thy meanest gifts to do good Mat. 15.37 Iob 8.7 and thy loues shall encrease in the breaking and thy small beginnings shall prooue great By these and the like directions conceaue of this first point Q. Proceed to the second Communion in meanes What is that A. It is such an exercise of Communion as whereby the Church of Christ doth edify her selfe in by the ordinance of GOD Ephes 4.13 Q. How doe these ordinances of GOD edify the Church A. Two wayes first as they are Tyes and bandes of Communion secondly as they are actiue instruments helps to beget and nourish it Q. How are the ordinances of God Tyes and Bands A. In that they are appointed by GOD to bee the sinnewes and cordes of vnion not onely of the Church to God himselfe but of the members each to other Without the which the members would scatter and be dissolued Hence Psal 122. Ierusalem is called a compacted City knit together by the Assemblyes by the Sacrifices by the Thrones of Iudgement Read it So Paul Ephes 4.5 One God one Baptisme one fayth noting that the Churches mutual interest in the Doctrine and Sacraments doth knit her in one Communion Thus it s sayd that the Church continued and claue together after the Ascension in the vse of the ordinances Act. 2.46 and 4.32 the Sacrament especially of the Supper Experience teacheth that the fellowship of the word prayer and the like is the life strength blood and marrow of Communion Hence it is that they are called the Banners Ensignes Standards of Christ and the Ministers the Bearers thereof For as Souldiers flocke to the Standard and Ensigne so doe these Doues of Christ Fly to these windowes and the youth of his wombe to these Assemblies Psal 110.2 Hence Paul saith 1 Cor. 10.16 The Bread we breake and the Wine wee drinke are they not our Communion with the body of Christ meaning that as they knit vs to him so doe they knit vs each to other Saint Peter saith 2 Pet. 1.2 The Saints partake like precious Faith We are said Heb. 12.22 to bee come to Mount Zion and the Assemblies of iust men Why saue that heereby we might be strengthned in the same Communion We see that the Common tyes of nature education and place doe much tye men together To haue had one father to haue lyen in one wombe to haue dwelt in one towne to haue fed at one boord to haue beene brought vp in one family or Nursery are bands of fellowship how much more all these Spirituall tyes in one In particular how dare wee come to the Supper of Christ without loue Why because it is as it is called a Sacrament of Communion a tye and band of Gods people into a more close and firme league of amity then else they could enioy So also the decency order beauty of the ordinances of hearing of prayer of fasting especially in the purity thereof what singular helpes are they to Communion Yea the members of the Triumphant Church the Angels themselues are tyed to the Militant by the ordinances 1 Pet. 1.12 When the faithfull members of Christ behold with what holy Claspes and Taches not of siluer or brasse the Lord hath fastned the parts of his Tabernacle together when they behold each in other the Reuerence the Zeale the Feare the Ioy and all the gracious dispositions with which they meet God in Hearing Praying Receauing how must they needs hee vnited in neere affection and loue Not to speake of the holy Censures which God hath ordained to curbe the vnruly and to confirme the godly in their station to make the one to feare and the other to obey So that there is no Iesuite or profane person doth more abuse and defile these ordinances to treason and lewd ends then the Saints doe embrace them to strengthen themselues in this Communion As Nehemia once said Shall such a one as I flee Nehem. 6.11 So doe the faithfull Shall such as we who enioy such Ordinances and haue such a Charter of Priuiledges quarrell contend goe to Law iangle and liue at variance Shall wee that are to heare one truth of God and receaue one Sacrament lye cog wrong hurt each other or dare we come into the presence of God in these Ordinances if we walke inordinately in our course Q. How are these Ordinances begetters and nourishers of Communion A. There is none of them but concurres heerto in a speciall manner First as for the Word preached how many thousands did one Sermon of Peter gaine to this Communion And it no lesse preserueth and holdeth the faithfull therein For either it findes them staggering in this Communion and then it restores them or weake and then it strengthens them or sad and heauy and then it encourages and comforts them or ignorant and then it enlightens them or vnruly and then it admonishes them or standing and then it stablishes them So thâ—â— it doth all offices of communion Secondly so the Censures duly administred Thirdly so the