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THE WORKS 
 
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 ^rintetr for ^ribate Circulation. 
 
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Etinttetr to Siitg Copt'ea galeig £or tJje Safascribeta. 
 
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CONTENTS. 
 
 Characteristic Frontispiece, by Charles EIibkpatrice Sharps, to face Titlepage. 
 
 Prefatory Bemarks, with Notices op Adam Petrie, . . . ix 
 
 Notice of Thomas Maitland of Dundrbknan, with List of his Publications, xv 
 
 I.— ETJLES OF GOOD DEPOETMENT, OE OF GOOD BEEEDING, 1720. 
 
 Chapter L Op Cloathino, ..... 5 
 
 IL Op Walking and Travelling, ... 6 
 
 III. Of Visits, .... .11 
 
 rV. Op Gratitude, . . . . . 22 
 
 V. Op Salutations, . . . .25 
 
 VL Op Speech, ..... 29 
 
 VIL Op Writing, ... . .74 
 
 Vm. Op Eating and Drinking, . . . . 81 
 
 IX. Of Marriage and Unclbanness, . . , 98 
 
 X. Op Plats and Eecebations, . . . . 103 
 
 XL Of Acts of Justice, . . 113 
 
 XIL Op the Observation op the Lord's Day, . 125 
 
 XIII. Op Carriage in the Church, . . 128 
 
 XIV. Op Giving op Gifts, . . . . 133 
 XV. Op Buying and Selling, .... 134 
 
 II.— EULES OF GOOD DEPOETMENT FOE CHTJECH-OFFICEES ; OE, 
 FEDENDLY ADVICES TO THEM, 1730. 
 
 (1.) A Directory for Composing a Lecture, . . 51 
 
 (2.) A Directory for a Homily, . . . 52 
 (3.) A Directory fob a Presbyteeial Exercise, or of Making and Adding 52 
 
 (4.) A Directory fob Catechetical Doctrines, . . 53 
 
 (5.) A Directory for an Ezigbsis or Common Head, . . 53 
 
 IIL— A POEM UPON THE METAPHOE OF MINISTEES BEING COIMPAEED 
 TOSHEPHEEDS, - - . . . 
 
 123 
 
PREFATORY REMARKS. 
 
 jIMONG the happiest sketches of character drawn by Sir Walter Scott 
 is that of Abel Sampson, better known, perhaps, as " Dominie 
 Sampson," the poor, modest, humble scholar, who, from the serious- 
 ness of his disposition, had given his parents the hope " that their bairn," as 
 they expressed it, " might one day wag his pow in a pulpit." After suffering 
 hunger and thirst in gaining a knowledge of Greek and Latin, Abel was at 
 length admitted to the privileges of a preacher or probationer of divinity. Ar- 
 rived at that happy stage in his career, his next ought to have been a snug manse 
 and stipend in some rural parish in Scotland ; but, from the little impression 
 his sermons made on the people, and from the strong and obvious disposition 
 to risibility which pervaded his audience when he preached, he never reached 
 the goal of his ambition, and he was ever afterwards designated " a stickit 
 minister." 
 
 The case of the " Dominie " was not singular. In the last century many 
 licentiates of the Church of Scotland were to be found, from the want of em- 
 ployment in their proper vocation, acting as tutors or chaplains in the families 
 of the gentry, or teachers in the parish and other schools, generally easUy recog- 
 nisable by their rusty clerical attire, whUe indulging in a formality of diction, 
 and exhibiting peculiarities of teinper and habits, which often caused amusement 
 among their less cultivated neighbours. 
 
 Such a one appears to have been Adam Petrie, sometimes called the "Scotish 
 .Chesterjidd," of whose personal history but little can now be ascertained, 
 except what can be gathered from his published works. The place of his 
 
X PREFATORY REMARKS. 
 
 birth is not known ; but that he had the advantage of a university education 
 is evident from the circumstance that he must have attended during the full 
 course requisite to qualify him for entering the Church of Scotland. He was pro- 
 posed for license by the Presbytery of Hamilton, and the Synod authorized him 
 to be taken on trials in 1711. His trials were prescribed in common form, 
 and he appeared to deliver them at five different sederunts. His exegesis was 
 found to be too long, and he was instructed to make an epitome of it for a 
 future meeting. He finally delivered his popular sermon from Psalm cxix. 57, 
 and he was at length licensed to preach the gospel on 19 th November 1712. 
 
 Disappointed at not getting a presentation to a living he for some time acted 
 as domestic tutor in the family of Sir Eobert Sinclair of Stevenston, near 
 Haddington. Frora the opportunities he thus enjoyed of mixing in aristocratic 
 society, he seems to have resolved to bring out a work which should enlighten 
 his less fortunate countrymen in the science of etiquette. 
 
 In 1720 this work appeared, entituled, " Kules of good Deportment, or of 
 Good Breeding. For the use of Youth." It is dedicated to the Eight Hon. John 
 Campbell, Lord Provost, the Bailies, Dean of Guild, and the well-known George 
 Drummond, then Treasurer of the City of Edinburgh ; and from the many com- 
 pliments he pays them, it is possible he may have had an eye to a presentation 
 to one of the churches then in their gift. In his dedication he expresses his 
 honour and veneration for the merit and virtue that so illustriously shone in 
 the civic dignitaries, and his delight in seeing the Lord Provost surrounded 
 with such religious, wise and prudent Magistrates and Counsellors, " who are/' 
 he remarks, " so thoroughly acquainted with all the steps of civility and good 
 breeding, that it is impossible for the least misrepresentation of them to escape 
 your notice." 
 
 In the preface to this little work Petrie expresses his obligations to the 
 authors of " Keflections on Bidicule " and " The Kules of Civility ;" but in addi- 
 tion to their directions, he has added many of his own, with a naivete which 
 fills every page of his book with amusement. 
 
 As stated on the title-page, the price of this work was only "One 
 Shilling, stitched." Petrie, however, intended to publish a Second Part of 
 what he called " My Book of Manners," for in his " Eules for Church-Officers" 
 
PREFATORY REMARKS. xl 
 
 (p. 28) he tells us that " I would have saluted the "World with a Second Part, 
 had I not been discouraged by some "who had dropt from their Mother's Laps 
 td Schools, and from thence to publick Appearances, -without acquainting them- 
 sdves with the polite and fashionable Part of the World." 
 
 Although Petrie deserves well for his interesting volume, he was not the 
 first writer on matters of etiquette. Passing by those of mediaeval times, 
 'there was a work, with which he was no doubt familiar, which had long been 
 popular in England, and which had gone through many editions. It is entitled 
 " Youth's Behaviour, or Decency in Conversation amongst Men. Composed 
 in French by Grave persons for the use and benefit of their youth. Now newly 
 turned into English by Francis Hawkins." 
 
 The eighth edition of this work, published in London by W. Lee, is dated 
 1663, and, in his preface, the publisher states that the first edition had been 
 printed twenty-two years previously. 
 
 In this work, under " General and mixt precepts as touching civility 
 among men," are the following amusing directions : — 
 
 " In yawning, howl not, and thou shouldst abstain as much as thou canst to yawn, especially 
 when thou speakest, for that sheweth one to be weary, and that one little accounted of the com- 
 pany ; but if thou beest constrained to yawn, by all means, for that time being, speak not, nor 
 gape wide-mouthed, but shut thy mouth with thy hand, or with thy handkerchief if it be need- 
 ful, readily turning thy face to another side." 
 
 " When thou bio west thy Nose make not thy Nose sound like a Trumpet, and after look not 
 within thy hankerchief. Take heed thou blow not thy Nose as children do, with their fingers, 
 but serve thyself with a handkerchief." 
 
 " Hearing thy Master, or likewise the Preacher, wriggle not thyseK as seeming unable to 
 contain thyself within thy skin, making shew thyself to be the knowing and sufficient person to 
 the misprice of others." 
 
 " liun not in the streets, also go not too slowly, nor with thy mouth open. Move not too 
 and fro in walking, go not like a Ninny, nor hang thy hands downwards, shake not thine arms, 
 kick not the earth with thy feet, throw not thy legs across here and there, and walking drail 
 not thy feet after thee, truss not up thy breeches at every hand while, go not upon the top of 
 thy toes, nor in a dancing fashion, nor in a stooping, nor in a capering, or in a tripping manner 
 with thy heels." 
 
 " Being set at the Table scratch not thyself, and take thou heed as much as thou canst to spit, 
 cou^h, and to blow at thy nose ; but if it be needfuU do it dexterously without noise, turning thy 
 face sideling." 
 " Take not thy repast like a glutton." 
 
xii PREFATORY REMARKS. 
 
 " Cast not thyself upon the table ■with thine arms stretched even to thy elbows. And leap 
 not thy shouldiers or thine arms on thy chair undecently." 
 
 " Eate not with cheeks fuU and with full mouth." 
 
 " Put not thy meat in thy mouth, holding thy knife iu thy hands, as do the Countrey Clowns." 
 
 " When thou eatest or drinkest make not much noise with thy teeth, neither in sujjping, 
 nor in griudingtoo hard, nor in any other manner." 
 
 " Drink not with meat in thy mouth ; call not for drink then, speak not then ; fill not thy 
 glass to drink, and drink not while thy next companion drinketh, or he who sitteth at the upper 
 end of the table." 
 
 " When thou drinkest gaze not here and there." 
 
 " Drink not too leisurely, nor too hastily, nor as chawing the Wine, nor too often. Before 
 and after that thou hast drunk wipe thy lips, and breath with not too great a noise then, nor 
 ever, for it is an uncivil thing." 
 
 " Clense not thy teeth with a table-doath or napkin, or with thy finger, fork or knife ; 
 much worse would it be to do so with thy nailes, but use thy pick-tooth : It seemeth likewise 
 uncomely to clean them at the table, were it so that the others do not the samo, and that it were 
 the custom of the best bred." 
 
 In 1730, Petrie, encouraged by the success of his " Eules of Good Breed- 
 ing," published his " Eules of Grood Deportment for Church-Officers." This 
 work was dedicated to Sir Hugh Dalrymple, Lord President of the College of 
 Justice, " as a testimony," the author observes, " of my respect to your Lord- 
 ship, for bdng so good in speaking always (when occasion offered) favourably 
 of my Book of Manners." In this work Petrie gives a very full account 
 of the duties of clergymen towards their flocks, the obligations of their people 
 t-owards them, and the work of lay elders. With regard to sermonising, he 
 gives the following useful hint among other directions to the preacher : — " He 
 should not exceed half an hour. It is not to be thought, that the whole con- 
 gregation will give bended ears to a long discourse. It is surely better to dis- 
 miss the people with an appetite than to send them home cloyed, or with a 
 surfeit. I am of opinion, that Ministers should not dwell long upon one text ; 
 and if they do, they should beware of dragging in things by the head and ears, . 
 that would come in more natively from other texts." Petrie concludes his 
 work. with a long poem, in which he compares ministers to shepherds. It is, 
 however, deficient in poetical merit. 
 
 Although Petrie seems to .have been disappointed at first in his hopes of 
 church preferment, he, in 1732, received a presentation to a parish. In that 
 year he was nominated by Mr. George Lockhart of Carn wath, Minister of Walston, 
 
PREFATORY REMARKS. xili 
 
 in the Presbytery of Biggar. In the books of the Presbytery he is designated 
 *' Chaplain to Sir Eobert and my Lady Sinclair." His license and testimonials 
 were sustained by the Presbytery on 18th May 1732. A letter of his, ad- 
 dressed to the Moderator, is engrossed in their minutes, as follows : — " Cambus- 
 nethan, May 30, 1732. — Rev. Sir, I am very sensible of the respect Mr. Lock- 
 hart of Carnwath puts upon me in thinking me worthy to supply the vacancy 
 of the Parish of Walstoun, and I hope the other parishioners will concur with 
 him to show their satisfaction in having me for their Minister. I am much 
 obliged to you, gentlemen, for your past civility, and in all occurrences shall 
 be ready to show with how much respect I am, Rev. Sir, y"^ e"^' A. Petime." 
 
 On the 15th June, Petrie's presentation and letter of acceptance were laid 
 before the Presbytery, but, there being no appearance on the part of the Parish, 
 consideration of the matter was delayed. 
 
 On the 13th of July following, however, the Presbytery, as there was still no 
 appearance on behalf of the Parish, declared ih&jios devolutum to have fallen into 
 their hands, because, 1 st, Petrie had not accepted formally ; 2nd, He was not 
 qualified according to law, which was in aU probability founded on the want 
 of a call ; and, 3rd, it was not evident that Mr. Lockhart was the Patron. The 
 ca,se was appealed to the superior Courts, and remitted to a Committee of the 
 General Assembly, before which it was stated, on the part of Mr. Lockhart, 
 that he was wiUing to pass from his presentation to Petrie, and present a per- 
 son who should be approved by some ministers named. The Presbytery at last 
 agreed not to insist on the right which they supposed they had acquired, and 
 Mr. Lockhart immediately nominated Mr. Patrick Hepburn, who was ordained 
 14th August 1734. 
 
 We have little information as to the subsequent career of Adam Petrie, 
 but he is supposed to have ended his days as a parish schoolmaster in East 
 Lothian. In conclusion, his published works, if they contain much that is 
 pedantic, at all events show that he was a man scrupulously correct and well 
 read in the Holy Scriptures, from the many references he gives to texts in the 
 Bible ;bearing on the duties of men. 
 
 ..'The rarity of the Works ojf Adam Petrie is well known to all biblio- 
 maniacs,. In " Watt's BibHotheca Bfitannica " no mention is made of Adam 
 
xiv PREFATORY REMARKS. 
 
 Petrie under the " List of Authors." Copies of the " Original Edition" of the 
 " Rules of Good Deportment, or of Good Breeding, 1720," are in the Libraries 
 of Sir Walter Scott, at Abbotsford, and John Whitefoord Mackenzie, Esq., W.S., 
 and also in that of the University, Edinburgh. In a " Catalogue of Curious and 
 Ea,re Historical and Antiquarian Books" issued in 1847 by Thomas George 
 Stevenson, Edinburgh, there occurred a fine copy of " The Rules of Good De- 
 portment for Church-Ofiicers; or, Friendly Advices to them, 1730." This was 
 purchased by Mr. Mackenzie, and now forms one of the many gems in his 
 extremely fine and very valuable library. Since then two other copies have 
 been discovered, one in the library of the University, and the other in that of 
 the New CoUege, Edinburgh. 
 
 In 1835, the " Rules of Good Deportment, or of Good Breeding, 1720," 
 was reprinted by Charles B. Tait, Bookseller, Edinburgh, under the editorial 
 superintendence of Thomas Maitland, Esq. of Dundrennan, Advocate, to which 
 there was prefixed the following notice : — 
 
 " Adam Peteie, who has been facetiously called the Scottish Chesterfield, is generally under- 
 stood to have begun life as a domestic tutor in the family of Sinclair of Stevenstoun, and to have 
 ended it as a parish schoolmaster in East Lothian. His Rides of Good Deportment may be taken 
 as the result of his artless observations upon the manners of a class of society, to ■which he was 
 probably admitted only as a humble spectator. From the manifest sincerity, however, of his de- 
 lineations of Crood Breeding, and the graphic character of many of his scenes, it may fairly be pre- 
 sumed that they were painted from nature — and they present probably less of a caricature of 
 Scottish manners, early in the last century, than might at first be imagined. Helen, Countess 
 of Haddington, who died in 1768 at the advanced age of ninety-one, and to whom Petrie was 
 well known, used to describe his own Deportmemt and Breeding as in strict accordance with his 
 Rides. 
 
 " It is known to have been the intention of Sir Walter Scott to reprint Petrie's work for the 
 Bannatyne Club ; and he had gone so far in his preparations as to secure a most characteristic 
 frontispiece, from the pencil of his ingenious friend, Mr. Charles Kirkpatrick Sharpe. Fortunately 
 the drawing is stUl extant, and Mr. Sharpe has kindly allowed it to be engraved for the present 
 volume, which has been printed from his copy of the original, now of rare occurrence. The im- 
 pression has been limited to thirty-five copies for subscribers, and ten copies for private distribu- 
 tion ; and is not intended to extend beyond the limited circle of those who care for such curiou* 
 trifles. 
 
 EDINBURGH : M.DOCC.XXXV." 
 
 It is quite apparent that the learned Editor was unacquainted with the 
 life and pursuits of his author. Moreover, the publication of " The Rules of 
 
PREFATORY REMARKS. xv 
 
 Good Deportment for Church-Officers ; or. Friendly Advices to them," issued in 
 1730, seems to have been equally unknown to him. 
 
 Desirous of paying a tribute of respect to the memory of the Editor of 
 the first Reprint of " Petrie's Eules of Good Deportment, or of Good Breeding," 
 - — who was a great and enthusiastic Bibliomaniac — ^the opportunity thus offered 
 has been embraced of appending the following short notice of his life and literary 
 labours : — 
 
 THOMAS MAITLAND OF DUNDRENNAN. 
 
 Thomas Maitland, eldest son of Adam Maitland of Dundrennan, Kirk- 
 cudbrightshire, was bom at the family residence on the 9th October 1792. 
 
 In 1 8 1 he was admitted an Ordinary and in 1 8 1 3 elected an Extraordinary 
 Member of the Speculative Society, Edinburgh. The Essays which he read 
 before the Society were on (1.) The Comparative Merits of Herodotus and 
 Thucydides ; (2.) Ancient and Modem Drama ; (3.) Connection between 
 Slavery and Civilization ; (4.) Eloquence of the Greeks (Introductory) ; (5.) The 
 Character of Mahomet ; and, (6.) The African Standard of Beauty and Virtue.* 
 After passing the terms of his studies at Edinburgh and at Oxford he was ad- 
 mitted a member of the Faculty of Advocates in 1813, when he succeeded in 
 gaining for himself a very eminent position, and an extensive practice in jury 
 cases. He is said to have been among the best " staters" of a case at the Bar ,; 
 but is represented at the same time to have been deficient to some extent in 
 that fertility of resource which is necessary to a successful pleader " in reply." 
 
 He married, in July 1815, Isabella Graham, the third daughter of Jame« 
 Macdowall of Garthland, by whom he had issue four sons and two daugh- 
 ters. He was appointed Solicitor-General in 1840, and again in 1846. On 
 the death of Alexander Murray of Broughton in 1845, he was elected Member 
 of Parliament for the Stewartry of Kirkcudbright by a majority of 1 42 votes over 
 his opponent, Lieut. -Col. James M'Douall. He was twice subsequently re- 
 elected without opposition. He never made any figure in Parliament, although 
 
 • ' * History of the Speculative Society of Edinburgh, from its lustitution in 1764. Roy. 8vo, 
 (Privately Printed for the Members), 1845." 
 
xvl PREFATORY REMARKS. 
 
 in the estimation of his friends he possessed all the requisites for obtaining a 
 favourable position in the House of Commons. 
 
 In 1850 he was elevated to the Bench by the name and style of Lord 
 Dundrennan. But after too short a seat there, though long enough to enable 
 him to give the highest promises of judicial excellence, he unexpectedly, and to 
 the deep sorrow of his friends and the public, died on Tuesday evening, the 
 10th June 1851, aged 58 years. A severe attack of gout — a malady to which 
 he had been subject for a good many years — ^was followed by a stroke of 
 paralysis, from which he never recovered. His Lordship had only within a 
 few weeks returned from the North Circuit, the duties of which, although un- 
 usually severe, devolved entirely upon himself, owing to the death of Lord 
 Moncreiff, and this circumstance aggravated in some respects the complaints 
 which were the cause of his death. His mortal remains having been removed 
 from Edinburgh to Compston House, in the Stewartry of Kirkcudbright, 
 were consigned to the dust within the precincts of the venerable ruins of 
 Dundrennan Abbey. 
 
 When not engaged in his legal pursuits, he occupied himself in dischar^ng 
 the usual duties of a county gentleman, bestowing much attention on the man- 
 agement of his estate, and was an active and intelligent planter and agricultu- 
 ral improver. 
 
 At an early period he devoted himself to literary pursuits, the taste for 
 which, indeed, never deserted him. He took pleasure to the last in adding to 
 the stores of his library. He was a member of the Bannatyne, Maitland, and 
 Spalding (Literary) Clubs of Edinburgh, Glasgow, and Aberdeen, and the students 
 of Scotish literature have to thank him for handsome reprints of various works 
 which he edited. 
 
 In the " Journal of Henry Cockburn, 1831-54 " (Edinburgh 1874), his Lord- 
 ship records : — " 13th February 1850. — Thomas Maitland took his seat in 
 Court to-day as Jeflfrey's successor, on which fact I have just three remarks to 
 make — ^first, Maitland, Fullerton, and I, are married to three sisters. Were 
 there ever three brothers-in-law on the bench at the same time 1 Second, he 
 will make an excellent judge. Third, I hope he will be the last who will have 
 the infirmity of changing his own name and taking that of his dods on mountr 
 
PREFATORY REMARKS. xvii 
 
 ing the judgment-seat. He is henceforth to be called Dundrennan — non- 
 sense ! There never was a time when Scotch Judges did not carry to the bench 
 the names hy which they were previously known. To be sure they anciently 
 took the names of their estates, because in feudal and half-feudal ages they- all 
 had estates, and every man was known even in private life by his territorial 
 title, and not by his Christian and surname. But when there might be a good 
 lawyer without an estate, these unlanded men on their promotion, kept their 
 own true name. So far back as sixty years ago, we had Craig, Cullen, Aber- 
 cromby, and Swinton, who did so ; and after these, even landed men got sen- 
 sible, and saw the folly of miscalling themselves as soon as they became judges. 
 There is only one judge on the bench, besides Dundrennan, who has not kept 
 his personal name after the judicial Lord, though there are several who have 
 land to have enabled them to have sunk their true titles under the titles of their 
 estates if they had been so minded. The honoured name of Jeffrey might have 
 been lost under that of Lord Clermiston. The modem apology is that, if the 
 personal name had been retained, the title of some nobleman might have been 
 interfered with. There is no Lord Maitland in the Lauderdale family at pre- 
 sent, but there may be one ; and if there should, his nose might be offended by 
 Lord Maitland the judge — what nonsense." 
 
 Lord Cockbukn further records — "2d December 1851. There are few 
 things more common, or I think more sad, than the frustration of hope im- 
 plied in the scattering of a private library. All collectors of books wish and 
 expect to leave them as monuments of their taste, and they go on adding volume 
 to volume, each with its portion of their delight, in the faith that they whUe 
 they live, and those by whom they are succeeded, will enjoy and be proud of 
 the accumulated treasures. Yet, in Edinburgh at least, the pleasure of collect- 
 ing seems to be the only pleasure that collectors are destined to enjoy. Glenlee, 
 I understand, made a sort of entail of his library by a strange but effective trust, 
 so that his heirs cannot seU, having only the use of it. This has saved his library 
 as yet* but with this exception, all the considerable Edinburgh collections have 
 been dissipated by the hammer of the auctioneer. Thomas Thomson's, so rich in 
 history, went first. Then Macvey Napier's, snlall, but very choice, in moroccoed 
 * It was ultimately sold on the ISth January 1853, and eleven following days. 
 
xviii PREFATORY REMARKS. 
 
 literature. Next Kirkpatrick Sharpe's, which is announced, composed chiefly 
 of antiquarian oddities. A few days ago that of a strange person called Turn- 
 bull, gorgeous in local histories, went ; and in a few days more that of my friend 
 Thomas Maitland (the late Lord Dundrennan) wiU be separated into its atoms. 
 His, to my taste, was the best of them all, consisting of above 5000 of the 
 most readable volumes, in the most beautiful order. "And there was Principal 
 Lee's, loaded with historical and chiefly Scotch varieties, but aU in abominable 
 condition. I could name some more that must one day be sacrificed, one 
 very fine one in particular.* Scott's made the narrowest possible escape." + 
 
 " On the whole, the result of these collections seems to be that the ambition 
 of having and of leaving a library is only for rich men. The misfortune is that 
 the collector seems always to buy dearer than he sells ; and it is discovered by 
 his heirs that the books yield no interest, and that they are easily sent ofi" to 
 the auction room. J Pity ; for the making of a library is one of the greatest and 
 most rational luxuries, superior to that of making a collection of pictures, but 
 inferior to that of making a " place " — ^the most creative, the most open-air, the 
 most progressive of all enjoyments, connected with no jealousy or envy, useful 
 for the country, and nearly certain in its results. Maitland's collection is a 
 monument honourable to his taste and judgment." 
 
 This fine library was sold by Messrs. C. B. Tait and T. Nisbet, Auctioneers, 
 Edinburgh, on the 10th December 1851, and eight following days. It was 
 described as " a highly interesting collection in the finest possible condition, 
 and including numerous rare specimens of choice old morocco and calf gilt 
 
 * Lord Eutherfurd's. — ^This -vras eventually sold on the 22d March 1855, and ten folio-wing 
 days, the total produce thereof being the sum of £6,886, Os. 6d. 
 
 t On the 17th December 1830, " The creditors of Sir "Walter Scott presented to him in free 
 gift his librarj% furniture, plate, linens, paintings, and curiosities of every description, as the best 
 means they had of expressing their very high sense of his most honourable conduct, and in grateful 
 acknowledgment for the unparalleled and most successful exertions he has made, and continues to 
 make for them." The Library, &c. were bequeathed to his eldest son, who subsequently executed 
 a Deed of Entail, " for the permanent preservation thereof as a memorial of the tastes and habits 
 of the rounder." A Catalogue of the library at Abbotsford was prepared by J. G. Cochrane of 
 London, and copies were presented to the Members of the Bannatyne and Maitland Clubs as 
 the contribution of John Gibson Lockhart, Esq., ia 1838. 
 
 X Lord Cockburn's own Library was sold by auction on the 22d November 1854 and four 
 following days. 
 
PREFATORY REMARKS. xix 
 
 binding, the whole having been collected with the most fastidious care and 
 judgment during a period of forty years, and forming one of the choicest 
 Libraries ever exposed for sale in Scotland." 
 
 The following List of Lord Dundrennan's editorial labours — a guide to 
 future collectors of such antiquarian and historical works — has been deemed 
 worthy of preservation : — 
 
 I. John Allen's Mbsjoib of Charles James Fox. 8vo. (35 copies printed.) 1820 
 
 II. Geffbat Mynshul's Essates and Chaeaciebs of a Peison and Peisonees. 1618. 
 
 Sm. 8vo. (150 copies printed.) 1821 
 
 III. John Bellendbn's (Arch-Dean of Moeat) Woekb. Comprising a Translation of 
 
 Hector Boece's History and Chionicles of Scotland, 1540, and of the First Five Books 
 of Livy. 3 vols. 4to. (200 copies printed.) 1821-22 
 
 IV. Andrew Symson (Minister of Kibeinnee,) A Labge Dksceiption of Gallowat. 
 
 1684. Sm. 8vo. 1823 
 
 V. EoBEET Hebbick's Hespekides ; or. Works both Human and Divine. 1648. 2 vols. 
 Sm. 8vo. (25 copies were printed on large paper, in Sm. 4to.) 1823 
 
 VI. Ceetainb op Ovid's Elegies bt C. Mablow, and Epigbajis, &c. by J. Davis. Midle- 
 borugh, 1598. Sq. 12mo. (50 copies printed.) 1824 
 
 VII. Thomas Caebw's Poems, Songs, and Sonxets, 1640. Sm 8vo. (100 copies printed.) 
 
 1824 
 
 VIII. Bishop Hall's Vibgidemiahum : Satibes, 1597. Sm. 8vo. (100 copies printed.) 1824 
 
 IX. Les Affaires du Conte de Boduel. L'An 1568. 4to (Bannatyne Club.) 1829 
 
 X. PoBMSOF William Dbummond of Hawthoenden, 16 16-1684. 4to (Maitland Club.) 1832 
 
 XI. TheWoeksofGeorgeDalgabnOjOfAbebdeen, 1611-1680. 4to (Maitland Club.) 1834 
 
 XIL The Works of Sib Thomas Uequhaet of Cbomarit. 1641-1653. 4to (Maitland 
 Club.) 1834 
 
 XIII. Adam Peteie's Eules of Good Depobtment, ob of Good Beebding, 1720. Sm. 4to, 
 
 (45 copies printed.) 1835 
 
 XIV. Abthde Collier's Clavis Universalis ; or, A New Enquiry after Truth. 1713. Eoy. 
 
 8vo. (35 copies printed.) 1836 
 
 XV. SirJames Mackintosh's Tracts AND Speeches, 1787-1831. (25 copies printed.) 1840 
 
 In conclusion, the Editor has to offer his warmest gratitude and best 
 thanks to Mr. John Small, Librarian of the University, Edinburgh, for his in- 
 
XX 
 
 PREFATORY REMARKS. 
 
 teresting and instructive Notes respecting Adam Petrie, and to the Rev. John 
 Laing, Librarian, for the facility afforded in the use of the copy of " Eules for 
 Church-Officers," which is in the Library of the New College, Edinburgh. 
 
 This volume, the first of an intended series of Eeprints of rare, curious, 
 and remarkable "Works pertaining to Scotland, will, it is hoped, give satisfaction, 
 and prove acceptable to the subscribers. 
 
 K. ffi. &, 
 
 E01XBUR6H, December 1877. 
 
RULES 
 
 OF 
 
 Good Deportment^ 
 
 OR OF 
 
 CxooD Breeding. 
 
 jFor ttje mse of ^outl). 
 
 ED INB V RGH: 
 Printed in the YEAE M. DCC. XX. 
 
 (Price stitch'd 1 «.) 
 
Bailies, 
 
 To the Eight Honourable 
 
 John Oampbell Esq ; Lord 
 Provost of Edinburgh, 
 Robert Wightman 
 Thomas Fenton, 
 James Laing 
 James Newlands 
 
 James Glekcnd Dean of Guild. 
 George Drummond Treasurer. 
 
 Right Honourable, 
 
 MY Lord and your Honours, 
 I hope, will forgive my 
 Presumption in presenting you 
 mth this slender Performance. 
 I do it as a Pledge of the deep 
 Eespects, Honour and Yenerar 
 
 tion 
 
( ) 
 
 tion I have for the Merit and 
 Virtue that doth so illustriously 
 shine in you ; and to testify 
 the Pleasure I have to see your 
 Lordship again plac'd in the 
 Chair, and surrounded with 
 such religious, wise and prudent 
 Magistrates and Counsellors. 
 
 My Lord, we who are under 
 your Lordship's Jurisdiction, 
 have always Eeason to bless 
 GOD for that auspicious Gale 
 that placed you over us in that 
 critical Juncture of the Rebel- 
 lion. Our safety under GOD w^as 
 o^dng to your prudent Manage- 
 ment, together with the honour- 
 able Magistrates and Council 
 yoii was then incircled with. 
 
 My Lord, I acknowledge that 
 this Performance is not worthy 
 
 of 
 
( ) 
 
 of the Shadow of your Wing, 
 nor of the Protection of the 
 Honourable Magistrates and 
 Prudent Council : But sure I 
 am that it needs to be shelter' d 
 under the Favour of such Hon- 
 ourable Persons, who are so 
 thoroughly acquainted with all 
 the Stejjs of Civihty and good 
 Breeding, that it is impossible 
 for the least Misrepresentation 
 of them to escape your Notice. 
 I am, 
 
 Bight Honourable, 
 
 Your Lordship's and Honours 
 
 Most humble Servant, 
 
 Adam Petrie. 
 
TO THE 
 
 READER. 
 
 Courteous Eeader, 
 
 ¥ Here add/ress you with great Store of very 
 usefull Rules of Good Breeding, yea, with 
 tnore than any Author (that I have seen) hath 
 presented the World with. I cannot hut ac- 
 knowledge my Obligation to the Authors of these 
 fine and famous books, viz. Keflections on Kidi- 
 cule, and the Rules of Civility. I should be 
 ungrate if I did not pay them the du^ Tribute 
 of Praise, for inriching of this Performance 
 ioith m/:my excellent Rules, which I have 
 abridged, and have added thereto many others. 
 I have handled the Vices as they have fallen in 
 my Way, as being diametrically opposite to a 
 good Deportment. I have also added the rela- 
 tive Duties, because the Neglect of these are 
 contrary to the Rules of Civility. I have wrapt 
 up all into a very sviall Circumference. 
 
 I hope 
 
( ) 
 
 / hope my candid Reader will excuse the 
 Flatness of my Stile, considering that I have 
 made it my Btisiness to contract all in so nar- 
 row a Compass, which would not admiit of its 
 being cloaihed with elegant Phrases and ornate 
 Expressions. 
 
 RULES 
 
RULES 
 
 F 
 
 Good Deportment, or of good Breed- 
 ing, &c. 
 
 IVILITY is a pleasant Accom- 
 plishment, a Duty injoined by 
 GOD. We are commanded to 
 be courteous to all Men, and to 
 give Sonour to whom, Honour 
 is due. It is a bright Ornament to hu- 
 mane Life, and gives a radiant Lustre to 
 Mens Actions. A graceful ingenuous De- 
 portment has certain irresistible Charms 
 with it to attract Mens Affections; especially 
 those that are of Fashion and good Breed- 
 
 A ing; 
 
2 Rules of Good Deportment, 
 
 ing ; whereas nothing more exposes to Con- 
 tempt than a clownish Behaviour. On the 
 contrary, a courteous Way supplies De- 
 fects, it gilds a Denial, sweetens the sharpness 
 that is in Truth, and smooths the Wrinkles 
 that are in old Age : It sets off with more Ad- 
 vantage the Defects of Eeason ; it varnish- 
 eth Slights, it paints Deformities, it hides 
 Imperfections : In a word, it disguises every 
 Thing that's unsavory. Many by their good 
 Deportment have fought their Way through 
 the World, and have arrived to the highest 
 Pinacle of Preferments. 'Tis indeed mon- 
 strous to see a Nobleman or Gentleman 
 without Civility; every Body shuns him, and 
 aU despise him ; none pays him Respect out 
 of real Esteem, but to satisfy Custom, and 
 to preserve himself from his Oppression. 
 Good Manners must be attained by Exercise 
 and Use for some Tract of Time. The earli- 
 er Persons set about the same, it wiU become 
 the easier, and wiU make it become famUiar; 
 for what a Child is first taught and accu- 
 stomed to, takes the deeper Eoot in the Soul, 
 and begets habits. K Principles of Civility 
 are timeously implanted in Children, the 
 Practice thereof will be so far from being dif- 
 ficult and hard, that it will be familiar and 
 con-na-tural to them. I wish Parents, from 
 whom they have derived their Corruption 
 
 and 
 
Or of good Breeding, &c. 3 
 
 and Irregularity of their Morals, would use 
 their uttermost Endeavours to sow the Seeds 
 of Virtue in their Souls, and early begin them 
 to learn civil Deportment ; which might 
 easily be done, by giving them one Rule 
 at a Time, and when they were Masters of 
 that, and the Practice of it become habitual, 
 then an other, &c. How soon and insensibly 
 wotdd they arrive to such an Easiness in the 
 same, that it would be a Trouble to them 
 to commit Rudeness, and they would have 
 no Pleasure in the Company of Rusticks? For 
 we see that Art corrects what is bad, and 
 helps to perfect what is good ; without 
 which a Man is clownish in every Thing he 
 sets about. 
 
