 1.41 are soul-feeding dayes, and soul-curing dayes. Some diseases, some lusts will go out no other way.

4. In mutuall bemoanings, confessions, and openings of our sores and our wounds. It may be when the Apostle saith, Confesse your faults one to another, * 1.42 he meanes more then the acknowledgement of offences, whereby a man hath sinned against his brother (though that be a necessary and most usefull part of this fellowship; and without which the heart will rankle, and the sinne will remaine upon it unpardoned:) but also that Christians should bewaile their failings, infirmities, deadnesse, unsavourinesse, coldnesse, narrownesse, unfruit fulnesse, or what ever the maladie be, to one another, to see whether others have been in the same case, and what course they tooke, and what remedy they procured. Many perish through too much modesty and reservednesse.

5. In the Sacraments, joying in one another, beholding their order and stedfastnesse of faith in Christ; rejoycing together in the love of God, feeding at the same table as those that shall meet and sit downe with Christ for ever in his Fathers house; taking occasion to renew the covenant of love among themselves, and laying down all grudges, rancor, prejudice, uncharitable surmises, &c. for Christs sake, and giving the right hand of fellowship cor∣dially and unfainedly, as those that find themselves to be all retai∣ners to the same Master, provided for with the same care, purcha∣sed 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 ano∣ther the knowledge of the holy Scriptures, to obferve among themselves and speake of, the remarkeable passages of providence, the great and holy wayes of God, the things that he doth gloriously in their eyes. In the Prophets time, when proud scorners and pro∣fane spirited men, talkt vainely, and did even what they list, then they that feared the Lord, * 1.43 met, and spake often one to another. No

doubt they spake of God, and his counsels, of Gods works and ways, of his providence and goodnesse; of the basenesse of Atheisticall thoughts concerning God. What I have apprehended farther upon this place, I have exprest 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, * 1.44 in my Hy∣pocrite, where I promised this Treatise. Truely the benefit of conference must needs be great, for thereby Christians doe build up one another, as the Apostle useth the word: * 1.45 and doe heate and inflame one another, as it was in the case of Christs conferring with the two Disciples; and doe strengthen and encourage one another, as it seemes those brethren did S^t Paul, * 1.46 who met him at the three Tavernes 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 bitternesse, meekely, humbly, alwayes endeavouring either to doe or receive some good.

CHAP. V. A third exercise of Christian fellowship — Mu∣tuall serviceablenesse. To the soules. To the bodies of the Saints.

3. THE last exercise of this fellowship that I propounded, is, A mutuall serviceablenesse unto one another.

1. Christians are to be serviceable to each others soules, * 1.47 for ad∣vancement of spirituall wellfare.

1. In watching over one another. Take heed of that profane speech, Am I my brothers keeper? Enemies, they many times (like Jeremies familiars) doe maliciously watch for our haltings; * 1.48 but sincere friends may doe it very profitably. We had need have either prying enenties, or faithfull friends to make us know our selves.

2. In admonishing and reproving those that fall; meekely and seasonably, mourning and melting with them. * 1.49 This is a great duty but much neglected. Reverend M^r Bolton professed, He was grie∣ved

at his heart that he had done no more in that kind. And indeed it will be a cause of griefe to any that omit this duty, for what sinnes they rebuke not (where they may) they commit. Oh count not admonition, an unnecessary medling. Through a foolish humour to be esteemed peaceable and quiet, we suffer many to miscarry and be lost; * 1.50 and by suffering sinne upon our brother, we shew that we hate him. The truest friendship is maintained by the faithfulnesse of mutuall admonitions. He was a wise man and an experienced Christian that said, He was never acquainted tho∣roughly with any one, but first he displeased him by admonishing him of some failing.

3. In recovering those that are fallen, thorough a spirit of meekenesse. This is according to the rule of the great Apostle, Brethren if any man be overtaken in a fault, * 1.51 ye which are spiri∣tuall, restore such an one in the spirit of meeknesse, considering thy selfe, lest thou also be tempted. Beare ye one anothers burdens. This is to be weake with them that are weake, * 1.52 in S^t Pauls sense; and being strong, to beare the infirmities of the weake, and not to please our selves; 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 mourne with them and for them, and to feele some of the weight. An excellent temper, specially for a Pa∣stor. 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 plen∣tifully as the sinning party that was to be admonished, or excom∣municated, 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 lesse capeable; being willinger to keep a slow pace, then to out-goe the young and tender lambes. We shall have their company in Heaven, that while they were here, never knew criticismes upon the Texts, nor had quick∣nesse enough to discerne of Arminian notions, nor could ever spare leisure to understand and enquire Socinian subtilties. All that they could reach unto was to know God in Jesus Christ, and to under∣stand the principles without which they could not have been safe. Oh let us not despise them here, with whom we shall have eternall

company. Be not too high for their fellowship, if they know and can say any thing of God, or if they would faine heare of him. Be wil∣ling to lay out your gifts and leisure and patience. Strive with their infirmity and unfitnesse. S^t Augustin would speake false latine if the people understood false latine better then true. Lay the mouth close to the eare that is deafe. Be content to strike the third, fourth and fift blow upon the wedge that enters with difficul∣ty. Neglect not the rere of the Christian Army.