Sacrament of the Supper How actiue an instrument is it to reconcile them that are at ods and to vnite them more who are brethren It makes them dwell together more sweetly and louingly Fourthly Prayer is another what office is there which it hath not done in the Church what was the meane of conuerting Saul What deliuered Peter out of Herods prison Act. 12.6 Fifthly Fasting ioyned with it what good thing hath it not beene a key to open the Treasure of Heauen and to bring vpon the bodies and soules of the faithfull Plenty in famine Victory in warre Protection in dangers Ease in distresse Witnesse the examples of Ezra Ester and others Ezra 8.23 Ester 4.16 And to end The Conuersing of the people of God in Holy conference how doth it reuiue and cheere their soules when they are filled with heauinesse and sorrow and to seeke of instruction and strength in the wayes of God Heb. 10.25 Q. I see your meaning in both these viz. Graces and Ordinances conclude now and shew what is the third viz. Communion in Seruices A. It s such an exercise of Communion as wherein the members of the Church by mutuall duties and seruices performed do edify themselues in the body Q. Of how many sorts are these A. Some concerne the bodyes of men other their soules Q. VVhat duty concernes the bodies of men Are bodies also the obiects of Communion A. Yea doubtlesse if the dying bodyes yea dead carcasses of Paul supposed to be so Act. 14.19 and Stephen Act. 8.2 were assisted and enterred with solemne lamentation much more the liuing Besides we communicate not one with other as the Angels by Communion of Spirits but by the mediation of our bodyes Not to vrge that viz. The Bodies as well as the Soules of the faithfull are redeemed to the liberty of this Communion Q. Are onely the bodies of the faithfull the obiects of Communion A. No. There is an holy ouerflow of Communion of Saints
malignant properties of non members is yrkesome to this body of Communion Yea the LORD hath appointed it to bee so in the very externall Communion of his Church in the ordinance of it that spottes of Assemblyes Goates and Swine bee auoyded much more then in spirituall Communion 2. Cor. 6.14 15. No Communion betweene Christ and Belial light and darknes If thou see a man in whom the Spirit of wisdome dwels not one of another corporation of a dead rotten false carnall sensuall spirit Lo hee is not for thee See 2 Tim. 3.5 There must bee no Marriage betweene Israel and Ashdod no inwardnes bâ—tween them and those that abhorre Sacraments Gospell Pro. 25.23 Ministery and ordinances As the North wind is to the raine and the face of the Prince to a flattering Ziba so is the Spirit of this Communion to all her opposites I say no to their persons but their properties abiding such Secondly this Preseruing Spirit is also Aggregatiue of like parts to her selfe for the filling vp and strengthening of Communion Shee is still ayming at the bodyes increase and therefore as the waters of the sea winne vpon the bankes so doth this spirit of Communion seeke out and enlarge her borders Shee is like to Dan whose border was too narrow shee gaines still as a conquering army hath towne after towne falling to it so this Spirit both in the Ministery of it and in the other members endeauour after thee winning of more and more to become her Brethren her citizens her friendes no body hath such a faculty at this for the strengthening of her selfe for number for assistance both in gifts and graces as this hath Our Lord Iesus the head of this Communion spent his life in gathering members to this body Peter gathered 3000 at once and each member of it doth or ought to become all in al to gaine some The Angels reioyce in it the blessed Saints do long for the perfect collection of all the members into one and there is no truely borne sonne of God but seeks to get as many as he can out of the world into this fellowship mourning to see what an huge body the malignant Church is to the militant Thiâ—dly this Spirit is a Preuenting and wary Spirit to deâ—â—ate whatsoeuer attempts might bee made against her Communion either by opposite persons or properties for persons First she doth with very quicke sight espie and iealously avoyd such affronts as threaten her ruine and by the Spirit of Prayer drawes God into a league and combination against them The eylidde is not so tender ouer the eye last any hurt should befall it as this Spirit is of them that plot against the welfare of her Communion See Esay 63.18 19. 