 Particular Care should be taken about the 
 Education of Females, for they sow the first 
 Seeds in the Soul ; for if they are Persons of 
 Fashion and good Breeding, they will natu- 
 rally incline to instruct and teach their Ofi'- 
 spring. None can teach Children to that 
 Degree, nor with that Ease, as Mothers. 
 Men have not that Opportunity to educate 
 their Children, being obliged to manage their 
 secular affairs. 
 
 You may begin to teach Children from 
 three Years old some easy Rules of good 
 Manners ; likewise to walk straight and up- 
 right, to make true and proper Steps, to 
 A 2 make 
 
4 Rules of good Deportment. 
 
 make their Honours gracefully, cfec. But a- 
 boveall,letall Diligence be used to teach them 
 the Fear of the Lord, and the Fundamen- 
 tals of Keligion. This will be a mean of kil- 
 ling the Seeds of Pride, Vanity, and Self-con- 
 ceit, which are apt to shoot up, especially 
 in the minds of such as Providence hath en- 
 dowed with Advantages above their feUow 
 Creatures, and make them forget that infi- 
 nite Distance that is placed between them 
 and the supreme Model of aU Perfection. Let 
 them be taught their original Guilt, and na- 
 tural Pollution, with their manifold actual 
 Transgressions, and what all their Sins de- 
 serve from God. Let them be accustomed 
 to Temperance and Exercise ; for Intempe- 
 rance and Idleness undermine the very Basis 
 of Health ; it lays them open to aU Tempta- 
 tions, and often cloaths them with Eags, and 
 brings them under great Misery, Eeproach, 
 and Shame ; and under a bad Habit and Cu- 
 stom, that they look on Business as below 
 their Level and Sphere (a) ; they wiU not so 
 much as look their Accompts, that they 
 may know whether they are floating or sink- 
 i ng. Idle Persons are said to be fools. God (6) 
 
 dis- 
 
 (a) Prov. 19. 15. and 10. 4, 5. and 13. 4. and 6. 
 10, 11. and 24. 30. (b) Prov. 20. 13. and 6. 4. 
 
 Eom. 12. 10, 11. 2 Thes. 3; 11, 12, 13. 1 liiesl 
 4. 11. Eph. 4. 28. ■ 
 
Of Cloathing, Chap. I. 5 
 
 dischargeth Idleness. We have excellent 
 Patterns of Diligence from our Lord and his 
 worthy Saints, with the Reward set before 
 us in the Scriptures (a). 
 
 CHAP. I. 
 
 Of Cloathing. 
 
 WHEN you appear abroad, be clad de- 
 cently, as becomes your Age and 
 Rank, according to the Fashion of the Place ; 
 so as that you may not look as if you thought 
 your self above the Rest of the World, or 
 a Champion against the Modes and Customs 
 of the whole Country where you live : But 
 be sure to observe the Scripture Directory in 
 avoiding of Prodigality, and too much Waste 
 of Time in Dressing. Nor must curious A- 
 dorning be affected (b) : Nor must a Woman 
 wear what pertaineth to a Man, neither 
 should a Man put on a Woman's Grarment (c). 
 It is one of the Uses of Cloaths to distinguish 
 the Sexes. I would not have Gentlemen too 
 prodigal nor yet too mean and slovenly in 
 
 their 
 
 (a) Prov. 10. 4, 31. 1 Thes. 4. 11, 12. Prov. 
 10. 16. 2 Tim. 4. 7, 8. (b) 1 Tim. 2. 9. Isa. 3. 
 16, 22. (c) Zeph. 1. 8. Deut. 22. 5. 
 
6 Rules of good Deportment. 
 
 their Cloaths. The Embellishments of Qua- 
 lity are Wit, Judgment and good Behavi- 
 our. Cloaths -were invented for to screen 
 Nakedness, and a Defence of Decency ; 
 they are Badges of our Infamy and Shame. 
 Our Cloaths should put us in mind of our 
 miserable State by Nature, and of the need 
 we have to be cloathed with Christ's Righ- 
 teousness, and the Graces of the Spirit, (a) 
 The putting off of our Cloaths should mind 
 us to put off the old Man, and that our 
 Souls must put off these Clay Tabernacles, 
 and that they may become Food to Vermine. 
 
 (&) 
 
 CHAP. II. 
 Of Walking and Travelling. 
 
 A Gentleman ought not to run or walk 
 too fast in the Streets, lest he be suspe- 
 cted to be going a Message ; nor ought his 
 Pace to be too slow ; nor must he take large 
 Steps, nor too stiff and stately, nor lift his 
 Legs too high, nor stamp hard on the Ground, 
 
 neither 
 
 (a) 1 Pet. 6. 5. 1 Pet. 3. 3. Rom. 13, H. (6) 
 Is. 3. 16. 
 
Of Walking, &c. Chap. II. 7 
 
 neither must lie swing his Arms backward 
 and forward, nor must he cany his Knees 
 too close, nor must he go wagging his Breech, 
 nor with his Feet in a straight Line, but 
 with the In-side of his Feet a little out, nor 
 with his Eyes looking down, nor too much 
 elevated, nor looking hither and thither, but 
 with a sedate Countenance. 
 
 When you walk with your Superior, let 
 him have the right Hand; but if near a Wall 
 let him be next to it. In Scotland the right 
 Hand is only given, but in England and Ire- 
 land they give the most eminent Person the 
 Wall, and to all Ladies. 
 
 When you walk with a Person of Quality 
 keep not up by his Side, except he desire 
 you ; and when he speaks to you keep off 
 your Hat. I do not mean here that Gentle- 
 men of ancient and handsome Fortunes 
 should do so. 
 
 When you walk with Superiors you must 
 not keep the Middle, but let the most emi- 
 nent Person have it ; and the next eminent 
 Person his right Hand. 
 
 Be sure not to walk with your Hands be- 
 hind your Back, or in your Sides before your 
 Superiors ; nor must you handle any Part 
 of your Body in their Presence. 
 
 If you be walking in a Grarden with a Per- 
 son of Quality, it is rude and uncivil to fall 
 
 about 
 
8 Rvles of good Deportment. 
 
 about plucking of Fruits or Flowers ; it evi- 
 dences little Esteem of his Company. If 
 they are presented, it is civil to take them. 
 
 If a Person of QuaHtj'^ sits down for his 
 Ease, it wiQ not be civil for you to sit down, 
 unless he desire you. K he be engaged with 
 other Company, it will not be discreet for 
 you to walk up and down before him, nor to 
 sit down. 
 
 If a Curiosity be shown to the Company, 
 let your Betters be preferr'd in handling the 
 same. Do not expatiate too much in its 
 Praise, nor be not too cold in it ; but be sure 
 to let your Superiors first judge of the same, 
 except they ask your Opinion, which you 
 must advance modestly. 
 
 When you give or receive any thing from 
 your Superior, be sure to pull off" your Glove, 
 and making a Shew of kissing your Hand, 
 with a low Bow after you have done. 
 
 When you give or receive anything be- 
 fore your Superior, do it behind his Back. 
 
 If a Letter or Paper be presented you be- 
 fore your Superior, it wiQ be rude to read 
 it in his Presence, unless he be concern'd, or 
 desire you to do it. 
 
 If you be to go or come in the Presence of 
 Persons of Quality, endeavour to go behind 
 them, if it may be done without Disturb- 
 bance ; and if you must go before, then be 
 
 sure 
 
Of Wcdking, &c. C H A P. II. 9 
 
 sure to beg Pardon for your Rudeness. 
 
 If you be travelling and meet your Supe- 
 rior, step to the left Hand, and wait till he 
 hath past ; and in his Passage let him have a 
 genteel Bow. 
 
 It is civil for Men, be their Quality what 
 it will, to give Ladies the AVay in their Pas- 
 sage, tho they axe Strangers. 
 
 K an Inferior enter the Company, and any 
 of the Company advances to salute him, it 
 will be civil for you to do the same. 
 
 If a Messenger, tho a Footman of a Person 
 you are obliged to pay Eespect unto, it is 
 civil to receive his Message standing and 
 uncovered. 
 
 If one be sleeping in the Fields, you are 
 not to go near him, except he be your Ac- 
 quaintance, lest some hath been before you 
 that hath exercised too much Fanuliarity 
 with his Pocket, and you be suspected by him. 
 Kyou pass by one easing Nature, you should 
 turn your Face another Way, and should 
 not so much as notice him. If you can evite 
 passing by him, it is better. 
 
 If you be to travel in a Coach, let your Su- 
 periors enter first ; and when you enter, 
 take the worst Place. The Hinder-end is 
 the best ; the right Hand of the Hinder-part 
 is the first Place, the left Hand is the second 
 Place, the Place over against the Person of 
 
 B Qua. 
 
10 Rules of good Deportment. 
 
 Quality is the third, and his left Hand the 
 fourth Place. 
 
 When they are to come out of Coach, the 
 Inferiors should light first with their Gloves 
 on to assist their Superiors. 
 
 If you are about to travel on Horseback, 
 let your Superiors be first mounted, and the 
 Inferiors should first dismount to be ready 
 to give Assistance. 
 
 In travelling keep a little behind your Su- 
 perior ; if your Station be such as that you 
 may ride up with him, then place yourself on 
 his left Hand ; and if there be three in Com- 
 pany, let the next eminent Person place him- 
 self on his right Hand, and the other on the 
 left. If he be to pass a Eiver where there 
 may be Danger, go first ; and if after, keep 
 some Distance from him, that so you may 
 not dirty him. 
 
 It is civil not to sit too long in a Room 
 with Ladies, and to leave them a little af- 
 ter they have come off a Journey, or when 
 they are to take a Journey: Neither is it con- 
 venient to suffer them to ride too far, and 
 not to have Access to be alone ; for if there 
 be no Houses on the Way, then they may 
 cause them light at some Place where they 
 may conveniently retire from the Company, 
 that so they may have their ownFreedom; tho 
 I am not for Men's shewing them the Reason 
 
Of Visits, Chap. III. 11 
 
 of makiiig them, light, for this would put 
 them to the Blush. Some such Expression 
 may be used, as, Let us allow the Horses to 
 hveath a little. I have read of a modest Lady, 
 who in riding with an inconsiderate Person 
 lost her Life. 
 
 CHAP. m. 
 Of Visits. 
 
 LE T your Visit be well tim'd, and, if to 
 a great Person, see that it be short"; 
 and if he do you the Honour to wait upon 
 you, you may say. My Lord, if this great 
 Honour he intended for me, it is beyond my 
 Deserts. There are some that are trouble- 
 some with their Visits, who not only in- 
 crpach upon the Patience of their Superiors, 
 but, corrode their most precious Time. 
 
 If a Person of Quality makes you a Visit, 
 and gives you notice, you should meet him 
 with your Friends and best Equipage : If 
 he surprises you, wait on bim from his 
 Coach, and conduct him to your best Room, 
 and let him have the best Seat, and place 
 yqiir self in a Chair without Arms, if there 
 be any such in the Eoom, and sit at a Di- 
 s^nce from him; and when he. removes, 
 B 2 wait 
 
12 Rules of Good Deportment. 
 
 wait upon Hm to his Coach, and see that 
 you have your Horses in Readiness to wait 
 upon him a Part of his way ; and when you 
 are to return back, take your leave of him 
 courteously, acknowledging the Sense you 
 have of the Honour his Lordship hath put 
 upon you, in giving himself the Trouble to 
 visit you. Be sure not to carry with a 
 clownish Strangeness, as if you were aflfrigh- 
 ted at him, but let him be entertaiued with 
 a pleasant, free and easy Behaviour, guar- 
 ding against Ofl&ciousness with your Civili- 
 ty. Let it be retrenched from aU Super- 
 fluities, and see that you be obliging without 
 Uneasiness, complaisant without Meanness, 
 and a servile Devotion. 
 
 It is not discreet to be troublesome to any, 
 especially to Men of much Business ; but if 
 you be his Dependant, and would be favou- 
 red of him, then display your Industry and 
 Ability to make him your Friend, but see 
 that you order it so, as that your Diligence 
 be not uneasy to him. 
 
 It is rude for Superiors to be inaccessableto 
 their Inferiors ; the best way to treat such, 
 is to let them have no Converse untill they 
 learn more Civility. I have seen some Noble- 
 men treat Gentlemen that have not been 
 their Dependants, and Men of ancienter 
 Families than they could pretend to,like their 
 
 Depen- 
 
Of Visits, Chap. III. 13 
 
 Dependents, and carry to the Ambassadors 
 of Jesus Christ as if they had been their 
 Foot-men. I must say of such, that they 
 have little Esteem of Christ. This is a Way 
 to create to themselves secret Contempt of 
 those they are conversant with, by presu- 
 ming too much upon their Quality, or seem- 
 ing to slight others on this Account only. 
 
 It is rude for a Stranger to intrude into 
 Company without Recommendation. He 
 should send one of the Family to see if they 
 will allow him the Honour of their Company 
 before he presume to enter id to the same ; 
 and when admitted, he should make an 
 handsome and short Apology. 
 
 It is yet more rude for any Man to rush 
 in bluntly upon Women, without giving 
 them time to appear with Advantage : They 
 do not love to be surprised. 'Tis of mighty 
 Use to be modest ; it is of Use to secure all 
 other Vertues. When a Person exceeds the 
 Bounds of it, he falls into insolence and 
 great Disorder. Modesty embelUsheth all 
 Things. We cannot but esteem a modest 
 Person. It is good to carry somewhat re- 
 served from the fair Sex, tho of Merit, yet not 
 to be wanting in Civility to them : This wUl 
 compensate for Deficiency in Familiarity, 
 It is undecent and immodest to see Women 
 tigging, wrestling, and working with Men ; 
 
 such 
 
14 Rules of good Deportment 
 
 Buch kind of Intimacy often occasions Pale- 
 ness of Face, Heaviness of the Eyes, Squee- 
 miahness of the Stomach, and a Tumour in 
 the Belly, and in End Disgrace to the Per- 
 son, and Penury of Bread. Modesty is a 
 bright Ornament for Women ; it should be 
 their Business to shine in the same : And if 
 they will be reputed modest and chaste, let 
 them beware to entertain Familiarities with 
 Persons of blemished Fame. A Woman 
 cannot be too cautious in the Choice of her 
 Company that she embarks in Acquaintance 
 with. 
 
 If a Person that's a Stranger in the Coun- 
 try, settles in it, he is not to visit his Equals 
 untiU they have visited him, if he hath an 
 House to entertain them in ; but he may pay 
 his dutifull Respects to his Superiors, pro- 
 viding that they are not far above his Stati- 
 on : And if they are far superior to his Sta- 
 tion, he is not to visit them, except he be 
 invited or have Business with them. 
 
 If a young Gentleman be returned from 
 his Travels, 'tis decent and civil for him to 
 pay his Respects to his Friends and Acquain- 
 tances, beginning with his Superiors ; for he 
 is not to expect the first Visits for they are 
 not obliged to know of his Return : More- 
 over he hath not a proper House of his own 
 to entertain them. You are not to make 
 
 your 
 
Of Visits, Chap. III. 15 
 
 your first Visit to your Superiors in the 
 Street, nor in any publick Place, except you 
 accidentally meet with them, where you are 
 to make an handsome Apology for your not 
 waiting upon them at their Lodgings ; and 
 acquaint them that you will wait upon them 
 as soon as possible : But be sure not to fix 
 upon a Day except they desire ; for that 
 were as much as that they should make Pro- 
 vision for, your Entertainment. 
 
 If you come to a great Person's House to 
 wait upon him to pay your dutiful Eespects 
 to him, you must call for one of his Servants 
 to introduce you. K the Servant demand 
 yom- Name, give him your Sirname only, 
 without the addition of Master. 
 
 If you can have none to introduce you, 
 you may knock, gently at the Door ; jf no 
 Body comes, remove farther from the Door, 
 lest you be suspected for Listning. 
 
 It is rude and impudent to enter the 
 House or Chamber of a great Person wrap'd 
 up in a Cloak or big Coat, or with Boots or 
 Whip, or with dirty Feet, or without your 
 Gloves on your Hands. It is usual in many 
 Courts that they deliver up their Gloves with 
 their Sword before they enter the Court ; 
 because some have carried in Poison on their 
 Gloves, and have conveyed the same to the 
 Sovereign that Way. , The Custom of hav- 
 ing 
 
16 Rules of good DepoHment. 
 
 ing on tlie Gloves is not so nicely observed 
 as formerly. 
 
 As for Ladies, it is undecent to enter the 
 Room of their Superiors in a Scarf, or with 
 a Plaid, or with their Gowns tuck'd up, or 
 in any careless Dress. Nor shoidd their 
 Courtesy be short or hurried, but grave and 
 low. Nor is it civil to wear a Mask any 
 where in Company of Superiors, unless they 
 be traveUing together in a Journey : And 
 when in a Journey, if her Superior make his 
 Honours to her, she is to puU off her Mask, 
 and return him his Salute, if it be not tied 
 on ; and if it be fixt so as she cannot have 
 it off in Time, then she is to make an hand- 
 some Excuse. 
 
 If you go to pay a Visit, and the Master or 
 Mistress prefer your Inferior before you, it 
 is rude to resent the same in their House, 
 you must bear with it ; but if they persist in 
 it, be sure not to trouble them with yoiu: 
 Visits after. If the Company know that you 
 deserve the Pre-eminence, you will lose no- 
 thing by it ; for they wiU impute the same to 
 the Weakness and Ignorance, or Eudeness of 
 such who preferred your Inferior. If they pre- 
 fer your Inferior with such an Apology as this. 
 Because he is the greatest Stranger, or because 
 you are their Relation, they in so doing give 
 you the Preferment, in showing that the Ho- 
 nour 
 
Of Visits, Chap. III. 17 
 
 nour and Respect is due unto you, and it is 
 as much as if they had given you the Pre- 
 eminence. A humble and modest Person 
 will never complain of want of Deference 
 and Respect ; nor will he cavil with Peo- 
 ple, if they forget to perform some little For- 
 malities, or are too stifif in their Bows : He 
 refuses to take Place of his Eq^uals, and com- 
 plains not of Preference that is sometimes 
 given to his Prejudice. 
 
 If a young Man and young Woman be in 
 a Room, and you be to remove from them, 
 and if there be none with them, it is impru- 
 dent and uncivil to shut the Door after you ; 
 for if a person of a narrow Soul shall come 
 and find them shut up in a Room, they may 
 be ready to stain their Reputation, which 
 should be dear unto us, and cautiously pre- 
 served. 
 
 It is rude to come boldly into a Room 
 where your Superiors are in Discourse, it 
 must be done gravely, and they must be sa^ 
 luted modestly. When you enter into a 
 Company, first salute the most eminent Per- 
 son, then the rest of the Company, and take 
 the Seat you are desired to take : But be sure 
 that your Superiors be first placed ; and see 
 Aat when you drop your Courtesy, you 
 give Time for the Return of your Salute, but 
 let it not be too slow to weary the Company. 
 C When 
 
18 Rules of good Deportment 
 
 When you enter the Room, if the Com- 
 pany in Civility rise to you, be sure not to 
 sit down in any of their Places, but dispose 
 of your self somewhere else, at the lower 
 End of the Room ; and be sure not to sit down 
 whilst your Superiors are standing. Do not 
 enquire after their Discourse, nor interrupt 
 them, by demanding. Who such a Person is 1 
 Or who it was that said or did so 1 You must 
 never accost a Person of Quality with Thou 
 or Thee : Nor must you pull a Superior by 
 the Cloak or Sleeve, tho you have Business 
 with him : Rather wait till some fair Oppor- 
 tunity is offered to speak with him. If he 
 be whispering with others, retire and stand 
 off tUl their Discourse is finished. If your 
 Business be important, place your self so as 
 that he may observe you, and when you have 
 Convenience to approach him, do it most 
 respectfully, with as little Noise as ye can, 
 without staring or turning your head either 
 Way or other : Not as you were to lead a 
 Dance, keeping Time with your Head or 
 Hands ; but you must advance gravely. I 
 do not say that you should be always starch- 
 ed vpith Gravity while in his Company ; it 
 is a part of Gallantry to dispense with a 
 little Decorum for gaining of his good Will, 
 provided that it be agreeable to his Temper. 
 See that you never interrogate your Superior 
 
 bluntly 
 
Of Visits, Chap. III. 19 
 
 bluntly and expressly; as, My Lord, will you 
 he pleased to do so and so ; but, / suppose 
 your Lordship will he pleased to do so and so. 
 
 When you enter into the Chamber of a 
 great Man, if he be not within, you must 
 immediately withdraw to the Anti-chamber. 
 
 When you go to see your Superior, and 
 he be sick, if he desires to see you, then you 
 may wait upon him ; but let your Visit be 
 short, and your Discourse edifying, and di- 
 sturb him as little as possible ; and sit not 
 down upon his Bed except he desire you. It 
 is most rude to sit down upon a Woman's 
 Bed. 
 
 If you visit your Superior and find him 
 writing or studying, you must not disturb 
 him, but wait till he have done. If he de- 
 sires you to sit down, then take a worse Seat 
 than his Lordship, and carry it near to the 
 Door at a Distance from his Lordship ; and 
 when you are plac'd, sit straight with your 
 Face to his. Sit not with your Back leaning 
 to the Chair, or your Leg upon your Knee, 
 or over another, not playing with your 
 Hat or Gloves, &c. Forbear hauking, spit- 
 ting, yawning, and sneezing as much as pos- 
 sible, and turn your back to him when jon 
 do it, and put your Hat or Handkerchief 
 before you ; and when you spit, do it in 
 your Handkerchief and not in the Eoom. If 
 C2 you 
 
20 Rules of Good Deportment. 
 
 jrou be near a Table, beware of leaning upon 
 it, either with your Body, Hands, or Arms. 
 It is unmannerly to bite your Lip or Nail, 
 pick your Teeth or Nose, to scratch or make 
 Faces, rowl your Tongue in your Mouth, 
 wink Vsdth your Eyes, rub your Hands, 
 clack your Fingers, shrug your Shoulders, 
 look morosely, arrogantly or scornfully, to 
 right your Garters or Buckles, or put off 
 your Periwig, or comb your Head, ot put 
 off your Shoes or Boots, or appear in your 
 Slippers or Night-gown, Cloak or big Goat, 
 before your Superior. When you wipe your 
 Nose, or the Sweat off, you must turn a 
 little about from the Gompany, and hold up 
 your Hat or Hand betwixt you and them. 
 Beware of offering your Handkerchief to 
 any, except they desire it. Smoak not a 
 Pipe before Superiors, except they desire 
 you. It is unmannerly to do it before Ladies, 
 tho Inferiors. It is rude in Gompany to 
 brefak Wmd any Manner of Way, tho a- 
 mongst Inferiofs. 
 
 It will be i*ude to quarrel at any Thing in 
 or about yo^ilr Superior's House. 
 
 It is not discreet to haindle or open his 
 Books ; it fe yet ruder to opeti his Manu- 
 scripts, eSftept you are dedred It is unman- 
 nerly to opfen an Inferiors Books or Manu- 
 scripts, mwih mote k Supeft<»''s. 
 
 It 
 
Of Visits, Chap. III. 21 
 
 It is not discreet to put your Hand to his 
 Tobacco or Snuff-box, except it be offered to 
 you ; and then it is discreet to take it, tho 
 you have no Inclination thereto. 
 
 Do not spit in the Fire, nor offer to mend 
 it, except his Lordship be about to do it, then 
 you may endeavour to save him the Trouble. 
 If his Lordship rises, so must you ; but be 
 sure not to put your Back to the Fire, for 
 that is most rude. 
 
 If your Superior let any Thing fall, then 
 be sure to take it up ; and if any Thing fall 
 from you, take it nimbly up, that you may 
 prevent others being troubled. 
 
 If his Lordship needs any Person, you must 
 go and call him ; but you must not bawl out 
 his Name on the Stairs or Window, but go 
 down and imploy another to find him ; for 
 it is rude for an Inferior to cry within the 
 Hearing of a Superior. 
 
 If a Person of Quality carries you to the 
 Window to discourse With you, or shew you 
 any Thing from thence, you must not lye 
 down on it with your Elbows, nor loll out 
 of it, but stand at a Distance till he call 
 you to come near. 
 
 It is rude to desire your Superior to be 
 covered ; and 'tis as bad for a Superior to 
 be covered, being in Discourse with an E- 
 qtial or Inferior, and not to make him do 
 
 the 
 
22 Rules of good Deportment. 
 
 the same, (if he be not a Dependant) espe- 
 cially when the Persons are under any Cha- 
 racter that may demand Eespect ; as, if 
 they be Aged or Ecclesiasticks. You may 
 say to your Superior, Your Lordship hxis for- 
 got to put on your Hat : Or, / fear your 
 Lordship will catch Cold without your Hat. 
 
 If your Superior be conversing with ano- 
 ther, you must not interrupt him, by dis- 
 coursing with others, or with Noise. 
 
 If your Superior carry you to other 
 Rooms, you must step before and open the 
 Doors, and hold up the Hangings. 
 
 Come not near where any Man is telling 
 Money ; nor must you stay in his Closet 
 where his Cabinet is open, if he be called out; 
 but go out with him, and remain some 
 where else till he return. 
 
 CHAP. IV. 
 
 Of Gratitude. 
 
 IT is rude and ingrate to receive, and not 
 acknowledge Favours when received. 
 Nay some there are who, instead of making 
 any suitable Return to their Benefactors, 
 slight them : But these Persons are a Stain, 
 
 Blemish 
 
\^ 
 
 Of Gratitude^ Chap. III. 23 
 
 Blemisli and Scandal to humane Nature, and 
 are guilty of a Crime for which Ingratitude 
 is too soft a Name. Not to be won by good 
 Offices, is a Sign of a settled cross-grained 
 Humor, which renders them insensible of 
 Benefits. We caress, and court and watch all 
 Opportunities to oblige them, yet they still 
 remain cold and indifferent. Gratitude is 
 a due Tribute to the good Offices we re- 
 ceive ; whereas Ingratitude is commonly the 
 Effect of secret Pride, being perswaded that 
 aU Services we do them are below what 
 they Merit. Men generally take delight in 
 obliging Persons of Honour and Gratitude ; 
 but it requires a great and generous Soul 
 to do good to People of known Ingratitude. 
 It is a great Baseness to neglect those that 
 have been our Benefactors, when we have no 
 further Use for their Assistance. GOD 
 commands us to be gratefidl (a). He gives 
 us his Example, wherein he requites our E- 
 vil with Good (&). Gratitude hath the Pra- 
 ctice of the Saints to allure to its Observati- 
 on and Study (c). The very Heathens have 
 look'd on Gratitude as a Duty (d). It is so 
 
 desirable 
 
 {a) CoL 3. 15. Lu. 6. 35. (6) Lu. 6. 35 (c) 
 2 Sam. 9. 7. 2 Sam. 19. 32, 33. 1 Sam. 22. 23. 
 1 Kings, 17. 30, 23. 2 Kings, 4. 13, 16, 34, 37. 
 (tZ) Gen. 41. 39, 40. 2 Sam. 8. 9, 10. Dan. 2. 47, 
 48. and 5. 29. 
 
24 Rvles of good Deportnient. 
 
 desirable a Thing, tbat when we cannot 
 sufficiently reward our Benefactors, we 
 should pray that GOD may reward them 
 (a). It influenceth a Person not only to do 
 good to the gratefuU, but to aU his (6). It 
 is so acceptable to God, that when People 
 forget the same, God puts them in mind 
 (c). Many wicked Persons hate Ingratitude 
 [d). It is aVicewhich degrades a Man below 
 the Beasts (e). It is reckoned amongst the 
 Sins that are of the most hainousNature ; and 
 where it is, many gross Sins accompany the 
 same (/). God reckons Ingratitude done to 
 Man as if it were done to himself (g). God 
 severely threatens ungrateful! Persons (A). 
 And he punisheth them (i). It is unjust to 
 be ungratefuU (A). It is a despising of our 
 Benefactors (Z). It turns Friends into Ene- 
 mies (m). Those that are ungrate to Men, 
 will be ungrate to God also {n). 
 
 It is rude and omgrate to leave a House 
 where you have been kindly entertained, 
 
 without 
 
 (a) Euth, 2. 11, 12. 1 Kings, 17. 19, 20, 21. (6) 
 2 Sam. 10. 12. and 19. 38. 1 Kings 21. 27. (c) Est. 
 6. 1, 3, 3. (fi) 2 Sam. 16. 17. {«) Isa. 1. 3. (/) 
 2 Tim. 3. 2. 1 Sam. 26. 10, 14, 25, 36, 37. 2 Sam. 
 16. 11. (s) 1 Sam. 8. 7. (h) Prov. 17. 13. (t) 
 1 Chr. 24. 22, 25. (*) Lu. 6. 36. Matt. 5. 45. {I) 
 Eccl. 9. 15, 16. irn) Jndg. 8. 16, 17. 2 Sam. 10. 
 26. 2 Kings, 2. 8, 9. (w) Judg. 8. 33, 35. 
 
0/ Scdutations, Chap. V. 25 
 
 without your taking Leave of the Master and 
 Mistress, and thanking them for your kind 
 Entertainment, and enquiring if they have 
 any Service for the Place you are bound for. 
 If they are your Superiors, and taken up 
 with Company or Business, send one of their- 
 Servants to acquaint them, that you wait to 
 Jdss their Hand, and to receive their Service 
 to the Place you are hound for. 
 
 It is civil to suffer patientiy from those we 
 have been obliged to, or have Dependence 
 upon ; yet it is uncivil for such who have 
 obliged us, or upon whom we -depend to op- 
 press : In so doing they lose the Glory of 
 their Favours. 
 
 CHAP. V. 
 
 Of Salutations. 
 
 BE indebted to no Man for a -Hat, tho' 
 he be far inferior to you ; but discreet- 
 ly pay him home his Salute. 
 
 If you salute a Person of Quality, puU off 
 your Glove of your right Hand, and bow 
 gravely and soberly with the Back of your 
 Hand to the Ground. 
 
 D When 
 
26 Rules of good Deportment. 
 
 When you lead a Lady be sure to have on 
 your Glove, and present her with the right 
 Hand, and that with a low Bow ; and if 
 your Superior, advance to her, let her be pre- 
 sented to him with a humble Bow, unless 
 the Lady Command the contrary. 
 
 If a Lady of Quality advance to you and 
 tender her Cheek, you are only to pretend 
 to salute her by putting your Head to her 
 Hoods ; when she advances give her a low 
 Bow, and when you retreat give her another : 
 But be sure never to advance to salute your 
 Superior, except she advance to you. 
 
 Note, That in France they only salute La- 
 dies on the Cheek ; but in Britainandlrelaiui 
 they salute them on the Lips ; But Ladies 
 give their Inferiors their Cheek only. 
 
 If there be ladies of equal Rank, if they 
 do you the Honour to advance, you may 
 salute them, but if there are Ladies that 
 are depending on them, you are obliged to 
 forbear ; it would be rudeness to treat them 
 at the same Eate. You must wait an Oppor- 
 tunity till you have them out of the Com- 
 pany of their Superiors, and then you may 
 salute them, with an Apology. 
 
 It is Rudeness for a Lady to give her Cheek 
 to her Equal, for she should present her Lips. 
 It is undecent to kiss Ladies but in CivUity : 
 It is rude to be too familiar with them, or to 
 
 do 
 
Of Salutations, Chap. V. 27 
 
 do or say any Thing that will put them to 
 the Blush. 
 
 It is civil to be uncovered in all the 
 Rooms of State and Anti-chambers. Some 
 think it rude to sit with their Back to- 
 wards the Picture of an eminent Person : 
 For my part I see no Reason for that Fancy ; 
 for there are some Rooms that are surround- 
 ed with such Pictures, so as there would be 
 no sitting in them. 
 
 It is undecent to walk up and down the 
 Anti-chamber, it is forbidden in the King's 
 Houshold ; nor must you sing or whistle 
 there. 
 
 In France when the King, Queen, or any 
 Prince of the Blood pass by, they stand till 
 they be past, whether on Foot or Horse, 
 &G., but they do not bow : But in Britain 
 and Ireland they stand and make a low bow. 
 
 When a Sovereign allows you the Honour 
 to kiss his Hand ; at your first entering the 
 Room into the King's View, you must make 
 a low Bow, with a genteel Scrape with your 
 right Foot, and then advance a little fur- 
 ther, and do as above said, and so deliver 
 with Grace what you are about to say ; and 
 after you have done, make your Obeisance 
 with a humble Bow. It is like that the 
 Courtier that introduced you will put his 
 Majesty in mind, thus saying. May your Ma- 
 D 2 jesty 
 
28 Mules of good Deportment. 
 
 jesty permit this Gentleman the Honour to 
 hiss your Hand. Then his Majesty will ad- 
 vance a little, and stretch out his Hand. You 
 must then make a genteel Scrape, with a low 
 Bow, quickly recovering yourself and ad- 
 vancing to his Majesty, and making a grace- 
 fuU Scrape with your right Foot, with a low 
 Bow; and then fall down, on your right 
 Knee, putting your right Hand without 
 your Glove gently under his, as it were to 
 support the same ; and after you have kiss'd 
 his Hand, quickly recover yourself with 
 alow Bow, as above said, and so retire' a 
 little Backwards, and wait his Commission. 
 He may be addrest with some such Words as 
 GOD bless your Majesty, may you have a 
 long and prosperous Reign, may your Do- 
 minions never want one of your Off-spriiig 
 to sway the Scepter over them.- 
 
 It ife usual to^stand uncovered in the King 
 or Queen's Bed-chamber, and to make your 
 Courtesy towards the Bed. You must not 
 come near it, nor sit down on the Bails, nor 
 lean on the Arm& or Back of the King's 
 Chair; 
 
 It is Rudeness to stand covered in a Cham- 
 ber where the King or Queen's Tables are 
 coveredj or to be covered, when the Offi- 
 cets pass by witii the Cloaths and Napkins. 
 
 CHAP. 
 
Of Speech. 29 
 
 CHAP. VL 
 Of Speech. 
 
 IT is prudent and discreet to deliberate 
 well before you give Advice, that you do 
 not excite the Advised to embark in an Affair 
 that may tend to his Hurt. The most ju- 
 dicious are sometimes at a Loss how to ma- 
 nage themselves in nice Affairs, and roake 
 no Scruple to confess it, Wits of lower Size 
 are not bo timorous in giving their Opinions. 
 
 If you be among Ladifes, it is , the vulgar 
 and usual Way to give all of them Madam,. 
 It is better to give a Title above a Person's 
 Station than below what is due, especially 
 unto these we are Strangers unto. A Per- 
 son is not far out in calling any Man Sir, 
 tho he be nobilitate ; for even a King may be 
 called 6rrea« Sir, tho his Majesty be his due ; a 
 Duke, his Grace ; a General, his Excellency ; 
 a Nobleman, his Lordship ; a Commissioner, 
 his Grace. 
 