5. In incouraging weake beginners. Bid them wellcome that stand upon the threshold, that linger in the portch of the Temple of fellowship, and would be glad to sit down among the Disciples of Christ. Quench not smoaking flax, incourage it rather unto a flame. If you perceive a poore soul to listen after Christ, and hearken if some word of comfort may be let fall, open your selves to him, and if he cast a wondring and pleasing-eye, as he is in transitu, let him into the pleasures and ravishments of the Kings chambers. Take heed of making any one goe back, or grow out of love with the order and government of Christs family.

6. In stirring up the spirits and gifts of one another. * 1.53 Consider one another to provoke unto love and to good works; not forsaking the assembling of our selves together, but exhorting one another. A meane, an inferiour 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 wayes of godlinesse. As the iron sharpens iron, and as the rubbing of the hands makes both warme; and as live-coales make the reft burne; so let the fruite of our societie, be mutuall sharpening, warming and enflaming.

7. In raising, chearing, comforting the dejected, * 1.54 dismayed and sad spirit. Strengthen the weake hands, and the feeble knees. How did the Martyrs in their prisons, set one another at liberty from the bondage of feares? How did holy Bradfords sweet and chear∣full 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 feares, feeles the load quite taken of, sometimes by a word duely spoken, or a promise applied in the season of it. Luther and Melancthon it seems maintaind a brotherly communion, and Melancthon was

much the better, even for a few poore lines of consolation, from his deare 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 Ger∣man Princes against the Gospell. These are some instances of that service which Christians owe to each others soul.

2. In this fellowship, there must also be a serviceablenesse unto the bodies of the faithfull, and to their outward necessities. The primitive Christians exceld in this care, for in regard of the ex∣traordinary condition of those times, when they were in conti∣nuall expectation to be removed from Hierusalem, they that dwelt there or thereabouts did by a voluntary act put their estates together into a common stock; that all, even the poore that in those hard and uncertaine times gave their names to Christianity, might be tended and looked upon with equall care and respect. I know some have stretcht this too farre; to make it a leading case and a binding example. There were Hereticks antiently, that ur∣ged it, they were those that call'd themselves Apostolicalls, and they held, That sinne brought in propriety of estates and goods, and that grace brings in community. An unsafe opinion, and un∣warrantable as being against the Scriptures. Yet some of the An∣tients that were of the best name, have spoken too liberally that way, in praise of communitie. Yea even Chrysostome so expresses himself, as if meum and tuum were removed by the Gospell. But generally Christians knew their liberty, for unlesse it were the Church at Syracuse mentioned by Hilarie, I know not any Church of the Antients that entertained or taught that commu∣nitie. But thus farre it holds, that if the necessities of the faithfull call for it, even all that we have must be serviceable. And for this, to set aside that extraordinary president, we have the ordinary and usuall practises of the Churches, to be our patternes. It is truely an acceptable service unto God, and a glorious ministerie, to tend the Lords poore and sicke. The great Apostle, even he takes upon him the fellowship of the ministering to the Saints, * 1.55 as himselfe speakes, writing to the Corinthians, a rich people, whom he notably ply∣eth with effectuall and strong arguments to that purpose; as he did also the Romanes, * 1.56 to whom he also mentioned his employment that he had undertaken, upon the desire of the Christians in A∣chaia. I cannot but honour the name and memory of the learned

Paul Fagius; a man much like S^t Paul in this 〈◊〉〈◊〉, who at Isna where he was Pastor before he came into England in K. Edwards dayes, took exceeding much care, that the poore 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 sinfull and wicked fellowship.

HAving opened what the fellowship is, the next thing I pro∣pounded, is to consider what is requisite unto it. I will only speake to two heads.