64.11 12. where the Prophet in the name of the Church presses the Lord against them long before And so I say Secondly of all contrary properties which doe resist Communion as Harshnesse Suspicion Iealouzy Pryde Wrath Selfeloue Vncharitablenesse c. Q. What is the second to wit the furniture of Communion A. It is that Spirit which furnishes the Church with all such gifts as serue to maintaine Communion Q. What are they A. Many The first and mother grace of all is Loue 1 Cor. 13.2 3 4. Rom. 13.10 and all the graces besides this draw their originall from her shee being giuen for the nonce to nourish the rest to sustaine communion It s nothing else saue a beame of that loue of God to the soule which doth reflect it selfe backe to the Lord himselfe and being vnable to reach him lighteth vpon his Saints that excell in vertue Psal 16.2 It s that which Saint Iohn so magnifies telling vs Iohn 5.1 He that loueth him that begat loues him that is begotten It s that band of perfection Col. 3.14 that holds in all the duties of Communion as the corner stone doth the sides of the wall And it arises from the sight of that Image of Gods grace which shines in his people which rauisheth each other to behold and knitteth each to other in the sence thereof as betokening the excellency of that fountaine whence it comes 1 Sam. 18.1 Ionathans heart was not more knit to Dauid then the Saints each to other It is the soule and life of Communion it is giuen for the vse of the Saints who could neuer endure all things hope all things suffer doe and turne their hand to the works of this fellowship except this instinct of loue caused them to goe to worke But loue makes all sweet Q. What is the second A. Sociablenesse a compound of three cordes not easily broken viz. Amiablenesse Humblenesse and Selfe-deniall Col. 3.15 Amiablenesse is that holy suauity of Spirit which opposes tartnesse austerity sowrenesse and sullennesse whereby men are like ragged vnhewne stones vnmeet to couch in this holy building Contrariwise amiablenesse is a gentle and alluring facility of spirit which both puts forth it selfe to all courteous and gentle behauiour and also draws affection and delight from others Tit. 3.3 Many are so hatefull and hating so dogged churilsh and harsh in their temper that they are indisposed for society more fit to be Monks or Ancorits then Christians through their Timon-like disposition But amiablenesse is that grace that both acts and prouokes all louing offices of Communion Phil. 2.3 Humblenesse is a grace which opposes pride a vice excommunicate from true fellowship of Saints causing men to thinke themselues their parts their persons too good for Communion Rom. 12.16 Humility thinks so meanly of it selfe that it reioyces it may bee compted worthy to bee a doore keeper in this house of Communion and is glad it may bee admitted vnto it It s discerned by these two markes Peaceablenesse and Equalnes both principall pillers in this frame Phil. 2.3 The former resisting Contentiousnesse singularity of opinion Schisme and faction preiudice surmisings censoriousnesse vncharitablenesse and the like Rom. 13.13 11.3 The latter abhorreth all disdaine partiality and want of indifferency in this Communion We say of friendship Either it meets with like or makes like Those vnequalnesses of wealth age parts education and birth learning wit experience superiority greatnesse do vanish in this Communion for it makes all alike not in ciuill respect but in point of membership If it find equality it sanctifies it as betweene Husband and Wife Children Friends Men of like quality Calling State Gifts Magistrates Ministers Tradesmen cutting the sinewes of enuy and planting a most euen likenesse of mind of Spirit and harmony betwixt them But if not yet as the roundnes of the earth reduces al vneuen parts to one figure so this all incongruities dislikes partialities if not to an exact yet to a competent equalnesse and proportion The third grace of Sociablenesse is Selfedeniall Which Paul cals A mynding and seeking of the things of others as well as our owne See these texts Phil. 2.5 1 Cor. 10.33 Phil. 2.4 Let saith
he the same mind be in you that was in Christ who if hee had sought himselfe hee had left vs in our ruine and misery but he Rom. 15.3 pleased not himselfe but as it is written c. The contrary to this is selfe and selfeloue the bane of Communion when men seeke their own esteeme their own credit ends profit and prayse and if they fayle hereof they little look how the publike welfare goes forward We know a priuate Wealth is contrary to a Commonwealth So is Selfeloue to Communion So that where this threefold cord is knit there is a great qualification of the soule to Communion Q. What is the third grace A. Tendernesse and compassion Col. 3.12.13 A grace very essentiall to this communion of Saints And it concerneth the stronger members toward the weaker Gal. 6.1 If any be preuented by error ignorance Satan sudden temptation let him that is stronger set him in ioynt againe so