 Rejoice not at the misfortunes of your E- 
 nemies ; neither add Afflictions' to the affli- 
 cted. There' are some' Men that are quick 
 sighted as to the miiiutes^ and most impe!c- 
 
 ceptible 
 
30 Rules of good Deportment. 
 
 ceptible Faults of their Neighbours, and 
 pursue them with bitter Eaillery and Satyre, 
 and are blind to the grossest Vices in them- 
 selves, which render them despicable. God 
 hath commanded us to love our Enemies (a), 
 and to forgive them (6). For this is a bene- 
 ficial Duty ; for they that forgive their E- 
 nemies shall be forgiven of God (c). The 
 Lord forgives Injuries {d) ; much rather 
 ought we. It is the Glory of a Man to for- 
 give Injuries (e). We are engaged to this 
 Duty in Baptism, and at the Lord's Supper 
 {f). It is a Duty that God wiU reward us 
 for ig). The Neglect of this Duty wiU keep 
 us from getting pardon from God {h). It 
 will mar our Prayers meeting with Acce- 
 ptance from Grod (*\ It wUl debar us from 
 the Lord's Table {k). It will mar our profit- 
 ing by God's Word, for it is the Meek that 
 he will teach (l). It wiU deprive us of a 
 Eight to the Society of the Godly (m). It 
 will deprive us of certain Evidences for 
 Heaven (ii). It 
 
 (a) Mat. 5. 44, 45. Mat. 6. 15. Eom. 12. 20. 
 (fc) Gen. 39. 9. Mat. 6. 22, 45. Exod. 32. 19. Gen. 
 49. 6. Prov. 27. 4. G«n. 37. 20. Exod. 36. 5. (c) 
 Mat. 6. 14. {d) Mic. 7. 18. (e) Prov. 19. 11. (/) 
 EccL 5. 4. ig) Psal. 84. 1. Ps. 119. 56, 56. {h) 
 Mat. 18. 32, 33. and 6. 15. (i) 1 Tim. 2. 8. \k) 
 1 Cor. 5. 7. (0 Ja. 1. 21. (to) Prov. 22. 24, 
 25. (to) Ps. 119. 6. Lu. 1. 6. 
 
0/ Speech, Gu A v. YI. 31 
 
 Jt is niidipcreel for a Porson that hath done 
 ills Neigkijour gucxi Oiiicfcs to 'be always 
 throwing up his good Deeds. It is a Piece 
 of ill Manners to discover in a rugged Coun- 
 tenance the Regret we have to do Kindness ; 
 when we do a Kinduess we should do it 
 frankly. 
 
 We should be ready to oblige aU Men; our 
 30 doing will make Tranquility attend our 
 Lives, and will add Lustre to our Fame. 
 What Occasion can we have purposely to 
 disoblige People 1 Is it a pleasant Thing to 
 make our Neighbour uneasy 1 Do we prefer 
 the breaking of a pitifuU Jest to our Bro- 
 ther's Ease ? This Liberty that we take, pri- 
 vileges others to treat us after the same 
 Manner, which will imbitter Conversation. 
 It makes others contemn them, and it ruins 
 tiie Mocker's Soul. If he be wicked, pity 
 him. If he be godly, then God wiU look 
 upon what you do to him as done to himself, 
 and wiU certainly punish you for it (a). This 
 is an Evil that God's People are often at- 
 tended with (6). It is an Evil discharged by 
 God (c). 
 
 Never argue against Truth, but endeavour 
 to be her Champion ; but let it be done with 
 Mo- 
 
 (a) Zeck 2. 8, 10. Jer. 27. 7, 16, 17. Isa. 57. 
 70. (6) PsaL 31. 11. and 109. 23, 26. 1 Cor. 4, 
 13. (c) Exod 22. 21, 22. 
 
32 Rvles of good Deportment. 
 
 Modesty and with Respect. It is the Glory 
 of a Man, when convinced of an Error, to 
 acknowledge the same ; and to be thankful 
 to his Informer for the Light he hath had 
 from him, and to forsake his Error. 
 
 Make not too great Profusion of your 
 Knowledge, lest you exhaust your Treasu- 
 ry, and leave no new Thing for to Morrow ; 
 for Knowledge is the Treasure of the Heart, 
 Discretion the Key of it. 
 
 It is rude to jeer, laugh or revile any for 
 their Deformity ; for a generous Mind wiQ 
 never insult over the Afflictions of an other. 
 It is yet worse if any of the Company have 
 that Defect, or any they are nearly concern- 
 ed with. In like Manner we should be cau- 
 tious of making People sensible of their 
 Weakness in Point of Parts. 
 
 It is rude to hector and domineer over 
 Attendants, or to quarrel Servants before 
 Company, or to exact more Work of Ser- 
 vants than their Strength and Health enable 
 them to perform (a) ; and to take from 
 them all their Time, who owe a Portion of 
 it to Heaven. You ought rather to encou- 
 rage and excite them to serve the Lord. K 
 God has plac'd you above them^ and endued 
 you with a large Fortune and noble Birth, let 
 
 your 
 
 (a) Eph. 6. 9. 
 
Of Speech, Gb. XV. Yl. 33 
 
 your Virtues shine with the greater Lustre, 
 and give God the Praise, and consider that 
 you are all Brethren, and that you and them 
 will once stand on equal Level, and perhaps 
 they may be preferred before you. 
 
 It is most rude for Servants to disoblige 
 their Masters (a), or to neglect their Business : 
 They should do it with as much Integrity as 
 it were for themselves, yea rather more. 
 We should do to others as we would have 
 them to do to us, if we were in their Cir- 
 cumstances. Servants should obey the 
 lawful Commands of their Masters (6), and 
 that with regard to God's Authority, with 
 ChearfuLness (c), DUigence (d), speedily, sea- 
 sonably and faithfully. 
 
 Let not others Vices be the Subject of your 
 Converse. It is a Sign of a bad Reputation 
 to endeavour to blast and sully the Eeputa- 
 tion of another. Some endeavour to cover 
 their Stains by exposing those of others. 
 Consider that God, who is righteous, wiU 
 not suffer that Wickedness to pass unpimish- 
 ed (e). We should exercise brotherly Love 
 one towards another. This is the very Badge 
 and distinguishing Character of a Christian, 
 {/). Love is a most beautiful Grace, and 
 E that 
 
 (a) MaL 1. 6. 1. Pet. 2. 18. Tit. 2. 9. (b) 
 Eph. 6. 5, 6, 7. (c) Eph. 5. 6, 7. {d) Gen. 31. 38, 
 42. Psal. 1-23. 2. (e) Matth. 7. 2. (/) John 13. 35. 
 
34 Rules of Good Deportment. 
 
 that which sets a great Lustre upon Religi- 
 on. The primitive Christians were noticed 
 for their Love to one another, even to ex- 
 pose their Lives and Fortunes for their Bre- 
 thren. Let us who are united by one Head, be 
 all united by the same Spirit, exercising mu- 
 tual Love and Forbearance. We should be- 
 ware of giving Offences. God hath discharg- 
 ed the same (a), and hath threatned Woes 
 against such as give Offence (6). Christ hath 
 given us an Example of avoiding the same 
 (c). It hath been the commendable Practice, 
 and earnest Endeavour of the Saints in for- 
 mer Ages, to keep a Conscience void of Of- 
 fence towards God and towards Man {d). 
 It is not agreeable to the Rules of Charity, 
 and the Bonds of brotherly Love, which ob- 
 liges us to be equally tender of our Neigh- 
 bour's Welfare as of our own (e). It brings 
 an ill Report upon Religion, and gives Oc- 
 casion to the Wicked to blaspheme (/). It is 
 a stumbling Block to the Weak {g), and ready 
 to draw them to the like Practice {h). 
 It is not civil nor prudent to storm and 
 
 take 
 
 (a) 1 Cor. 10. 32. Isa. 67. 14. 2 Cor. 6. 3. 
 Rom. 14. 13. (i) Mattk 18. 7. Luk. 17. 1. (c) 
 Matth. 17. 27. (d) Acts. 24. 16. 1 Cor. 8. 13. (e) 
 Eom. 14. 15. (/) Eom. 2. 24. 1 Sam. 2. 16. 17. 2 
 Sam. 12. 14. Eom. 2. 24. (flr) Eom. 14. 15. 1 Cor. 
 8. 11. (A) GaL 2. 11, 14. 
 
Of Speech, Chap. VI. 35 
 
 take up a Prejudice or brow-beat a Person, 
 ■without acquainting him with the Ground 
 and Eeason of the same. It is like that the 
 Person might sufficiently vindicate himself, 
 if he knew the Eeason. By so doing any 
 malicious wicked Person may sow Discord 
 amongst the best,nearestand dearest Friends. 
 It is uncivil to fall inPassion before Company, 
 but especially at Table ; for we invite our 
 Friends there tobemeTry,whereasthi3is away 
 to make them sad in sympathizing with the 
 Disorder. It is a great Matter to be always 
 Master of one's self; a Man thereby becomes 
 excellent : 'Tis very difficult to shake a great 
 Soul. Passions are the elementary Humors 
 of the Mind : So soon as these swell, the Soul 
 becomes sick ; and if the Distemper rise to 
 the Mouth, Eeputation is much in Danger. 
 One ought therefore so to endeavour to get 
 the Mastery over himself, as never to be tran- 
 sported either in Adversity or Prosperity. 
 There are some People of such rugged Tempers 
 that the least Trifle puts them into such Fu- 
 ry, that there is no appeasing of them. They 
 magnify Objects to seek out Reasons to in- 
 dulge their Humor, and to sully all Things 
 with their Spleen. When their Passion bla- 
 zes, they lose themselves in the Labyrinth 
 of Unreasonableness ; and if any endeavom- 
 to retrieve and hinder them from sinking f ur- 
 E 2 ther 
 
36 Rules of Good Deportment. 
 
 ther in the Mire, they hold them for Ene- 
 mies, and they lay all Oars in the Water to 
 create them Disturbance. A passionate cha- 
 grine ill Humor is very disagreeable to Com- 
 pany ; it robs Conversation of Pleasure, and 
 imbitters Life : Persons should beware of 
 indulging such a Temper, and should both 
 pray that GOD would mould them into a 
 better Disposition, and they should always 
 guard against the same; and when they find 
 themselves in such a Frame of Spirit, it 
 should be their Endeavour to compose their 
 Thoughts and allay the Storms of their Soul, 
 and rock the Waves of their disorderly Pas- 
 sions into a Calm, that so they may be agree- 
 able to all : For there is no Person so con- 
 temptible but it may be in his Power (some 
 time or other) to be your best Friend, or 
 your worst Enemy. 
 
 A high Brow or proud Behaviour, whether 
 in Gesture or Speech, is insupportable Clow- 
 nishness : God hath discharged Pride (a) ; 
 yea, God's Curse accompanies the Proud (6). 
 it is a Sin that often brings on Judgments 
 (c). The Lord will destroy the proud. He- 
 rod was destroyed and eaten of Worms for 
 his Pride (d). Nebuchadnezzar for his Pride 
 
 was 
 
 (a) Jer. 31. 15. (6) Psal. 119. 21. (c) Ezak. 
 16. 49. Prov. 15. 25. (d) Acts 12. 23. 
 
Of Speech, Q^K-P. Tl. 37 
 
 was driven from his Kingdom, and made to 
 eat Grass like an Ox (a) . You may see what it 
 brought upon Pharaoh and his People, God 
 sent upon them Plague after Plague, and at 
 last overthrew him and his Host in the Ked 
 Sea (b). Pride brought Destruction on Saul 
 (c), and on Ahab (d). And Balshazzar sees 
 a Hand writing his Doom on the WaU for 
 his Pride. Pride brought Destruction on 
 Haman (e). God plagued Israel for David! s 
 Pride in numbring the People (/). The De- 
 vils were thrust out of Heaven for their 
 Pride. Pride brought our first Parents and 
 aU their Posterity into a State of Sin and Mi- 
 sery {g). Babylon's Pride brought her down 
 Ui). Pride brought Destruction on Jerttsafew 
 \i). CoraJi,Dathana,n.dAbirwmweredLesbroj- 
 ed for their Pride. Many Judgments are 
 threatned against Pride (k). Proud Persons 
 are said to be Fools (I). 
 
 It is obliging and genteel to excuse ano- 
 ther in that which we know him to blame. 
 Tho' your Friend be only in the wrong, yet 
 make it as if the Error were common to 
 
 both ; 
 
 (a) Dan. 4. 11, 30, 31, 32. (&) Exod. 15. 10. 
 (e) 1 Sam. 1. 3. (d) 1 Kings 22. 1. &c. (e) Est. 
 3. 6. 7. 7. (/) 2 Sam. 24. 15. {g) Gen 3. 
 5. (h) Jer. 50. 29, 30, 31, 32. (i) Jer. 3. 9. (k) 
 Mai. 4. 1. Isa. 2. 12, 13, 14, 15, 16, 17. Zeph. 2, 
 9. (Z) Prov. 14. 3. 
 
38 Rules of Good Deportment. 
 
 both; you may admonish thus, We were rrmch 
 mistahen about that Business ; we for got to do 
 such or such a Thing. If any has neglected 
 any Business, you may say. Perhaps such a 
 Business slipped out of your Thoughts ; or, 
 you had no Opportunity of doing it. 
 
 It is undiscreet for either Husband or 
 Wife to say or do any thing that will put 
 any of them out of Humor ; this will extin- 
 guish conjugal Affections. It is both civil 
 and prudent to comply with the Humors of 
 those with whom one is to live, provided 
 that the Comphance be not sinfiill : For 
 with whom will a Man comply, if he do not 
 with his Wife, a Creature so usefuU to him 1 
 If Adam in Innoeency needed a Help, how 
 much more doth Man in his lapsed and fallen 
 State ? It doubles Joys and divides Griefs ; it 
 creates new and unthought of Coiitentments. 
 How tender should married Persons be of 
 saying or doing of what may imbitter their 
 Comforts in such a State. The Husband 
 should love his Wife (a), for she is his Glory 
 {h) ; a part of himseK (c) ; his Yoke-feUow 
 {d) ; his Comforter (e). He should nourish 
 and cherish her {f), and live chastly with her 
 
 {^ 
 
 (o) Prov. 5. 18, 19. Eccl. 9. 9. Eph. 5. 25, 28, 
 33. Col. 3. 19. (6^ Prov. 12. 4. (c) Eph. 6. 28. 
 {d) Eph. 4. 3. Gen.' 2. 28. (e) Prov. 6. 18. 2 Sam. 
 1. 26. (/) Eph. 5. 28. 29. 
 
Of Speech, Chap. VI. 39 
 
 (a). He should be moderate in his Eeproofs 
 to her (6). He should encourage her (c), and 
 study to please her (d). He should bear 
 ■with her Infirmities (e). He should pray for 
 her (/), and instruct her (g). He should 
 comfort her (h). He should live cheerfully 
 with her (i), and praise her when he sees 
 Vertue shining in her. The Wife should 
 love her Husband {k), be chast, and keep 
 Home (Z) ; give Ear to his Counsels (m) ; o- 
 bey him (?i) ; submit to him freely, cheer- 
 fully and wiUingly (o) ; reverence him (p) ; 
 study to please him (q) ; in endeavouring 
 to be a help for him, and to make Provision 
 for the Family (r) ; guiding the House (s) ; 
 suiting herself to her Husband's Disposition 
 (t) ; always fearing to ofiend him (u) ; la- 
 bouring to be faithfuU in all Things (x) ; in 
 
 conceahng 
 
 (a) Prov. 6. 18, 19, 20. Hos. 3. 3. (6) Gen. 3. 
 1, 2. Job 1. 10. Gen. 16. 6. (c) 1 Sam. 1. 8. Prov. 
 31. 26, 27, 28. (d) 1 Cor. 7. 33. (e) Gen. 15. 5, 
 6. 1 Cor. 14. 15. (/) Gen. 25. 21. (g) I Cor. 14. 
 15. (A) 1 Sam. 1. 8. 2 Sam. 12. 24. («) Deut. 24. 6. 
 Eccl. 9. 9. (jfc) Tit 2. 4. (Z) Tit. 2. 4, 5. Hos. 3. 3. 
 (m) Gen. 27. 46. Gen. 21. 10. 2 Kings 4. 10. (n) 
 Gen. 3. 16. 1 Pet. 3. 6. Gen. 18. 6. Eph. 5. 24. 
 (o) Eph. 5. 22. 23, 24. Col. 3. 18. Eph. 5. 6, 7. 
 Gen. 31. 16. 18. 21. (p) Eph. 5. 33. 1 Pet. 3. 
 6. 1 Cor. 11. 8, 9. (g) 1 Cor. 7. 21. (r) Prov. 
 31. 12, 27. (s) 1 Tim. 5. 14. (t) 1 Cor. 7. 34. 
 («) 1 Pet. 3. 2. (x) 1 Tim. 3. 11. 
 
40 Rules of Good Deportment. 
 
 concealing Ms Secrets (a) ; above all endea- 
 vouring for the Good of his Soul (6) ; tea- 
 ring with his Infirmities ; using his Eeproofe 
 and Admonitions prudently and modestly 
 (c). She should excite him to Duty (d), 
 warn him of Sin (e), and help him under 
 his Afflictions (/). 
 
 It is undiscreet, imprudent, unreasonable 
 and irreligious in Parents to be so concem'd 
 to swell up Treasures for their Children, 
 that they neglect their pious and virtuous 
 Education, that they make their Children 
 suffer by the unreasonable Frugality, to save 
 a little Expence ; so that they deny them the 
 advaiitage of Breeding, which is one of the 
 most pernicious Parsimonies imaginable. 
 This is the Way to ruin Children, to make 
 Estates for them when they are removed by 
 Death, and they left to launch out into the 
 World ; they are neither fitted for Business 
 nor Converse : So that when they have Oc- 
 casion to appear amongst the Polite, they 
 cannot so much as open Lip but they are ex- 
 posed to Ridicule. 
 
 It is prudent and discreet in Parents to 
 keep their Affections evenly pois'd to their 
 
 Children ; 
 
 (a) Mio. 7. 5. (b) 1 Pet. 3. 1, 2, 7, 16. (c) 
 
 1 Sam. 25. 18, 19, 36, 37. 1 Pet. 3, 4. (d) 
 
 2 Kings i. 9, 10. (e) Mat. 27. 19. (/) 1 Kings 
 U. 4. Est. 6. 13. 
 
(^ speech, Chap. VI. 41 
 
 Children; at least they ought to conceal 
 their Preference both by their Words and 
 Actions, in mot dedicating the greatest Part 
 erf thfflr Fortunes to their JFondiings, which 
 will exasperate the rest against their belo- 
 ved Daxljjigs. 
 
 It is xude tnid impious to discover the 
 WieaJcness of Parents. Children are obliged 
 both by Scripture .aad Natrare to cover their 
 Infirmities, to reverence, love and obey them 
 (a). The Lord commands Children to obey 
 their Parents ^6). Eeason says that Chil- 
 dren should obey their Parents, they being 
 under God the Instruments of their Being. 
 There are many excellent Promises made to 
 such as obey their Parents («); and there are 
 many sad Threatnings denounced against 
 such as disobey their Parenis (c^. 
 
 It is natost rude and unjust in Children to 
 dispose of themselves in Marriage, or other- 
 wise, without 43ie Consent •of their Parents 
 (e). And on the other hand Parents should 
 not force Children to marry such as they 
 cannot love. Society is an End of Maxriage, 
 and Love is the Bond of Society; and with- 
 F out 
 
 (a) Gen. 46. 29. 1 Kings 19. 20, Eph. C. 2. 
 1 Kings 2. 19. Prov. 31. 28. (6)Deut. 6. 16. Eph 
 6. 1, CoL 3. 20. (c) Eph. 6. 1-3. (d) Prov. 30 
 17. Gen. 9. 25. Exod. 21. 17. Deut. 27. !«. U) 
 Numb. 30. 5. 
 
42 Rules of Good DeportTnent. 
 
 out Love there can neither be Pleasure nor 
 Profit. 
 
 Parente should endeavour to provide their 
 Children with suitable, agreeable and pious 
 Matches (a). 
 
 Masters ought not to talk too freely of 
 their Affairs before their Servants, for some- 
 times they utter their Master's Secrets 
 throughInconsiderateness,andsometimesout 
 of Malice and ill Nature. 
 
 It is imprudent and indiscreet to trust 
 Women with important Secrets ; tho' some 
 of them are more reserv'd than Men, yet ge- 
 nerally they are not so. 
 
 It is undiscreet to fatigue Friends with 
 insignificant Secrets; neither must we too 
 nicely stand upon Punctilio's with them ; be- 
 cause to converse with such an one is to 
 make ourselves Slaves rather than Compa- 
 nions. 
 
 It is undiscreet to reveal Secrets that are 
 intrusted to us by Friends. We are not 
 privileged to dispose of a Thing we are on- 
 ly made Trustees of. Those that cannot 
 keep Secrets should not have place in civil 
 Society. There are some Persons that when 
 they fall out with their Friends, to avenge 
 themselves, they lay open the Secrets that 
 
 they 
 
 (a) Gen. 24. 2, 3. and 28. 2, 4. Euth 3. 1. 1 Cor. 
 7. 36, 37. 
 
Of Speech, Ckap. TL 43 
 
 they had committed to them before their 
 Rupture. This is a base Revenge, and evi- 
 dences great Weakness. Neither press ano- 
 ther to conceal your Secrets, for it implies 
 Distrust of his Prudence, and Jealousy that 
 you have of his Fidelity. Jealousy often 
 provokes Persons to do that which they ne- 
 ver thought to do, and it is enough to make 
 him doubt of your Honesty ; for Jealousy is 
 an infallible Sign of an Ul Mind, and a base 
 and groveling Soid. 
 
 It is civil to trust our private Afiairs ra- 
 ther to Relations than to others ; for Pro- 
 pinquity in Blood challengeth a natural Affe- 
 ction, and should rather be entertain'd than 
 an Acquaintance. 
 
 It is undiscreet to listen to others Secrets. 
 Those Persons who are so attentive to know 
 what is industriously concealed from them, 
 are very troublesome in Conversation, and 
 they incur the Hatred of those whose Secrets 
 they divulge, when they have stoln them in 
 that manner : But it is yet worse, when they 
 think that they conjecture them, and vent 
 their Imaginations, as if they were intrusted 
 with the Matter. We should not so much 
 as enquire into others Secrets further than 
 they are willing we should know ; nor should 
 we take it ill if they refuse to open their 
 Minds to us. 
 
 F2 If 
 
44 Rules of good Deportmeni. 
 
 If you come where Persons are about pri- 
 vate Discourse, which you may know by 
 their retiring to a secret Corner, or by their 
 whispering, or by their changing their Dis- 
 ix>urse at your Approach, it is but civil to 
 retire gently, lest you disturb them. It is 
 most sinful and uncivil' to listen to one's pri- 
 vate Devotion. 
 
 It is most uncivil and unneighbourly ta 
 hearken at People's Doors or Windows, or 
 yet to peep in at them. 'Tis not only an in- 
 vading your Neighbour's Privacy, but it is 
 as much as if you broke open your Neigh- 
 bour's House and riffled the same. It is 
 both dangerous and undecent. Such deserve 
 to be treated like Thieves. 
 
 It is not civil to be over-busy in other 
 Men's Business, where they axe not desir'd. 
 Let us carry ourselves easily betwixt contra- 
 ry Interests, without engaging in their Di- 
 sputes any further than Decency requires. 
 We should not take the Liberty of talking 
 <jf the false steps and iH Management of 
 others, or of satyrizing their Impertinen- 
 cies. 
 
 In common Conversation beware of obtru- 
 ding your Advice, or of seeming inquisitive 
 about other Men's Affairs. 
 
 It is lQ Manners to be always contradi- 
 cting, disputing, reproving, and setting o- 
 
 thers 
 
Of Speech, Chap. VI. 45 
 
 thers right in every thing you think a miss ; 
 neither must you be censorious. None will 
 esteeem the Company of such. Besides, by 
 gaining a trifling Dispute, you hazard the 
 Loss of a dear Friend. If the Company- 
 put you upon disputing, do it with modesty. 
 There are certain Conjunctures wherein Ho- 
 nour, Duty and Friendship absolutely re- 
 quire it. 'Tis a very hard part to act, and 
 it demands a great Deal of Niceness to deal 
 with our Friends who have done a miss ; 
 but it would be a kind of Cruelty to aban- 
 don them to their iU Conduct. We ought 
 to let them see their Error, without creat- 
 ing them too much Confusion and Vexation. 
 A judicious Man will not be satyrical in con- 
 demning every thing ; tho' he can pene- 
 trate and sound to the Bottom, and know 
 very well how to make an Anatomy of Men's 
 Capacities. Let him but look upon a 
 Man, he'H dive into the Depth of him, 
 and know him throughly. Yet if your 
 Friend commits Mistakes that may have an 
 ill Consequence, it is surely your Duty to 
 put him right : But let your advice be so 
 "wrapt up with Civility, that it may not put 
 him to the Blush, nor provoke him to An- 
 ger. I think tha^ the best Way of reprehen- 
 ding such, is to do it in general, and without 
 directly addressing ta the Person who has for- 
 got 
 
46 Rules of good Deportment. 
 
 got himself, to spare him the Confusion of it. 
 This indirect Way more eflfectually gains its 
 Point, because it reproves without the Sharp- 
 ness of a Reprimand. If the Fault be of small 
 Consequence, 'tis better to seem ignorant of 
 it than to censure it : But if it be of that Na- 
 ture that we are obliged in Duty, Decency 
 and Friendship to admonish him that is guilty 
 of it, it ought to be done with all Tender- 
 ness possible. 
 
 It is civil to excuse Faults in our Neigh- 
 bours when they are not attended with un- 
 happy Consequences. Do to them as you 
 would be done unto. You should not exagge- 
 rate the Fault, and give Confusion to the 
 Guilty. He suffers sufficiently from the 
 Shame which results from his FoUy. Be 
 sure not to laugh when you hear him, or 
 when you are setting him right. See that 
 you be not gTiilty of the same Faults that 
 vou censure him for. Obstinacy is contrary 
 to the Laws of CivUity. Some are possessed 
 with a Spirit of Contradiction, that they are 
 stiU ready to oppose whatever you advance, 
 whether they think it true or false. This 
 Method they take to shew the Sharpness of 
 their Wit ; but on the contrary, they shew 
 themselves imprudent and uncivil Fools. It 
 is civil to yield, even in those Things we are 
 certain of : For there is more Esteem lost by 
 
 wilfuU 
 
Of Speech, Chap. VI. 47 
 
 wilfull Resistance than there is got by carry- 
 ing it by open Force : For that is not so much 
 a defending of Truth, as a Demonstration 
 of Clownishness. We should not take it Ul 
 that others are not of our Opinions, much 
 less make a personal Quarrel of their advanc- 
 ing the Birth of their Minds, tho we can- 
 not go alongst with them in their Senti- 
 ments. It would be prudent in us never to 
 contest with an importunate Obstinacy, nor 
 yield with a cowardly Imbecillity, when the 
 Assertion is repugnant to good Sense. A 
 good Man wiU never look upon it as a Point 
 of Honour to defend his extravagant Opini- 
 ons ; for 'tis a Point of Honour to recede 
 from a false Opinion. A worthy Man, who 
 is sensible of his Mistakes, wiU fairly acknow- 
 ledge his Error, and will be thankfuU to the 
 Person who hath put him Eight. 
 
 It is uncivil and inhumane to insult over a 
 penitent Delinquent. We should consider 
 that we are Men of like Frailties ; and it 
 should stir us up to Watchfulness and Prayer 
 to God, that he Would keep us by his good 
 Spirit from every Thing that may offend 
 him, and wound and disturb our Consciences. 
 It is both religious and civil to be merciful. 
 Let us but consider the great Debt of Sins 
 that's lying upon us, and our Want of Abi- 
 lity for Satisfaction, and how fredy Christ 
 
 sa- 
 
48 Rules of good Deportment. 
 
 satisfied for us (a). We oagiit to follow 
 Ms JBlxample in this. 
 
 It is undiscreet and sinful to raise our 
 selves on the Euin of others. Many are glad 
 to jfind some Thiiags in others that debases 
 them below themselves, and are ready to 
 shew to the World what they find in their 
 Nei^bours that's wrong and disa^eeable, 
 and are apt to draw ihe Parallel between 
 them, giving themselves the Preeminence 
 for their better Management, dsc. They are 
 desirous to be applauded for what they do, 
 but are unwilling to do Justice to the JDesert 
 of others. They are so wrapt up in Self- 
 love, that tliey never advance beyond their 
 own Circumfesrence. They look on them- 
 selves as if all Sense were included in their 
 own Brain ; they cannot Midure to be rival- 
 led in any filing. They stretch and rack 
 their Thoughts to sully and blacken the Me- 
 rits of their Rivals ; for they are so tainted 
 witii the vile Gonta^on of Pride, that their 
 Blood boUs within diem to see the Lustre of 
 others Virtue blazing, notwithstanding all 
 the Fogs they raise to diminish the same. 
 This stirs up others to bend their Minds nar- 
 rowly to view into their Management, scan 
 all their Ways, notice aU their Trips and 
 
 EaH- 
 
 (a) Matth. 18. 33. 
 
Of speech, Chap. VI. 49 
 
 Faillings. The Way to live easy is to sjieak 
 Evil of none. We will be shy in contract- 
 ing Friendship with Ul Tongues, as fancying 
 that the same Evil they speak of others, they 
 will speak of us when Occasion offers. 
 
 We should love the Good and Virtuous, 
 thd they outshine and eclipse our Merit. 
 Discontentedness at this shews the Littleness 
 and Malignity of otox Sduls. We should still 
 endeavour to promote the Fame of the 
 Praise- worthy. This is a Tribute that we 
 owe unto them: Yet we should beware of 
 excessive Flattery; for none but Children 
 and Fools will take pleasure therein. How 
 can any Person of Sense take it well to be 
 treated after that Manner 1 
 
 It is undiscireet and cowardly to desert our 
 Friends, when they are abused in their Ab- 
 sence : We ought to omit nothing for their 
 Vindication ; but -we should not passionatly 
 take their Parts in frivolous Things, that 
 can neither hurt their Reputation nor For- 
 tune. When you vindicate your Friend or 
 your self, when impertinently blamed, let 
 your Justification be modest, without ex- 
 pressing Disturbance, Indignation or Passion ; 
 but if Justice be not done when you are not 
 heard, wait patiently untill People are better 
 informed; and this wiU add Lustre to your 
 Merit. It will be convenient that you con- 
 G ' sider 
 
50 Rules of Good Deportment. 
 
 sider whether what hath been spoken hath 
 proceeded from Malice or cool Blood 1 If the 
 Calumny will neither do hurt to our Ee- 
 put-ation nor Fortune, the best Way of 
 repressing the same, is not to mind it. To 
 answer it, is to do Prejudice to one's self. To 
 be offended thereat, gives Satisfaction to the 
 Calumniator. I must say. That to speak Evil 
 of the Absent, evidences an ungenerous Spi- 
 rit : 'Tis as rude and cowardly, as to wound 
 him unawares. Let us never bend owe Ears 
 to hear false Eeports of our Neighbours, or 
 Flatteries. 
 
 It is not civil to despise a worthy Person, 
 tho he be fallen into Disgrace, and not fa- 
 voured by Fortune : Neither applaud a Fool 
 tho he be never so rich and opulent. Polite 
 Persons will still charm those that are frown- 
 ed upon by Providence with Civilities and 
 obliging Offers, which wiU gain their Hearts 
 and make them somewhat easy. Whereas 
 to teaze a Man that has had any ill Success, or 
 miscarried in an important Affair, the least 
 disobliging Word will renew his Grief, and 
 cause his Wounds to bleed afresh. Be sure 
 to say nothing to him in those afflicting Mo- 
 ments, but what hath a Tendency to lenify 
 and smooth the Anguish of his Misfortunes, 
 whatever hath been the Cause of the Abor- 
 tiveness of his Designs, whether for want of 
 Genius or Ability, &c, 1% 
 
0/ Speech, Cn A p. \L 51 
 
 It is ill Breeding to mention what hath 
 past in Company, and it is viUanous to dis- 
 figure and empoison it. You do not much 
 oblige a Man by relating to him the ill 
 Things that have been said of him. 
 
 It is folly for Persons to be very inquisitive 
 about what is spoke to their Disadvantage. 
 This puts it in the Power of every insigni- 
 ficant Fellow to disquiet such Persons : Nay, 
 it wiU make them suffer by what hath been 
 said of them, when forgotten by those who 
 said or heard it. It is also imprudent to re- 
 late the same, except it be with a Design that 
 it may be mended ; yet it is convenient to 
 conceal the Author. If a Man could so far 
 prevail with himself to seem not to hear 
 those that speak to his Disadvantage, he 
 would save himself much Disquiet. 
 
 It is discreet not to be over-squeamish : 
 Well bred and polite Persons easily excuse or 
 cover others little Faults ; not that they are 
 insensible of them, but they excuse them out 
 of good Nature, to spare the Guilty of Con- 
 fusion. It is indeed civil to over-look a Per- 
 son's Failing in Civilities that we have a 
 Right to, when they proceed not from Ma- 
 lice or a premeditated Design. 
 
 It is not civil to treat those that we have 
 
 Reason to complain of, who have done us ill 
 
 Offices, or talked of us disrespectfully, to 
 
 G2 tax 
 
52 Rules of Good Deportment. 
 
 tax them openly with their ill Demeanoiir, 
 and that in severe opprobrious Terms. In 
 so doing -we become guilty of what we accuse 
 them of. If it be proper to let theni know 
 that they have injured us, it ought to be done 
 in a gentle Manner, without Noise or Bit- 
 terness, or Eage ; for we are bound and ob- 
 liged to be reconciled to our Adversaries, 
 and to return them Good for Evil. We can- 
 not expect Forgiveness from God, if we for- 
 give not our Enemies (a). 
 
 There are too many, that when they meet 
 with Affronts, or any Thing that rufles their 
 malignant Spirits, they are so far from 
 forgiving Injuries, that they presume upon 
 God's Prerogative, to avenge themselves, and 
 so immediately challenge their Offender to a 
 Duel, which is no Manliness, but rather 
 brutish for a Man to hazard either his own 
 Life or the Life of his Neighbour, and, which 
 is yet worse, their Souls : Eor what Ground 
 of Hope can we have of a Man's future Hap- 
 piness that dies in his Sin, in acting contrary 
 to God's Law 1 Murder is a Sin against Na- 
 ture ; for every Creature loves it self and 
 its Like, and will use its Endeavours for 
 its Preservation. It is a Sin against Eea- 
 son. Eeason tells us that we shoijld do to 
 
 Qur 
 
 (a) Eom. 12. 20. 
 
Of Speech, Chap. VI. 53 
 
 our Neighbour as we wolild be done unto. It 
 is a devilisb Sin ; he was Murde!rer from the 
 Beginning (a). It is beastly, cruel, and sa- 
 vage to delight in Blood. It is a crying Sin, 
 it cries for Vengeance on the Murderer (6). 
 It is a razing down of God's Image (c).; 
 which if one did to the dead Image of a King, 
 he would suffer for it. It is a Sin against 
 the whole Trinity. It is a Breach of the 
 pure and perfect Law of the Father, Thou 
 shall not kill (d). It is a Sin against Christ 
 who hath bought us with his Blood. Why 
 then should'st thou murder another's Ser- 
 vant, by which thou doest what in thee lies 
 to ruin the mystical Body ? It is an opposing 
 of the Operations of the Holy Ghost, a de- 
 filing of that with Blood which should be his 
 Temple and Habitation. It is a Sin against 
 thy Neighbour, the Church and Common- 
 wealth which thou defiles with Blood, and 
 bereaves it of a Subject. It brings Censure, 
 Scandalj Sorrow and Shame to Friends. It 
 ruins one's self • for it bringshim underhazard 
 of temporary and eternal Punishment; it 
 brings continual Disgrace on a Man's Name 
 and Posterity ; it sends a poor miserable 
 Soul before his Tribunal without Time to 
 repent. ,_ .1* 
 
 («>• Joh. 8. U. (b) Gen. 13. 17. and 4. 10, llv 
 (c) Gen. 9. 6. (d) Deut. 20. 13. Nmnb: 35. 33. 
 Eom. 12. 19. 
 