1. A renouncing of all fellowship which is destructive of this.

2. The graces that are necessary for the entring into, and main∣taining of it.

1. There must be a renouncing and disclaiming of all wicked societie, * 1.57 which is destructive to that holy fellowship which hath been set up; for what fellowship hath righteousnesse with unrigh∣teousnesse? and what communion hath light with darknesse? And what concord hath Christ with Belial? or what part hath he that beleeveth with an Infidel? And what agreement hath the Temple of God with Idols? We may not consent with the thiefe, * 1.58 nor be partakers with adulterers: nor cast in our lot with sinners, to walke with them in their way: We may not be among wine∣bibbers, among riotous eaters of flesh: Nor have fellowship with any unfruitfull works of darknesse, but rather reprove them. * 1.59 We cannot be rid of their company; for then we must goe out of the world, but we may not make them our consorts. God cove∣nanted with the Jews that they should make no league with the Canaanites. * 1.60 After the tenour of these words (saith the Lord) I have made a covenant with thee and with Israel. Take heed to thy self 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 evill company. Such pitch

will defile our g••••ments. Such Delilahs will bind and betray us, and blind and undoe us. * 1.61 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 thieves, and without losse from among cheaters and juglers? Who can scape infection that haunt such houses as are pestilentially di∣seased? The Physitians themselves when they visit such persons are faine to use some pills, and take antidotes preservative. 'Tis a great presumption that some men have, who without choyce will venture themselves upon all acquaintance and friends. I remember what Plutarch saith of Antithenes, That he wondred men observed their dishes whether they had any flaw, and yet had no regard in the choyce of friends. Nothing more dangerous then to converse ordinarily and frequently with such as are enemies to God, and strangers to his wayes. The Israelites were mingled among the heathen, * 1.62 and learned their workes, and they served their Idols which were a snare unto them. We may observe there∣fore that when S^t Peter gathers a people by the Gospell, he ad∣monisheth them vehemently, to come off from their old interesses, and to secure themselves at a safe distance from ungodly and per∣verse men. * 1.63 With many other words, (saith the text,) did he te∣stifie and exhort, saying, Save your selves from this untoward generation. It appeares, it was of no small concernment, because he interposed Gods authority, and charged them in Gods name, as Beza observes upon the word, * 1.64 that they would save, or guard themselves from ill company. S^t John was upon this guard, as it is in the Ecclesiasticall history, when he took an alarme 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 with∣out danger under the same roofe, and therefore cryed out, pro∣peremus hinc, let's be gonc, let's be gone. That grace and power∣full word, which melts the heart, and fits it for union with the body of believers, doth seperate it from that which is heteroge∣neous and disagreeing. Melted gold will unite it selfe with the substance of gold, and not incorporate with drosse. He that waites for an entrance into Heaven, and dwells here in the portch of it, * 1.65 Gods holy hill, In his eyes (as David tells us,) a vile person is contemned. He will not deny him curtesies and civill behaviour,

he will eate and drink, and buy and sell, and shew kindnesse, and pitty, and pray for him, and help and relieve him, and will carry himself with all wisedom towards him though he be without: but as for holy communion he will say, * 1.66 as Peter said to Simon Ma∣gus, Thou hast neither part nor fellowship in this body: and as Nehemiah said to Sanballat, Tobiah and Geshem, * 1.67 You have no portion, nor right, nor memoriall in Hierusalem. For this is accor∣ding to the rule of the Scripture, * 1.68 Such as are despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more then lovers of God, having a forme of godlinesse, but denying the power thereof; from such turne away. And it will be justified be∣fore God to doe so, for what have we to doe with them, that have nothing to doe with God? We have a president to pleade, in the Prophet, O Lord, we are thine, * 1.69 thou never barest rule over these, they are not called by thy name. Let Israel take heed, he doe not marry with Ashdod. The late times of prelaticall ty∣ranny, were so jealous of Christian fellowship, and suspicious of conventicling, and made such matches of protestancie with the daughters of Rome and Ashdod, superstition and profanation, that we the children of those matches, spake half in the speech of pro∣testancie, and half in the speech of Rome and Ashdod, and could not speake in the Jews language, but according to the language of each people, or as the Hebrew hath it, of a people and a people. * 1.70 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 di∣vorce to these wives. Rebekah must leave her fathers and her bro∣thers house, to goe to be joyned with Isaack. * 1.71 And when Christ takes a Spouse, he saith to her, Hearken O daughter, and consider, and encline thine eare, forget also thine own people and thy fa∣thers 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 layd grounds of separation from our Church, my thoughts have not the least acquaintance with such a conceipt. He must be sure his grounds are such as will beare a sufficient plea when he comes to answer the matter before Christ, that dares presume to condemne and forsake a Church where the bread of life, the word of the Gospell is preached sincerely. I only intend an alienation and estrangement from wicked men, in their

uncleane and infectious conversation; for thus, If men walke con∣trary to God, We, (as the Oracle in Plutarch testified of Phocion the Just,) must walke contrary to all men. You must leave the worlds way, if you will come into Gods.

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, * 1.72 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. * 1.73 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, * 1.74 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, * 1.75 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, * 1.76 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, * 1.77 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, * 1.78 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, * 1.79 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. * 1.80 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. * 1.81 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. * 1.82 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.

