Persecutor seeks to joyn himself to the fellowship of the Christians Act. 9. 26. though through their fear of him he was some time a probationer e're he was admitted He commends this also in his Philippians chap. 1. 5. No sooner had these received the Gospel but they were in fellowship to a day The Communion of Saints was with them a point of practice as well as an Article of belief The Creed is called Symbolum as a sign or badge to difference Christians from Infidels and wicked people and therefore was there little reason to leave out the communion of Saints as some say it sometimes was not in the Creed this being a main distinctive character there being no such fellowship as among the Saints Cant. 6. 9. is but one she is the only one of her Mother c. x Una Ecclesia quia ex unâ â—ide per unum spiritum nascitur Epiphan one Church because from one Faith by one Spirit The Primitive Christians were famous for their fellowship animo animâque inter se miscebantur Tertul. The very Heathens acknowledged that no people in the World did hold together and love one another so as Christians did As the Curtains of the Tabernacle were joyned by loops so were they by love The more is our sin and shame in these daies that following the devices of our own hearts We are cut in minutula frustula as Augustine said of the Donatists into little pieces and sucking Congregations Great is the advantage of fellowship and communion For our more easie remembring and improving what appertains hereto we may reduce all to that of the Preacher Eccles 4. 9 10 11 12. Two are better than one more happy have a better condition 't is better for two to live together united than one alone The Jews refer this to marriage but it is more general as appears vers 12. a threefold cord It is a famous saying among the Hebrews aut societas aut mors either society or death Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable Creature he is natures good fellow and holds this for a rule optimum solatium sodalitium that Company is the great comfort of life God said of old it is not good for man to be alone Gen. 2. 18. neither for his profit nor comfort And he that loves to be alone is either a Beast or a God saith the Philosopher * Arist poâ—â—t 1. Much more is it thus in Christianity Next to communion with God is the communion of Saints Christ sent out his Disciples by two and two Mar. 6. 7. The evil Spirit is for solitariness God and good men for society God dwells in the Assemblie of his Saints yea there he hath a delight to dwell calling his Church Chephsiba Isa 62. 4. and the Saints were David's Chephsibam Psal 16. 2. 'T is an observation of Origen on Genesis that God made most things double as Heaven and Earth Sun and Moon Male and Female c. to teach man to delight in society Thus in general this general is particulariz'd wherein the good of society doth consist Eccles 4. 9. As First if they fall that is one of them a plural for a singular partitive as Jonah 1. 5. the sides of the ship i. e. one of the sides Mat. 21. 7. set him on them i. e. one of them If one falls the other shall lift him up whether the fall be into sin or suffering q. d. if a Traveller goeth alone and fall into a ditch where there is none to draw him out he must perish but if he hath one with him he that is the stronger shoreth up the weaker While Latimer and Ridley lived they kept up Cranmer by entercourse of letters and otherwise from entertaining counsels of revolt Ridly being Prisoner had the Liberty of the Tower to prove likely whether he would go to Mass or no which once he did but Bradford being there prisoner also and hearing of it wrote such an effectual letter to disswade him that did him much good for never after could he be perswaded thereto The same Bradford also was instrumental to keep Bishop Farrar from receiving the Sacrament at Easter in one kind which he had promised to do Dr. Taylor for like cause rejoyced that ever he came into Prison there to be acquainted with that Angel of God John Bradford so he called him for the good he received from him O the mighty advantage that Christian society well imployed and improved brings in this way 'T is dangerous ye know to let a bone broken be long ere splinter'd or out of joynt e're set right So in Soul matters to be without Soulmonitors Gal. 6. 1. Satan is readiest to assault when none is nigh to assist Solitariness therefore is not to be affected because it is the hour of temptation Secondly If two lye together they have heat The letter of this we have accomplished 2 King 1. 1 2. and the Metaphorical sense is as plainly evident conference warmes Luk. 24. 32. a certain divine efficacy warmed their hearts whilst he spake to them Like unto which Senardaeus speaks something concerning the Martyr y Ego vero illius oratione sic incendebar ut cum eum disserentem audirem spiritûs Sancti verba me audire evistimarem that he heard his words as the words of the Holy Ghost Hence the exhortation of the Apostle Heb. 10. 24. to consider one another to provoke unto love and good works to whet one the other Deut. 6. 7. to sharpen and extimulate Pro. 27. 17. to rouze and raise up their dead Spirits 2 Pet. 2. 