54 Rules of Good Deportment. 
 
 It is sinful and ill Breeding to He. The 
 Character of a Liar is odious and contempt- 
 tible. Some have contracted such a Habit 
 of lying, that they cannot forbear it even in 
 the most indifferent Things : Such are never 
 credited, even when they speak Truth. To 
 speak the Truth is one of the best and 
 strongest Bonds of humane Society and Com- 
 merce. God hath discharged lying, and 
 commanded the telling of the Truth (a). 
 Lying is a Sin opposite to the Nature of God, 
 for he is a God of Truth (6). Liars are ab- 
 horred of God (c). He levells the Threat- 
 nings of his Law against such {d), and often 
 exposes them to the World's View (e), and 
 often brings on them Variety of Afflictions 
 and Troubles (/), particularly famine (gr), 
 Infatuation of Mind Qi), violent and sudden 
 Deaths (i) ; sometimes sudden Destruction 
 on the Community whereof they are Mem- 
 bers (i). He perpetuates their Infamy and 
 Disgrace unto succeeding Generations (^. 
 He calls them eternally out of his Presence 
 (m). It is a Vice hated and abhorred by all 
 
 Saints 
 
 (a) Eph. 4. 25. Exod. 20. 16. (6) Deut. 32. 4. (c) 
 Prov. 12. 22. and 6. 16, 19. {d) 1 Tim. 1. 9, 10. 
 (e) Psal. 63. 11. Prov. 12. 19. (/) Jer. 23. 14, 15. 
 \g) Hos. 4. 2, 3. (A) Jer. 50. 36. {*) Hos. 4. 6. 
 \k) Jer. 29. 21. Hos. 4. 6. {I) Jer. 29. 21. Tit 1. 
 21. (m) Eev. 21. 27. 
 
Of Speech, Chap. VI. 53 
 
 Saints (a). It is opposite to the Nature of 
 the new Creature (6). It assimilates one to 
 the Devil (c). 
 
 It is nndiscreet to dissemble. A Dissembler 
 imposes upon others who cannot suspect that 
 a Person who smiles in their Face, and talks 
 to them in a most friendly manner, can have 
 any secret Poison in his Heart. Noble Souls 
 are easily caught in this Snare: Being above 
 tricking themselves, they cannot imagine o- 
 thers should have Recourse to Artifice to 
 seduce them. I must say that a fictitious 
 dissembling Friend, who acts by Treachery 
 and Disguise, is very dangerous. Moreover 
 your Unsinceiily in your Praises indulges 
 the praised in their Error. 
 
 It is uncivil to entertain the Company 
 with your bad Fortune, it evidences 
 Weakness; it were better to conceal your 
 Disgraces to aU, but those that can relieve 
 and redress you. Hereby you insinuate that 
 your Condition is inferior to your Merit. 
 
 It is rude to entertain the Company in 
 treating or discoursing upon a mean and 
 trifling Subject, because no Man of Sense 
 will listen to such, nor have Pleasure in it. 
 To be always talking of your Concerns, as, 
 
 your 
 
 .{a) Prov. 13. 5. and 30. 8. Psal. 108. 7. ored 119. 
 39 and 163. 31. Isa. 63. 8. (6) Col. 3. 9, 10. (c) 
 Jok 8. 44. PsaL 58. 3, 62, 4- 
 
55 Rvles of Good Deportment. 
 
 y,our Wife, Children, Ancestors, Eelations, 
 Servants, Honour, Wealth, Wisdom, Know- 
 ledge, Performances and Dreams, <&c. is 
 very undiscreet. , Some are naturally ambi- 
 tious of distinguishing themselves in eclip- 
 sing the rest of the Company, that they love 
 to soar a loft on the Wings of their Endow- 
 ments, Talents and eminent. Qualities, that 
 they may court the Applause of the Compa- 
 ny; and on the contrary they, discover, to 
 them that those high Fliers are but of weak 
 Wings ; their Emptiness is soon discovered. 
 It is prudent for a Man not to be too much 
 charm'd with his own Endowments, nor to 
 speak to his own Praise, nor to the Praise of 
 others in their Presence, except it.be with 
 a Design to encourage, them to advance in 
 the Growth of that Vertue for which you 
 praise them. Flattery is a bewitching 
 Charm, the wildest of Men give Way to be 
 tam'd by this Inchantment. Some think that 
 it is civil and modest not to receive sedately 
 the Praises that are given us to our Faces, 
 but to reject them as if we thought ourselves 
 unworthy of them. We ought not to make 
 such a Stir for Things that are truly lau- 
 dable. If a thing is spoken obligingly , to 
 you, you must not say, It is not so, or, you 
 are mistaken: But rather. Sir, 'tis your Good- 
 ness and Favour to say or ihivk so ; it is more 
 than J deserve. It 
 
Of Speech, Chap. VI. 57 
 
 It is civil in Converse to accommodate our- 
 selves to the Company, and dextrously lead 
 the Discourse to Subjects proportioned to 
 them ; for none should discourse upon a 
 Subject that's above the reach of the Com- 
 pany ; let it also be suited to the Time, or 
 Persons you are in company with ; good 
 Things spoke out of season lose their Value, 
 and let it slide in without Constraint. We 
 should endeavour to adapt ourselves to the 
 Genius of those we converse with. People 
 naturally love to see their Tastes and Incli- 
 nations approved by others, and they have 
 a Complacency for those that conform to 
 their Humors. If the Persons you visit are 
 grave, then compose your Countenance, and 
 not accost them with a free and cheaifall 
 Air. On the contrary, if they are chear- 
 full and blyth, they are not to be disturbed 
 with an austere Mien, which seems to disap- 
 prove their mirth. It is imsuitable to be of 
 a starcht and affected Humor : Some love to 
 be noticed for their Singularities, they de- 
 light in nothing but what is extraordinary ; 
 whereas the judicious are touched only with 
 what's natural. They think it genteel not 
 to condescend to talk like other People, nor 
 to eat or dress as they do. 
 
 It is not good Breeding to speak to any in 
 
 Company, no not to a servant in a Lan- 
 
 H guage 
 
58 Rules of Good Deportment. 
 
 guage that the rest do not understand, nor 
 must you whisper to another : And it is yet 
 worse to laugh when you have spoken, least 
 they be jealous that you have uttered some 
 thing to their Disadvantage. 
 
 It is not civil in aU Occasions to use Syllo- 
 gisms, and to deliver our Thoughts in Mood 
 and Figure ; such Philosophical Cant suits 
 the School, yet not common Converse.. 
 
 Speak not ill of the dead ; it is no less 
 cowardly to speak ill of the dead, than it 
 would be to kill an Enemy uncapable to make 
 his own Defence. 
 
 In your speech be not too forward ; im- 
 prudent Precipitation always begets untime- 
 ly Births ; nor must you be too slow, nor 
 use barbarous Words nor afiected Language; 
 nor must you speak or laugh too loud in 
 Company, neither should you have a long 
 Preamble of an Apology before you come 
 to the Subject of your DiscoiuBe. A Speech 
 may be handsomely handled without the 
 same. 
 
 It is rude and Folly to stun the Company 
 with Repetitions, and is yet worse when 
 the Subject is flat and disagreeable. 
 
 Be careful what Gestures or Motions of 
 the Body you use, especially in speaking ; 
 see that it be decent, not accompained with 
 nodding, shaking of the Head, or looking 
 
Of Speech, Chap. VI. 59 
 
 a skew, or wry Mouth'd, moving the Hands, 
 <fec. If in a standing Posture, see that your 
 Body be upright, and not lolling upon ano- 
 ther's Shoulders, as if you wanted a Suppor- 
 ter. And when you are discoursing familiar- 
 ly do not push your Friend in the Side with 
 a wh(U think youf Did I not tell you cbsmuchf 
 
 When you discourse with another, stand 
 not so near him as to breath in his Face. 
 
 See that your Discourse be polite and 
 smooih, for this tickles the Ears, and charms 
 the Understanding ; On the contrary, a dry. 
 Bombast Metaphysical Expression cloys the 
 Ears. 
 
 Accustom not yourself to a mean Stile, 
 that you may attain to the same ; converse 
 much with polite Persons, and read much 
 on polite Books, and when you meet with 
 elegant and ornate Sentences, write them 
 down, and labour to have them imprinted 
 in your Mind : In so doing you will soon be 
 enabled to speak in publick Assemblies with 
 the Wits of many ; and the Auditory shall 
 at once be entertained with so many Sages 
 speaking by your mouth, as have before been 
 your Familiars. Thus the Labours of others 
 will make you pass for an Oracle, seeing 
 these Sages fit your Lesson for you, and distU 
 into you the Quintessence of their Know- 
 ledge. 
 
 H2 It 
 
60 Rvles of good Deportirnent. 
 
 It is not civil to speak boldly to your Su- 
 periors, yet you ought to avoid the falling 
 into the other Extremity of discomposing 
 Bashfulness. You should endeavour to keep 
 a Medium between Boldness and Confusion, 
 that you may neither be disagreeable nor ri- 
 diculous. Let neither your fear be so great 
 as to make you lose Assurance, nor your Bold- 
 ness so lofty as to forget Kespect. Boldness 
 stirs up the greatest Criticks to Attention, 
 and sways the Consent of the whole Campa- 
 ny ; it furnishes Expressions to the Speaker, 
 whereas Fear shocks the Words, chills the 
 Reasoning, and confounds the Speaker. 
 
 It is imprudent to play the Buffoon, by 
 saying or doing Things that are vile and ab- 
 ject. Man ought not so to degrade his Na- 
 ture, by doing Things below himself: To 
 play the Merry Andrew doth not become a 
 Grentleman ; it is just -with God to deprive 
 such, who so debase themselves, of their Judg- 
 ments, and make them what they feign 
 themselves to be. 
 
 When you design to tell a Story or a Piece 
 of News, it is necessary that you have it weU 
 fixed in your Memory, and endeavour to 
 be well provided with Words to express the 
 same, and let your Words be clear, even and 
 significant, so as to be easy understood by the 
 Company. Promptitude of Mind furnishes 
 
 the 
 
Of Speech, Chap. VI. 61 
 
 the Soul vi-ith Wings for soaring to the 
 Height of Grandure. With those Wings 
 many have rais'd themselves from the Center 
 of Obscurity to the Orb of Eminency. 
 
 In relating a Story or Piece of News, a 
 Man ought not to amplify the Circumstan- 
 ces which every Body knows, and has heard 
 several Times over. These Repetitions are 
 fatiguing, and make the Company long for 
 the End of the Story. Do not insert such 
 Things as might be left out without preju- 
 dice to it. 
 
 Beware of speaking more than comes to 
 your Share. It is difi&cult to talk much and 
 well ; to be always talking is an Evidence 
 of want of solid Judgment : Neither must 
 you be too sUent. There are some Men 
 that after their first Salutation is over, their 
 Converse is at an End ; this shews them to 
 Men of discerning to be but shallow and 
 empty. 
 
 Be sure to give Place to the most capable 
 to entertain the Company with edifying Con- 
 verse ; for if he shall come after thee upon 
 that same Subject, he wiU eclipse and rub 
 off the Lusture of thy Discourse. The Moon 
 shines bright when amongst the Stars ; but 
 when the Sun begins to display his radiant 
 Beams she is darkened : Even so thou mayest 
 appear to be somewhat amongst small Lights ; 
 
 but 
 
62 Hitles of good Deportment. 
 
 but if you appear amongst Men of brighter 
 Judgments, thy Weakness will soon be dis- 
 covered. 
 
 Break not in upon another's Discourse, 
 and start not a new Subject to divert the 
 Company from m.indiiig him : Nor must you 
 say, / knew it before. And if he add to it 
 some Romance, you must not reprove the 
 same neither by Word or Gesture ; as, by 
 shaking the Head, tfic. You may calmly 
 say when you have him alone. Sir, I heard 
 that Story without such and such a Circum- 
 stance. This will be a modest Reproof for his 
 Addition. We should do the Honour to those 
 that speak to heai them out, and give a per- 
 tinent Answer. Abundance of People too 
 visibly shew the Distraction and Disquiet they 
 are under, which you may discover by their 
 Looks, the Impatience they have to leave you, 
 and how much they are tir'd with your Dis- 
 course : Be pleased to do so much Honour to 
 those that speak to you as to hear them out. 
 Scarce have they b^un but you interrupt 
 them with a precipitate Answer, before you 
 distinctly know what they have no say. This 
 proceeds from their great fund of Pride : 
 They think that they have Parts above the 
 common Standard or' Stupidity, from a 
 restless Itch of talking. 
 
 If a Man be slow of Speech, you should not 
 
 foretell 
 
Gf Speech, Chap. VI. 63 
 
 foretell what he is about to say, but wait pa- 
 tiently upon him. 
 
 If your Superior hesitates in Discourse, you 
 must wait tUl he recollect himself, except he 
 desire you to help his Memory, which you 
 must do modestly. 
 
 When your Superior is speaking, be very 
 attentive, that you may save the Trouble 
 of a Eepetition. You must not contradict 
 him, and if you design to inform him, do it 
 with an Apology before you begiu ; be sure 
 not to press him too far, nor to give your 
 Judgment until it berequired. Neither must 
 you interrupt your Superior in speaking, ex- 
 cept he call you to attest what he says. 
 
 If your Superior be so rude as to load you 
 with bitter and uncivil Expressions, you must 
 not repay him in the same Manner ; for that 
 were to answer a Fool in his Folly, and to 
 add Fewel to the Flame of his Anger : But 
 you must answer him calmly and obligingly; 
 for this is the best Way to bring him to a 
 Sense of his Eudeness, and to engage him 
 to be your Friend. We have the Apostle 
 PauVs Example for this, when Festus taxes 
 him with Madness, his Keply was, Most noble 
 Festus I am not mad (a). You may see the 
 good Effect his courteous Answer had (6), it 
 
 oblig- 
 
 (a) Acts 26. -24, 25. (b) Ver. 31. 
 
64 Rules of good DepoHment. 
 
 obliged them to have a favourable Opinion 
 of him, and to stand up in his Defence. 
 
 It is neither prudent nor civil at your first 
 Visit tu be too fiimiliar, as if the Acquaint- 
 ance had been of long standing ; to talk of 
 your most secret Affairs, or to desire Peo- 
 ple whom you hardly know, to be your Con- 
 fidents. It is most rude to assume Familia- 
 rity with Persons of an elevated Eank, whose 
 Character demands Eespect from us : There- 
 fore in your Converse only be familiar with 
 your Equals and long Acquaintances ; 
 for it is rude to be familiar with such of 
 whom you have none or little Acquaint- 
 ance. It is most insolent and undecent to 
 be familiar with Superiors, without an ex- 
 press Command ; yet to be familiar with an 
 Inferior is obliging and civil. 
 
 If a Question be put to your Door, then 
 bow to the principal Person, and then to the 
 whole Company, and so give your Opinion 
 modestly, and in a few Words, directing 
 your Discourse to the most eminent Person, 
 making use of his Title ; as, My Lord, after 
 vjhat hixs been well spoke by these honourable 
 Gentlemen, I need add little. If their Qua- 
 lities be near equal, you must speak in the 
 Plural; as, 3Iy Lords or Gentlemen, &c. Be- 
 foreyou advanceyourOpinion,be sure of your 
 Matter ; thereby you give an infallible Proof 
 
 whether 
 
Of Speech, QiB.K-B. Nl. 65 
 
 your sense be just or otherwise. That Eash- 
 ness which most People manifest to speat 
 their Thoughts too freely upon all Sorts of 
 Subjects, is a certain Sign of little Judg- 
 ment. These odd decisions expose their bad 
 Taste. When you answer be sure to add, 
 Sir, or Madam; as. Yes, Sir; No, Madam,. 
 It is usual in France to add the Sirfiame or 
 Quality of a person to whom you speak; yet 
 it is ordinary in Britain and Ireland to say, 
 Yes, my Lord ; No, Madam. 
 ' ■ It is undiscreet in common Conversation 
 to address the Disconrse always to the same 
 Person ; to: be extremely officious to one, and 
 to neglect the rest of the Cbmpany. 
 
 If you have done any Thing conjunctly 
 with a^ Person of Quality, you must not say, 
 We did so and so ; you must only say in the 
 singular Number, His Lordship didsoandso. 
 
 If an eminent Person plays on your Side, 
 say not. We have got the Game ; but, Your 
 Lordship has got the Ga/me. Say not to yovct 
 Superior, Do Tne the Service ; but, MyL&rd, 
 may it please you to do me the Honour ^ Fav- 
 our, or Kindness. 
 
 When you speak of what your Superior 
 did for you, or you heard from him', you must 
 say, You didmethe Honour, Youwas pleased 
 to put your self to the Trouble to teiU me so. 
 
 It is undecent to use commanding Wordls 
 I to 
 
66 Rvles of Good Deportment. 
 
 to yoTxr Independants ; but, May I persunm 
 to desire the Favour of your doing so and so. 
 The best Way to win People to our Interests, 
 and to engagethem to do us Service, is to pre- 
 vent them by a courteous and insinuating Be- 
 haviour, by Complaisances and Assiduities. 
 On the contrary. Roughness, Impoliteness, 
 Bluntness, exasperates them, and moves them 
 sometimes to declare against us however in- 
 clinable to do us Service. If we would gain 
 their Favour, we must adapt the Taste and 
 Humor to the Gust of others, as far as is 
 lawful. 'Tis good to know how far Com- 
 plaisance ought to go ; if it be excessive, it 
 becomes insipid and shocking. 
 
 It is undecent in speaking of a Superior in 
 his Presence, to say, Se did so and so, but 
 bow to the Person of Honour, and say. His 
 Lordship was pleased to do so and so. If 
 other Persons of Quality be present, and it be 
 ask'd. Which is he? you must not point athim 
 with yom- Finger, but give him his Title of 
 Honour. 
 
 It is rude to say. Quoth he, Said she, or, 
 Said I. 
 
 It is not civil for an Inferior to say to his 
 Superior, I advise you to do so and so; for Su- 
 periors are often willing to be assisted, but 
 not directed. Those who advise them 
 ought to speak as if they, put them in mind 
 
 of 
 
Of Speech, Chap. VI. 67 
 
 of what they forgot, and not as teaching 
 them what they knew not. 
 
 K a Question be proposed in Presence of 
 your Superiors, you must give Way to your 
 Superiors, unless the Question be directed to 
 you. 
 
 It is uncivil to say, VnderstandyoumeSir. 
 This argues Suspicion of his Judgment. Nei- 
 ther must you give any Evidence of suspecting 
 what a Person says to be true. 
 
 It is disobliging, undiscreet and wicked to 
 be envious, or to speak invidiously of any. 
 Envy is the Devil's Picture. It was that 
 which prompted Satan to assault our first Pa- 
 rents. It is a murdering Sin (a). It is the 
 worst of all outragious Wickedness (&). 
 
 It is sinfull and undiscreet to flatter. So- 
 lomon saith, that ajlattering Mouth worketh 
 Ruin (c). 
 
 It is uncivil to sleep, yawn, cough, or 
 remove when another is speaking ; for it ar- 
 gues a Weariness of their Converse. 
 
 It is disobliging to discommend what a 
 Person hath ; and on the contrary 'tis Pride 
 and Stupidity not to approve what deserves 
 Approbation, and to affect Indifferency to 
 Things surprising and extraordinary. 
 
 12 It 
 
 (a) Eom. 1. 29. Gal. 5. 21. (b) Prov. 27. 4. 
 (c) Prov. 26. 28. 
 
68 Rides of Good Deportment. 
 
 It is not discreet to eay any Thing that 
 may renew the Sorrows of any in the Compa- 
 ny, or is reflecting on them or any they are 
 concerned with, or what may put them to 
 the Blush. 
 
 It Ls rude to be always of a jocose Humor, 
 such are used as Liars, for they are not be- 
 lieved ; Jesting being no less suspected than 
 Ijdng. I acknowledge that a jovial Humor 
 when it is not to Excess, is rather an Ac- 
 complishment than a Defect : But see that it 
 be right timed and without Sin. It would be 
 tindecent to mourn at a Wedding, and laugh 
 at a Funeral. Moreover all Jests tending to 
 Impiety is an extreme Budeness. 
 
 Be siire never to say or do any Thing that 
 may do you Hurt or any of the Company : 
 Tour Discourse should be for God's Glory, 
 and your own and your Neighbour's Good. 
 
 It is rude for those whom Providence hath 
 plac'd in a lower Orb in the World, to men- 
 tion those in a higher Sphere only by their 
 Names, without the Addition of Master, &c. 
 Tho' Equals may do so, yet it is undecent 
 and Presumption for Inferiors to use that Fa- 
 miliarity. 
 
 It is civil not to thi^k the worse of our 
 Brethren for the malevolent Report of the 
 wicked, nor flatter ourselves for their Com- 
 mendation. For (commonly) to be praised 
 
 by 
 
Of Speech, Gn XV. Yl. 69 
 
 by a wicked Person, is to be praised for a 
 wicked Action. 
 
 It is Rudeness to speak to the Disadvan- 
 tage of any Nation in presence of the Na- 
 tives ; Men are apt to look on such Re- 
 proaches as returning by Reflex upon them- 
 selves, whereas we should be kind to Stran- 
 gers. 
 
 It is rude to speak with blustering Ex- 
 pressions, adorning their Words with Oaths 
 and Imprecations as if they had their Bree- 
 ding from HeU. Swearing is an Indignity 
 done to GOD, an Affront to Reason, un- 
 grateful to the Ears of the Godly, a Heaven- 
 daring damning Sin. The very mention of 
 it exposes it sufficiently to those in whom 
 the Light of Nature, not to say Religion, is 
 not utterly extinguished. To me 'tis strange 
 that any who have the smallest Rays and 
 short imperfect Strokes of the supreme Be- 
 ing, which aU Mankind are endued with, 
 dare have the Impudence to commit such 
 horrid Wickedness as to abuse the holy 
 Name of GOD, which should not be 
 thought upon but with Reverence (a). It 
 is a Sin that GOD hath threatned to pu- 
 nish (6) ; and for the same he often brings 
 on Soul- Judgments and spiritual Plagues (c). 
 It 
 
 (a) Exod. 20. 7. Deut. 5. 11. (6) Hos. 4. 2, 3, 4. 
 Zech. 5. 3. (c) Ja. 5. 12. 
 
70 Rules of Good Deportment. 
 
 It is a Sin that GOD often punisheth in 
 this World {a), both with Judgments on their 
 Souls and their Bodies, but it even reacheth 
 to the comsuming of their Substance (6). It 
 is so provoking a Sin, that it provokes GOD 
 to bring on Judgments upon the Society of 
 which the guilty Person is a Member (c). 
 Swearing profanely excludes the guilty from 
 Heaven {d). 
 
 It is most sinfull and rude to play upon 
 Things sacred, whether in earnest or jest. 
 The Hearers of such should shew their Dete- 
 station thereof, at least in pretending not to 
 hear them : They should not so much as be 
 encouraged with a Smile. The whole Com- 
 paaiy should brow beat such, and when Con- 
 veniency serves let them be severely check'd 
 and reprov'd for the same. Let the Compa- 
 ny of such profane Wretches be avoided, for 
 they are fitter for the Society of Devils than 
 Christians. 
 
 It is rude and irreligious to make Promi- 
 ses, tho' on the most minute Circumstances, 
 and not to fulfill the same. The Man that 
 scruples not to break his Word in little 
 Things, wiU be easy and in no Pain for Fai- 
 lures of Consequence. We should be very 
 cautious in our Promises. The promised 
 
 Persons 
 
 (a) Lev. 24. 11. (6) Zech. 6. 4. (c) Hos. 5. 
 4. Jer. 23. 10. {d) PsaL 24. 4. Isa. 5. 12, 
 
Of Speech, Chap. VI. 71 
 
 Persons have a Right to demand the Perfor- 
 mance of our Word. The Breach of Pro- 
 mises often occasions the Miscarriage of very 
 important Aflfairs, because we depend upon 
 them, and find our Measures broken. We 
 have many Instances of God's punishing 
 Breach of Promises (a). 
 
 It is irreligious and rude to speak what is 
 obscene and filthy ; such who use the Free- 
 dom to entertain the Company with such 
 Converse should be extruded from the same 
 with Disgrace, and every one should evi- 
 dence their Disatisfaction with such unsavory 
 and unwholesome Entertainment. 
 
 It is rude and sinfuU to misrepresent Ma- 
 gistrates, or to traduce the Actions of law- 
 full Governours ; nor should you lend your 
 Ears or Assent to the calumniating Suggesti- 
 ons of them (6). 
 
 It is not civil to require more of Friends 
 than they are willing to grant ; for we should 
 beware of abusing Discretion. 
 
 If any desire a Favour of you, and you have 
 no mind to grant the same, let Courtesy fill 
 up the Vacuity of it, and good Words sup- 
 ply the Defect of good Deeds. 
 
 It is imprudent to be particular in speak- 
 ing 
 
 (a) Gen. 34. 49. Josh. 9 14. Deut. 7. 2. Ja. 6. 
 4. Col. 4. 1. (h) 2 Pet. 2. 20. 1 Pet. 2. 13, 14. 
 Kom. 13. 1. Exod. 22. 28. 
 
72 Rules of Good Deportment. 
 
 ing of Acts of Cruelty, or of the Particulars 
 of severe and dangerous Operations perform- 
 ed by Chirurgeons. I have known some faint 
 •with such Converse. If the Company desire 
 you to be particular, then you may gratify 
 their Curiosity. 
 
 It is imprudent to tell frightfull Stories 
 before a Woman with Child, Many have 
 done much Hurt this Way. 
 
 It is imprudent to tell a Person any ill 
 News directly at first, especially to a Wo- 
 man with Child, but bring her to the Know- 
 ledge thereof by Degrees, and with aU Ten- 
 derness : As, if it were the Death of a near 
 and dear Eelation, some such Method 
 might be used in shewing what unworthy 
 Creatures we are, and what a good GOD 
 we have to do with ; that notwithstanding 
 of our Unworthiness is pleas'd to deal with 
 us in Goodness and tender Mercy, and with 
 long suffering Patience, that he should bear 
 with us so long who deserves everlasting Bur- 
 ning. How should we love that GOD 1 
 And how submissive should we be to aU the 
 Dispensations of his Providence towards us 1 
 And how loath should we be to spurn at his 
 Chastisements 1 WhyshmildalimngMdncom- 
 plaiJi/or the Punishment of his Sinf It is less 
 than we deserve. Let us beware of provo- 
 king him to Anger against us, by repining 
 
 at 
 
Of Speech, Chap. VI. 73 
 
 at his calling for his own which he hath lent 
 us, but let us make our Return of what he 
 hath lent thankfully and chearfully. Let 
 us lay home the Matter to our own Door. 
 If we had lent a Person a considerable Sum 
 of Money for a long Time, how ill would 
 we take it, when we demanded the same, if 
 he would not return it ; and when forced to 
 make Restitution, to do it with a Grudge. 
 You may say, as Phalaris writes in a conso- 
 latory Letter to one who had lost a Son 
 that was a young Man of great Merit, That 
 heshouldconsifder Death hadputaldndofSeal 
 uiyonhis Sons Character, ayidplac'dhiinoutof 
 the Reach of Vice and Infa/my: That while he 
 lived he was still withinthepossibility of falling 
 away from Virtue, and losing the Fa/me of 
 whichhewaspossessed. Ifthe Person was pious, 
 then she may be comforted from the happy 
 ChangethatDeathhathmadetohimin putting 
 him beyond the Reach of Sin and Temptation, 
 in delivering himfrom aBody of Sin and Death , 
 and transporting him from a VaUey of Tears 
 into everlasting Bliss. 
 
 It is not discreet for Man and Wife, or Chil- 
 dren to Parents, to give them Titles of Re- 
 spect ; let them rather name them by their 
 Relation or proper Name, for doing other- 
 wise is a demanding or craving Respect from 
 the Company to them. Moreover this Way 
 K is 
 
74 Rules of good Deportment. 
 
 is only proper for Persons of extraordinary 
 Quality. 
 
 It is not discreet for Man and Wife in 
 Company to express too much Fondness, or 
 to launch out in commending one another. 
 
 It is childish for Children when they are 
 come to Age to call their Parents Pappa and 
 Mamma. 
 
 If you enquire a Husband for his Wife, 
 and Wife for her Husband, you must men- 
 tion the Wife in the same Terms with her 
 Husband; as. Pray Sir, how is your Lady; or. 
 Pray Madam,, how is Sir John, <&c. 
 
 CHAP. VII. 
 Of Writing. 
 
 IT is civil to converse sometimes with 
 our Friends by Letters. This is evident 
 from the constant Practice of aU such as are 
 accounted in every Nation the Modds of Ci- 
 vility. 
 
 I. In our Letters we should avoid what 
 ever tends to our own Praise directly or in- 
 directly: Let another praise thee, and not 
 thyself (a). 
 II. We 
 
 (a) Prov. 27. 2. 
 
Of Writing, Chap. VII. 75 
 
 II. We should avoid whatever is satyri- 
 cal, that tends to blacken or suUy our 
 Neighbour's good Name. There is a Pra- 
 ctice that's too frequent in this our Day 
 which is most rude and sinfall, which looks 
 not like a Gospel Spirit, that iu answering 
 of those who either say, or hath written what 
 is contrary to the Model of our minds, with 
 satyrical Banter and bitter Expressions ; 
 whereas we shoidd inform our Brother from 
 Scripture and Strength of Keasoning, and 
 that with all Love, Meekness and Tender- 
 ness (a). For tho' we should hate our Bro- 
 ther's Error, yet we are called to love his 
 Person, and to Jiave a charitable Disposition 
 towards all Persons (&). 
 
 III. We should study Brevity in Dis- 
 course, and shun Digressions and superfluous 
 Repetitions, and see what you adduce be to 
 the purpose ; and let your Complements be 
 so wxap'd up in modest Expressions, as that 
 they may not seem to flatter. 
 
 IV. Beware of writing any Thing that's 
 sinfuU; as, Oaths, Curses, bitter Expres- 
 sions, &c. 
 
 V. We sho\ild beware of discovering our 
 own Weakness in our Letters either as to 
 Matter or Orthography. 
 
 K 2 VI. We 
 
 (a) 1 Pet. 3. 9. 2 Pet. 2. 11. 1 Tim. 6. 4. (6) 1 Cor. 
 13. 6, 6, 7. 
 
76 Rules of good Deportment. 
 
 VI. We shoiild shun excessive Flattery, 
 tho' some more Liberty may be used in wri- 
 ting than speaking. Excessive Praises excite 
 Curiosity, and incite to Envy. So that if Me- 
 rit answer not the Value that is set upon 
 it, as it commonly happens, general Opini- 
 on revolts against the Imposture, and makes 
 the Flatterer and flattered both ridiculous. 
 
 VII. We should endeavour to have our 
 Letters in a good Stile. Imo, It must be ada- 
 pted to the Subject we write of. It is very 
 unsuitable not to have our Stile agreeable to 
 the Matter we are treating upon. 2do, It 
 must be suitable to our present Condition : 
 The Condition and Circumstances of a Per- 
 son requires that the Stile be adapted to the 
 same. If a Person be in a Station that re- 
 quires Gravity, it would be very unsuitable 
 to write to him in an airy Strain. Ztio, It 
 must be suitable to the Quality of those we 
 write to : If the Matter require a serious 
 Deliberation, all Intermixture of Jest will 
 be unseasonable. If the Persons we write to 
 be much above our Quality, wemust pay them 
 the Homage of a due Respect. It is esteem'd 
 uncivil when one writes to a Person of Emi- 
 nence to write. To the, but. To my Lord, 
 To iny Lady, &c. 
 
 Not. There is a vast Differencebetween wri- 
 ting well and talking well. The StUe of an 
 
 Orator 
 
Of Writing, Chap. VII. 77 
 
 Orator is of another Nature, than that of a 
 well-bred Conversation : This must be easy 
 in the Delivery, proper in the Phrase, but as 
 short as may be : The other admits of more 
 various Decorations, a loftier Phrase, and a 
 larger Extent. 
 
 It is not thought civil to write to a Person 
 of Quality on common Paper, it shoidd be 
 on gUt Paper, except the Person who writes 
 be in mourning, then he ought to' wiite 
 on the best of that kind he can have : But if 
 they have no gUt Paper, then they must 
 make use of the best cut Paper they can 
 have. Let it be neatly folded up, and put 
 in a Cover, and back'd above the same. Let 
 the Place it is written from, and the Day of 
 the Month and Year be placed towards the 
 left Hand, far below the Letter. 
 
 It is imprudent for Women to write too 
 freely and familiarly to Men : They ought 
 to be reserv'd and cautious in their Letters, 
 especially to those that make their Addres- 
 ses to them. 
 
 You should not peep over a Person's Shoul- 
 ders to see what he is reading or writing. 
 
 It is rude to break open Letters that we 
 are not concerned with, or to read another's 
 Manuscripts, tho we may have Access to 
 do the same without Observe. 
 
 If you find another's Letter, look only to 
 
 its 
 
78 Rules of good Deportment. 
 
 its Back and seal it up, and give or send it 
 to the proper Owner, with an Account of 
 your Civility in not reading it. 
 
 It is sinful and base Forgery to personate 
 another in writing to aay : Such deserve to 
 be severely punished by the civil Magistrate, 
 even tho it be done with no bad Design, it 
 may have a bad EflFect. 
 
 The Manner of directing of your Letters. 
 
 'JX} the King's Most Excellent Majesty ; or. 
 To the Sacred Majesty of King George. 
 
 To His Royal Highness Greorge Prince of 
 Wales. 
 
 ToHer Royal HighTiessthePrincessqf Wales. 
 
 To His Royal Highness the Duke of York. 
 
 To his Grace the Duke of A. 
 
 To her Gfrace the Dutchess of A.. 
 
 To the Right Honourable the Marquess of T. 
 
 TotheRightHonourable the MarchionessqfT. 
 Some write. To the Right Honourable my 
 
 Lord Marquess; Or, My Lady Marchioness, 
 
 & sic de caeteris. 
 
 To the Right Honourable the Earl of H. 
 
 To the Right Honourable the Countess ofH.. 
 
 To the Right Honourable the Viscount ofB. 
 
 To the Right Honourablethe ViscountessqfB. 
 
 To the Right Honourable the Lord A. Baron 
 ofB. 
 
 To iJie Right Honourable the Lady A. Baro- 
 ness ofB. To 
 
Of Writing, Chap. VII. 79 
 
 To the Right Worshipful Sir J. S. of S. 
 