CHAP. VIII. Other graces requisite unto this fellowship. Love. Affability. Sobriety. Innocency. Holy emulation. Wisedome.

4. LOve shall bring up the rest of the graces. * 1.83 A grace of such use and influence, that without it there can be no fellowship. This is it that joynes hands, and hearts, whereby soules are knit together; as it was said of David and Jonathan, * 1.84 that the soule 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 speakes, Put on bowels of mercies, kindnesse, humblenesse of mind, * 1.85 meek∣nesse, long-suffering, and above all these things put on charity, which is the bond of perfectnesse, that is, the most perfect bond. All combinations of men are tyed of a sliding knot, a little artifice or a little stresse will sever them, nay they will undoe of them∣selves, if their proper interesses may be better obtain'd by being loose, as we have seene in the case of leagues and politick corre∣sponcies among Princes: only they are firme, whom unfaigned love makes so. Partiality, inconstancy, injudiciousnesse, weake suspicion, streightnesse of spirit, squint-eyed-respects, pride, cen∣soriousnesse, dissimulation, all which are destructive of society, are all cured and remedied by love. Love disposeth and fitteth men to all spirituall offices: To pray together, * 1.86 I will that men pray every where (saith the Apostle) lifting up holy hands without wrath.

To heare the word; * 1.87 S^t James implyeth it, that such are swift to heare 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 dwarfe might be present at the sacrifice of Her∣cules. So none that want love are admittable into the Temple of Fellowship.

5. * 1.88 Sweet amiablenesse, facility or condescension, which grace though we cannot agree about her name, is a sister of love. Rugged stones, unhewen and unsquared, cannot fitly joyne and lye together in a building. Sowre, harsh, sullen spirits are not for society. Na∣bal, who is such a sonne of Belial, that no man can speake to him, he may not, is not fit to be entertained. I know there are some good men, of a tetricall and stoicall disposition, whose harshnesse and rigid gravity, makes a poore Christian startle backe, though he came with a resolution to consult and learne 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 publikely beneficiall. But there is an alluring facility in some Christians, that doth call in the modest and blushing that otherwise would step backe, and it may be perish in the concealing of some spirituall maladie. * 1.89 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 intend 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 insi∣nuating into them to doe them good; but to propose a faire and excellent copy of debonaire and sweet behaviour, for gaining of soules into the liking and relishing of the good wayes of God.

6. There is another grace, * 1.90 which keepes constantly in the com∣pany of the two former, and that is, sobriety of spirit in the sus∣pending of all rashnesse of censure, and a patient bearing with some errors and offences, * 1.91 which unavoideably will sometimes fall out. The Apostle had respect unto this, when he admonished the Colossians who were in Christian Communion, to forbeare one another, forgiving one another, if any man have a quarrell against any, or a matter of complaint, as the word signifieth. Alas how querulous are some men, how loud and shrill and thunder∣stormie

in their complaints. Men that are too tender and appre∣hensive of injuries, are weake, and of weake stomackes that can digest nothing: and they are proud and big. Proud men that are aptest to give affronts, will receive none. But heavenly soules, resolve to doe good, and suffer evill. This is indeed, a ray of di∣vinity, as Cyprian calls it in a booke that he wrote of Patience; and a profound wisedom, as Ambros commends it, speaking of Davids carriage towards Shimei. Cosroes the Persian King, caused a throne to be made like heaven, with the sunne and moone and starres artificially placed above it; and under his feet, thick and black cloudes, raging temposts and boystrous winds. He that enjoyes God, and lives in a sweet and even temper, dwells in such a pallace, and hath all the noyses, and clamours, and tumults, and complaints, that the world vexes it self with, under his feet.

7. I have ranked together those graces that have a resemblance to each other; Three and three. I will only adde another three. * 1.92 The seventh is, Innocencie, harmelesnesse and inoffensivenesse of conversation. Friendship and amity is best maintained, where there is a mutuall and common study of, and walking by the same rule. Oh that Christians would learne to walke by Scripture∣rule, and all labour to be throughly acquainted with it. Not as it is in humane affaires, where it may be not above one man in a great towne, in a whole towne, buyes the large booke of the Statutes and consults it, and acquaints himselfe with it, and alone knowes what Nusances are, and what are trespasses and what will beare 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 then we shall be uneven, and prefer our own respects, and presently fall asunder if any thing crosse 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 mischiefe and discord. Eyes, flatteries, whisperings, scoffes, calumnies and invented slanders, doe destroy all society. This fire, setteth on fire the course of nature: * 1.93 as S^t James obser∣veth. Unlesse this unruly evill, full of deadly poyson, be tamed, All religion is in vaine, and so consequently all religious fellowship; for so saith the same Apostle, * 1.94 If any man among you seeme to be

religious, and brideleth not his tongue, this mans religion is in vaine.