the Word is and restore him in the spirit of meekenes It cannot be but offences pritches tetches distastes will fall out among Christians but tendernesse will handâ—e these matters as the Chirurgianâ— hand will handle the broken or spreynt ioynt till it haue settled it This is contrary to that rough and stiffe spirit which cannot interpret forbeare or long-suffer but would haue all brought to their owne leuell and scantling and rather then they wâ—ll yeeâ—d to the infirmities errors and mistakes of others they will ouerthrow Communion Who saith Paul 2 Cor. 11.29 is weake and I burne not I am all in all to winne some If I cannot eatâ— flesh but I must offend my brother I will not eate it while I liue This is a rare grace in our age wherein each one is a man of his owne bottome and condemues all who bee not of his owne frame Tender conscience is now called Singularity as if it euer had been so in the Church that in all cases of difference there could be established one consent Nay it s strange to see how custome and preiudice haue hardned men from all tendernes and compassion Q. Are there any more graces of Communion A. There is no one grace of the Spirit but makes much for Communion Phil. 2.2 3 4. Col. 3 12. Rom. 12.9 as iudicious wisedome to discerne things that differ stayednesse to ponder things without rashnesse and precipice sincerity and singlenesse of heart against all false brotherhood like mindednesse order and constancy in holding out in a good cause candor and ingenuity of heart fidelity and trustinesse teacheablenesse thankfulnesse cheerfulnesse and the rest of this kind prouidence also and forecast But these I leaue to the discretion of the Reader to conceaue of by those three maine graces before-named Q. I partly see what you meane by this first Generall viz. Qualification proceed now to the second Wherein stands the Exercise of Communion A. In three chiefe things First Graces Secondly Meanes or Ordinances Thirdly Seruices or duties of all which I will adde a word or two and so come to the vse Q. What is the Exercize of Communion in Graces A. As the commodity to bee sold is so is the market Looke of what accompt wares are in the traffique of men such are the graces of the Spirit in the Communion of Saints See 1 Cor. 1 4 6 7. and 2 Cor. 2.14 15. They are the chiefe commodity that the members of this body trade for As earthly men are some Merchants of Pearles or oâ— Gold or of Silkes and Veluets or of Spices c. So these are Merchants of Graces and if they raise to themselues an estate in these in Precious Faith in Liuely hope in Patience Thankefulnesse c. they compt themselues to haue made the best of all markets And as the greater the trading is among men and the more the returne the richer is the Merchant so heere the more plentifull the Merchants and the commodities to bee sold are the richer are the traders therein Q. How may the soule trade for Grace What are the Rules to be obserued therein A. First each member in this staple of Communion must get the gift of exchange He must not beare the mind to be for himselfe onely but must maintaine a due entercourse and exchange of Grace for grace Looke what the Lord Iesus our head is to all the body that the members by deriuation are to bee to each other Read Iohn 1.17 Bee sure then first that thou bring in thy stocke into this banke remembring that all the members of communion haue the same stock of sanctification giuen them to trade withall they are furnisht with Talents more or lesse for this encrease and aduantage by other Read Luke 19.13 and Matth. 25.15 Also Ephe. 4.13 Hence it is that they are all said to partake of one Spirit and 1 Ioh. 3.3 Euery one beleeuer hath this hope as if no grace ought to be a stranger to any member in this body for the kind thereof Now then hauing this stocke each must afford grace to other so Paul speakes Ephes 4.29 as one doth present his ware in the market to another And this is to be free of Gods market to be holy chapmen and customers therin As in the Prouerbs chap. 1.14 those lewd ones say Come cast in thy lot among vs let vs haue one purse so is it heere And this Peter calleth the Dispensation of the manifold graces of God See his 1. Ep. 4.10 Paul to Philemon verse 20. cals the Hauing ioy of him and refreshing his bowels in the Lord. Get then this treasure into thee first as the trader gets himselfe siluer which answers all things and then bury not thy talent but exchange and trade buy sell afford good penny worths liue by the gayne of all gracious examples speeches behauiours conuersings in this Communion Our Lord Iesus his speech was It is better to giue then receaue Grace was put into thee for vse euen the good of the body therefore conceale it not share with the