 Knight Baronet. 
 To the Right Worshipful Lady M. S. 
 To the Right Worshipful Sir E. S. 
 To the Worshipful Lady A. S. 
 To the Worshipful C. B. JEsq: 
 To his Grace tiie Lord Arch-Ushop of C. 
 
 The common Stile of these two last is, 
 To the most Reverend Father in God. 
 
 To the other Bishops thxis, 
 To the Right Reverend Father in God, J. K. 
 
 Lord Bishop o/" London, <&c. 
 
 Thus those of the Episcopal Perswasion 
 direct their Letters to their Bishops; but 
 many of those that deny the divine Eight of 
 Episcopacy have not Clearness to give them 
 such Titles. 
 
 To a Mioisterj 
 To the Reverend Mr. J. C. Minister of the 
 
 Gospd in H. 
 
 To any Gentleman, 
 To Mr. J. P. in H. 
 
 As to the Beginning of your Letters, the 
 Titles within must run thus. 
 
 If to a Duke you must say, 
 MostHigh Nohle and Potent Prince; Or, My 
 
 Lord, may it please your Grace. 
 
 If to a Dutchess, 
 Madam ; or. May it please your Grace. 
 
 If to a Marquess, thus ; 
 
 M 
 
80 Rvles of Good Deportment. 
 
 My Lord ; or, May it please your Lordship. 
 
 If to a Marchioness, thus ; 
 Madam ; or, May it please your Ladyship. 
 
 If to an Earl, thus ; 
 My Lord ; or, Right Honourable. 
 
 If to a Countess, thus ; 
 Madam ; or, Bight Honourable. 
 
 The same to a Viscount or Viscountess. 
 
 But to a Baron of Exchequer begin thus ; 
 Mj Lord ; or. May it please your Lordship. 
 
 To a Knight Baronet, or Knight, thus ; 
 Sir ; or, Right Worshipful. 
 
 Observe that in Scotland they are often 
 addrest with Right Honourable. 
 
 To their Ladies, thus ; 
 Madam ; or. May it please your Ladyship. 
 
 To an Esquire, thus ; 
 May it please your Worship ; or Sir, may it 
 
 phase you, &c. 
 
 But to any Person of lower Station, you 
 may write either his Christian and Simame ; 
 or. Sir, Madam, Master, Mistriss, Sweet heart. 
 Friend, Da/me, &c. 
 
 The genteel and fashionable Way of end- 
 ing Letters is thus ; 
 
 If to the King, say ; 
 Your Majesties most dutiful and obedient 
 
 Subject, 1:.^. 
 
 If to a Prince or Princess, thus ; 
 Your Royal Highness most dutiful and 
 
 obedient Servant to command, J. R. If 
 
Of Eating, &c. Chap. VIII. 81 
 
 If to a Duke, thus ; 
 Your Grace's most humble Servant to com- 
 Tnand, J. R. 
 If to a Marquess, thus ; 
 Your Honours most obliged Servant, B. H. 
 And this last may also serve for Earls, Vis- 
 counts, Barons, and their Ladies. 
 
 But to a Knight Baronet, or Knight, thus ; 
 
 Your Worship' shumhleServantto command; 
 
 or, Sir, Iam,yourmx}stobligedServant,&c. 
 
 To an Esquire, thus ; 
 
 Sir,Ia/myour Worship' smosthumbleServant 
 
 to command, &c. 
 
 To the Gentry, or those of lower Degree, 
 you may end thus ; 
 
 Sir, {or Madam) lam your most hvmihle and 
 devoted Servant, Yours to commKmd. Your 
 Friend to Death. Or otherwise as you 
 think fit. 
 
 CHAP. VIII. 
 Of Eating and Drinking. 
 
 IT is imdecent in a Feast to mingle Stin- 
 giness with Magnificence, a mistaken 
 mistim'd Thrift dishonours the Entertain- 
 ment. 
 
 L It 
 
82 Rules vof Good. Deportment. 
 
 It is rude to come too late when invited 
 to . Entertainments, i for ; this occasions Di- 
 sturbance to the Company, and puts them 
 out of Humor. 
 
 If a Prince or Princess do you the Honour 
 to dine. with. you, .you must rjaot! sit -down, 
 but stand at the Back of his Ohair, to serve 
 Jiim with what he needs ; hut do not lean on 
 the Back of his Chair. 
 
 It; is undecent to. briaig in a <;ommon Ser- 
 vant to seek a Blessing before Meat, or to 
 thank GOD after, the ^ame. ShaU he be al- 
 lowed the Honour of being the Mouth of 
 theCompany to GQD, whom you disdain to 
 eat with 1 The best of the.Company is too 
 mean for, the same. This isthe Duty of the 
 Master ; and if he will not, let him put it 
 upon.some other of the Company whom he 
 thinks most fit for the same ; or let him have 
 a Chaplain to officiate for him in that sacred 
 Work. Neither do I look upon it as decent 
 in a Company for every one to do it private- 
 ly. I think it more decent that one should 
 be the Mouth of the rest to GOD, and the 
 rest to j oin heartUy with ^the 'Speaker. Yet 
 I think it is better that every one do it, than 
 that it should be neglected. 
 
 At Table take the lowest Seat, and do 
 not sit above your Betters, and be sure to 
 sit straight, and touch nothing with your 
 
 Fingers, 
 
Of Eating, ^ &c. C h a p. VIII. 83 
 
 Fingers, but only with your F6rk, except 
 your Bread ; and if you make use of your 
 Fingers, make only use of your Finger and 
 Thumb, carrying up the rest decently. 
 
 In France it is ordinary to be covered at 
 Meat, yet it is- ordinary to discover when 
 a Superior drinks to them, with 'a humble 
 Bow '; yet this Ceremony is not used with 
 Equals,: a Bow being sufficient. 
 
 In- Sritain and IreUvnd it is usual to be 
 uncovered at Table. - 
 
 If Persons are invited to^ a Treat, or if 
 occasionally they meet at an Entertainment, 
 between whom there is a Dispute for the 
 Precedency ;• then let the Master or Mistress 
 desire "them both courteously to take their 
 Places as they stand, and surely the Person 
 that stands nearest the left Hand of the La- 
 dies will place himself tiiere, (if he be dis- 
 creet ;); and let'them be served' as 'they sit, 
 sometimes serving the one fir&t, and some- 
 times the other : But for my part I would 
 begin with the Person on the left Hand, 
 and this- will make a Reconipence for his 
 Place. The Grentleman on the right Hand 
 of the Ladies, if he- be a Person of Sense 
 and- Breeding, cannot take this Ul. I must 
 say of Emulation that it is an evil Thing, it 
 occasions Strife, Rudeness, Animosity and 
 Murder ;-it digs up Faults which were^ be- 
 L 2 fore 
 
84 Rules of Good Deportment. 
 
 fore concealed, and buried by good Nature 
 and Civility. 
 
 If your Superior press you to sit above 
 him, or put on your Hat, you may give him 
 such a Eetum, as. My Lord excuse me, for I 
 cannot imthout Violence to my Duty. If he 
 insist further, then obey him. 
 
 If you be desir'd to help yourself, then be 
 sure not to take the best Piece, and wait till 
 your Betters are served ; and if it be presen- 
 ted to you, excuse yourself cHl your Betters 
 are served, or reach it to your Superior. 
 
 If any desire you to help them with any 
 thing that requires a Spoon, you must not 
 help them with your Spoon if you have used 
 it, but call for a Spoon, and deliver it with 
 the same : And if you make use of your own 
 Spoon, tho' you have not used it, you may 
 say. My Lord, I have not used this Spoon. 
 
 It is discreet not to give the upper Piece 
 of Bread or Cheese, that perhaps is hard or 
 dry, to any. 
 
 Do not smell at what you eat or drink ; 
 and it is most rude to do it to what another 
 eats or drinks. 
 
 Eefuse nothing your Superior oflFers you : 
 K you be obliged to eat out of one Dish, let 
 your Superiors begin. 
 
 If it be enquired what you are for 1 you 
 must answer. What you please. If there be 
 
 Ladies, 
 
Of Eating, &c. Chap. VIII. 85 
 
 Ladies, let them have a Share of aU that's 
 presented. If a Lady with Child long for 
 any thing, she may frankly desire the same 
 (but modestly) wherever she is ; for some 
 have smarted severely for their Folly 
 
 Do not say, / ecU none of this or that. It 
 is not only uncivil, but it is prejudicial both 
 to the Soul and Body to pamper the Flesh, 
 for it prepares for Temptations. If it be 
 hot, do not blow, but wait till it cools, and 
 try it by a little Quantity. 
 
 Make no Noise with your Spoon or Knife. 
 It is rude to suck your Meat out of the 
 Spoon with an ungratefull Noise. 
 
 Do not bite your Bread into Pieces, nor 
 Fruit, (&c. but cut or break the same : Nei- 
 ther must you keep your Knife always in 
 your Hand. 
 
 It is undecent to fill the Mouth too fuU ; 
 such cramming is more suitable to a Beast 
 than a rational Creature. 
 
 Do not gnaw your Bones too clean, nor 
 shake or break them at Table. 
 
 Put not both your Hands to your Mouth 
 at once. Be sure to throw nothing in the 
 Floor, 'tis uncivil and disobUgirig. 
 
 It is clownish to pick the Shells of an Egg 
 with your Fingers : Pair it with your Knife. 
 It is little better to pick out an Egg from 
 the Shell with Bread 
 
 Do 
 
 -y 
 
86 Rules of Good Deportment. 
 
 Do not lick your Fingers, nor dirty your 
 Napkin. 
 
 If you have occasion to wipe your Nose, 
 or the Sweat from your Face, hold up your 
 Napkin betwixt you and the Company, and 
 do it with as little Noise as possible with 
 your Handkerchief. To wipe the Nose or 
 Sweat of the Face with a Table Napkin is 
 most rude. 
 
 Be not the first that calleth for a Drink, 
 but let your Betters be preferred, except it 
 be where you may use Freedom ; but be sure 
 to do it quietly, or by a Sign. 
 
 It is not discreet to drink to your Superi- 
 ors, especially if you have Dependance upon 
 them. You may testify your Eespect in 
 drinking their Health. 
 
 Drink not a Person's Health to himself, 
 but bow to the Person whose Health you 
 drink, and bow to another and drink to him. 
 
 K the Person you are speaking to be drin- 
 king, you must not speak tUl he. hath done. 
 
 If a Person drinks to you, then stop till 
 he hath done. 
 
 Be sure to wipe your Mouth before you 
 drink, and when you drink hold in your 
 Breath tiU you have done. I have seen some 
 colour the Glass with their Breath, which is 
 certainly very loathsome to the Company to 
 think that they must drink out ofthe same 
 Glass. Do 
 
Of Hating, &c. -Chap. VIII. B7 
 
 Do not grip your Glass witt^your whole 
 Hand ; your Finger and Thumb is sufficient, 
 or your two- Fingers and Thumb. 
 
 Do not sip your Drink in taking three or 
 four Draughts of it. 
 
 You must drink out your Glass, that 6thera 
 may not have your blown Drink, -and do it 
 with as little Noise as possible. 'If there be 
 Healths pressed, and you have not a Head to 
 bear much, beg the Favoiir of the Company 
 that>they may allow you the Freedom to fill 
 your • own Glass, snd do it with as little 
 Noise as possible.'j It -is not civil to taste a 
 Drink, and offer it to another.. 
 
 Press no man to eat or drink; it is suffi- 
 cient that you set it before him and give him 
 a courteous and kind Offer. 'Tis inconsistent 
 with Civility to force Drink upon any, and 
 especially upon a Stranger, I mean to Excess: 
 By so doing you endanger his Health and Re- 
 futation, yea, even his Soul, and you act 
 the Part of the Devil in tempting him to sin. 
 It is uncivil and most sinful to drink drunk. 
 That it is uncivil, is evident from its ren- 
 dring a Man uncapable of performing Civili- 
 ty or good Manners to any; yea, it lays a 
 Man open to commit all Rudeness. GOD 
 dischargeth Drunkeness (a), particular- 
 
 (a) Eom. 13. 13. Liik. 21. '34. 
 
88 Rules of Good Deportment. 
 
 ly to Magistrates (a) and to Ministers of the 
 Gospel (6). Christians are forbidden to keep 
 unnecessary Fellowship with Drunkards (c). 
 It is unsuitable to the Gospel Privileges we 
 enjoy {d). It hath many bad Consequences 
 and Effects (e). It is an In-let to Uncleanness 
 (/). It win make Women forget their Hus- 
 bands, and prostrate themselves to Stran- 
 gers, and it wiU make Men forget their 
 Wives. This made Lot commit Incest with 
 bis Daughters. Solomon would not have a 
 Man to look upon Wine when it is red, when it 
 giveth its Cohur in the Cup, or when it sparh- 
 lethflestat the last it bitehimasaSerpent,and 
 stinghim likeanAdder,and cause his Eyes to 
 behold strange Women,and hisHbart toutter 
 pei'verse Things (g). Drunkenness is a be- 
 witching Sin, the more aPerson is addicted to 
 it, the more he is inticed (h). It is the Mother 
 of all Vices, it prompts to Luxury and Wanton- 
 ness (t), to perverse speaking of G D and 
 religious Men ; it causeth misregarding of his 
 great Working (k) ; But they regard not the 
 Work of the LORD, neither consider they the 
 OperationsqfhisHand.ItoccasionsStvifeand 
 
 Discord 
 
 (a) ProT. 31. 4. (6) Tit. 1. 7. Isa, 66. 12. (c) 
 1 Thes. 5. 5. Eom. 13. 13. (d) Hab. 2. 5. (e) Prov. 
 23. 19, 30, 33, 33. Eph. 5. 18. Gen. 19. 32. (/) 
 Prov. 23. 31. {g) Prov. 23. 38. Deut. 29. 19. (ft) Isa. 
 66.12. (0 Prov. 23. 33. Eom. 13. 13. (fc) Isa. 5. 12. 
 
Of EcUitig, &c. Chap. VIII. 8H 
 
 Discord, as we find; by daily Experience 
 (a). It is the Cause of Defection, Lightness 
 and Inconstancy in all that is, good- It occa- 
 sions seducing others to Sin, Defection, Light-. 
 ness and Inconstancy in all that is good. It 
 hardens the heart under AflGlictions (&). It 
 stirs up to Pride (c), Derision of the Godly 
 (d), Passion {e), foolish Disputes (/). It un- 
 fits for stational Duties {g)^ It unfits for the 
 Performance of aU religious Duties, yea even 
 for Death and Judgment. It deprivesi a Man 
 of the Indwelling of the Spirit Qi). It ex- 
 cludes from, Heaven (i). It brings on tem- 
 poral Judgments, as Proverty (A;) violent 
 Death {I). It viTrongs the Faculties of the 
 Soul, as the Understanding, Memory, Conr 
 science {m). It robs them of their Affection. 
 The Scripture calls them Fools that are de- 
 ceived with strong Drink {n.) GOD in 
 his sacred Word thunders out Woes a- 
 gainst Drunkards (o). It brings on Disea- 
 M ses 
 
 (rt) Prov. 23. 29, 30. (6) Amos 6. 6. M Hab 
 2. 6. (d) PsaL 6. 9, 11, 12. (e) Prov. 20. 1.' (/) 
 Prov. 23. 31, 32, 33. (p) Hab. 2, 5. lea. 28. 7 
 8. Prov. .31, 4, 5. Isa. 5. 22, 23. (A) Eph. 5. 18 
 (i) GaL 5. 21. Matt. 24. 49, 61. (h) Prov. 23. 21. 
 {l) Deut. 2i. 20, ^1. (ot) Isa. 28. 7, 8. Prov 
 20. 1. Hos. 4. 11. (n) Prov. 20. 1. Eph. 5. 18. 
 9om. 1,3, 13. Isa. 5. 11. (o) Prov. 23. 29. Isa. 28. 1 
 Jer. 13. 13. Isa. 5. 11, 12, 14. i Cor. 6. 10. 
 
90 Rules of good Deportment. 
 
 ses on the Body (a). It ruins their Estates 
 (6). It brings a Eeproach upon their Names 
 (c). Drunkards are marked out for Hell 
 
 Gluttony is both a rude and uncivil Vice 
 and Wickfedness. It is unbecoming a ratio- 
 nal Creature to be immoderate in the Use of 
 Meat either in Quantity or Quality. That 
 Gluttony is a rude Vice, and contrary to 
 the Eules of Civility, will appear if we con- 
 sider first as to the Quantity. He that is 
 gluttonous as to the Quantity, must either 
 eat voraciously, which is contrary to the 
 Rules of good Breeding, or he must eat af- 
 ter the rest of the Company, and so detain 
 them tUl he hath stuft and cramm'd his 
 Paunch, which is most uncivil to incroach 
 upon their precious Time and Patience in 
 his erecting a nauseous Dunghill in his Sto- 
 mach. As for the gluttonous as to Quali- 
 ty, he must have such and such Pieces of 
 Meat pick'd out for him, which is most un- 
 becoming, or he turns peevish and uneasy, 
 which creates Disturbance to the Company, 
 which is the height of ill Manners. 
 
 Gluttony is not only uncivil but very sin- 
 full ; G D hath discharged it (e). It is 
 
 unbecoming 
 
 (a) Prov. 23. 29. 30. (i) Psal 21. 17. Prov. 
 23. 21. (c) Eccl. 7. 1. Isa. 28. 1. 2, (d) 1 Cor. 
 6. 9, 10. (e)Eom. 13. 13. 
 
Of Eating, &c. Chap. VIII. 91 
 
 unbecoming a Christian (a). It is introdu- 
 ctive to very prenicious Sins, as Atheism 
 and Forgetfulness of GOD (6), Idolatry 
 (c), Uncleanness, Adultery {a), Forgetful- 
 ness of G D's People (e). It renders Peo- 
 ple unprepared for the Day of Judgment (f). 
 Gluttony hath many penal Evils attending 
 it, such as Disgrace to the Persons and their 
 Relations {g), and Poverty Qi). It proves un- 
 healthfull to the Body (i). It is a Sin that's 
 rarely pardoned (^). There are not only 
 Woes denounced against such Sinners, but 
 Judgments executed (Z). It is one of the 
 Lusts of the Flesh which excludes from the 
 Kingdom of Heaven (m). 
 
 Do not answer a Person of Quality with a 
 full MoutL 
 
 If a Person of Quality desires you to help 
 
 him with a Spoon, Knife or Fork that you 
 
 have by you, wipe the same ; then take your 
 
 M 2 Table- 
 
 (a) I Pet 4. 3. Ezek. 16. 49. (i) Prov. 30. 8, 
 9. Deut. 6. 11. 12. (c) Deut. 32. 13, 17. PhU. 3, 
 19. Eom. 16. 18. (d) 2 Pet. 2. 13, 4. Jer. 5. 7, 
 8. («) Amos. 6. 4, 5, 6. (/) Luk. 21, 34. and 12. 
 45, 46. 1 Pet. 4. 8, 7. PhU. 4. 5. {g) Prov 28. 7. 
 (A) Prov. 23. 21, 17. and 13. 25. Luk. 15. Deut. 
 21. 20, 21. (i) Prov. 25. 27, and Ver. 16. {k) 
 Jer. 5. 7, 10. Isa. 22. 13, 14. (I) Ezek. 16. 49. 60. 
 2 Pet. 3. 13. Numb. 11. 33, 34. PsaL 18. 29, 31. 
 (ot) Gal. 5. 19. 21. 
 
'^2 Allies of good Deportment. 
 
 l^ble-Napkin and lift the Spoon by the 
 M'oiitli "wath the Napkin between yotir fin- 
 'gers a:nd it ; and so do with the Fork aind 
 ^iiife, lifting them by the Point, and pre- 
 "senting them with a low Bow. 
 
 It is unseeimly to chew your Meat with 
 'open Lips; for it is loathsonae and Tinpl6a- 
 saht to see the Meat in such a Frame, and is 
 apt to turn a squeamish Stomach. 
 
 It is rude to take Snuff alt Table whiere o- 
 thers are eatiag or drinking; for 'the Pair- 
 ticles of it being driven from their 'Nose by 
 their Breath, and carried through the Air 
 to the Company, is most unpleasant. I 
 have known some drive it the Brea,dth of the 
 whole Table ; so that the whole Com- 
 pany had a Share of it from their Nose. 
 
 At Table avoid every thing that may oc- 
 casion Disquiet to the company. 
 
 It is undecent to spea;k of any thing that 
 may turn the Stomach and deaden the Ap- 
 petite; as of loathsome Distempers, or certain 
 Creatures which delicate Persons cannot 
 bear tbe Sight or Thoughts of. 
 
 It is rude to grind the Teeth, grate Iron, 
 or your Spoon or Knife on the Plate, or to do 
 anything that is ungrateful! to the Eyes or 
 Ears. 
 
 It is rude to present any thing out of the 
 Hand that is to be put in the Mduth ; do it 
 
 with 
 
Of Eating, <fec. C ii a p. Vlll. 53 
 
 ■with a Plate, or, if you cannot haVe a Pla1;e, 
 do it with your Fork, or in a Paper. 
 
 When you take an Apple or Toast from the 
 Fire, do not blow the Ashes oflf; for there 
 is no Wind without Water ; use some other 
 Way to cleanse it from the Ashes. Neither 
 'cleanse it with your Handkerchief, tho 
 newly washed ; for the other knows not if it 
 be so. 
 
 If you are a Domestick and Dependant, so 
 that you are obliged to rise before the Taible 
 ^be drawn, then remove your Napkin, Plate 
 •aind Chair with a huroble Bow. 
 
 it is rude for an Inferior to be the first thalt 
 thrbweth down his Napkin on the Table 
 ■when it is to be drawn. 
 
 If a Person of Quahty entertains you with 
 his Converse, tho the Company rise, yet you 
 must sit till the honourable Person rise. 
 
 It is rude to present any Thing you have 
 ■tasted to yom: Superior. 
 
 It is rude to put up Fruits or Sweet-meats 
 in your Pocket, except you arepressedtodoit. 
 
 It is undecent for Servants that attend at 
 Table to sneeze or cough ; if they must do 
 it, then let them remove till it be over. Nor 
 should they scratch or shrug their Shoul- 
 ders, nor appear with dirty Hands, or be any 
 Way clownish in their Dress ; nor must they 
 ■lean upon the Back oif their -Master's Chair, 
 
 *tor 
 
94 Rules of good Deportment. 
 
 nor turn their Side to their Master when he 
 speaks to them, or to any. 
 
 It is mean and unbecoming to live below 
 one's Sphere, and imprudent to live above the 
 same. There are some to whom God hath 
 given great Abundance of the good Things 
 of the World, and yet they are plagued with 
 such penurious Hearts, that they cannot 
 make use of the same. They are daUy stretch- 
 ing their Brains to find out some new Ma- 
 ximes of Frugality, who retrench the Num- 
 ber of their Servants, or their Wages, and 
 their Table, dc. Do such Persons think 
 that God hath given them their opulent For- 
 tunes only for themselves and their Children 1 
 Are not great and rich Persons God's Stew- 
 ards ? and ought they not to distribute a Part 
 of their Substance for the Relief and Support 
 of the poorer Sort of People "i For, if aU 
 should live so narrowly, and treasure up their 
 Substance only for their Children, then what 
 must become of the Poor ? They must famish 
 for want of Bread. And certainly the Eich 
 make themselves guilty of the Blood of such 
 Poor, whom they might withEasehavereliev- 
 ed without Prejudice to their fortune. Yea, to 
 be charitable to the Poor is the Way to build 
 a Family, and to bring down Blessings up- 
 on the Heads of the Charitable, and upon 
 their Posterity. To be charitable is a very 
 acceptable Duty to God. For pure Religion 
 
 and 
 
Of Eating, &c. C h a p. VIII. 9 5 
 
 aridurudejiledhefore Godandthe Father isthis, 
 tovisitthe Fatlierless and the Widows in their 
 Affliction. As we sow in this Kind, soweshall 
 reap : And he shall have Judgment without 
 Mercy ,whohathshovjedno Mercy . Weshall in 
 the great Day of Judgment be called toan Ac- 
 count for our Neglect of this Duty. God 
 hath allowed every Man a Eight to so much 
 of the World as may keep him from starving, 
 or being pinched with Extremity of Need, 
 which in some fair Way or other ought to be 
 obtained, either by legal Right or humble 
 Request ; which latter in consequence ought 
 to take Effect, as well as the former : For 
 now according to this latter Constitution, he 
 hath appointed the Rich to be his Stewards 
 and Treasurers for the Poor, with strict 
 Charge that they dispense to every one his 
 Meat in due Season. The Honour of distri- 
 buting is confer'd on the former, as a Tryal 
 of their Fidelity ; The Right of receiving, on 
 the latter, as a Trial of their Patience and 
 Gratitude. And thus God hath ordained 
 that his Children should be provided for in 
 their Straits. They are unjust to God and 
 the Poor that misapply his Goods, and dis- 
 obey his Commands, in detaining the Por- 
 tion that God hath allowed them, and so may 
 be justly branded with the Title of unjust 
 Stewards, Robbers, Murderers. Itisthehungry 
 
 ' ■ Man's 
 
^6 Rules of good Deportment. 
 
 Man's Food, the naked's Cloathing that they 
 treasure up. We should do to others as we 
 would have them to do to us if we were in 
 their Circumstances (a). Further, consider 
 that we are all Brethren, and Branches of one 
 true Vine, Christ Jesus. 
 
 It is undecent for a Person that gives En- 
 tertainment to be charm'd with his splen- 
 did B.eception of his Guests ; to be the first 
 that commends the Excellency of his Dishes 
 and Liquors : Nor should he desire them to 
 excuse the Meanness of his Treat ; for this 
 is a craving of Praise and Thanks from the 
 Companyi 
 
 If a Friend come to your House betwixt 
 Meals, that, as we use to say, hath lost his 
 Dinner betwixt Towns, and you design only 
 to give some little Refreshment, and not a 
 formal Meal, then you are only, to cause 
 throw down a Napkin half-folded on the 
 Table, and not a Table-cloath, and another 
 folded on his Plate, with a Fork and Knife : 
 And if it be only Bread and Cheese, there is 
 no need of a Fork or another Napkin than 
 what is under the Bread and Cheese. 
 
 It is rude and uncivil; to wash your H&nds 
 before your Superiors; yea, even before E- 
 quals, without an Apology, except at Table 
 
 wjhen 
 
 (a) Mattk 7. 12. 
 
Of Eating, &c. Chap. VIII. 9V 
 
 when the Water is presented after Meat, you 
 may, after your Superiors have begun, dip 
 the Comer of your Napkin in the Water and 
 wipe your Mouth with it, holding up the o- 
 ther End of your Napkin betwixt you and 
 the Company, that you may do it as imper- 
 ceptibly as you can ; and then rub your Fin- 
 gers, holding your Hands down upon your 
 Knees. Superiors may do it more openly. 
 At such washing there is no need of an Apo- 
 logy ; it would be uncivil to make any. 
 
 There is an irreligious and irregular Tip- 
 ling of Coffee, Tea and Chocolate. I call it 
 irreligious, because I observe in Coffee-houses 
 notoneof a Hundred either seeks a Blessing to 
 it, as if it needed no Blessing; nor give Thanks 
 for it, as if they were not obliged to God for 
 the same. We should not so much as take a 
 Drink of Water, or eat Fruit, without eying 
 God from whom we have his good Creatures. 
 It is sad to see Persons so far lose the Sight 
 of their great Benefactor, as not to pay unto 
 him the Tribute of Praise for his good Crea- 
 tures that he hath bestowed upon them. 
 
 I call it irregular, because that the common 
 Rules of Civfiity in other Tiplings are not 
 observed ; for they do not drink to others, 
 and they may sip or make several Draughts 
 of it, or drink it at one Breath as they please. 
 Be sure to let your Superior begin. 
 
 N Do 
 
98 Rides of good Deportment. 
 
 Do not turn up the Bottom of your Cup, 
 for 'tis disobliging, because it spoils the Lips 
 of the Cup, especially if gilded. 
 
 If there be no Servant to fill the Cups, 
 then fill up your Cup out of the Pot, and 
 take your Sugar, (but do not touch it with 
 joux Fingers) that so you may prevent your 
 Superior the Trouble to do it for you. 
 
 CHAP. IX. 
 Of Marriage and Uncleanness. 
 
 PArents should give their Childrenin Mar- 
 riage, yet not forcing their Inclinati- 
 ons (a). 
 
 Parents should not marry their Children 
 untU they come to the Years of Discretion ; 
 for till they arrive to the Years of Discreti- 
 on they are not capable of settling their Af- 
 fections. Those Marriages have often bad 
 Effects. 
 
 I have formerly proved that Children are 
 not at their own Disposing. I shall add a 
 Form of Courtship, to show that young La- 
 dies should never entertain, nor give any po- 
 sitive 
 
 (a) Gen. 24. 2, 3. and 28. 2. 4. Euth 3. 1. 1. 
 Cor. 7. 36, 38. 
 
Of Marriage, &c. C H A P. IX. 99 
 
 sitive Answer to their Lovers, without their 
 Parents Consent : And this they must hear 
 from their own Mouths, that they be not 
 trepanned and ensnared. 
 
 Madam, The many Perfections that do so 
 illustriously shine in your Ladyship, hath so 
 darted my Heart, that it is no longer in my 
 Powertoco7icealmyAffectionsfromyou,andto 
 assureyouihatlam, devoted to your Service. I 
 should think my self happy iflshouldhave the 
 Honour to have Place in your Affections, and 
 thatyouwouMlookon my humble Service with 
 favourable Reception, since Irnust own thatmy 
 Love is centred in you above any Mortal. 
 
 Sir, I cannot but own it my Honour to have 
 such Room, in your Affections, and esteem, my 
 self infinitely obliged to you for your hind and 
 unmerited Sentimeiits, for which I return you 
 hearty Thanks for your esteem of her who has 
 not in her Power to give you Compensation,I 
 being at the Disposal of my Parents, who only 
 candeterrnine that Affair; and I am willing to 
 conform mjy self to their Pleasure. 
 
 Adresses to the Parents. Sir and Madam, 
 With all Submission may I beg a Favour of 
 you, who only havethe Right to grant the same, 
 that J Tnay have Liberty of making my Ad- 
 dresses to your Daughter, whose virtmms 
 Charms and Accomplishments hath inspired 
 me with secret Passion for her. 
 
 N2 Sir 
 
100 Rules of good Deportment. 
 
 Sir, Your gentleman-like Way of ashing, 
 showsyouto he aPerson ofHonourandMerit, 
 which obliges t*s to yield to your Request. You 
 may maJx hold with our House as often as 
 you please. We wish you good Success ;for 
 we never design that her Affections should 
 be chain! d to our Wills, 
 
 Gent. Sir and Madam, You grace me with 
 
 fresh Favours, for which I return you hearty 
 
 thanks, and remain. Sir and Madam, your 
 
 mosthumhleandohedient Servant, leaving the 
 
 Terms to our Parents. 
 
 Sir, We also remain yours. 
 
 Gent, to his Mistress. Madam I have had 
 the Honour of your Parents Permission to 
 make my Addresses to you. 
 
 Sir,IcannotbutunthPleasurebeholdyouon 
 such an Establishment, being sensible of your 
 Affection, which (idth Blushing) I must say 
 hath kindled my Love to you. 
 
 Madam, Be pleased to accept of this Ring, 
 as a Pledge of my Fidelity to you. 
 
 Sir, I accept of the same, and return you 
 another, as aHostage that lam yours. I have 
 nowthrown m,yself on your Protection, so that 
 my Happiness and Wdfare depends upon 
 your Care, and the Tenderness I expect from 
 you. 
 
 Madam, Let there be no Delays ofcelebra^ 
 ting the NuptialRites and Ceremony; L leave 
 the Time to your Discretion. It 
 
Of Marriage, &c. C H a p. ' IX. 101 
 
 It is very undiscreet and sinfull to violate 
 tlie Marriage Bed, by defiling the same (a). 
 Uncleanness is sinfull in any, much more in 
 married Persons. Uncleanness is highly 
 discommended in Scripture above many o- 
 ther Sins ; and such as are guilty of it are 
 branded with most ignominious Titles, suck 
 as Brutes (6). It is a Work rather becoming 
 the blinded Gentiles, who serve Devils and 
 diverse Lusts, than those to whom the Light 
 of the Gospel hath come, teaching them to 
 deny all Ungodliness and worldly lusts (c). 
 God hath set up some of theSaintsas Beacons, 
 for falling into the Sin of Uncleanness, and 
 their Punishment to be a Warning to us that 
 we fall not into the same. The Saints care- 
 ftdly abstained from it{d). It is a Sin that's 
 accompained with many Evils. The Lord 
 denounceth them cursed (e). It deprives 
 from many Mercies {/). It destroys a Man's 
 Body (g). It ruins his Estate (h). It sinks 
 his Name and Reputation, and procures 
 
 him 
 
 (a) Exod. 20. 14. Prov. 5. 2. Acts. 5. 29. Eom. 
 1. 24, 29. and 13. 13. 1 Cor. 6. 13. 2 Cor. 12. 21. 
 GaL5. 29. Eph. 5. 3. Col. 3. 5. 1 Ties. 4. 2. Heb. 
 12. 26. 1 Pet. 2. 11. (6) 2 Pet 2. 2, 10, 12, 22. 
 Jer. 5. 8. (c) Tit. 2. 11, 12. (d) Gen. 39. 8, 9. 
 1 Cor. 9. 27. (e) Jer. 13. 27. (/) Numb. 25. 
 (gr) Prov. 5- 1, 12.. 1 Cor. 6. 18. Prov. 7. 26, 27. 
 (h) Prov. 6. 26. and 5. 9, IC. Job. 31. 15. 
 
102 Rules of good Deportment. 
 
 him Shame and Disgrace (a). It often de- 
 stroys their Posterity (6). It ruins the 
 Soul, and hardens the Heart (c). It is an 
 In-let to many other Sins, as Lying, Mur- 
 der, &G. {d). It wounds the Conscience 
 (e). It mars our Confidence in our Ap- 
 proaches to GOD. It obscures our Eviden- 
 ces of our Interest, and evidences GOD's 
 Frowning {f). It grieves the Godly, and 
 discourageth them in the Way of Gfodliness 
 {g). It gives occasion to the Enemies of 
 GOD to blaspheme Qi). It provoketh the 
 LORD to Inflict heavy Judgments upon 
 a Land and Nation (i). Without Repen- 
 tance it win procure their eternal Excom- 
 munication (Jc). It defiles the Temple of 
 GOD (0- 
 
 CHAP. 
 
 (a) 2 Sam. 12. 12. Prov. 6. 33. Jer. 13. 29. Prov. 
 5. 21. (6) Hos. 5. 10. (c) 1 Pet. 2. 11. Epli. 4. 
 18, 19. Eom. I. 22, 23, 24. Hos. 4. 11. Gen. 6. 3. 
 {d) 2 Sam. 11. (e) Prov. 7. 23. (/) PsaL 61. 14. 
 {g) 2 Pet. 2. 7. {h) 2 Sam. 13. 14. (i) 2 Sam. 
 1-2. 10, 11. (Jc) Col. 3. 5. Judg. 19. 20. Jer. 5. 7, 
 8, 9. and 3. 2, 3. {I) 1 Cor. 6. 18, 19. 
 