8. * 1.95 The next is an holy coveting of excellent gifts. Emula∣tion ordinarily ingenders strife, and so overthrowes fellowship. But there is again, a good contention, an holy ambition, a spirituall emulation, a zealousuesse after more perfection of gifts and gra∣ces. Affect, emulate, be zealous after, or as our Translation ren∣ders it, * 1.96 Covet earnestly the best gifts. One that desires growth and improvement, will need no invitation to frequent such com∣pany by which he may be better'd. Strike me, so that you teach me, said the Cynick to his master, he would not leave him though the staffe were threatned. 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. * 1.97 The last that I commend, is, wisedom, both to discerne where the rich treasure lyes, and to be able to draw it forth. There lyes a great deale of wealth in some obscure and neglected Christians. They doe not more ordinarily tread upon and walke over the unknown veines of gold in America, then many supercilious and conceited-professors doe passe by and neglect golden and very pre∣tious spirits. One would not thinke, what dexterity in the Scrip∣tures, 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, meeknesse, moderation, contented∣nesse, heavenly mindednesse, and what not, may be now and then found out and discovered, in plain people, men and women that weare plain cloathes, that have plaine carriage and plain speech. And besides, there may haply be more, where grace is expected, then we looke for: more in a Saint, then a bare sentence or action will or can expresse. The golden veine is broader and thicker then sometimes we guesse it to be. Here then is the necessary use of Wise∣dom, to be able to see further then the russet. Not to be cousened with reverend beardes, and grave furres, and demure countenan∣ces, (like the Councellours to the Muscovian that I spake of in my Hypocrite,) as if graces and gifts dwelt only at those signes. And when we find a veine, there must be skill to dig it. Oh how did the old Patriarks remove their habitations for the benefit of water-springs;

how did they rejoyce when they found a well? And we, when we have met with these wells of living water, how shall we fetch it up? Counsell in the heart of a man, is like deepe water, * 1.98 Salomon, 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 deser∣tion, and soul cloudes, learn of him what experiments he hath col∣lected, and which is the way out of the mist. Is he able in councell, desire him to advise you, and set you methods and rules. Is he power∣full in prayer, get him to commend your suites with you unto God. All men would be dealt with in the proper way wherein they are versed, and wherein they excell.

CHAP. IX. An exhortation to the entring into this fellowship. Some motives. Christians strengthned against tentations. God better served. The mutuall benefit of it.

HAving thus set up the structure, it now only remaines, * 1.99 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 heyres together of the grace of life. * 1.100 Let them consider they are in a state that shadoweth out the mysti∣call and heavenly communion betwixt Christ and his Church. * 1.101 Let them worship God together, help one another forward toward Hea∣ven, pray together, be acquainted with one anothers bosomes and spirituall estates, submit to each others advice, yet let Manoah not disdain the words of his wife if she have made a better obser∣vation of God in his proceedings and the course of his providence. * 1.102 But chiefely let not Job omit to reprove his wife, * 1.103 if she speake like one of the foolish women. Here widowes may recover and make up

abundantly all the comfort and much more then 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. * 1.104 Here servants also are in some sense made the Lords freemen, being not as servants, but above servants, as brethren beloved, as S^t 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, M^r Bruen of Stapleford, who, to use the phrase of Scripture, had a Church in his house, what respect he gave even to his ser∣vants that feared God, counting and calling them brethren, praying often with them, and they also with him. Here also, friends, acquain∣rance, neighbours, partners, fellow-collegiates, brothers of compa∣nies, and in a word, all that in any respect doe relate unto one ano∣ther, may have place, and an occasion of a more close and holy cor∣respondency.

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 doe the times rage against all that are godly. Lyons, and wolves, and Tygers, and Foxes, doe affociate themselves, and are assembled into bodies, into Armies. Papists, Prelaticall spirits, Atheists, profane scoffers, rusting Cavaliers, bloudy Inish, are in bands together, and in an agreement to roote out, if not the name of protestancie, yet the power of godlinesse. Let even this make them that feare the Lord, meet, keepe, pray, and humble themselves together. But we have also other motives.

1. * 1.105 We have other enemies besides evill men, namely spirituall wickednesses, whose temptations we shall be the better inabled to resist, when our forces are united. In respect of this order, the Church is said to be, * 1.106 Terrible as an Army with banners. Straglers, and those that goe alone, are often snatcht up, They were scattered, saith the Prophet, * 1.107 and they became meate to all the beasts of the field, when they were scattered. How easie 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 succour one another when tempted and assayled. * 1.108 As Joab said to Abishai. If the Syrians be too strong for me, then 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 clearely informe him. So shall there be a sufficient de∣fence against the temptations both of lusts and errors.