Grace of Communion and out of the treasure of thy good heart bring forth good things Q. What other Rule do you giue for this A. Secondly humility is another excellent meane to exercise Communion in graces See Rom. 12.10 2 Cor. 12 5 6. Rom. 12.16 Which is To preferre others graces before our owne and to thinke no otherwise nor desire others should thinke of vs otherwise then as wee are condescending to them of meane degree Proud ones get little and doe little in the communion of Saints They get little First because euery one thinks them to bee such as need not prayer need not counsell example their great shew make men lesse tender of them but a good man desires his wants should rather draw forth the help of others then his gifts seeme to need none Secondly the proud man disdaynes to spy grace in any saue in some eminent paternes and men of note for learning wit or parts But humblenesse spyes grace euen
not onely extending to themselues but euen reaching beyond the Sphere of Spirituall Communion to those that be without and that both strangers and home-dwellers yet with caution For wee see that many will giue to strangers whom they neuer saw double to that which they will allow to knowne poore And this is the disease of wretched people not onely in point of mercy to poore but euen respect and reuerence to others A stranger vnknowne shall find double respect aboue them we know For why as they sayd of our Sauiour We know him whence he is So that it is a great argument with base people for honour that they know not him whom they esteeme A signe of an Idolike not religious regard But secondly and especially to the poore that liue with vs. No doubt that good Samaritane who tooke out two pence for the releef of a Iew would haue giuen six for one of his owne poore Luk. 10.35 And although there be not grace in all yea in few such yet heerein the common band of Creation mooues pitty towards the miserable especially in case of streight and extremity The dew of Zion refreshes Hermon Psal 133.3 and the mercy of Spirituall Communion extends beyond the good euen to heape hot coales of fire vpon the bad Q. But what seruice of Communion concernes the bodies of the poore members of Christ A. The seruice of mercy and compassion Sometime in the infancy of the Church it hath beene aboue ability Act. 4.34 35 36 37. When the goods of some were sold and the Church had all things in common And afterward wee see the Church had very speciall care of her poore appointing Officers for the purpose that is Deacons Act. 6. yea Paul made it one of his peculiar Seruices that the poore might be releeued both at home and abroad especially Ierusalem See 1 Cor. 16.2 Rom. 15.25 Not to cite those infinite Scriptures which presse this duty and that not by law and compulsion but voluntarily and that not in a slight measure but according to each giuers ability and receauers necessity 2 Cor. 8.12 13.14 It was one of Dauids prayers That there might be no complayning in our streets Psal 144.14 The streets of the Church should not swarme with beggers but prouision should be made for a supply and such an enormity must bee duly preuented in the Church Not onely when the states of Christians are sunke but euen before when they are in sinking in which season one shilling will go further then ten after Thus Dorcas not in one kind Act. 9.39 but in many was helpfull to the Bodies of the Saints clothing their nakednesse feeding their hunger c. So Matthew 35. Our Sauiour reaches it to visiting them in prison releeuing them in their suffrings especially for Christ Infinite it were to name the particulars Q. And is there no other seruice of Communion to the Bodies of these members saue onely in case of pouerty A. Yes verily euen to the bodies and outward man of all sorts in this Communion for the attaining of the chiefe ends of Spirituall fellowship the more easily Of this nature are frequent conuersings of the Saints together the more liberall vse of the Creatures and the like Those Nutmegs and Rases of Ginger and bowed groats and gilt pence which the imprisoned Martyrs sent out of prison heere and there shall rise vp in Iudgement against the vnkynde degenerate age we liue in in this behalfe Q. What seruices concerne the Soules of the faithfull A. Briefly besides all that I haue said before the Spirituall Seruices of Holy example sauory instruction admonition reproofe correction of errors exhortation and quickening to holinesse comfort in heauinesse sicknesse and distresse and in each Spirituall respect wherein member may be vsefull to member Iob 4.2 3 4. Iob 20.2 3. Of which seeing I spake before in the point of ordinances I repeat nothing Onely know that Seruiceablenesse in this kind is not onely to be exercised in the