Of Plays, &c. 103 
 
 CHAP. X. 
 Of Plays and Recreations. 
 
 NEver tkrust yourself into those Diver- 
 sions and Appointments where your 
 Company is not desir'd. Do not bring in an 
 importunate Face to disturb the Company. 
 
 False Play, tho' for a Trifle, is both sin- 
 fiiU and uncivil ; GOD dischargeth Fraud 
 
 It is undisereet and sinfull to use such 
 Plays and Eecreations as the Community or 
 Body of which we are Members look upon 
 as sinfull, and so consequently is offensive. 
 But promiscuous Dancing, obscene Songs, 
 Stage-plays, Tragedies, Cards, Dice, Rea- 
 ding of profane Books, are offensive to the 
 Body of which we are Members, or at least 
 to many worthy Saints : Therefore they 
 should be abstained from. 
 
 You should never hear nor utter obscene 
 Songs ; the Scripture condemns such (6). 
 
 There 
 
 (a) 1 Thes. 4. 6. (h) Ja. 6. 13. Epk 5, 4, 19, 20. 
 CoL 3. 16, 17. Heb. 13. 16. Isa. 38. 20. and 49. 13. 
 PsaL 21. 13. Psal. 33. 2, 3. Psal. 66. 2, 4. Psal. 68. 
 4. PsaL 96. 1. Psal. 95. 1. Exod. 16. 1, 21. 1 Chr. 
 16. 9. CoL 4. 6. Epk 4. 29. 
 
104 Rules of good Deportment. 
 
 There was an Act against them in Q. JEU- 
 zabeth's Time, Art 54. Whole Councils have 
 condemnedsuch Songs. Concil. Arelatense 3. 
 apud Sunum Concil. Tom. 1. pag. 727. 
 Concil. Agathsnse, Can. 39. Veneticum, Can. 
 1 1. Toletatum3.Can. 2,3.Altisiodorense,Can. 
 9. d 40. Cahilonense 1. Can. 19. Senonense, 
 cap. 25. Surius Tom. Lpag. 742, 743. Cdbi- 
 lonense 2. (Caw. 9. Moguntinum sub Carolo 
 Magno,cap. 10. 14. ithemense cap. 17. Pari- 
 sienseLih.lcap. 38. MoguntinumsuhRahano 
 Archiepiscopo, cap. 13. Turoiiense 3. cotp. 7, 
 8. Colonien^el536.Pars2.cap.25.&,Fars 9. 
 cap. 10. Synodus Carnotemsis, Anno 1526. 
 Concil. Burgidense, Anno 1582. . Synx>dus 
 Turnica, 1583. Which 17 several Councils 
 inhibite all Christians, especially Clergy-men, 
 from the Use of hearing or singing such Songs. 
 The Fathers have condemned such Songs, 
 Ambrose deJElia kJejunio, cap. 18. & Basil, 
 de Ebi'ietate & Luxu. Sermo Clemens Alex- 
 andrinus Pcedag. lib. 2. cap. 4. & 6. lib. 3. cap. 
 1 1. Tertid. & Cypr. de Spectaculis,Arnobius 
 advers. gentes, lib. 4 & 7. Tatianus orai. ad- 
 versus Crcecos. Lactantius de vero cultu, lib. 
 6. cap. 21. Hieron. Epist. 2. cap. 6. Ep. 9. 
 cap. 5. Ep. 10. cop. 4. Ambrose, Serm,. 33. 
 August, de civitate Dei, lib. 6. 6, 7. All 
 modern Divines condemn the same. 
 
 Tragedies and Stage-Plays are unlawfull: 
 
 Wc 
 
Of Plays, kc. Chap. X: 105 
 
 We are commanded to shun all Appearances 
 of Evil : But such Recreations have Evil Ap- 
 pearances. Their subject Matter consists of 
 sundry forged Fables and bitter Seoffings ; and 
 we are commanded to put away all Bitter- 
 ness, Anger, Wrath, Clamour, evil Speak- 
 ing (a). 
 
 They are condemned by the Church 
 through all Ages, and orthodox Divines, aa 
 Incendaries of Wickedness. We have ma- 
 ny Councils against Stage-players and Play- 
 haunters ; as, ConsilivmiEliherinwm inSpain, 
 about the Year of our Lord 305, consisting 
 of 19 Bishops, Can. 57. ' Matrons or their 
 ' Husbands may not give or lend their Gar- 
 ' ments to adorn such; if they do, let them be 
 ' excommunicated for 3 Years. Can. 62. If 
 ' any Soothsayer or Stageplayer will believe, 
 ' we ordain that they first renounce their 
 ' Arts, and then after a while they may be 
 ' received, so that they return unto them no 
 ' more.' But if they shall attempt to do con- 
 trary to this Injunction, let them be cast 
 out of the Church, Can. 67. ' We prohibite 
 * that no believing Woman, or Catechumen 
 ' entertain 
 
 (a) Eph. 4. 31, 32. 1 Pet. 3. 9. CoL 3. 12, 13, 
 14. Ja. 3. 17, 18. 1 Cor. 5. 11. and 6. 10. Isa. 5. 20. 
 Gen. 1. 26. and 5. 1. and 9. 6. 1 Cor. 7. 20. to 25. 
 Eom. 13. 1, 2. Prov. 22. 1. Eocl. 7. 1. Jo. 1. 16. 
 MaL L 2. Prov. 11 21. and 17. 5. 
 
106 Bules of good Deportmeml. 
 
 ' entertain " or marry any Comedian or 
 ' Stage:-player ; whoever shall do it, let her 
 ' be excommunicated. 
 
 Condi. Arelatense, which was held under 
 Constantine the Great, in the City of iVarfco in 
 France, about the Year of Christ 314, consistr 
 ing of 600 Bishops, as Adoviensis informs us. 
 Can. 5. concerning Stage-players. ' We have 
 ' thought meet to excommunicate them as 
 ' long as they continue to act. Concil. Arelor- 
 tense 2. about the Year of our Lord 326, at 
 which there were present 38 Bishops and 50 
 Elders and Deacons, Can. 2 0. * Actors or S tage- 
 ' players, who are Christians, we decree them 
 ' to he excommunicated as long as they per- 
 ' severe to play. Concil. Hijoponense, Anno 
 393, made two Canons against Stage-plays 
 and Actors, Can. IS. and 35. being the same 
 with the 1 1 and 35 Canons of the 3d Coun- 
 cil of Carthage next ensuing, wherein aU the 
 Canons of this Council oiHippo were abbre- 
 viatedandconfirmed. Concil. Carthag. in Afri- 
 ca, about the Year of our Lord 397 or 399, 
 consisting of 44 Bishops, of which Augustine 
 was one, where these two Canons were com- 
 posed out of the 13 and 35 Canons of the 
 Council of Hijypo, Can. 11. 'That the Sons of 
 ' Bishops and Clergy-men shall neither exhi- 
 ' bite,, nor yet so much as behold any secular 
 ' Interludes, since that even all Lay-men are 
 
 ' prohi- 
 
Of Plays, &.C. Chap. X. 107 
 
 ' prohibited from Stage-plays ; for this hath 
 ' been always forbidden to all Christians, that 
 ' they come not where Blasphemers are. Con- 
 di. Africanum, Anno Christi 408. to which 
 238 Bishops subscribed their Names, Augu- 
 stine being one of them ; ' That Keconciliati- 
 ' on shall not be denied to Stage-players and 
 ' common Actors, and such like Actors, in 
 ' case they repent, and abandon their former 
 * Professions. 
 
 Council of Carthage 7. consisting of 38 
 Bishops, about the year of our Lord 419. 
 Can. 2. where all Stage-players are declared 
 to be infamous Persons, unable to bear any 
 Testimony; which Canonisi;e?'6(xiim the same 
 with the 96 Canon of the Council of Africk 
 Synod. Turon. 3. under Charles the Great, 
 Anno Christi 813. which determines thus of 
 Stage-players and their Interludes ; Thut all 
 Christians should avoid them. 
 
 Synod. Gabilonensis 2. under Charles the 
 Great,.4 ?ino Christi 813. they declare that all 
 Christians ought wholly to abandon them. 
 
 Yea they have their very Spring and Ori- 
 ginal from the Devil. Tertul. de Spectac. 
 cap. 26. informs us, That a Christian Wo- 
 man, in his Time, going to see a Stage-play 
 acted, returned from it possest with a DevU. 
 He being interrogated how he durst assault 
 a believing Christian ? returned this Answer, 
 2 That 
 
108 Rxdes of good Deportment. 
 
 That he found her in his own Temple, negotiat- 
 ing aiid employed in his Service. Valesius a 
 wealthy Roman, who had his three Children 
 desperately sick of the Plague, and afterwards 
 having them recovered, by washingthemwith 
 hot Water taken from the Altar oiProsperpi- 
 na : Which Remedy was prescribed by his 
 Devil Gods, after his earnest Prayer to them 
 to translate their sickness on himself, they 
 commanded to celebrate Plays to them, which 
 was done, 
 
 Titus LatinibS,2&soTQ.e, ox Tiberius Attinitis, 
 as others stile him, to whom the great Devil 
 GodJttpi^erCopitoZm'ZfSjUndertheConsulship 
 of Qu. Sulpitius Cam^rinus and Sp. Largius 
 Flavus, in a great Mortality both of Men and 
 Beasts, appeared in a Dream, commanding 
 him to inform the Senate, ' That the Cause 
 ' of the Fatality was their Negligence in not 
 ' providing him an expert and eminent Pre- 
 ' suitor in their last Plays that they celebra- 
 ' ted to him; and withall to enjoin them from 
 ' him, to celebrate those Plays afresh unto 
 ' him with greater Care and Cost, and then 
 ' this Plague should cease.' He supposing 
 it to be a mere Dream and Fancy of his 
 own, neglects the same : Upon which the 
 Devil appears the second Tune, threatning 
 to punish him for his precedent Neglect, and 
 charging him to dispatch his former Message 
 
 to 
 
Of PZays, &c. Chap. X 109 
 
 to the Senate ; who neglecting it as before, 
 as being ashamed, and withal aflfrayed to re- 
 late it to the Senate, lest it should prove no- 
 thing but his own private Fancy, some few 
 Days after, his Son was taken away from 
 him by a sudden Death, and a gripping Sick- 
 ness seized upon every Part and Member of 
 his Body, so that he could not stir one Joint 
 without intolerable Pain and Torture. 
 Whereupon, by the Advice of some of his 
 Friends, to whom he imparted these Dreams, 
 he was carried up out of the Coimtry in a 
 Litter into the Senate-House, where he de- 
 livered his former Message. No sooner had 
 he ended his Relation, but his Sickness leaves 
 hun, and rising out of his bed, he returns 
 unto his House in HealtL The Senate won- 
 dring at it, commanded these Plays to be a- 
 gain renewed with double the former Pomp 
 and Cost. So the Pestilence ceased. This 
 shows how acceptable such Recreations are 
 to the DevUs. 
 
 Cards and Dice are unlawful Recreations, 
 and many are so bewitcht with them, that 
 they squander away their Time and Fortune. 
 The very Heathens condemned these Games. 
 Cicero \a) reproached M. Antonius in open 
 Senate, That he was a Dice-player. And Sue- 
 tonius 
 
 (a) Cicer. in Philip. 
 
110 Rules of good Deportment. 
 
 tomtt«sayeth(a),ThatOctoCT?*s Ccesar, though 
 otherwise he was a Man of many Virtues, 
 yet herein he sustained Blame of many, that 
 he used to play atDice. Justinian (6) made a 
 Decree that none should use this Game. And 
 Alexander Severus endeavoured to extirpate 
 all Dice-players, by disenabling all such from 
 all publick Offices (c). Lodowick King of 
 i'VctTjce commanded aUDice-playersout of his 
 Realm. And in the Canons that are called 
 the Apostles, this Play is utterly forbidden. 
 And it is not only said in the Distinctions, 
 That Priests should neither be Drunkards 
 nor Dice-players {d) ; but it is also said in the 
 Decretals (e),Th&t they should not be present 
 at such plays. And in the Council of Eli- 
 beris, Cap. 79. it is decreed. That if any 
 Christian used to play at Dice, and would 
 not leave it when he was reproved, he should 
 be debarred from the Lord's Supper, for the 
 Space of a whole Tear at least. And the 
 Pretor sayeth. That if a Dice-player be a- 
 bused, he shall have no Eedress at his Hand 
 for his Injury, nor any Law for any Thing 
 that is stoln during the Time of Play(y). And 
 many Kings of Eingland have enacted many 
 
 Laws 
 
 (a) Suet in vita Aug. c. 2. (6) Cod. L. 3. tit. 
 ■ult. (c) Centur. 13. cap. 7. {d) Distinct. 35. cap. E- 
 piscopi. (e) Decret. L. 3. cap. Cler. (/ ) In Digest, 
 de Alatore 1. 9. tit. 5. S 1. 
 
Of Plays, &c. C ii a p. X. ill 
 
 Laws against these Plays, as you may see in 
 Anno 12. Rich. II. Anno 21. Hen. IV. Anno 
 17. Edward IV. Anno 11. Hen. VII. and 
 ^n. 33. Hen. Vin. 
 
 Many worthy Divines have written against 
 Playing at Cards and Dice. Nic. de Lyra 
 gives these Reasons against these Games, 
 \st. Covetous Desire of Gain, which is the 
 Root of EvU. 2dly, Uncharitable Desire to 
 take from our Neighbours that which is 
 theirs and not our own. idly. The excessive 
 Gain that ariseth by Play, beyond aU Usury 
 whatsoever, the Player getting more in an 
 Hour than any Usurer can get in a whole 
 Year. Aihly, Manyfold lying and vain 
 Words that are commonly used at this Play. 
 5ihly, Horrible Oaths and fearful Swearings, 
 that are too often used by such Players. 
 Gthly, The manjrfold Corruptions and Hurts 
 which our Neighbours do receive by the evil 
 Custom of this Game. ItUy, The Oflfence 
 that it giveth to many good and godly Men. 
 iitldy. The Contempt that is shewed herein 
 to all the Laws against the same, ^ikly. Loss 
 of Time, and of doing Good, and often- 
 times of our own Goods : Whilst in desiring 
 other Mens Wealth, we do consume our own 
 Estate ; and wasting after this Vanity, as Cor- 
 nelius Agri-p-pa sayeth (a). Lot- 
 
 (a) De vanit scient. c. 14;. 
 
112 Rules of good Deportment. 
 
 Lottery is an Ordinance whereby GOD 
 often made his Mind known, and therefore 
 ought not to be turned into a Play ; but 
 Cards and Dice are Lottery, therefore they 
 ought not to be turned into a play. 
 
 If the Point may be determined what of 
 the Money belongs to me, and what belongs 
 to my Competitor, without Lots, they 
 ought not to be used ; but the Matter may 
 be decided without Lots : Therefore there 
 is no Need of it, and consequently it is sin- 
 ful to enquire by Lots about the same. 
 
 The reading of lewd Books, keeping of 
 bad Company, and promiscuous Dancing, 
 are Incendaries of Lust. By this Means Per- 
 sons suck in Poison ; they live in infectious 
 Air, and plot their own Euin. They dart 
 Poison to the Heart through the Avenues 
 of the Senses and convey Death to their 
 Souls. These are the Devil's Tools he uses 
 to work Men into Destruction, and into ever- 
 lasting Chains of Darkness. By these Mean s 
 the infernal Powers solicite and reinforce 
 Passion, and send in mighty Kecruits to FoUy 
 in the Soul. The Sense of which has stirr'd 
 up many learned and worthy Bishops and Mi- 
 nisters to stretch their Pens against such Re- 
 creations ; as Bishop Andrews and Mr Dur- 
 ham on the Commands, <&c. Yea, even mar- 
 ny of the sober Heathens, who only had the 
 
 Light 
 
Of Justice, Chap. XI. 113 
 
 Light of Nature for their Guide, have con- 
 demned promiscuous Dancing. See Macro- 
 hius Saturnalium lib 3. cap. 14. jEmilius 
 Prohus, Cicero orat.pro Murcena; pro CncBO 
 Planco. Salust de hello CatU. pag. 22, 33. 
 Scipio Africanus, Seneca Controvers. I. 1. 
 Prooemio p. 967. 
 
 CHAP. XL 
 Of Acts of Justice. 
 
 IT is both an Act of Piety and Discretion 
 to do Justice, to render to every one their 
 Due (a). Justice is conform to the Nature 
 of G D ; it is one of the brightest Jewels of 
 G O D's Diadem, one of his. most glorious 
 Attributes, which adorn his Nature, de- 
 termine his WiQ, and direct his Actions ; 
 Just and true are thy Ways, thou King of 
 Saints (b). Since GOD is just, let us copy 
 after his Pattern, in dealing justly with one 
 another. It is fit we should act in conformity 
 to him who is the Pattern of Goodness and 
 the Rule of Perfection. To deal unjustly is 
 a spurning at divine Providence, and a con- 
 P tra- 
 
 (a) Matth. 7. 12. Eom. is! 7. (6) Isa. 45. 21. 
 Job. 8. 3. PsaL 119. 137. 
 
114 Rules of good Deportikent 
 
 tradicting of the s^me, who hath reserved to 
 himself the sovereign Disposal of our 'Eight 
 and Property, Now in depriving another 
 Man of what G D in Providence hath giv- 
 en him, you deprive Man of his Right to 
 enjoy it, and GOD of his Eight- to bestow 
 his own as he pleases. Further, Justice is 
 necessary to the Happiness of Men. Every 
 Act of Injustice alarms every Man to con- 
 clude, that he shall be served so by him when 
 Occasion shall lay open a fair Opportunity 
 for him. And as he disturbs others, so he 
 cannot but bring Disturbance to his own 
 Mind and Hazard to his own Pate. GOD 
 commands us to do justly (a), and it is plea- 
 sant to G D to see People doing justly (6). 
 It was the commendable Practice of the 
 Saints (c). They are blessed that do justly 
 (d), in. their Habitations (e), in their Memo- 
 ry {/). ' It is a Mean to obtain the Accom- 
 plishment of the Promises (g), to have the 
 Prolongation of Life (h). It furnishes with 
 Argunients to plead for Preservation from 
 our Enemies (i). It affords Ground of Joy 
 (^•). It will evidence that we have the true 
 
 Know- 
 
 (a) Deut. 16. 20. Psal. 62. 3. Mic. 6. 8. Isa. 68. 
 liz. 45. 6. (6) Prov. 21. 3. (c) 1 Chr. 18. 14. Psal. 
 119. 121. 3 Sam. 8. 16. (d) Isa. 56. 1. 2. (e) 
 Prov. 3. 33. (/) fluid 10. 7. (^) Geii. 18. 19. (A) 
 Deut. 16. 20. (i) Peal. 119. 121. {k) Prov.' 21. 16. 
 
Of Justice, Qhap., XI. 115 
 
 . Knp^^ledge of GOD, and that we shall abide 
 for ever with him (a). Moreover, Injustice 
 procures G D's Displeasure (&). It exposes 
 to Judgment in this Life (c). It will make 
 o.ur vain, Hopes, evanish and perish at Death 
 {d). If persisted in, and unrepented of, it 
 . will ruin us for ever, (e). 
 . .It is civil and just in the Magistrate to be 
 ^no Respecter of Persons in Judgment (/), to 
 deliver the oppressed {g), to bave a singular 
 Care of the Poor, to defend and vindicate 
 them, that they be not wrong'd {h). 
 
 It is unjust and uncivil in Magistrates to 
 oppress their Subjects {i), or to make unjust 
 . Laws (Jc), to command what is unlawful (Z), 
 or what is not in their Power tp perform (m) ; 
 in not easing them of their Grievances («.), 
 in casting publick Disgrace upon Peraons for 
 frivolous Occasions (o), in exposing them to 
 Danger (p). 
 
 It is uncivil and unjust in Subjects not to 
 
 subject themselves to their Magistrates {q). 
 
 P 2 To 
 
 (a) Jer. 22. 15. 16. Psal. 15. 1. 2, 3. (6) Isa. 
 60. 14, 15. and 4. 56. (c) Amos 8. 4, 5, 6, 38. {d) 
 ProT. 11. 7. (e) 2 Pet. 2. 9. (/) Ueut. 16. 18, 19. 
 Zech. 8. 16. {g) Job. 29. 12. Isa. I. 17. Act. 23. 27. 
 30,, 25, 3, 4, 6. 1. {h) Psal. 82. 3, 4. (i) Prov. 
 28. 15, 16. (k) Dan. 3. 4, 5, 6. and 6. 9. {I) Exod. 
 1. 16. Act. 4. 17, 18, 19. (to) Exod. 5. 10. to the 
 18. (n) Exod. 5. 17. (o) Deut. 2. 5. 3 (p) Act. 
 18. 17. (</) Eom. 13. 1. 
 
116 Rules of good Deportment. 
 
 To curse, conspire, rebell against them, is 
 most sinful (a) ; to detain from them what 
 Taxes and Tribute is granted them by the 
 Laws of the Nation. We ought to give to Ce- 
 sar what is Cesar's. We have our Lord's 
 Example in this Matter, that tho he was 
 Lord of the whole World, and was not bound 
 to pay Tribute, yet he wiU be at the Ex- 
 pence of a Miracle rather than we should 
 w^ant his Example in this Matter* And 
 ought we not to follow our Lord's Example 
 in paying of that Tribute we are certainly 
 bound to pay unto our Magistrates 1 To 
 detain the same is the Height of Injustice, 
 and to run uncustomed Goods is certainly 
 sinful ; it is downright theft. For to take 
 that which we have no Eight to, but is pro- 
 per to another, is certainly Theft. Tho 
 the Goods are ours, yet the Tax and Custom 
 belongs to the Magistrate, and we have no 
 Eight to the same. Yea, this not only is 
 a wronging of the Magistrate of his Eight, 
 but it wrongs all fair Traders, who have not 
 Freedom to do what is unjust ; for they un- 
 der-sell them, and cause their Goods to ly 
 upon their Hands. Further, it is an Inju- 
 stice done to the whole Kingdom : For if the 
 King hath not sufficiency to maintain his 
 
 Forces, 
 
 (a) Exod. 22. 2. Prov. 17. 11. Deut 17. 12. 
 
Of Justice, Ckaf. XL 117 
 
 Forces (which is an Hedge to the Kingdom) 
 then the Country must be loaded with new 
 Taxes. Now who is to blame for this but 
 those who betray the King and Kingdom of 
 their Right 1 Is it reasonable that the whole 
 Kingdom should suffer to enrich a few unjust 
 Men ? We are commanded to love, reve- 
 rence and fear our Magistrates (a), to ac- 
 knowledge their Authority, even tW wicked 
 (6). We should behave humbly in Words 
 and Gesture before them (c) ; and we should 
 obey their lawfull commands {d). We 
 ghould. submit and be subject to them (e), 
 and acquiesce in their Determinations (f) 
 and Sentences, even bearing with Wrongs 
 from them patiently. We should pray for 
 them, and give GOD Thanks for them 
 when good (g) ; and if wicked, we should 
 pray that GOD would make them gracious. 
 We should discover Conspiracies against 
 them (h). We shoidd be ready to hazard 
 
 our 
 
 (a) 2 Sam. 19. 31, ^c. Josk 4. 14. Eom. 13. 7. 
 
 1 Pet. 12. 17. (b) 1 Sam. 24. 5. 6. and 26. 9. 
 
 2 Sam. 19. 21. Dan. 2. 37. (c) 2 Sam. 14. 4 22. 
 (d) Tit. 3. 1. Eom. 13. 1. 1 Pet. 2. 13. 1 Kings 2. 
 36. (e) 1 Pet. 2. 13. 14. (/) 2 Sam. 19. 27. 28. 
 1 Kings 2. 36, 37, 38, 42. 2 Sam. 24. 5. to the 21, 
 aiid 26. Ver. 8 to 26. (g) 1 Tim. 2. 1, 2. (h) 
 Est. 2.22, 2 Sam. 17. 16, 17- 
 
115 Rules of good Deportment. 
 
 our Lives in their Service (a). We must not 
 forsake them when under Trouble and Ha- 
 zard (b), but should help and defend them 
 ic), and pay them their Custom and Tribute 
 d) : And we should be faithful to them (e). 
 . It is not discreet nor just in Ministers to 
 seek more after earthly Gain than the Good 
 of Souls {/) ; to neglect them in their Pray- 
 ers (g) ; to be unwatchfull over their Flock : 
 to be unprofitable in theit Discourse, and 
 unsuitable in their Conversation ; in corru- 
 pting the Word (A) ; in teaching them what 
 is not according to the Word (i) ; GOD 
 calls his Ministers to feed his People by the 
 Word (k), and that' boldly, without Fear, 
 (l) and in Sincerity in the sight of G D 
 (m). They should deliver the whole Coun- 
 sel of GOD (ri) faithfuUy, painfully 
 
 (a) 2 Sam. 15. 21. 1 Chr. 11. 18, 19. (6) 2 Sam. 
 16. 21, 32. and 19. 26. (c) 2 Sam. 17. 27, 28, 29. 
 and 19. 32. (d) 2 Sam. 18. 3. and 17. and 17. 21. 
 
 1 Sam. 26. 15, 16. 2 Sam. 26. 15. and^. 16. 17. (e) 
 Mat. 22. 21. Eom. 13. 6, 7. 2 Sam. 22. 14. 2 Sam. 
 20. 9. 1 Sam. 31. 12. 2 Sam. 2. 5, 6. 2 Kings 12. 
 15. 1 Pet. 2. 1,3. 2 Sam. 19. 31. and 17. 27. 2 Kin. 
 15. 16. (/) 2 Cor. 14. 3. Jo. 7. 18. and. 3. 31. 
 
 2 Cor. 12. 14. Isa. ,56. 10. (g) 1 Tipi. 4. 13, 14. 
 {h)2 Co?. 2. 17. , (0 Philip. 3, 16. Tit. 2. 7, 8. 
 (ftj'Mat 24. 45. Jo. 21. 15, 16. Acts. 20.. 28. 1 Pet. 
 5. 2. } Pfit. 4. 11. (Z) Ph. 1. 14. Gal. 1. W. 1 Thes. 
 2. 4. (m) 2 Cor. 2. 17. (n) 2 Tim. 4. 6. Aiots. ,20. 
 26, 27. 
 
Cf. Justice, Chap. XI. 119 
 
 (a),, prudently, zealously, lovingly (fe) 
 should they divide the'. Word of Truth (c). 
 They should speak in the Demonstration of 
 the Spirit and Power {d). ■ They should 
 warn and teach eveiy Man in. all' Wisdom 
 (e), comforting, exhorting and rebuking 
 (/). They should defend the Truth. They 
 should give them good Examples (^). 
 
 It is civil and just for People to esteem 
 their Ministers, and to give them a liberal 
 Maintenance QC). He that despisethyou depi- 
 seth me ; and he that despiseth me, despiseth 
 him that sent me (i). They are the King of 
 Heaven's Ambassadors. The Spirit of the 
 Lord tells us, that they are worthy of a doii- 
 ble Honour (k). The viery Heathens honour 
 their Priests (Z) . One of their Consuls seeing 
 a Priest and some Vestal Virgins going on 
 Foot, and he riding in his Chariot, descen- 
 ded, and would not go into it till thesewere 
 
 '" first 
 
 (a) 1 Cor. 4. 2. Lut 12. 42. I Pet. 5. 12. CoL 1. 
 7^ Ja. 1. 20. (b) 1 Cor. 4. 14. Acts. 20. 30. (c) 
 2 Tim. 2. 15. (d) 1 Cor. 2. 4. (e) CoL 1. 28. (/) 
 1 Thes. 2. 11. 2 Tim. 4. 2. Tit. 1. 9. 2 Tim. 2. 
 25. (g) 1 Tim. 4. 12. 2 Pet. 5. 3. (A) 1 Thes. 5. 
 12,13. GaL 4. 15. 2 Cor. 7. 15. (i) Mat. '6. 12, 
 13. (A) 1 Tim. 5. 17, 18. Luk. 4. 16. Ph. 2. 29. 
 1 Cor. 1. 41. Hos. 4. 4. (I) liv. Alex, ab Alex. Lib. 
 2. cap. 8. Clem. Altjx. Stro. Lib. 7. Diodor. Sicul. 
 Lib. 2. Theodbr. Hist. lib. 1. cap. 11. "Soerat. Lib. 
 1. cap. 8. vitae Episiioporum;" -' ■ •'- 
 
120 Rides of good Deportment. 
 
 first placed. Nay, the very Kings and Em- 
 perors in Greece. Egypt, Rome, &c. disdain 
 not to be the Priests of the People. 
 
 When the Synod oiNice was assembled by 
 Constantine's Command, and some Accusati- 
 ons were presented to the Emperor against 
 some Ministers ; he look'd not on the Par- 
 ticulars, but sealed it up with his own Sig- 
 net, and having first reconciled the Parties, 
 commanded the Libels to be burnt, adding, 
 Thutifhe saw a Bishop in Adultery he would 
 coverhisNakednesswith his own Royal Robe; 
 because, saithhe, the SinsofsuchMenoughtnot 
 to he divulged, lest their Examples do Hurt to 
 others. The Meaning is not that they should 
 be exempted from Punishment when they 
 deserve the same, but to show that they 
 should be honoured for their Work's sake 
 (a) GOD punisheth Contempt done to 
 Llinisters (6). A liberal Maintenance is due 
 unto them. The Priests of Egypt had Porti- 
 ons out of the King's Treasures, and their 
 Lands were still reserved to them (c) ; and 
 we find, besides these Lands, that they had 
 the third Part of aU yearly Tributes and Le- 
 vies {d). It is evidont from the liberal 
 Maintainance GOD allowed the Priests 
 
 and 
 
 (a) 1 Thess. 6. 12, 13, 19. (6) 2 Chr. 16. 10. 12. 
 and 24. 11, 25. and 26. 19, 20. and 36. 16, 17. (c) 
 Gen. 47. 22. {d) Diodorus Sioulus. 
 
Of Justice, GnKV. XI. 121 
 
 and Levites under the Law. This will 
 appear, if you con-sider the Proportion of 
 their Persons, and the Proportion of their 
 Maintenance. The Levites were but the 
 thirteenth Part of the People, in regard 
 of their civU Divisions; and were not yet the 
 fourtieth Part of the People. Look into 
 the numbring of them, and compare (a) 
 them with the other Tribes that were num- 
 bred from twenty Years old and upward, all 
 that were able to bear Aians, which were 
 to the Age of fifty Years, as Josephus re- 
 ports, for at that Age they were supposed 
 to be unserviceable for War ; and yet their 
 Number amounted to six hundred and three 
 thousand five hundred and fifty that were 
 fit for War. The Levites were numbred 
 from one Month old and upward, and yet 
 the whole Sum amounted but to twenty and 
 two thousand Now consider the Number 
 of those in the other Tribes, who were under 
 twenty Years of Age, and who were too old 
 for the War, to be but half as many as the 
 rest, yet the whole Number of the Tribes, 
 reckoned from their Infancy upward, 
 will amount at the least to nine himdred two 
 thousand Men, of which Number the Num- 
 ber of the Levites is just the one and four- 
 Q tieth 
 
 (a) Numb. 1. 46. Nnmb. 3. 39. 
 
122 Mules of good ' Deportment. 
 
 tieth Part. After that we find that they 
 increased to a mighty Number (a) ; but the 
 whole People increased accordingly : For 
 the Tribe of Jvdah, which was before but se- 
 venty four thousand, was then five hundred 
 thousand (6), and m.Jehosaph(tt*sTime eleven 
 hundred thousand (c) : The Levites were 
 but the fourtieth Part of the People. In the 
 next place, look to the Proportion of their 
 Maintenance, and you will see that they 
 had the tenth of their Increase of Seed, Fruits, 
 Cattle small and great {d). They had four- 
 ty eight Cities with their Suburbs (e), and 
 they were next to the best, and in many 
 Tribes the best. They had all the first 
 Fruits of clean and unclean Beasts (_/), of the 
 Fruits of the Earth and the Fleece of the 
 Sheep (g), of Men to be redeemed (h). The 
 Meat Ofierings, the Sin Ofierings, the Tres- 
 pass Ofierings, the Heave-offerings and the 
 Wave-offerings were aU their's (i). They 
 had aU the Vows and voluntary Oblations 
 and Consecrations, and every haUowed thing 
 {k), excepting the Holocaust, they had ei- 
 ther the Shoulder or the Breast, or the 
 
 Skin 
 
 (d) 1 Chr. 23. 3. (6) 2 Sam. 24. 9. (c) 2 Chr. 7. 12. 
 {d) Lev. 27. 30. (c) Num. 35. 2. (/) Numb. 18. 13, 
 (g) Deut. 18. 4. Neh. 10. 36. (h) Numb. 18. 15. 
 (t) Numb. 18. 8, 10, 11. (ft) Numb. 18. 8, 9. 
 
Of Justice, Chap. XI. 123 
 
 Skin, or something of every Sacrifice that 
 was oflfered (a). Unto them did belong 
 many Recompenses of Injury, which was 
 the Restitution of the principal and fifth 
 Part (6). 
 
 In the New Testament we have many 
 Scriptures proving that Ministers should 
 have a liberal Maintenance (c) ; and also in 
 the Old Testament ((i). We ought to pray 
 for them (e), that GOD may send forth 
 Labourers to his Church (/) ; that he may 
 bless them and their Labours {g) ; that he 
 may protect, defend and deliver them from 
 the Hands of their Enemies (h) ; that he may 
 furnish and assist them in their Work (i) ; 
 that he may bless their Substance, and make 
 them acceptable in their Work (k). We 
 should hearken diligently unto our Minister, 
 and look upon him as the Mouth of G D 
 unto us, giving Ear to his Counsels, obeying 
 his Commands (Z). We should set (m) their 
 Q 2 Example 
 
 (a) Numb. 18. 18. Lev. 7. Deut. 8. 3. Exod. 23. 
 15, 17. (6) Numb. 5. 7, 8. (c) Gal. 6. 6. 1 Tim. 
 5. 17, 18. 1 Cor. 9. 7, 13. 1 Tim. 5. 8. and 3. 2. 
 (d) Prov. 3. 9, 10. Hag. 3. 18, 10. MaL 3. 9. 12. (e) 
 2 Thes. 3. 1. 1 Thes. 5. 25. (/) Mat. 9. 38. (^) 
 Deut. 33. 11. Ps. 132. 9. 2 Thes. 3. 1. (A) Deut. 
 33. 11. Acts 12. 5. Kom. 15. 30, 31. 2 Thes. 3. 2. 
 (t) :^h. 6. 19, 20. CoL 4. 3, i. (k) Eph. 6. 19, 20. 
 CoL 4 3, 4. (J) Acts. 2. 41, 42. Heb. 13. 17. (m) 
 1 Cor. 4. 16. PhiL 3. 15, 16, 17. Heb. 13. 7. 
 
124 Rules of good Deportment. 
 
 Example before us as a Pattern, so far as 
 they follow Christ. We should assist 
 them in the Performance of their great 
 Work (a). We should endeavour to up- 
 hold their Reputations (fe). We should 
 consult them in Matters of Eeligion (c). We 
 should be sorrowfull when they are sick {d) ; 
 endeavour their Safety in Danger (e). We 
 should take with their Eeproofs. 
 