2. Hereby, and in this way God shall be the better served: * 1.109 when a people of a pure language, doe 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 feare him. And as if God could not be glorified, where there is not an agreement among them that worship, he thus prayes for the Romanes, The God of patience and consolation, * 1.110 grant you to be like minded towards one another, that ye may with one mind, and one mouth glorifie God, the father of our Lord Jesus Christ.

3. The Saints are hereby mutually benefited. * 1.111 Iron sharpeneth iron: so a man sharpeneth the countenance of his friend: It may be Salomon meant it, of angry, words and passionate speeches; but we may apply the phrases and language of the Aphorisme, to a mutuall whetting of parts, stirring up of gifts, and enkindling of graces. For in society, all doe enjoy the good of all, the foot hath the eyes light, and the eye hath the service of the foot to walke. Two are bet∣ter then one, because they have a good reward, * 1.112 (that is good fruit) of their labour, for if they fall, the one will lift up his fellow. Such as are spirituall will restore them that are fallen, in the spirit of meek∣nesse. 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 lye together, then they have heate. Did not Christ warme those in whose company he went towards E∣maus? But how can one be warme alone? We grow cold and dull under the best helpes. But how did Joash goe back from all his shewes and forwardnesse, when Jehojada was dead? We have yet one other instance in that place of Salomon. If one prevaile against him, (saith he) two shall with stand him, and a three fold cord is not quickly broken. A proverbiall speech, usually applied in the com∣mendation of society. Moses, Aaron and Hur made up together such a threefold cord, * 1.113 which was not easily broken thorough faint∣nesse and wearinesse in prayer. The story is this, when Israel fought against Amalek, while Joshua with the Army were below in the

battell, Moses, Aaron and Hur went to the top of the hill, where Moses was to hold up the rod of God as a signall, 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 conti∣nued all the day, till the going down of the Sunne, 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 command∣ment of Nebuchadnezzar, all the wise-men or Chaldeans about the Court were to be put to death, because they could not tell to the King his dreame and the meaning of it. Daniel being educated in one of their colledges, fearing lest he should suffer under the same cruell sentence, undertook the matter, to reveale unto the King his dreame; 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. * 1.114 The text is expresse; Then Da∣niel went to his house, and made the thing (that is, the businesse 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 be∣fore God, and were neturned with successe. It were easie here to multiply instances and bistories of great things done and obtained by people joyning 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 re∣membred, of brave courage, magnanimity and resolution, that Christians have fiered one anothers breasts withall. Many times the very society of a prison, and of lying together in the stocks and in chaines, hath rendred some fainting and otherwise drooping

spirit, thorough the blessing of God, invincible. The Acts and Mo∣numents collected by M^r Fox, is full of proofes 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 bold∣nesse of Peter and John, and perceived that they were unlearned and ignorant men, they mervailed; (as well they might, for poore fisher-men, unacquainted with Courts and Tribunals, to plead the cause of Christ with so much bravenesse and spirit, but it followes in the same text, which indeed takes away all the wonder, that) they tooke knowledge of them, that they had been with Jesus. * 1.115 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 prophecied in the midst of the house, that he was in a frantick fit, and behaved himself madly and furiously, like one in a rapture. And though I know not what to say, to what we reade, 1 Sam. 19.20, 21, 22, 23. that Sauls Messengers and himself prophecied, when they came into the com∣pany of the Prophets; unlesse they were rapt, and miraculously stricken with astonishment and admiration, so that whereas they came with a purpose to apprehend David, they could not doe it, and as for Saul, he was forced to lay off his military habit and Armes, and therefore said to lye down naked. Yet, 1 Sam. 10.6. seemes 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 prophecy with them, and shalt be turned into another man. Behold the wonderfull effect and power of society.

CHAP. X. The Exhortation further urged. A fourth Motive, The comelinesse of this fellowship. The conclusion.