13. to set an edge on one another as Boars whet their tusks one against another saith Nazianzen Heat and Zeal and good affections proceed from mutual knitting together When Silas and Timothy came from Macedonia Paul was pressed in Spirit Act. 18. 5. z Intus apud se aestuabat prae zeli ardore Bez. warm he was before but now all of a light fire as it were Those dull Daughters of Jerusalem by hearing the Spouse describe her beloved as she doth from top to toe Cant. 5. were fired up with desire to joyn with her in seeking Him whom her Soul loved The lying together of the dead body of one with the bones of Elisha gave life to it so doth good Company give life to those that are dead c. Strike two cold flints together and fire will come from them So let two dull Christians confer and communicate their Soul-secrets and experiences and it shall not repent them they shall find the benefit of it Job 38. 31. Canst thou bind the sweet influences of Pleiades Those Pleiades be the seven Stars that have all one name because they help one another in their work viz. to bring in the Spring like seven Sisters as the Poets have feigned them joyned together in one constellation and one Company We see God will have the sweetest works in nature to be performed with mutual help
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herba tenera Teste Nachmanno R. D. K. proprié herbam teneriusculam ac recentem adhuc significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò ubi ad justam succrevit magnitudinem â—am sit seminisera Leigh Crit. Sacr. R. Salon notat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primam quasi investituram terrae denotare cúm primùm viror evestiri incipit ex eâ nescio quid tenellum quod adhuc vix agnoscas quid aut quod genus herbae sit prodire Cartw. in Gen. 1. 11. Psal 23. 2. signifies tender grass the first budding and springing grass your dayly observation will confirm to you how much Sheep delight to feed upon fresh budding grass Yet Fifthly somewhat large compass where your Sheep feed ye call it a walk because they feed walking hence nothing equally damnifies them as when they are shut up in two narrow Room where they have not scope to pass on feeding Hence the Hebr. word which properly signifies to feed is sometimes translated to wander Num. 14. 33. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit aliquando erravit Num. 14. 33. pâ—lantes more pecudum pascentium errantes Mille meae Sicul serrant i. e. pascuntur Drus To this is the allusion Hos 4. 16. The Lord will feed them as a Lamb in a large place Some take it thus Lambs love to feed largely God would disperse Israel through the whole Kingdom of the Assyrians in which they should wander as a Lamb that weak and fearful creature that loves Company and not to live solitarily which being brought into a large place runs up and down fears whatsoever it seeth seeketh Dam Flock Shepherd filleth all places with its vain bleatings and is exposed to greatest dangers and hardships Though others like not this sense because as * K. A. E. sic Bochart Bochartus observeth to be fed in a large place is alwaies taken in a good sense see Isa 30. 23. hence therefore they interpret it had it not been that Israel had declined as a froward Heifer the Lord had fed them in plenty as Lambs in a large Plain where they feed at pleasure Secondly for quantity pasture might be enough for them that they be not stinted and get the starve-rot Many among us having dearly bought their Experience how ill it is to overstock and thereby starve their Sheep This fulness and plenty is hinted in those expressions of feeding and lying down or causing to rest Psal 23. 2. He maketh me to lye down in green pastures Ezek. 34. 14 15 Sheep whilst hungry are not wont to rest but when full then they lie down Sheep would be fed plenteously as well as pleasantly where they shall not need to bite on the bare ground but may go in and out and find pasture Io. 10. 9. a Greges armenta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus quo pascantur non deest semper autem superest quod pluribus multisque satis est Non liquidi gregibus fontes non gram na desunt Et quantum longis carpunt armenta diebus Exiguâ tantum gelidus ros nocte reponit Heins in Joan. 10. 10. such as will feed Life and Life in more abundance vers 10. hence the good Shepherd provides for them good and full pastures Ezek. 34. 14. Application Christ herein discovers himself to be the one and only the true Shepherd of his Sheep by that sweet and full provision of feeding which he maketh for them David's green pastures in which he was made to lie down were the powerful and flourishing Doctrines of the Scriptures in which he was sweetly fed to much refreshing Both things which we formerly considered the quality and quantity are fully here Consider we the Scriptures in both For quality First they are up-land Sweet Air and Pasturage They are upper waies in which the wise walk and walk on heaven-ward Life-giving and preserving Walks The Church of God where sounds forth the Doctrine of the Scriptures is oftentimes called an hill or Mountain Psal 15. 1. and 24. 1. Isa 2. 2. both for its sublimity coming from above Gal. 4. 26. and also for its firmness Psal 125. 