 When we fall short in any of our Duties 
 to our Ministers, we are so far undiscreet 
 and uncivil unto them. 
 
 It is sinfull and uncivil in Masters not to 
 pay their Servants Wages. Thou shalt not 
 oppress an hired Servant that is poor and 
 needy, whether he be of thy Brethren,or of thy 
 Strangers that are in thy Land idthin thy 
 Gates; athisDaythou shalt give him his Hire, 
 7}eithershalltheSungodownuponit,lesthe cry 
 againsttheeunto theL ORD, andit he Sin unto 
 thee{£). Wounto'himthatbuildethhisHouseby 
 Unrighteousness, andhis Chamhershy wrong ; 
 that useth his Neighbours Service without 
 Wages, and giveth him not for his WorTc (g). 
 Hath not GOD said, Thou shalt not defraud 
 
 thy 
 
 (a) Phil. 2. 22. (6) 1 Cot. 9. 2. GaL 4. 16, 19. 
 (c) Mat. 2. 41. (d) Phil. 2. 26. Acts. 20. 37, 38. 
 (e) Acts 9. 23, 24, 29, 30. and 14. 19, 20. and 17. 
 10, 14, 15. and 19. 30, 31. and 21, 4, 12. (/)Deut 
 24. 14, 15. [g) Jer. 22. 13, 
 
Of the LorcFs Day, Chap. XII. 125 
 
 thy Neighbour, neither rob him: the Wages oj 
 him, that is hired shall not abide with thee 
 all Night untUl the Morning (a). 
 
 CHAP. XII. 
 Of the Observation of the Lord's Day. 
 
 IT is rude, uncivil and most sinfull to 
 profane the Lord's Day. 
 That it is rude and uncivil to violate or 
 profane the Lord's Day, is evident from 
 this. It is rude and uncivil to slight the Ob- 
 servation of that Day which the whole 
 Body, to wit, the Church of GOD, of 
 which we profess ourselves Members, do just- 
 ly and warrantably observe from the Word 
 of G D. Now the slighting of that Day 
 which is justly observed by the whole Chri- 
 stian Church, and is instituted by them to 
 be religiously observed, it having divine Au- 
 thority, is certainly not only sinfull but un- 
 civil ; for it is a contemning of the Authori- 
 ty of that Body of which we are Members, 
 and a slighting of them, which cannot but 
 be grievous unto them. But alas ! which is 
 
 worse, 
 
 (o) Lev. 19, 13. 
 
126 Rules of good Deportment. 
 
 worse, it is most sinful! and offensive to 
 G D to slight the same. It was an hai- 
 nous Sin to break the Sabbath under the 
 Law, which was instituted to commemorate 
 the final Accomplishment of the Work of 
 Creation (a) : In tjie Room of which we 
 have the first Day of the Week to comme- 
 morate the final Accomplishment of the 
 Work of Redemption (6) ; it being the Day 
 of our LOR D's Resurrection and com- 
 pleating of the Work of Redemption 
 (c), which is more to be admired than the 
 Accomplishment of the Work of Creation, 
 which is a far greater Favour and Mercy for 
 us guilty Criminals, to be delivered from 
 Wrath, than our having a Being in the 
 World. 
 
 That it was a great Sin under the Law 
 to break and profane the Sabbath, doth ap- 
 pear from its having GO D's Command 
 for its Observation (a), and his Example, 
 for he rested on that Day (e). The Exam- 
 ple of the Saints (_/). Many gracious Promi- 
 ses are annexed to the keeping of the Sab- 
 bath 
 
 (a) Deut 6, 15. Gen. 2. 2, 3. Exod. 20. 10. (6) 
 1 Cot. 11. 24, 26. Acts. 20. 7. and 24. (c) Heb. 4. 
 
 10. id) Exod. 20. 8. and 31. 13, and 35. 2 Lev. 
 26. 2. Dent 6. 15. Ezek. 20. 20. (e) Exod. 20. 8, 
 
 11. Gen. 2. 2, 3. (/) Luke 23. 56. Neh. 13. IS 23 
 
OJ the Lord's Day, Graf. Xll. 127 
 
 bath (a). GOD punisheth the Breach of 
 it (6), and often brings on publick Calami- 
 ties on a Nation for the same (c). That we 
 have the first Day of the Week in the Room 
 of the Jewish Sabbath, which is still the se- 
 venth Day in Number, doth appear first 
 from the Apostles observing of the first Day 
 of the Week, and Christ came in among 
 them. Now if it had been unlawful! to have 
 observed the same, Christ would have repro- 
 ved them ; but he doth not reprove them, 
 therefore it is lawfull (d). And eight Days 
 after they met again, which was another 
 first Day, and Jesus came to them (e). More- 
 over, that it was the Practice of Christians 
 to meet together on that Day, and to wor- 
 ship and break Bread, is evident from Paul's 
 preaching among them, dc. Paul had been 
 with them seven Days, as in the Verse 6. 
 and yet we read only of their solemn Meet- 
 ing on the first Day, and on no other ; and 
 it is not probable that Paul would have spent 
 the whole Day in religious Exercises untill 
 Midnight, when he was to take Journey the , 
 next Morning (/). Moreover we read of 
 
 the 
 
 (a) Isa. 58. 13, 14. Jer. 17. 24, 26. Isa. 56. 2, 5. 
 
 (6) Exod. 31. 14. and 35. 2. Numb. 15. 32 37 
 
 (c) Neh. 13. 17, 18. Jer. 17. 27. Ezek. 20. 13. Amos 
 5. r, 8. and 8. 5, 10. {d) Joh. 20. 19. («) Ver, 26. 
 (/) Acts 20. 7. 
 
128 Rides of good Deportment. 
 
 the Christians assembliag for publick Ordi- 
 nances on the first Day of the Week (a). 
 Further we have our Lord distinguishing 
 that Day, by putting his Name upon it (&). 
 Further, the Apostle gives Orders that 
 there be Collection for the Saints on the first 
 Day of the Week (c), which was a part of 
 the Work. Moreover, the Spirit descen- 
 ded on the Apostles on the first Day of the 
 Week {c£). The changing of the Sabbath 
 from the last Day of the Week to the first, is 
 thought to have been foretold by the Psalmist, 
 (e), Tfie LOUD hath made that Day, let us 
 rejoice and he glad. Peter applies it to Christ 
 
 (/)■ 
 
 CHAP. XIII. 
 Of Carriage in the Church. 
 
 IT is undecent to give or receive Saluta- 
 tions when Persons come to the Church, 
 when divine Worship is entred upon. They 
 should come in gravely and quietly, that 
 they divert not the Hearers nor the Preacher. 
 
 It 
 
 (o) 1 Cor. 16. 12. (6) Eev. 1. 10. (c) 1 Cor. 
 16. 12. (d) Acts 2. 1. («) Ps. 118. 22, 23, 24. (/) 
 1 Pet. 2. 7. 
 
Of the Ohurch, <kc. C H A p. XIII. 129 
 
 It is unsuitable for Persons when they 
 come to Church to stand up and say their 
 private Devotion. The Church is appoint- 
 ed for publick Worship ; and secret Retire- 
 ments for private Adoration. It should have 
 been set about at home. This kind of De- 
 votion is Pharisaical-like. 
 
 It is unbecoming in Church to have their 
 Eyes running hither and thither. It shows 
 an unstable Heart. Nor must you move your 
 Body in an unseemly Manner 
 
 It is rude to laugh, sleep, or whisper o- 
 thers in the Ear in Time of divine Worship, 
 or in Time of Sermon. 
 
 It is rude to come to Church in a gawdy 
 Dress. A grave decent Apparel is most suit- 
 able for the House of G D. I do not plead 
 but that Persons may be arrayed according 
 to theii Eank and Station ; but that they 
 should not have a light Dress, such as bare 
 Shoulders and bare Breasts, or any other 
 Thing that is undecent (a). 
 
 It is uncivil for Persons to seek out the 
 weak Places of a Sermon to expose the 
 Preacher. This is no Sign of Piety or Wit. 
 
 It is not suitable to withdraw from Ordi- 
 nances, because of the personal Infirmities 
 and Failings of the Minister ; for the Ordi- 
 JEl nances 
 
 . (a) Matth. 11. 8. Gen. 4. 42. Esth. 6. 11. Dan. 
 5. 39. Isa. 7. 16. 
 
130 ^ Jtiiles of good Deportment. 
 
 naiaces are G D's Appointment, and to ne- 
 glect the same is to slight G D's Ordinan- 
 ces, which is most sinfol. 
 
 Some think it undecent to preach with the 
 Hands uncovered. . I look on it as a Matter 
 of Indifferency. Indeed in Places where 
 they read their Sermons, they may conveni- 
 ently have on their. Gloves ; but it is not so 
 convenient for those that do not read ; for 
 they cannot so conveniently seek the Proofs 
 of what they deliver ; neither do they look 
 so like their Work-when their Hands are 
 muffled up. We will allow any Tradesman 
 the Freedom to have off his Gloves when he 
 is about his Work ^ yea, we wiU be ready to 
 censure him if he then have on his Gloves. 
 Why then may we not 1 allow Ministers the 
 same Privilege when they are about their 
 Work ? They may say as well that it is rude 
 for a JMinister to put on his Cloak after he 
 hath done with Preaching. - Yet it is his 
 Duty to take care of his Health, that so the 
 Cold may not enter his Pores, which hathbeeu 
 expanded by his much Speaking. 
 
 Some think it.jundecent fon Ministers to 
 move in the- Pulpit. I acknowledge that 
 » grave Posture is very becoming in the Pul- 
 pit ;- yet I am not of Opinion that Ministers 
 should stand like Statues, as if they were 
 fi^ed to the Pulpit, but that they should cast 
 
 an 
 
Of the- Church, &c. C h a p. XIII. 1 3 1 
 
 an Eye now and then through the whole 
 Church, " that so they may observe the 
 Behaviour of their Hearers. - I am perswad- 
 ed that it is the Duty of Ministers to evite 
 all Gestures in Face or Hands, or Expressions 
 that may he unsuitable ■ or unusual ; yet I 
 think' that the Hearers should excuse these 
 trifling Failings that 'may be occasioned by 
 his Fervour and Inadvertency. 
 
 Sbnie thirik it uncivil for a Minister to 
 preach loUg; I shall not approve of long 
 Sermons, nor condemn the same ; but sure 
 I am a serious Soul will not grudge the Mi- 
 nister two or three Minutes beyond his Glass. 
 For my own Part, I think it is better to leave 
 a People with an Appetite than with a 
 Loathing. I do not think it convenient in 
 Company to have long Prayers, nor long 
 Graces ; let Men' be as long in private as they 
 please. 
 
 If a Minister preach in a Congregation 
 where he knows not the chief Heretor, or 
 where there is a Dispute betwixt any of 
 them for the Precedency, I think that after 
 Sermon he should bow to none of them. 
 
 " Some think that it is rude for a Minister 
 when he comes to a great Man's House, and 
 is desired to seek a Blessing, or give Thanks 
 to G D for their Refreshment, to sit while 
 he is about that sacred Works I must say 
 E 2 that 
 
132 Rules of good Deportment. 
 
 that I think that it is much ruder for any 
 of the Company to sit when he stands, seeing 
 that he is the Ambassadour of Jesus Christ. 
 
 It is thought uncivil in Prayer for a Mini- 
 ster to turn his Back upon eminent Persons ; 
 If in a Family, he should turn his Chair to- 
 wards the most eminent Persons : If in a 
 Church (I do not mean that if eminent Per- 
 sons be sitting towards his Back that he 
 should turn to them) he should keep his Face 
 straight forward, that so the Congregation 
 may hear conveniently, that they may join 
 with him in Prayer. 
 
 It is monstrous to see a Preacher of an ill 
 Practice, or of a clownish and imprudent 
 Behaviour ; for there is nothing gains Repu- 
 tation to a Preacher so much as his religious, 
 prudent and courteous Carriage. His House 
 should be an Academy of Piety, Prudence 
 and good Breeding. It is shocking and of- 
 fensive for such to be deficient in Politeness 
 and Complaisance. Faults in such Persons 
 are more observable than in others. As in 
 the natural Body, a Deformity in the high- 
 est Part is more observable, a Mole or Scar 
 in the Face is more disagreeable to the Sight, 
 than a greater Deformity in any other 
 Member ; so in a Body politick we more 
 narrowly observe the Faults of the eminent- 
 est Personages. 
 
 I 
 
Of Gifts, Chap. XIV. 13S 
 
 I have observed a Piece of Rudeness in 
 some, that after Prayer, seeking a Blessing, 
 or giving of Thanks, that they have been so 
 rude, that they have not stayed to give the 
 Minister the Return of his Salute, but have 
 turned in such a hurry to the most eminent 
 Person. This is both ungrate and Ul Man- 
 ners to treat one so who has been your 
 Mouth to GOD, and hath been pleading 
 with GOD for you, as not to give him the 
 Heturn of his Courtesy, Do we not see that 
 it is usual in aU Churches, that the most e- 
 minent Persons first pay the Minister home 
 theRetumof his Salute, before that they take 
 Notice of any other 1 Why in Churches and 
 not in Families % 
 
 CHAP. XIV. 
 Of giving of Gifts. 
 
 IT is uncivil to give to a Person to whom 
 we are obliged to pay Respect, as our Ad- 
 vocate, Physician, &c. that hath done us 
 Service, with whom we have made no A- 
 greement, a Compliment of Gold or Money, 
 without giving it in a Purse, or wrapt up 
 in a Piece of clean Paper, and without Wit- 
 nesses to the same. Lat 
 
434 Ritles of good l>epmHm6nt. 
 
 liet him "have a generous Reward, pro- 
 viding your' Ability will allow. 
 
 It is civil and religious to be charitable to 
 the Poor. Uncharitableness to'-thePoor is 
 a'great Sih. ft is an inhumane Sin arid e- 
 videiicies a; ctuel and savage Disposition, not 
 to pity those that are Boiie of our Boris, and 
 Flesh of our Flesh. It is'a miurderiiig Sin: (a). 
 It IS ah' impious Sin towards & D. It; is a 
 Contempt of G 01), and a reproaching of 
 him (6). It -evidenceth want ofTiove to 
 GOD (c). ' Itiexcludesfrommercy (<:^, and 
 to bie cha,iitable =is the Way to obtain Mercy 
 (e)." It is the Way to'be blessed of G D (/). 
 It is the Way never to want (g). 
 
 CHAP. XV. 
 
 Of Buying and Selling. 
 
 IT is uncivil and sinful to buy stoln Goods, 
 for in so doing the-Buyei* wrongs his 
 Brother, and becomes Partaker with the 
 ■ - - -- ■ Thief 
 
 (a) 1 Joh: 3. 15, 17. t (6). Prov. .14. 31. (c) 
 Ja. 1. •n..xin4 3. 17. 1 Joh. 3. 17. and 4. 20. Id) 
 Pi<m 21. 13. Ja. 2. 13. (e) Matth. 5. 7. Luke 
 14. 12; 13, 14. and 16. 9. 1 Tim. 6. 17, 18, 19. 
 {/) Psal. 41. 1, 2. {g) Prov. 28. 27. 
 
Of Buying, &c. C h A p. XV. 135 
 
 Thief (if lie know ttey are stoln) '(a). '"^ 
 
 He that encourageth another to sin, is cer- 
 tainly guilty of the same. Shall he that 
 sets Fire to the Train pretend to wash his 
 Hands of the Hurt that's done: by the play- 
 ing of the Mine ? Humane Corruptions are 
 as catching as Powder, as easily inflam'd and 
 the Fire afterwards as hard to be quench'd. 
 That which a Man causes or encourageth to 
 be done, he does. ' 
 
 To buy Goods prohibited by lawfull Au- 
 thority is certainly sinfuU ; for in that Case 
 not only, is Authority, contemned. (^), but 
 also' the Publick and Common- wealth is in- 
 jured : ' Surely we should prefer the' Good of 
 the Common-wealth to bur own private' In- 
 terest. 
 
 To defraud the buyer either in the Suffi- 
 ciency or Value of the Comniodity (c), or by 
 unjust Measures, Balances or Weights {d). 
 
 To exceed the common Course of the 
 Market, either in wronging the Buyer or in 
 underselling others, toinhance the whole Sale 
 of the Market, to the Prejudice of others 
 
 For- 
 
 (a) PsaL 59. 18. Prov. 29. 24. (6) Eom. 13, 1. 
 (c) Lev. 19. 11. (d) Prov. 20. 10. Lev. 19. 
 30. Prov. 11. 1. Amos. 8. 6. Mic. 6. 10, II. (e) 
 
 Ezek. 22. 12. 
 
136 Rules <^good Deportment. 
 
 ForstaUing the Market, or keeping up 
 Goods to Dearth (a). 
 
 To take Advantage of the Necessity or I- 
 gnorance of the Buyer (6). 
 
 It is uncivil and sinful in the Buyer to 
 undervalue Groods they have a Mind for 
 (c). 
 
 He should not use Means to bring down 
 the Eates to the Hurt of the Seller, by Dis- 
 paragement of their Goods. 
 
 He should not supplant others, by offe- 
 ring to out-bid them. 
 
 He should not take Advantage of the 
 Buyer's Necessity {d) ; for to do so is an E- 
 vidence of a base ungenerous Mind, and the 
 highest Injustice, and a Sign of a narrow 
 and wretched Soul. 
 
 (o) Prov. 11. 26. (6)Lev. 26. 14. (c) Prov. 
 20. 10. 14. {d) Lev. 25. 14. 
 
 FINIS. 
 
RULES 
 
 O F 
 
 Good Deportment 
 
 FOE 
 
 Church-OflBcers ; 
 
 O B,, 
 
 Friendly Advices to them. 
 
 EDINB URGH, 
 
 Printed for the Axjthoe, and Sold by most 
 BookseUers in Town. MDCCXXX. 
 
TO 
 The Right Honourable 
 
 Si/r HUGH DALRYMPLE, 
 
 Lord President of the 
 College of Justice. 
 
 My Lord, 
 
 Hope You will pardon my Pre- 
 sumption, in sheltering this 
 Performance under the Wing 
 of your Protection. Sure I am. That I 
 can address none fitter than your Lord- 
 ship, who hath graced the Chair of a 
 Ruling-Elder, in this Church, ever since 
 the Happy Revolution ; and hath made 
 such shining and glorious Appearance, 
 with flaming Zeal, managed with the 
 Height of Prudence, for the interest of 
 a 2 Christ, 
 
 
ii DEDICATION. 
 
 Christ, which hath attracted the Hearts 
 of this whole Church to be 'yoiir' Ad- 
 mirers and Lovers. Your Lordship's 
 polite Taste of Letters, both Sacred and 
 Civil, together with Your Readiness of 
 Wit and Elocution ; yea, all those good 
 Qualifications being graced with a lustri- 
 ous and exemplary Conversation, which 
 has distinguished You in the Chair of an 
 Elder, and in the Upper-Bench in the 
 College of Justice, as President; 
 where Your Lordship has always made 
 a bright and splendent Appearance ; a 
 Figure not unworthy of that Ancient, 
 Noble and Honourable Family of the 
 Earl of Stmrs, of which You are a lustri- 
 ous Branch. I must say. That many 
 bright Ornaments, to our Part of the 
 World, hath sprung from that Noble 
 Root ; this would swell beyond its due 
 Bounds to enumerate them. The Insti- 
 futions of the Latv of Scotland, done by 
 Your Lordship's Father, is a standing 
 Monument of his Ability. 
 
 My Lord, 
 
 I think my self bound, in Gratitude, 
 
 to 
 
DEDICATION. iii 
 
 to salute Your Lordship with this Per- 
 formance, as a Testimony of my Respect 
 to Your Lordship, for being so good in 
 speaking always (when Occasion oflfered) 
 favourably of my JBook of Manners. 
 My Lord, Kind Providence hath 
 mounted You so far above my Sphere, 
 that there is no other Way presents it 
 self to me, but the sending forth this 
 Performance to visit the World, as a 
 slender Acknowledgment of the Sense 
 of my Obligations to Your Lordship ; 
 its falling under Your Protection will 
 sink me deeper in Arrears to Your 
 Lordship. 
 
 My Lord, 
 
 It is my sincere Desire and Prayer, 
 That Your Lordship may be favoured 
 with the Blessing of Heaven ; and that 
 You may be long preserved in comfort- 
 able Circumstances in this lower Region, 
 to be further useful in Your Generation ; 
 and when the Lord hath done with You 
 here, and You have finished Your Course 
 on the Stage of this World, that you 
 a 3 may 
 
Iv DEDICATION. 
 
 may be received into endless Bliss, to 
 shine for ever with the glorious Angels 
 and Saints. 
 
 My Lord, 
 
 Your Lordships most humble, 
 and most obedient Servant, 
 
 ADAM PETEIE. 
 
The Preface. 
 
 MMEligion, Reason and Expeiv^rixx com- 
 -^•' hine, in shewing, That a good Repute 
 is irmch to be esteemed, not only as a 
 fair and hlooming Ornament of our Persons, 
 and commodioits Mean of our Peace and 
 Safety : It fits us to answer the End of our 
 Creation and Preservation, in advancing of 
 God^s Glory, the Good of our Fellow Crea- 
 tures and our own eternal Happiness. A 
 pious Person can, with Courage, run down 
 Vice, as the Disturber of Peace, and Sere- 
 nity of Mind ; and that which fills the Soul 
 with the Storms of the thundering Threats 
 of God's Law: A Wounder of those that 
 may justly lay Claim to good Offices from us : 
 It shakes the Prope of our good Character, 
 and of our Profession and Society : It invades 
 the most formidahle Power of the Almighty : 
 It runs on headlong to the jaws of Hell. 
 
 The good Example of Church Officers 
 cannot fail to be of mighty Infiuenxie for the 
 Ltistre of their Station that doth expose them 
 to Observation who should be shining Lamps 
 to enlighten others; and their Conversation 
 
 a Foil 
 
2 The PREFACE. 
 
 a Foil to brighten the Lives of Men. All 
 Church Officers should shine in their CharobC- 
 ter,-and be charming in their Conversation ; 
 their Manners •polished ; their Language 
 refitid, far above the vulgar Standard. 
 They should perform every Act of Life with 
 its proper Graces. Men, in such a Statiqn, 
 that are rude in their Behaviour, make, but 
 an unlovely Figure a/mongst the Polite : Let 
 them fill what Station they will, either in 
 Church or State, they unll bear but a disa- 
 greeable Character : Their internal Virtues 
 are wrapt up in Secret : They shine only in- 
 ward : They are not diffusive to others : 
 This is not the Way to adorn the Doctrine of 
 Grod our Saviour in all Things, Titus 2. 10. 
 I doubt not but I may fall under the Lash 
 of the Censure of those that are fond of Ridi- 
 cule against the Actings of others, for my 
 Freedom used in this Undertaking. Seeing 
 that ivise Providence has seen it fit not to 
 place my Sphere in the Number of those that 
 bear rule in the Church, but has ordered 
 my Lot to move in another Orb. I mAist use 
 the Freedora to acquaint my Reader, T%at 
 the greatest Part of what I have laid before 
 you, was studied by me in my younger Years, 
 when I turned my thoughts to the Study of 
 Divinity. I employed a Part of my Time 
 in studying Sermons suiting every Occasion 
 
 that 
 
The PEEFACE. 3 
 
 thxit I tlwuglit could possibly fall out : Now, 
 what you have here, is the Marrow of my 
 Sermons on the Duties of Church Officers, 
 dismantled from its foroner Dress, with somxi 
 Additions. 
 
 That which moved me to suffer these 
 Thoughts to take their Flight to the View 
 of the World, was the Advice of a Learned 
 Minister, {after he had perused my Book of 
 Manners) who earnestly desirdTne to imploy 
 rriy Pen in writing on the Duties of Church- 
 Officers. Some Years after this Advice of 
 t/iy old Acquaintance, I talcing a serious 
 View of my old Performance, and finding 
 in it much suitable Matter for enabling me 
 to go in with my FriendJs Desire ; I must 
 say, that I thought it a Pity, yea, a Sin to 
 bury that which might be of use in the 
 World : Seeing I have no Occasion to preach 
 on the Duties of Church-Officers; I do 
 flatter my self with the Opinion, that this 
 Performance will lie of singular Use to 
 Youth, that designs to embark into Sacred 
 Orders, and everi to be useful to all Private 
 Christians. I have here laid before my Rea- 
 der '(he several Degrees of Church-Officers, 
 thcCt by Divine Appointment are to be in the 
 Church, and I have treated on each of them 
 in their several Places. In Treating on the 
 Mvmsterial Office, I have proven it be of 
 
 Divine 
 
4 The PREFACE. 
 
 Divine Appointment. I have laid open a 
 Call to it, and some Evidences of the same. 
 I have laid down what Qualifications 
 such an Officer should he cloathed with, and 
 their Duties. I have laid down Methods 
 for composing of all Divine Discourses 
 thai are used in the Pulpit. I have shewed 
 the Duties of People to their Minister. 
 
 As for the Ruling-Elder, I have proven 
 that God hath appointed such an Offixier in 
 the Church ; this I have done from Sacred 
 Records, from the Fathers and Modern 
 Writers, and I have answered what has been 
 suggested, and objected against the same. J 
 have laid open a Person's Call to this Offi/ie. 
 I have shewed the Duties of this Officer, and 
 the Duties of the People to him. 
 
 As for the Deacon, I have spoken con- 
 cerning the different Sense of the Word. I 
 have proven that this Office is of Divine In- 
 stitution. I have shewn who hath the 
 Right of Calling of this Officer, and of send- 
 ing him, forth, and how he is to he sent 
 forth. I have shewn hoth their Personal 
 and Stational Duties. 
 
 I conclude with a Poem on that Metaphor 
 of Ministers, being compared to Shepherds. 
 
 RULES 
 
[ 1 ] 
 
 RULES 
 
 O F 
 
 Good Deportment 
 
 FOR 
 
 Church-Officers, 
 
 |0D, in his infiuite Wisdom, for 
 his own Glory, and the Good of 
 his People, appointed Officers in 
 his Church, to be flaming Lamps 
 toenlightenhisPeople withKnow- 
 ledge of Divine Truths ; and to let them see, 
 That it is not enough to rest on speculative No- 
 tions, which only swim in the Head, and is 
 ready to swell the Soul with Pride and Self- 
 conceit ; but that they must be endued with 
 practical Knowledge, that sinks into the Heart, 
 that humbles and purifies the Soul, and reforms 
 the Life, and makes it bright and glittering, 
 and rolls aU the Powers of the Mind into a per- 
 fect Serenity, Calmness and Tranquility. 
 
 A They 
 
[ 2 ] 
 
 They are also to bear Eule in his Church ; 
 which must be according to the sacred Stan- 
 dard that* the Head of that Body, the Church, 
 hath Ipft for a Pattern to copy after. They are 
 to see that we pay that Tribute of Obedience to 
 our great Creator and gracious Benefactor, that 
 is due unto him. There are three Kinds of Of- 
 ficers that God hath appointed in his Church, as 
 MtQisters,EldersandDeacons. I shall speak con- 
 cerning the Duties and Qualifications of each 
 of these, in their proper Place. 
 
 We may warrantably alBfirm, That there are 
 but two Sorts of Church-Officers, as Elders and 
 Deacons : But then we must divide the Elders 
 into those that are Preaching and Ruling El- 
 ders, and into those that are only Ruling El- 
 ders ; which comes all to one Purpose. 
 
 I ooirae to sp^k conceimng the Minister. 
 1. I shall shew that it is an Office of Divine 
 Institution. 2. Shew the Call to this Office, 
 and some Evidences of it. 3. I shall lay be- 
 fore you the Quahfications a ]\Iinister should be 
 clothed with; and I shall lay open his Duties. 
 4. I shaU give you several Methods for compo- 
 sing Divine Discourses. 5. I shall shew the 
 Duties of the People to their Minister. 
 
 I J-eturn to the first ^of these, which is, to 
 shew, Thattbhe Office of the Ministry hath the 
 Stamp of Divine Authority ; which I shall 
 prove against the Quakers. M God appointed 
 some Persons to the Work of the Ministry, 
 then -fthe -Office must be lawfid ; iBut God ap- 
 pointed some, for that Office ; not only ithe A- 
 postles, but the .Seventy Disciples, Evangelists, 
 
 Prophets, 
 
 * Col. 1. 18. 
 
[ 3 ] 
 
 Prophets, whose Call ^.nd Gifts were extraordi- 
 nary ; but other ordinary Pastors and Teachers, 
 who were not infallible, wbom the Sacred Scrip- 
 tures afl&rm to be as truly by Divine Institu- 
 tion, as the former (a). The Names that are 
 given to Ministers, in Scripture, shews that 
 their Office is of Divip.e Institution ; They are 
 called Bishops, which signifies, Overseers. I 
 need not mention their being Rjilers, Gover- 
 nors (&), vhich seems to be the same with 
 Bishop. They have the Title of Pastors (c), 
 Ambassadors {d), Ajigels (e), Labourers in 
 God's Husbandry (/). 
 
 The Lord hath made special and peculiar 
 Promises to Ministers, Lq, larnimthyou aluYxy, 
 even to the End of the World (g) . The Promise 
 of special Assistance (h) ; The Promise of the 
 Power of the Keys if); ajid to sympathize with 
 them (k). 
 
 Christ requires peculiar distinct Duties from 
 the People, in Reference to their Ministers ; 
 which shews. That their Office is of Diyine In- 
 stitution. They are called to know and acknow- 
 ledge these that are .ovict .them in the Lord {I) ; 
 highjy to esteem them iri Love for their Work's 
 Sake (m) ; ;to obey and encourage them (n) ; 
 to maintain them (o); and to pray for them {p). 
 On ^the other Haiidj we find, Tliat there are 
 particular Duties ,that-G,od require of Ministers, 
 that he doth not requke of others, as their tak- 
 A i ing 
 
 (a) 1 Cor. 12. 28. Eph. 4. 11, (i) Heb. 13. 7, 17. (c) John 
 21. 16, 17. (O 2 Cor. 5. 19, 20. (e) Rev, 1. 20. (/) 1 Cor, 
 3. 9. Matth. 20. 1. Matth. 9. 37, 38. .1 Cor. 3.. 6. (j) Matth. 
 ^. 2a ,(h) 2 Cor. 3. 6, 6. Matth. 10. 17; 18. (i) Matth. 16. 
 Ifl. (h) Luke 10. .16.. John 13. 20. (/) 1 Thess. 5. 12. (/«) 
 1 Thes. 5. 13. fn) Heb. 13. 7. (o) Gal. 6. 6. (p) 2 Thess. S. ]. 
 
[ 4 ] 
 iug of special Care of the Church of God (q). 
 They are to preach the Word, and rebuke (r) ; 
 administer the Sacraments (s) ; and to ordain 
 others to the "Work of the Ministry (t). It is 
 an Office that is and will be always necessary 
 for the gathering in of the Elect ; and for 
 strengthening and upholding of those that are 
 brought in (u). 
 
 t come now to the second Head in the Me- 
 thod, which is, to lay before you the Call of 
 one to undertake that sacred Office. It is dan- 
 gerous to run to that holy Function without 
 Grod's Call to the same. Now, the Call of God 
 is two-fold. 1. Ordinary. 2. Extraordinary. 
 The ordinary CaU is that which God useth most 
 frequently in the Course of his Providence. 
 This Call is two-fold. 1. Internal; and, 2. Ex- 
 ternal. The Internal call is, when a Man finds 
 himself, in some Measure, fitted with Endow- 
 ments suitable for that Office, and finds an Im- 
 pulse and Force upon his Soul, bending the 
 same to undertake that Office, only for the 
 Advancement of God's Glory, and the Good of 
 Souls. Those that design for the Ministry, 
 they should endeavour to see if they have God's 
 Call to that Office. It is not a Trust that a 
 Man may take up at Pleasure. Tho' a Man 
 have competent Abilities and Qualifications for 
 the same ; yet this wiU not warrant a Man to 
 take upon him any Office of publick Trust, 
 far less one of the highest Trust in the Nation, 
 
 without 
 
 (9) 1 Tim. 3. 5. 1 Pet. 5. 2, 3. (r) 2 Tim. 4. 2. 2 Tim. 2.26. 
 
 (s) Matth. 28. 19. 1 Cor. 11. 13. (t) 1 Tim. 4. 14. (u) Eph. 
 
 2. 3. 1 Cor. 2. 14. Eph. 4. 11, 12, 13. 1 Pet. 3. 21. 1 Cor. 4. 1. 
 1 Pet 4. 10. 
 
[ 5 ] 
 without the King's Commission, or from them 
 that are clothed with Authority from the su- 
 preme Power for that Effect : So it is here the 
 Apostle plainly sheweth, That he did not dis- 
 pense the Gospel of his own Head, but by vir- 
 tue of his Commission from Christ (u). 
 
 The External Call of a Minister, to take the 
 Oversight of a Congregation, was by the holy 
 People, with the Suffrage of Ministers ; and 
 this was the primitive Custom, as Eusehius 
 saith {w). Cyprian tells us. That the Faithful 
 in Rome met to choose a Bishop ; the whole 
 Body of the People were called together, that 
 he might be elected before all their Eyes, and 
 by Suffrage of the whole Fraternity (a;). Their 
 Suffrage or Consent seems to have been eviden- 
 ced by their lifting up of their Hand,^c^s 14.23. 
 The Word is, Xet/so-ov^o-an-es ; it signifies choos- 
 ing by Suffrages, as the Manner of the Ghrecians 
 was, by stretching out, or lifting up of the 
 Hand. We see the Apostles were careful to 
 maintain the People's Right in choosing of 
 Church Officers, Acts 15. 23, 26. Acts 13. 1, 2. 
 Acts 15. 22. 2 Cor. 8. 19, 23. Acts. 6. 2, 3. 
 Acts 14. 23. 
 
 Beza calls it a Grievance to the Church, the 
 People's being deprived of their Suffirage {y). 
 Cyprian shews, That he was chosen by the Suf- 
 frage of the whole Church of Carthage (z). Ter- 
 tullian shews. That the Minister was chosen by 
 their Suffrage (a). Gregory Nazianzen, in a Fu- 
 neral Sermon made on his Father, discourseth 
 A 3 much 
 
 (ti) Tit. 1. 3. 1 Thess. 2. 4. 2 Tim. 2. 2. (le) Euseb. lib. 1. 
 cap. 6. cap. 29. (x) Cyp. lib. 2. Ep. 6. Ep. 68. (y) Beza Cionf. 
 rid. cap. 35. (s) Cyp.'Bf.Z. (a) Terttd. Apol.'ia.fZ6. 
 