ordinances but apart euen in a priuate Communion Obiections I know there are many which a selfe louing heart may alledge against these First That this worke is meeter for the Minister then the people Secondly That knowledge is now rise among men what need therefore such ado Thirdly Men care not for our reproofes admonitions they will not heare vs. Fourthly Wee haue no leasure for such seruice from our owne businesse Fiftly We must not be buzy-bodies Sixtly We are not gifted for it 1 Pet. 2.9 1 Cor. 8.1 I answer to the first All the Lords people are a Royall Priesthood To the second knowledge puffeth vp loue edifies To the third let vs not kill our brother because heâ— is wilfull if we doe our dutie we haue saued our owne soule it is the little practice of Reproofe and Admonition which make them so vnwelcome To the fourth we haue leasure enough to buy and sell our neighbour but not to serue him in loue To the fifth he that forbids buzy bodinesse commands vs not to be slothfull in Gods buzinesse Rom. 12.11 To the sixth I say He that is willing and louing hath commonly skill enough and yet it is no plea to excuse one fault by a worse For God requires that all his be qualified with wisedome and skill to speake and to know their places obserue the best opportunities for his ends as well as for our owne matters And thus I haue shadowed out this doctrine of Communion And ere I come to the vse of the whole Article this I would say Oh how is it to be lamented now a dayes that as he said Rome could scarce be found in Rome so scarce a shadow of Communion is to be seene among Professors As for Communion in graces it is gone and not mist no more appearing among common Christians then an acre or two of land in a Map of a Countrey As for the tyes of ordinances how few are there whom the Sacred band thereof tyes to the seruices of Communion and as for duties let vs but marke what the loue of people in their Congregations is towards the heads of Communion I meane such Ministers as haue spent themselues for their soules and by that Scantling iudge what other Communion there is among themselues The fifth Article Question VVHat is the fifth Article A. It is this That the Lord offring Christ to the soule doth not offer him nakedly and barely but furnisht with all the benefits of his satisfaction So that in this point we are to consider what the parcels of those good things are which the Lord reaches to his Church in the gift of his Sonne If a Prince come vnder a subiects roofe hee comes not empty and bare but with all his bounty and leaues the markes of his presence behind him So heere The Father offring Christ would not haue vs thinke him to be a dry and bare gift but a rich Cabinet of all choise Iewels of good things that so it might be
gaine and price of grace wich they haue oft gotten from God doth whet their desire to couet more of them and to bee better acquainted with the Lord in them As Moses could not be content till he had seene God in his glory This is one effect of our Sauiours prayer that they may be one with vs and that thou wouldst keepe them from euill and from the world so the faithful trade with God for more faith vnion hope loue patience and when they can get in with the Lord for any addition of these they thinke themselues in the suburbes of heauen Secondly In the reioycing in the groth and encrease they haue had No mizer doth so oft visit his bagges as these ioy in their treasure The lesse they see of these iewels in the world the more they prize them and flesh their hearts with them as the Apostle saith The God of peace fill yee with all ioy by beleeuing And againe we reioyce with ioy vnspeakeable and glorious Thirdly and especially their trading is in heauen by that precious hope which is an earnest-penny of their inheritance and therefore they neuer think of it but it glads their hearts This is that heauen vpon earth and the treasure which their hearts are set vpon which in a sort makes them also to be heauenly minded makes them vse these things as if not and despile the image of these vanities yea makes their crosses slight in comparison while they looke not vpon things temporall but eternall And by this their trading although they bee absent from the Lord yet are they in a sort present and lay hold of immortall life to make their condition below the more tolerable And so much of the conversation with God Q. What is the outward converse of the soule with God A. It is that holy correspondency which it holds with God in outward seruices Q. What are those A. Some are ordinary some are occasionall The ordinary are many I will giue a taste of a few and they are an ordinary and dayly walking with God in religious duties for the increase of Communion It is not the