1. Wind and storms move it not no more can all the power and policie of Hell combined prevail against the Church Mat. 16. 18. She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom that cannot be shaken and may better than the City of Venice take for her posie Immota manet The Scriptures also although they have been the hate of Enemies of all Ages yet have been a Mountain impregnable all force and fury hath not been able to prevail against them The invincible perennity and continuance of the Scriptures maugre the injury and iniquity of times and Tyrants who have sought to suppress them is a good argument to prove them Divinity Antiochus the vile Dicclesian and Maximinian caused all the Books of the Sacred Scriptures that could be found to be burnt The Papists oft since in France Bohemia c. yet still they remain Secondly the Scriptures afford feeding free from disturbance and annoiance they call men off from the cumbers and encumbrances of the world to refresh themselves with and in the Lord. Worldly cares as Thorns choak the Word and make it unfruitful and unsuccesful Hence those hints in the sacred Oracles of laying aside all hinderances for communion with God in his Ordinances and Appointments Abraham leaves the Servants and Asses at the Foot of the Hill Gen. 22. 5. Iacob sent his Wives Children and all that he had over Iabbok e're he wrestled with the Lord Gen. 32. 23. Moses comes alone to God and leaves the Flocks Exod. 24. 3. The Church gets her into the clefts of the Rock Cant. 2. 14. Isaac into the Field Daniel to the River's side Christ into the Mount Peter up to the Leads or house-top that they might pour their prayers and solace themselves with God in secret Secret Duties especially of Prayer and Meditation is the bread eaten in secret which is sweet and fattening Prov. 9. 17. Thirdly they are pure and dry feeding free from Mire and Water of Mens inventions whereby they are soiled God complains of those that had trod his Sheep's leas Ezek 34. 18. On which Text he was not far out of the way who said here we have a lively Picture of the Popish Clergy who eat up the best and tread down the rest so that the poor missed and muzled People are glad to eat such as they can catch they are fed with traditions legendary Fables indulgences vowed pilgrimages penances c. Had not Luther come in our way say they we could have perswaded the People to have eaten grass What cause have we to bless God that it is better with us We run to the Law and to the Testimony where we have the pure word of God which is clean and cleansing feeding Fourthly 't is sweet so sweet that David knows not how to express it Psal 19. and 119.
Philosophy says de guistibus non disputandum Men must not dispute of Tasts Divinity shews that God's feeding is pleasant beyond expression 'T is ever springing and fresh budding Though it boast not in effeminate Phrases yet is it full of Masculine eloquence and of such soul-refreshing sweetness that many have found strange operations by one word applied to and set home upon the heart It is ever fresh-springing Though many in all Ages of the Christian Church have spent time and pains in opening the excellency of those sacred Oracles yet still is there room enough for all succeeding ages Yet attentively and diligently is it seldome read but it affords continually new matter of admiration Fifthly for largness it is exceedingly surpassing Psal 119. 96. reaching all persons in all states and conditions b Omnem Ecclesiae mundi statum describit omne officium quicquid credendum vel faciendum est ad salutem non est eâ—go restrictum preceptum Câ—c Every duty in every state whatsoever is to be believed or done in order unto leif is here plainly to be found As a Poet of our own lately sang Though I thirst faint hunger pine Thy word me feeds In these my needs Thy word it self is Bread Milk Wine c Clark ' s Mirrour 1 Part. Chap. 121. §. 24. It brings down the stout and proud heart of the Sinner and raiseth it up when in the most drooping state It nips the younker bespeaking himself Rejoyce O young man in thy youth c. the Scripture I say nips him on the Crown with that stinging But But know that for all these things God will bring thee into Judgment Eccles 11. 9. this is a cooler for the young mans courage this marrs all his mirth is sowre sawce to his sweet meats lest he should surfeit And when the Soul is cast down and in heaviness it speaks refreshing to it that lifts it up above all discouragements and fears whatsoever Psal 119. 92 93. see Trap in loc Lastly for quantity who ever found a penury or any want here Though all Saints in all Ages since its pening have fed on it yet none in these daies find any lack their mouths cleave not to the dust because no biting for them in this pasture here is enough and enough for all Saints They that are straightned are not so in God but in their own Spirits Whilst men give heed to lying vanities they forsake their own mercies they that go out of Gods blessing into the warm Sun as they speak proverbially forsaking Divine Revelations and seeking Enthusiastical infusions find it an evil and a bitter thing and therefore many of such by the goodness of God have been brought back to an hearty acknowledgment that it is good for them to draw near to God Psal 73. 