4. I Have reserved one other motive, * 1.116 wherewith to shut up this Exhortation, and that is, the pleasantnesse and comelinesse of

this fellowship. * 1.117 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 mens eyes unto it, Behold how pleasant is it. It is like the pretious oyntment upon the head, that ran down upon the beard, even Aarons beard, that went down to the skirts of his garment. That ointment was pretious and fragrant and yeelded, a most plea∣sant sent. The balsame of Hiericho which was the chiefest ingre∣dient of that oyntment, is counted to be the richest in the world. Nothing more delicate and sweet then the communion of Saints. It is that, that becommeth the Gospell, as the Apostle speakes to the Philippians, * 1.118 Only let your conversation be as becommeth the Go∣spell of Christ, that whether I come and see you, or else be absent. I may heare of your affaires, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospell. The Queen of Sheba when she beheld the order of Salomons family; she was so taken with delight and admiration, that there was no spirit left in her, * 1.119 but cryed out, happy are thy men, happy are these thy ser∣vants, which stand continually before thee. But behold a more beau∣tifull order is here. What a comely thing is it for Christians so to converse, as that they enrich each other, and maintain such a watch, that no discord can arise, but if any difference be occasioned and be∣gin but to appeare between any, it is presently observed, and grave∣ly, prudently, seasonably quashed and layed. It seemes 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 comelinesse of this sweet agreement will the better appeare if it be set off with a foyle: If we cast our eye up∣on the unhandsome yea ugly face of discord, notably described by that great Italian, to be cloathed with a garment of sundry colours, made up of patches, and yet those also rent, cut and torne, her lap full of Writs, Citations, Processes, Arrests, attended only with Scriveners, Clarkes, Lawyers and Atturneyes, and followed with loud clamours, bawlings and confiesed shouts. And even thus the Apostle describes the condition and conversation of carnall and un∣regenerate men, * 1.120 that they live in malice and envy, hatefull 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, * 1.121 if their differences were not taken up by bretheren, but demandes of them how they dared to doe otherwise.

I have writ these things to be pin'd upon the front of the en∣trance or porch of this Temple, * 1.122 that as Themistocles when he had an house to let, caused the cryer to proclaime that it had good neighbours; so I may invite men to come in, assuring them of plea∣sant accommodations and good company: Which if any heed may be given to the resolution of one of the Rabbinicall Schooles, is the best advantage we can meet with in our present journey. The story is in Pirke Aboth, that when the schollers of Rabbi Johannas dis∣puted and contended which is the most disireable thing in this life, the sentence of Rabbi Jose was prefer'd and most commended, who said, The best way is a good neighbour. Hence the Naturalists doe observe, that the Pismires which are reckoned among the most sa∣gacious creatures, and the Bees which are among the most usefull, and the Elephants among the most potent, are for communion, and doe gather and keep together. And the excellency of other crea∣tures is in their communication of themselves, the Sunne raying out his warme and cherishing beames, the Fountain bubling out his purling streames, the Earth yeilding forth soveraign herbs and plants: And Christians are then in their excellency when they are communicative and usefull; nay they encrease by communica∣ting, and gaine 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 car∣ried 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, then it decreased, till afterwards that all were again allowed to take of it, it had a new accesse and encrease. 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, decayes them, but he thrives most, that is most diffusive.

FINIS.

Notes

• * 1.1

  The necessity of Christian Fellowship.
• * 1.2

  The useful∣nesse of it.
• * 1.3

  Ʋnus bomo nul∣lus homo: om∣nes homines u num hominem const ituunt. Rom. 12 5. 1 Cor. 12 12, 13, 14.
• * 1.4

  The Antiqui∣ty of it.
• * 1.5

  Acts 2.41.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  1 Thes. 4.9.
• * 1.9

  The Relations of Believers. Exod. 26.3, 6. Ephes. 2.21, 22.
• * 1.10

  Gal. 6.10. Ephes 4.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hebr. 2.11.
• * 1.11