wheele of duties doing which can support the soule it must bee a due keeping of quarter with the Lord and a survey of her estate towards God which must doe that Of this sort are these First A satisfying of the soule with the Lords image at our awaking with a saluting of his promise for renewed pardon and grace Psal 17. vlt. for Iesus Christ is yesterday and to day and the same for euer Heb. 13.8 not changing Secondly a seeking of his face as oft in the day as may bee for renewed humiliation and for keeping the heart open dayly for pardon of renewed sinnes grace to purge and season the soule thankes for renewed compassions Thirdly a reuiuing of couenant with him for closer purpose and bent of heart towards him Act. 11.23 Fourthly a dayly recording of Gods peculiar administrations and prouidence to vs in patience blessings deliuerances speciall redresses of our decayes in soule and body and what vse we haue made of them Fifthly a finishing of each day so as we viewing it ouer may be humbled or comforted and so lye downe in peace Q. What is the occasionall A. The seruice of the time Act. 13.36 by which wee rest not onely in our ordinary seruing God but reach our soules to the condition of the times we liue in accordingly carrying our selues either in affliction of soule or thanksgiuing as occasion requires Q. Conclude the Article with the latter branch what is our conuersation with men in common life A. The same which the Psalmist 50. vlt. calles the ordering of conuersation aright And it is a wise accommodation of a Christian to the seuerall passages that befall vs vnauoydably in this our common course of life In the which although there be a world of euill committed this being the element of worldlings and the stage whereon the Deuill acteth his parts yet euen in these common matters the Lord teacheth his people to carry themselues as men of another world Q. But how shall rules be giuen touching this part of conuersation it beeing so infinite A. By culling out some of the chiefe passages of the rest and giuing a briefe view of their due ordering wee shall the easilier guesse at the rest Q. Name some of them shew of what nature they are and what ordering they must haue A. Such as these Marriage Company liberties solitarinesse earthly businesse calling family gouernment and the tongue or common talke Which although they bee out of the boundes of Gods worship yet are so to be conuersed in as remembring the name of God may bee blasphemed therein whout especiall caution euen as in the vse of oathes and vowes Q. Seeing diuers treatises ar extant about them and they haue been handled in the Ministry by sundry occasions giue onely a briefe view of the ordering thereof A. Generally touching all note this that God abhorres all common prophane vsages of the world in these things and will haue his people caâ—ry about them the cognizance of new Creatures and holy ones that they may not make religion odious by their corrupt behauiour and making vse each of other therein for their owne ends but that the graces of God may breake out and shine in the order of this part of conuersation to the glory of our profession Then particularly there is required a stayed setled spirit not vaine light frothy and inconstant so that each occasion accidentally offering it selfe should vnsettle vs and put vs out of our course of life as sometimes sudden ill newes driue vs into melancholy and frowardnesse successe in our affaires carry vs into endlesse lightnesse and iollity shrewd turnes in family worke vs to disguizement and impatience Wee see how it is with some disordered men thaâ— for a weeke or fortnight together they will ply their callings but if company draw them to the Ale-house they will spend whole dayes and nights in a quite contrary course Such basenesse the Lord abhorres and will haue all to set their soules in order to an holy sobernesse and equalnesse of heart wisely framed to entertaine the changeable passages of life which the well-ordered Spirit neither in the excesse or defect but as the obiect requires Q. And what speciall directions are there and first for the married condition A. That they loath to make it a common thing for the vse each of other and prophaning the Ordinance but first improuing it chiefly for God and the mutuall good of their soules Worshipping God together making him umpire of all their differences powring out their hearts into his bosome by humiliation prayer and thanks-giuing Nourishing matrimoniall loue as a sacred knot and to that end obseruing each others graces for the strengthening thereof Cutting off all iarres in the beginning and yet not agreeing together for base ends but for holy Tendering the weakenesses of the weaker sexe concealing her defects and