28. d Propingua cum Deo unio communio per verbi auditionem fidem c. confer Isa 58. 2 Gej viz. in his solemn Ordinances and Institutions by faith in the Gospel Ainsw Although every humble Soul may learn and receive from it what is absolutely sufficient for itself on all occasions with respect to its own duty and eternal welfare yet the whole Church of God neither joyntly nor severally from the beginning of the World to the end thereof have been are or shall be able to examine these stores to the bottom and to find out perfectly all the truths in all the dimensions concerns and extent that are contained herein saith e Dr. Owen on Hebr. 4. 6 pag. 244. a Reverend worthy of our own Reflections How farr have I been from that high esteem that David and others For the Scripture-Slighter of his Spirit have had of the Scripturesof Truth How have they been to me worse then the heathy Mountains or the Rockie clifts Is it not because I have too much of the Goat too little of the Sheep in me How have I not only with that Ancient thought the Scriptures unworthy to be compared with the Ciceronian Eloquence but also with profane Politian prefer'd one of Pindar's Odes before David's Psalms With Bishop Bonnet's Chaplain have I not in scorn called it your pretty little God's book or with the Bohemian Blasphemer who for Biblia called it Vitlia which in the Bohemian Language signifieth f Visa est mihi indigna quam Tullianae dignitati compararem Aug. Confes lib. 3. cap. 5. Vomit Julian the Apostate is infamous among other things for his contempts of the sacred book and am not I fair in that way to be notorious also Shall David account it sweeter than Honey which I esteem as a dry Chip and with the Israelites of old say my Soul is dryed up with this light Manna Did David account it richer than Gold than much fine Gold and Solomon prefer it before Rubies and precious Gems and shall I account it as the dirt of the Street and that which is most vile Shall Job preferr it before his dayly food the bread of his dayly allowance and shall I prefer every base song and every wordy Romance before it But consider O my soul are they not magnalia Legis the great things of his Law which God hath written for thee Hos 8. 12. shouldst thou account them as a strange thing as not concerned at all in them or as if of no concernment at all to thee Luther somewhere saith he did tremble to think of the former Age wherein many Nicknamed Divines spent so much time in readivg Aristotle and Averroes and so little in reading the book of God and have not I much cause to tremble who have spent more hours in Machiavels Polititian or Hobs's Leviathan than in the Bible that Book of Books Know O my Soul that they shall have one day sad cause of mourning and complaint who are better read in St. Philip than in St. Peter more acquainted with Mounsier Balzac's Letters than in St. Paul's Epistles that spend more time in the Academy of Complements than in that in that book which teacheth Charity which is the Complement of the Law and the supplement of the Gospel And what may I think of my self in whose esteem the written Word For the Enthusiastical contemner of the Scripture runs low in comparison of the dictates of my Spirit if not a worse Fanatical pretenders to great heights First cast off all other books as useless useless save the Bible and then at last it also under the notion of being a dead Letter in comparison of their quickning Spirit At best it was but a Revelation of God's will to them of old and is nothing to these till thus revealed As though O my Soul that might not be a word against thee which is not a word to thee Melancthon reports that he heard some preach taking their Texts out of Aristotle's Ethicks and we have lived to see days in which men take Texts and discourses and all out of the fancies of their own brains esteeming
the best As Eliphaz to Job if we essay to commune with thee wilt thou be grieved Some reproach rather than reprove little hopes that that will do any good The Apostles advice is the Spirit of meekness Gal. 6. 1. no oratory so powerful as that of mildness Reproofs of instruction Pro 6. 23 Reproofs qualified as they ought have mighty force in them to bring People over to the acknowledgment of their sin Mr. Calamy speaks of Mr. Deering an eminent Minister in Q. Elizabeths time being at a great feast had a young Gallant that sate over against him who among other vain discourses brake out into swearing Whereupon Mr. Deering gravely and sharply reproved him the Gallant being impatient of reproof flung a glass of Beer into his Face Mr. Deering took no notice of the abuse but wiped his Face and fell to his meat as before the young Gallant fell to his old discourse and swoâ—e again and Mr. Deering reproved him as before upon which with more violence and rage he flung another glass of Beer into his Face but he again shewed his zeal for Gods glory to be right by his meekness and silent bearing this injury also at which the young Gallant being astonished rose up from the Table fell down at his knees and asked him forgiveness professing that if any one had offered him such affronts he should have stab'd him to the heart Secondly By communicating their experiences giving others to know what they have found of sins sinfulness and misery with the mercies of God surpassing great Come and I will tell you c. Psal 66. 