  Joh. 17.20, 21, 22.
• * 1.12

  Rom. 1.11, 2
• * 1.13

  1 Thes. 2.17, 19.
• * 1.14

  Ephes. 4.3, 4, 5, 6.
• * 1.15

  1 Joh. 1.3.
• * 1.16

  The D••scrip∣tion of Christi∣an tellowship.
• * 1.17

  The Subject of it.
• * 1.18

  Zach. 14 2••. Isa. 26.2. Isa. 35.8.
• * 1.19

  Acts 1.14.
• * 1.20

  2 Cor. 11.29.
• * 1.21

  Rom. 12.
• * 1.22

  The exercise of it.
• * 1.23

  A mutuall ex∣change of gifts and graces.
• * 1.24

  Iob 1.8.
• * 1.25

  Numb. 12.3. 2 King. 22.19.23, 25. Phil. 2.20.
• * 1.26

  Ephes. 4.7.
• * 1.27

  Joh. 3.34.
• * 1.28

  1 Cor. 12.8, 9, 10.
• * 1.29

  1 Cor. 1.7.
• * 1.30

  1 Cor. 12.21.
• * 1.31

  ver. 25.
• * 1.32

  1 Pet. 4.10.
• * 1.33

  Ephes. 4.16.
• * 1.34

  ver. 29.
• * 1.35

  Mutuall wal∣king in the ordinances of Christ. Mich. 4, 5.
• * 1.36

  Deut. 26.17, 18.
• * 1.37

  Rich. Rogers, 7. Treat.
• * 1.38

  Eph. 6.18, 19.
• * 1.39

  Jam. 5.16.
• * 1.40

  Ezra 8.23. Esth 4.16.
• * 1.41

  Mar. 9.29.
• * 1.42

  Jam. 5.16.
• * 1.43

  Mal. 3.16.
• * 1.44

  Hypoorite dis∣covered. &c. l. 1 ch. 15.
• * 1.45

  1 Thes. 5.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 24.32.
• * 1.46

  Acts 28.15.
• * 1.47

  Mutuall ser∣viceablenesse of Christians.
• * 1.48

  Jer. 20.10.
• * 1.49

  Bolt. Quat. Noviss. p. 163.
• * 1.50

  Lev. 19.17.
• * 1.51

  Gal. 6.1, 2.
• * 1.52

  2 Cor. 11.29. Rom. 15.1.
• * 1.53

  Heb. 10.24, 25.
• * 1.54

  Job 4.3, 4.
• * 1.55

  2 Cor. 8.4, 5, 6, &c.
• * 1.56

  Rom. 15.25.
• * 1.57

  Wicked soci∣ety to be re∣nounced. 2 Cor. 6.14, 15, 16.
• * 1.58

  Psal. 50.18. Pro. 1.14, 15. Pro. 23.20.
• * 1.59

  Ephes. 5.11.
• * 1.60

  Exo. 34.27. ver. 12.
• * 1.61

  Psal. 16.3.
• * 1.62

  Psal. 106.35, 36.
• * 1.63

  Acts 2.40.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  Psal. 15.1, 4.
• * 1.66

  Acts 8.21.
• * 1.67

  Neh. 2.20.
• * 1.68

  2 Tim. 3.3, 4, 5.
• * 1.69

  Isa. 63.19.
• * 1.70

  Neh. 13.24.
• * 1.71

  Psa. 45.10, 11.
• * 1.72

  Graces neces∣sary for Chri∣stian fellovv∣ship. Humility.
• * 1.73

  Jam. 2.1, 3, 5.
• * 1.74

  Rom. 12.10.
• * 1.75

  Acknovvledge∣ment of others gifts.
• * 1.76

  Acts. 11.17.
• * 1.77

  Gal. 1.24.
• * 1.78

  Gal. 2.9.
• * 1.79

  Acts 18.24, 25, 26.
• * 1.80

  Self deniall.
• * 1.81

  Phil. 2.4, 5.
• * 1.82

  1 Cor. 10.33.
• * 1.83

  Love.
• * 1.84

  1 Sam. 18.1.
• * 1.85

  Col 3.12, 14.
• * 1.86

  1 Tim. 2.8.
• * 1.87

  Jam. 1.19. Mat. 5.24.
• * 1.88

  Amability.
• * 1.89

  Mat. 11.28. Mat. 9.10.
• * 1.90

  Sobriety of spirit.
• * 1.91

  Col. 3.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is Nonnus his words; Que∣rul•…•…, a busie find-fault.
• * 1.92

  Innocency.
• * 1.93

  Jam. 3.6.
• * 1.94

  Jam. 1.26.
• * 1.95

  Desire of the best gifts. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesiod.
• * 1.96

  1 Cor. 12.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.97

  Wisedom.
• * 1.98

  Prov. 20.5.
• * 1.99

  An Invitation into Christian fellowship.
• * 1.100

  1 Pet. 3 7.
• * 1.101

  Ephes. 5.
• * 1.102

  Jud. 13.23.
• * 1.103

  Job 2.
• * 1.104

  1 Cor. 7.12. Phile. v. 16.
• * 1.105

  Tentations best resisted by fellowship.
• * 1.106

  Cant. 6.10.
• * 1.107

  Eze. 34.6.
• * 1.108

  2 Sam. 10.11.
• * 1.109

  God better served in fel∣lowship. Zeph. 3.9. Jer. 32.39.
• * 1.110

  Rom. 15.5, 6.
• * 1.111

  Saints much benefited in fellowship. Pro. 27.17.
• * 1.112

  Eccl. 4.9, 10, 11, 12.
• * 1.113

  Ex. 17.1••.
• * 1.114

  Dan. 1.17, 18.
• * 1.115

  Acts 4.13.
• * 1.116

  Christian fel∣lowship is comely.
• * 1.117

  Psa. 133 1, &c.
• * 1.118

  Phil. 1.27.
• * 1.119

  1 King. 10.8.
• * 1.120

  Tit. 3.3.
• * 1.121

  1 Cor. 6.1, 5.
• * 1.122

  The Appli∣cation.