16. I was thus and thus saith Paul and I obtained mercy Real Christians would not eat their morsels alone but participate unto others what God hath freely communicated unto them This no doubt was what Latimer saith of Bilney that he desired him to hear his confession it was not surely his barely repeating Credo in Deum c which Latimer knew well enough but it was what he had found God doing to and upon his heart for of it Latimer acknowledges that he thereby learnt more than he had learnt in many â—â—ars before Thus the Apostle 2 Coâ— 5. Thirdly By their holy and shining conversations There is much conviction in the regular life of those that professe God Though men should beware not to live holily for this end that they may be seen of men yet should they take heed that men may see their good works for this will engage them to glorifie their Father which is in Heaven Mat. 5. 16. It 's a vain thing to reprove others of what our selves are guilty to shew others the danger of sin while our selves venture on it Quid verba audiam cùm videam facta One desired a Minister to shew him a nearer way to Heaven than he preacht to them for himself went not that way But the holy lives of Gods servants have mighty force in them either to convince as were Nebuchadnezar Darius Dioclesian c. or which is better to convert them that observe them Justin Martyr confesseth of himself that by beholding the Christians piety in life and patience in death he gathered their Doctrine to be the Truth and glorified God in the day of his visitation Of one Cecilia a Virgin it is reported that by her piety constancy and exhortations before and after Martyrdom 400 were converted Chrysostome calls good works unanswerable syllogisms invincible demonstrations to confute and convert Pagans Even Julian the Apostate could not but acknowledge that the Christian Religion spread by the holiness of the lives of those that professed it Bede Hist Angl. l. 1. c. 7. mentioneth one Albane who receiving a poor persecuted Christian into his house and seeing his holy and devout carriage was so much affected therewith that he became an earnest Professor of the Faith and in the end a Glorious Martyr Fourthly By their cheerful walking There 's little hope to bring men off from their carnality wherein they consult their pleasures by shewing them the severities only of Religion as if real Godliness were a meer marr-mirth and had nothing pleasant or sweet in it The probable and easie way to convince men is to let them see that Christianity hath the most real sweets that joy in the Lord is worth that name indeed whereas all carnal and sinful joy is but a meer mock and counterfeit of it in the midst of which the heart is sad whereas true Godliness rejoyceth in tribulation is consistent with troubles in the Flesh The three Worthies could walk in the midst of the fiery furnace as in some pleasant place when the Son of God was with them Any place is a Paradise where God is present What therefore he said flatteringly to his Friend 2 Sam. 13. 4. may be much more said to thee O Christian why art thou lean from day to day seeing thou art the Kings Son How often doth the Apostle press to spiritual joy and that in all states and conditions Hardly any duty more prest in Old and New Testament or less practised Fitly is Psal 33. subjoyned to Psal 32. for as this ends Be glad in the Lord c. so that begins Rejoyce in the Lord c. Plato could tell the Musicians that Philosophers knew how to be merry without Musick much more may Gods People As a Traveller rides on merrily and wears out the tediousness of the way by singing sweet songs unto himself so should Saints see Psal 119. 54. Reflections Have I indeed a name of For the loose Professor Christ's Sheep But where is my being like his where is my enriching my Lord by bringing forth by bringing in others to him have I been useful for the conviction for the conversion of any unto God rather have I not cause to fear lest others have been deterr'd and kept off from closing with the truths of God through my pofaneness hath not the name of God been blasphemed among Atheists and Worldlings because of me have I not with Judas delivered the Lord Christ to the scoffs and buffetings of his Enemies May not Epiphanius's complaint be taken up of me that for the looseness of my life and the baseness of my carriage many shun the Company of Christians and will not be drawn to converse with them Goes there not an ill report of Christians because of mine unchristian conversation What say men even now adaies Such a man pretends to be religious that is not morally honest â—s it enough thinkest thou O my Soul to pretend Religion in a way of worship it may be in some discrimination from others and yet prejudice others by thine uneven walking Will not the rating of the Jews of old by the Lord Jer. 7 8 9 10. â—ustly fall upon me Shall I be like the Scribes and Pharisees to shut up the Kingdom of Heaven against men Mat. 23. 13. neither go in my self nor suffer those that are entring to go in What advantage will it be to