[ 6 ] 
 much on the People's right of Suffrage (b). 
 Hierom (c), Ambrose {d), Theodorus, mention 
 ah Epistle from the famous Council of Nice in 
 Efjypt, in which these Words, Dignum est 
 ;■«? -potestatem habere, et eligendi querrdibet, et 
 eoruni iiomina dmidiquemClerosuntdigni; and 
 iiiter it is said, Populus elegerit. Syn. Constan- 
 iinopolit, in an Epistle to Damasus, and others, 
 shew. That they had ordained Nectarius, cuncta 
 decernente pariter civitate; and that they had 
 ordained Flavianus, omni Eccleda, pariter 
 decernente. And also it is Required, by the 
 (Jouncil of CaHhage, That a Bishop he ordained 
 cum omni consensu Clericorum et Laicorum. 
 And, in the Third Council of Carthage, Can. 
 2-2. NvMus ordinetur Clericus sine Episcopi 
 djcaminatione, et PopuLi testimonio. And also, 
 in the Tenth Canon of the Council of Cabillo- 
 iiens, which was in the Middle of the Seventh 
 Century^ hath these Words, Si quis Episcopus, 
 de quacunque Civitaie, fueritdefundtiis, et non 
 ab aliis, nisi a Comprovindalibus Clero et "Ci- 
 vibus suis, alterius habeatv/r Electio; sin attorn 
 aliterfiet,ejus Ordindtio irrita habeatur. Here 
 they make Ordination void without a Popular 
 Gall. Many Reformed Churches exclaim against 
 thrusting into the Church one to be a Minister, 
 without a Popular Call, See the Second Book 
 of Discipline, cap. 3. Our Church doth sta-enu- 
 ously stand np for the same, and hath fdways 
 done. The Papists have in iseveral Councils, 
 
 vigor- 
 
 (6) Cyp. de Sacerdotio, lib. 4. (c) Uiervm, Ep. ad Rustic. 
 Moiiachnm, fol. 292. (d) Ambrose ^p. 82. Cig). lib. 1. Ep. 4. & 68. 
 AugitsL Ep. 100. Leo I. Ep. 95. Socrat. lib. 4. '<!ap. 30. & lib. «. 
 eap. 2. Possidin iu Vita Avg. cap. 4. 
 
[ 7 ] 
 
 vigorously maintained the People's Eight to 
 choose their own Pastor (e) ; as also in the 
 Council of Mogunt and Mentz. In the Decrees 
 of the Pope's, it is a Canon Law, That the People 
 have a Hand in the Election of their Minister, 
 (y) It was not Essential the Bishops heing 
 there, nor his Consent Essential ; and conse- 
 quentially it follows, that there no need of Re- 
 ordaining of Ministers that are ordained with- 
 out a Bishop, and that Ordination is valid with- 
 out him, as is evident from Sacred Scripture, 
 and ancient Records. Gelas asserteth, That 
 Presbytersordain,tho'the Bishop be not present. 
 Ambrose saith the same. You may see plenty of 
 Instances advanced by the Learned Bishop Stil- 
 lingfleet. Tho' that the Kingdom of Scotland 
 did early receive the Christian Faith ; yet there 
 was no Episcopal Ordination in that Church be- 
 fore the Tear 430, and that they were instru- 
 cted without a Bishop. Their Teachers per- 
 formed all the Parts of the ministerial Function 
 (gr). Ambrose was chosen by the Citizens of 
 Milan, Flavins by those oiAntioch, and Chry- 
 sostom by the Constantinopolitanians. 
 
 The Extraordinary Call to the Ministry, pro- 
 ceeds immediately from God, without God's 
 making use of Man as an Instrument, as was 
 the Call of the Prophets, John the Baptist, and 
 of the Apostles, Gal. 1. 1. John 1. 83. 
 
 He that designs to betake himself to the Mi- 
 nisterial Office, should look to God for his in- 
 ward and outward Providential Call ; and in 
 A 4 Order 
 
 (e) Coun. of Trent. Sess. 25. de Rtf. cap. 12, 13. (/) Epist. 66. 
 Athanas. Ep. ad Orthodox. See Stiiect P. 26; Ckninc. JNice, B. iS<i7. 
 P. 380, 381. (s) See Fordun't Scots Chron. lib. 3. cap. 8. 
 
[ 8 ] 
 Order to have full Satisfaction this Way, he 
 should submit himself to those whose work it 
 is to try, examine, ordain and send forth others 
 to serve Christ in preaching the Gospel. None 
 should take upon them that Ofl&ce, but such as 
 are called (h). Christ did not come till he was 
 sent of the Father. The Nature of the Ministry 
 requires it, for they are God's Legates and Am- 
 bassadors(i), God is wroth with those that go 
 without a CaU, it is a Breach of the good Order 
 of the Church, for none were to go out to that 
 Office (k), neither under the CM (Z) nor New 
 Testament (w) without a CaU. It is most con- 
 sistent with the Glory of God, the Safety and 
 Good of the Church ; Such as have the Power 
 of trying him, are to see if he has a competent 
 Measure of Natural and acquired Gifts, as is 
 necessary for One of that Station, a Scholar by 
 Study and Pains, and a true Christian as to 
 Grace, Experience, Piety, and of a sound 
 Mind ; not a Novice (n). 
 
 I shall give some Evidences of a Call to the 
 Ministry. 1. It may be known by a Person's 
 Qualifications for that Office, he qualifies and 
 fits all he sends forth to carry his Message, as he 
 did the Prophets and Apostles (o). He endues 
 with an Aptness to teach (p), to commu- 
 nicate to others {q.) He gives them Grace (r), 
 acquaintance with the Scriptures (s), and of 
 
 Human 
 
 (A) Heb. 6. 4, 5. Heb. 3. 2. (0 2 C!or. 6. 20. 1 Cor. i. 1. (i) 2 
 Tim. 2. 3. Jer. 23. 31. {I) Isa. 6. 8. Jer. 1. 4. 5. Isa. 6. 1, 2. 
 (m) Luke i. 18. John 20. 21. Eom. 1. 1. Gal. 1. 1. 1 Tim. 
 
 3. 6. 2 Tim. 2. 15. (n) 1 Tim. 3. 2. (o) 1 Cor. 12. 8. 2 Tim, 
 2. 7. Mfltth. 13. 52. (p) Matth. 13. 62. (j) Eom. 1. 16. (r) 
 Eph. 4. 11, 12. (>) Lnke 24, 32, 4S, 46, 47. 
 
[ 9 ] 
 Human Literature that is fitting for the same. 
 2. He may know his Call, by his Inclinations 
 being so bent, that he designs to prosecute the 
 same over the BeUy of all Difficulties that may 
 stand in his Way, and labours to grow in 
 Holiness, Grace, and is dUigent in the Use of 
 all lawful Means to fit for the same, and after 
 he has been frequent with God by Fasting and 
 Prayer for his Direction, and after all, he still 
 finds his Inclination bending to that Office, 
 having nothing in view but the Glory of God 
 and the good of Souls. 3. When Providence 
 concurs with all these, and he is ordained by 
 those that have the Power of trying and laying 
 of the H!ands on for that End ; he may with 
 Peace of CJonscience exercise his Gifts in the 
 Station of a Minister of the Gospel. 
 
 Question. May not a private Person preach 
 Publickly t Answer, No, for Christ hath ap- 
 pointed none for the edifying of the Body of 
 Christ but Pastors and Doctors ; for none 
 hath a Power of binding and loosing by the 
 preaching of the Word, but such as are sent, 
 which sending was by laying on of the Hands 
 of the Presbytery (t). 
 
 When a Minister is favoured with Clearness 
 as to his CaU, then with Confidence he may 
 endeavour to perswade his People that he is the 
 Ambassador of Christ, 1 Cor. 4. 1. 2 Cor. 5. 20. 
 
 3. I come to shew the Qualifications of a 
 Minister. A Minister ought to be a good Man, 
 endued with all Moral and Evangelical Virtues 
 (tt), shining with all the Graces of the Spirit of 
 
 God, 
 
 (t) 1. Tim. 4. 14. (u) Acts 11, 24. Tit. 3. 8. 
 
[ 10 ] 
 Grod, and with Purity and Holiness, regulating 
 his Life and Conversation according to the sa- 
 cred Standard of God's Word, that so his Hear- 
 ers may not have it to say to him, Physician 
 heal thy self: If he should commend Virtue and 
 run down Vice in the most agreeable Form, and 
 with the most pungent Arguments, with the 
 Height and uttermost Strain of Eloquence, Fer- 
 vour and Warmth of Imagination ; Conscience 
 wOl stare him in the Face, (if he be vitious and 
 Impious) and lay his Guilt before him ; and if 
 his Wickedness has taken Air in the World, 
 and is known to his Hearers, it wiU mightily 
 mar their Edification, it cannot be thought that 
 he acts by the Spirit of God, that has not the 
 Spirit residing in him. Our Lord says to his 
 Disciples, Ye are the Light of the World; there- 
 fore it well becomes Ministers to shine in their 
 Example, which is more eflFectual than Precept. 
 To preach so as to edify, your Life must be a- 
 bove Reproach, and the Hearers must have an 
 Opinion of your Probity. An unblemished 
 Conscience wiU inspire the Sotd with Vigour 
 and Life, to exhort and reprove as it becomes 
 an Ambassador of Christ ; it will enforce your 
 Sermon with Vivacity and Sweetness. A Mini- 
 ster should carry himself weU at all Times, in 
 the Pulpit, and out of it. In the Pulpit, he 
 ■should behave as it becomes the Ambassador of 
 Christ, whose Message he should bring with 
 Gravity, Seriousness, Plainness, Grace, Elo- 
 quence, Prudence, Delectableness and Boldness, 
 not fearing the Face of any Man in the Dis- 
 charge of his Office, who wiU not out of Fear 
 or sei"vile Compliance, balk any Truth or Du- 
 
[ 11 ] 
 
 ty, reckoning still that he should obey God 
 rather than Men. He should always carry him- 
 self Religiously, walking humbly with God, 
 righteously towardsMen, and charitably towards 
 the Poor (x). He should not be Morose, or Stoi- 
 cal in his Conversation, he should be of an o- 
 bliging sweet and winning Temper to all, not 
 esteeming the lowest below his Regard, nor the 
 highest above his Concern ; and yet rendering 
 Honour to whom Honour is due, and Obedience 
 to whom the same is due. Not soon angry, nor 
 soon put out of due Temper. No Railer or 
 Striker, nor promoter of Faction, Sedition or 
 Strife, preferring the publick Good to his own 
 private Interest, living above the Censures and 
 Reproaches of others, for he is careful to recom- 
 mend himself to the Consciences of all Men in 
 Well-doing ; yet where men aUdw themselves 
 to censure unjustly or uncharitably, from Pre- 
 judice, Passion or Emulation, he values such 
 Sujfferings little, seeing he has the Testimony 
 of a good Conscience to comfort him. A Mini- 
 ster should shun all Appearance of Evil, he 
 must not only abstain from Drunkenness, but 
 from Tipling, from Taverns, Ale-houses, ex- 
 cept on urgent Occasions, and to stay no longer 
 than Occasion demands. He is to abstain from 
 ungrave, sinful Recreations. He is not to give 
 too much of his Time to any Recreation. 
 
 A Minister should be of shining Conversati- 
 on, advancing the Honour of his Profession by 
 exemplary Piety (y). A Minister's unbecom- 
 ing Carriage gives a dreadftil Wound to the 
 Gospel, and is a Skreen for the Loose and Pro- 
 fane 
 
 (i) Eom. 13. 7. (y) Mai. 2. 7, 8, 9. Jer. 10. 21. 
 
[ 12 ] 
 fane to skulk under to cover their Wickedness, 
 and to look upon them as disingenuous in their 
 Doctrine, and it deeply sinks the Esteem of that 
 holy Order (z). To perform that Office to Ad- 
 vantage, he ought to behave himself well -with- 
 out OflFence, shewing himself a Pattern of Piety, 
 that so his People may conclude, that he firmly 
 believes what he teaches, and that he looks on 
 himself as bound to foUow all those Rules that 
 he lays before them. This will be a Mean to 
 store their Souls with high Esteem and flaming 
 Love to him and his Doctrine. His Thoughts 
 should carry him Heavenwards, and as it were 
 translate him into those upper Regions. He 
 should be always careful of preserving his Repu- 
 tation, yet without Vanity, observing a due Tem- 
 per between the despising the Censures of the 
 Multitude, and the servile courting Applauses ; 
 He should have a perpetual Gravity and Deco- 
 rum in his Deportment, that he fall not under 
 publick Censure. He must never wander out 
 of Sight of Religion, nor suffer his Soul to for- 
 get Divine Matters. He must not forget his 
 Duty to God, nor to his FeUow-Creatures, and 
 that his Sins wiU be more highly aggravated 
 than the Sins of others. A Minister should set 
 a blessed Jesus as a Pattern to walk by in all his, 
 imitable Perfections (a), who shin'd in Meek- 
 ness, Humility, Charity, Compassion, Self- 
 denyal, and in Obedience, which he presses up- 
 on his Followers. Those amiable Virtues have 
 lustrious and attractive Charms in them which 
 draw forth the Hearts of Hearers to them, and 
 
 enforce 
 
 (z) Tit 2. 7, 8. (a) Matth. 4. 23. Acts 20. 24. Rom. 16. 19. 
 1 Cor. 1. 2. . 
 
[ 13 ] 
 
 enforce their Doctrines. If h.e has got a good 
 Character in the World, he should sedulously 
 endeavour to keep up the sam.e, that so his Glo- 
 ry acquired do not vanish into the Smoke of De- 
 testation (6). WhatSenecahsith said concerning 
 many Philosophers, may be said of a vitious 
 Minister, you would think they spoke their own 
 Mind, in declaiming against Lewdness and 
 Ambition, yet must you look on them as Phy- 
 sicians whose boxes have the title of wholesome 
 Medicines written on them, which contain only 
 Poison within. 
 
 A Minister should be one that is much taken 
 up in Fasting and Prayer for a Blessing on his 
 Labours, (c)and fortheconstantAssistanceof the 
 Spirit, and lively Impression of Divine Matters, 
 and that the hardest and most difficult Parts of 
 it may be made easy and sweet, and successful 
 in answering the End of the Ministry. He 
 should endeavour to have his Soul brought up 
 to the uttermost Stretch of Fervour and Serious- 
 ness, guarding against wandring of the Heart, 
 while addressing the Searcher thereof who is 
 Omniscient, and he should have a deep Sense 
 of the Things he prays for, and a holy Submissi- 
 on to the Will of Grod, and Confidence in him, 
 ((£), that he will send none forth on their own 
 Charges. Prayer should be frequently every 
 Day his Work, but he should set apart a Day of 
 the Week for the more solemn Performance of it. 
 
 A Minister when he is to appear in Pubhck 
 as an Ambassador of Christ, he should endea- 
 vour to have his Spirit deeply impressed with 
 
 the 
 
 (6) Seneca De Ben : lib. t cap. 21. (e) Eph. 1. 6. Phi. i. 19, 
 (<0 1 Cor. 9. 7. 
 
[ 14 ] 
 
 the Majesty of God, whose Message he is to bear 
 to his People, and he should act Dependence on 
 him for Success in his Labours, for it is only 
 his Countenance that can make Endeavours to 
 prosper. 
 
 A Minister should devote and give up him- 
 self to the Lord in Covenant ; for he is under a 
 double Relation to God, both as a Christian and 
 as an Ambassador of Christ's, for the very Na- 
 ture of the ministerial Work supposes an Agree- 
 ment between Gtod and him, whose Servant he 
 is : The Minister at his Ordination is solemnly 
 engaged to the Service of God in that Station ; 
 but I mean, that he should personally in Private 
 devote himself to the Lord. I am not alone in 
 this Opinion, see the Learned Mr. Fleming (e) 
 concerning the JMimsterial Work. 
 
 A Minister ought not to be of a Haughty 
 peevish Temper, an impatient insolent Dispo- 
 sition is uneasy to One's self, and to aU that 
 they are conversant with, and wiU render him 
 unsuccessful in his Labours. He must lay his 
 Account to bear Injuries, unjust Censures, Ca- 
 lumnies, and to see himself neglected, and o- 
 thers preferred to him. Often Times Men of 
 eminent and shining Parts are neglected, for 
 want of Greatness of Soul to aspire, and power- 
 ful Friends to support them, when Men of far 
 lower Size are preferred. He must study to 
 deserve Preferment, but he must wait patiently 
 on a wise God's Tune for conferring the same. 
 He must never Endeavour to raise himself on 
 the Euins of others. An Air of Modesty, run- 
 ning through the whole behaviour of a Mini- 
 ster, 
 
 {«). p. 209, 210, 211,213, 213, 214, 215, 216. 
 
[ 15 ] 
 
 ster, is most amiable and engaging, and where 
 that does not appear, he loses his Character, and 
 contradicts his sacred Profession, and exposes 
 himself to Contempt. A Minister should have 
 his Conversation Grave, Serious, not Light 
 and Frothy, Wordly or Vain and Trifling, re- 
 membering always that he mustgive an Account 
 in the Day of Judgment, of all his Words 
 Thoughts and Actions. He should still be drop- 
 ping in every Company some Thing edifying ; 
 but let it still be done with the height of Pru- 
 dence, and with a friendly grave and pleasant 
 ALr. I do not mean that Ministers are to con- 
 fine themselves always to what is Spiritual ; 
 yea, innocent Eecreations are necessary for the 
 Health' of our Bodies, and that Ministers who 
 are called Fishers of Men, may have Opportu- 
 nity to busk their Hooks with Gmle, that they 
 may catch Souls to Christ. I mean no farther 
 here, than what the Apostle doth in his sajdng. 
 He heca/me all Things to all Men, that he might 
 gain them to Christ. Humility is a bright Orna- 
 ment for a Minister, a FoU to those they are 
 conversant with, when used in an obliging 
 Manner ; it shews a true Sterling Judgment, 
 whereas a proud starched Way over-clouds and 
 obscures a Man's brightest Perfections, and ren- 
 ders him despicable, and cools Peoples Affecti- 
 on towards Imn, and it makes the Lamp of his 
 Profession burn dim, when he finds that he 
 lives not on the Breath of Popular Air. It is 
 an Eye-sore to him to be overshadowed by the 
 brightness of others. ■ 
 
 A Minister should be endued with Prudence, 
 Courage, Patience, Gentleness and Softness, that 
 
 may 
 
[ 16 ] 
 may fit h\m to bear Injuries, to endure Con- 
 tempt, or to treat People with that Mildness 
 thatChrist has enjoyned hisFoUowers. Asoured 
 fretful and spiteful Temper doth great Mis- 
 chief, when it bursts forth and taketh Air, both 
 to him that is under the Power of it, and to the 
 Church it gives great Offence and Scandal, the 
 Smoke of it will darken all his shining Quali- 
 fications ; and even although he is Master of so 
 much Prudence, as not to sufi"er the same to 
 take Vent, but keeps the same boiling in his 
 Breast, it throws him into dreadful Uneasiness, 
 and unfits him for Duties, and is Offensive to 
 Grod who is the Searcher of the Heart, and wiU 
 narrowly scan our Thoughts in the Day of 
 Judgment. All do agree, that a cool Spirit is 
 the much fairer Way to gain Proselytes than a 
 fierce One ; for a boisterous Way is apt to be 
 suspected as a Design to expose and insult. 
 
 A Minister should have his Soul richly stored 
 with Zeal for God's Glory and the Honour of 
 the Christian Eeligion, the good of the Souls 
 of Men, to rescue them from endless Miseiy, 
 and a sincere Desire to put them in the Way to 
 endless Happiness ; and for this End, he should 
 spend the whole of his Time, and he should 
 guard against every Thing that may have the 
 least Tendency to divert him jfrom the same, 
 as his involving himself in Civil Affairs. For 
 no Man can serve two Masters : For he wiU 
 either hate the one, or love the other, or cleave to 
 the one, or despise the other. Let every one con- 
 tinue in the vocation in lohich he is called. A 
 Ministers Soul should bum with Zeal against 
 the daik Clouds of Errors, which are unluckily 
 
 raised 
 
[ 17 ] 
 
 raised ; and alas many that are under the 
 clear Light of the Gospel, are fond of the gloomy 
 covering of the Night of Ignorance. May the 
 Lord draw by the VaU of their Guilt, and 
 make a Display of his attractive Excellency, 
 that their Eyes may see the King in his Beau- 
 ty, and that their Souls may be allured to flee 
 on the Wings of Faith and Love to him, who 
 is the everlasting Spring of Comfort, and the 
 Source of Light. 
 
 A Minister is not to have Views to the 
 Things of this World, in his betaking himself 
 to that Office, as the Author of the Christian 
 Eloquencesaith, Pag. 46. " That is altogether 
 " prophane, they are fond of producing them- 
 " selves, are impatient to get a Name, and to 
 " distinguish themselves in the Byes of the 
 " World : for which Purpose, the Pulpit, they 
 " think, is a very proper Theatre. How 
 " many are there who preach only with 
 " this Hope of making their Fortune 1 " He 
 should seriously consider his Views and Pur- 
 poses ; if they are directed for the Advance- 
 ment of God's Glory and the good of Souls, 
 this should always be their Design, and they 
 should have this in their Eye in all their Ser- 
 mons, and in every Part of their ministerial 
 Work : If this is not their End, all their fine 
 Qualities will vanish into Smoke, and they may 
 be afraid that God in his righteous Judgment 
 will baffle their Designs, and make them abor- 
 tive : Yea, they may be afraid of everlasting 
 Damnation. He who seeketh not his own 
 Honour, he is ready to say with the Apostle, 
 
 B We 
 
[ 18 ] 
 
 (a) We preach not our selves but Christ Jesus 
 the Lord, and our sdves your Servants for 
 Jesus Sake. 
 
 A JWCinister should not stand upon yielding 
 up his Life for Christ's Sake, when called to it. 
 None of these Things move me, neither count I 
 my Life dear unto my sdf, so thai I might finish 
 my Course with joy, and the Ministry which I 
 have received of the Lord Jesus (6). 
 
 Whilst I mention this Duty, I say that aU 
 Christians, as well as Ministers, ought rather to 
 suffer, then to pass by or deny any of the Truths 
 of God ; I mean not only the Weightier and 
 Fundamental, but even all the Truths of God 
 that are held forth in the Scriptures : For every 
 one of them are of more Value thin Millions 
 of Lives ; a small Breach makes Way for a 
 greater. 
 
 Quest. May not a Minister use lawful Means 
 for the Preservation of his Life, as flying in 
 Time of Persecution 1 
 
 Answ. It is clear that a Man may, and ought 
 to use all lawful Means for the Preservation of 
 his Life, as Flight in Time of Persecution ; yet 
 it is 'not lawful at all Times to flee* in Time of 
 Persecution. That Ministers may, at some 
 Time, flee in Time of Persecution, we have 
 Christ's command for it (c), and Examples of 
 the Saints doing so, both under the Old and New 
 Testaments, as Jacob's fleeing from Esau {d), 
 Moses OMt oi Egypt (c), Obadiah's hiding a Hun- 
 der Prophets from the Fury of Jezabel {f)y 
 Elijah, fled to Hard) (g). And under the New 
 Tiesta- 
 
 (a) 2 Cm. 4. 5. (6) Acts 20i 24. PhiL 1. 20, (c) Mat 10. 23. 
 (rf) Gen. 27. (e) Exod. 2. Heb. 11, 27. (/) 1 Kings 18. 13. (y) 
 1 Kings 19. 3. 
 
[ 19 ] 
 
 Testament we read of PauVs Flight {h), and of 
 Christ's Flight (t). 
 
 There are Times when a Minister may n6t 
 flee, when he find that there is hope of his do- 
 ing good by Preaching (Jc). If the Persecuti- 
 on be against the whole Church, he is not to 
 flee, for the Strong are called to strengthen 
 the Weak ; but if it be against A Pastor's Per- 
 son, he ought to flee, if his Flight tend to the 
 Peace of the Church ; yet he is not to lay 
 down his Charge, but he is to return as soon as 
 he finds it for God's Glory and the good of 
 the Church. When God in his Providence o- 
 pens a Door to escape Danger, we are to reve- 
 rence it and not to tempt the same. We find 
 that- when the Angel set Peter at Liberty, he 
 fled(Z). 
 
 A Minister must not think. That at his Plea- 
 sure he may lay down his Office ; he is a Per- 
 son that is solemnly devoted to the Lord, to 
 serve him in that Station, so nothing, that is 
 devoted must be alienated ; it is the Height of 
 Sacrilege to leave the Work of the Ministry 
 as long as they are able to serve in that Sta- 
 tion ; and when Providence unfits a Man for 
 performing his Office, he should demit tiine- 
 ottsly, or provide an Assistant that is acceptable 
 to his People (to). 
 
 Ministers, must look on their Work as dan- 
 gerous, when they do not administer the same 
 aright. We have a dreadful Threatening against 
 them that giveOfience, That it were better tJiat a 
 Milstone were tied about their Neck, ancLihrown 
 _ ' B2 . . ' , with 
 
 (K) Acts 9, 25. 29. 30 (0 Joh. 10. 39. (k) Acts 18. 10. U) 
 Acts 12. 7. (in) 1 Tim. 4. 16. 13. 14. 
 
[ 20 J 
 
 with it into the Depth of the Sea, than that they 
 should offend one of Christ's little Ones {n) . Now, 
 seeing that there is so severe a Threatning for 
 oflFending of one, what must there be against 
 those that offend many ? We have a severe 
 Threatning against those Ministers that do not 
 warn People of their Sins and Danger (o). It 
 is also dangerous for the People to have negli- 
 gent and unfaithful Ministers over them. Ma- 
 ny thundering Judgments are denounced a- 
 gainst the unfaithful Priests under the Law, 
 and poured out upon them {p). 
 
 A Minister is not to look on his Work as 
 easie. Jeremiah says, Lord, behold I cannot 
 speak, for I am a Child {q). And Paul says. 
 Who is sufficient for these Things (r). It is un- 
 easie to plumb the unfathomable Depths of the 
 Gospel, and to open these in a mixt Multi- 
 tude, and it is no small Matter to bring them 
 home to Mens Consciences, by a true and ex- 
 act Application : it wUl require the highest 
 Flights of a raised and sanctified Imagination, 
 the quickest Contrivance of a lively Invention, 
 the greatest depth of a critical Judgment, the 
 strongest and most ready Memory, warm af- 
 fection, and clear Gospel Elocution. It is no 
 small Matter to speak to the most High God, 
 as the Mouth of many Hundreds ; where there 
 is great variety of Cases and Circumstances. It 
 is not easy to exercise Discipline : Nor is it 
 
 easy 
 
 (n) Mat. 18. 6. (o) Ezek. 3. 17, 18. {p) Lev. 10. 2. 1 Sam. 2. 
 3. Isa. 66. 10. Jer. 62. 8.— Hos. 4. 1, 2. 6. Ezek. 14. 14. Jer. 
 6. 13. Joel 2. 17. Zeck. 11. 13. Jer. 23. 22. Ver. 11. Ver. 48. 
 Mai. 2. 1. Jer. 3. 15. Ezek. 3. 17. & 33. 7. & 22. 26. & 34. 2. 3> 
 10. Dan. 12. 3. (.g) Jer. 1. 6. (r) 2 Cor. 16. Cihap. 3. 5. 2 Tim, 
 2.3. 
 
[ 21 ] 
 
 easy to visit the Sick, and to speai< to them 
 and pray for them, as Persons stepping into 
 Eternity : Nor is it easy to instruct the Igno- 
 rant, and to resolve the Scruples of an afflicted 
 Mind : Nor is it easy to convince Gain-sayers, 
 and to defend the Gospel Truths against all Ad- 
 versaries. It is a Bodily wasting Office, sedu- 
 lous Studies spend the animal Spirits, together 
 with a sedentary Life ; for while by close think- 
 ing the Spirits are drawn up into the brain, 
 the rest of the Body must turn weak for want 
 of animal Spirits to Perform, Digestion and 
 Chilification. The wise Man says, TJiat much 
 Study is a weariness, Eccl. 12. 12. A Minister 
 has a great Trust committed to him, As the 
 Souls of his People, the Key of Doctrine and 
 Discipline of God's Church, the Gospel and 
 all Gospel Ordinances : He is Christ's Ambas- 
 sador, and must keep close to his Commission 
 and Instructions, he must observe all that is 
 commanded him (s). He must defend the 
 Church from all Errors, and especially from 
 those that sap and undermine the fundamental 
 Articles of the Christian Faith. 
 
 Ministers should shun aU unnecessary and 
 familiar Converse with wordly and wicked 
 Men, lest they be infected with them : I do 
 not here mean that they are to look upon them 
 as if they were to be neglected by them ; for 
 a Minister ought to exhort them to forsake 
 their evil Ways, and to Repent and turn to 
 the Lord, leaning on the Righteousness of 
 Christ, and to shew unto them their Danger in 
 going on in their wicked Courses, and to pray 
 B3 for 
 
 («) Matt. 28. 20. 
 
[ 22 ] 
 
 for them ; and this he should do in a friendly 
 Civil Way, and that privately, using all Civilii. 
 ty 3,nd Tejiderness towards them. It is a Act 
 of Brotherly Love and Charity to reprove for 
 Sin (t), Grod commands it to be done {u), 
 CJirist reproved for ^in; ere he came into the 
 World, by his Prophets (x), and when he was in 
 the World (y) ; and when he left the World he 
 se^t the Comforter to reprove Sin (z). The 
 Praqtice of the Saints commends it (a). The 
 Lord blesseth the Reprover (6) ; and he brings 
 Judgments on' those that neglect the same (c). I 
 shall advaiice some Directions how to manage 
 a Reproof. Be sure that the Person deserves a 
 Reproof, and' that you are able to make it ap^ 
 pear ; and also, see that the Person be fit for 
 the same ; for there arfe several unfit for the 
 same, as Idiots, drunk Persons, and also Per^ 
 sons in the height of Passion, are very unfit for 
 Reproof. It wiU be fit sometimes, not to re- 
 prpve directly, but by giving signs of your 
 Displeasure of the same ; or you may reprove 
 by Similies, as the Prophet d^d Damd for his 
 Adultery and Murder ; or you may cause the 
 Scripture reprove the same, and it must be gi- 
 ven with all Evidences of Respect, and with 
 Meekness, If then he 'will not hear you^ then 
 you are to take- Two or Three with you, (if 
 the Crime be great) and if, after all, he prove 
 obstinate, you are to tell the Church (ci). 
 
 A Mini- 
 
 (0 Proy. 27. 6. Lev. 19. 17. (u) Tit. 2. 15. Ler. 19. 7. Mat. 
 18. 15. Lnk. 17. 3. Ephl 5. 11. (i) Judg. 2. 1, 2. Num. 22. 32. 
 Prov. 1. 22. (y) JiUke 9. 55. Mat. 12. 34. & 23. 13.— 34. & 26. 
 4Q,_45. Mark 8. 33. (a) Joh. 16. 8. (a) 1 Kings 2. 20 Mat. 
 14. 4. Gen. 34. 30. 2 Sam. 12. 7. Neh. 5. 7. 1 Sam. 2. 5, 36. Gal. 
 2. 11. C*) Prov. 24. 25. (c) 1 Sam. 3. 13, ^c (rf) Mat. 18. 15, 17. 
 
[ 23 ] 
 
 A Minister should not detract from any, nor 
 give a bended Ear to Slanderers ; but endea^ 
 vour, to the uttermost, to set forward Piety, 
 Quietness, Peace and Love, among Christians, 
 especially among those committed to his Charge, 
 or may be committed to the same. A Minister 
 must use all Prudence, Modesty, Discretion 
 and Love, in reconciling Differences among his 
 People, and for rectifying Disorders, and bring- 
 ing them oflf from bad Practices. 
 
 Ministers ought to be separated from the 
 Cares of the World, and dedicated to the Study 
 of Divine Matters. The Pleasures and Con- 
 cerns of Life darken the Shinings of the Divine 
 Image upon the Soul, and the Emanations of 
 Heavenly Light. It lops the Wings of the Soul, 
 and mars its Flight to God. If Providence 
 place us in a narrow Figure, we should be con- 
 tent with the same. I acknowledge, that they 
 are to provide for their Families, that they may 
 live comfortably. 
 
 A Minister should not have high Esteem of 
 himself, because that he is followed by Crowds ; 
 for this is no sufficient Mark of a good Preach- 
 er : For the Multitude are delighted with every 
 Thing that is Theatrical, as a tragical Voice, 
 convulsive Motions, extravagant Reflections, 
 unsuitable Expressions. The Business of the Pul- 
 pit is not to strike the Eyes or Ears with any 
 sjich Things, but to impress upon their Hearts 
 the Truths of God, and to endeavour to explain 
 the Maxims of Religion, without any other Co- 
 lours than those that are peculiar to Faith and 
 Reason ; and to search into the Bottom of their 
 Subject, and to give a clear and faithful Repre- 
 B 4 sentation 
 
[ 24 ] 
 
 sentation of the same, in pure and simple 
 Terms, in a noble elevated StUe ; yet not soar- 
 ing above the Meanest Capacity ; with Eeflec- 
 tions just and reasonable and Sentiments acute 
 and delicate. After they have explained the 
 Subject they have chosen to insist on, they shew 
 how ill it is practised : Here they shew and 
 picture, with weU disposed Strokes, the Excel- 
 lency of Virtue, and the Evil of Vice; that one 
 is not to be looked on with Indifference, nor 
 the other with Pleasure. 
 
 A Minister should be ready to give an Ac- 
 count of his Faith, and to stop the Mouth of aU 
 Gainsayers ; he (a) should be Skilful, not a No- 
 vice. I shall lay before my Reader what is said 
 by the Author of Christian Eloquence, concern- 
 ing what is requisite to make agoodPreacher (6), 
 " That he be a good Logician, he doth not 
 " mean one that refines upon, and cavils at 
 " every Thing ; which spends it self in vain 
 " Niceties ; which endeavours to find Truth 
 " where it is not, and abandons the Reality of 
 " Things to run after. Shadows and Figures, 
 " which give us specious Sophisms in the Room 
 " of plausible and popular Reasons. He here 
 " means that kind oiLogick which is sharp and 
 " penetrating, and of Use to discern with Cer- 
 " tainty Truth from Falsehood ; such a Kind of 
 " Logickas distinguishes, with particidarExact- 
 " ness, what is proper or foreign to the Subject ; 
 " considers all the Parts that compose it, di- 
 " stributes and orders them according to their 
 " Relation to, and Dependence upon one ano- 
 
 " ther; 
 
 (o) 1 Tim. 3. 6. 2 Tim. 2. 15. (4) Pag. 198, 199. 
 
[ 25 ] 
 
 " ther ; divides the Matter it is upon with Ad- 
 " dress, without reducing it into such fine Parts 
 " as are invisible to the most attentive Eyes ; 
 " That tends always to the End which it pro- 
 " poses, directly, without any of those Digres- 
 " sions and Amusements that make us lose 
 " Sight of the Principal Object, and are tedious 
 " to us ; That helps the Mind to think accu- 
 " rately, yet without Constraint, removes all 
 " Obscurity and Ambiguity in our Expressions 
 " and Eeflections ; determines the true sense 
 " of every Thing by the clear and distinct Idea 
 " that it gives of it; disposes all the Propositi- 
 " ons of Discourse, that aU flows in its natural 
 " order, that one flows from the other, as from 
 " the Fountain-head ; That goes back as far as 
 " the first Principles, and from them draws ne- 
 " cessary and evident Consequences ; admits of 
 " no Proof but what is concluding and invinci- 
 *' ble ; unites the whole force of the Discourse 
 " together, as it were in one single Point, in 
 " order to make the stronger Impression on the 
 " Mind, which sees and perceives it at one 
 " Glance. Such is the Logick, which, according 
 " to its true Definition, is an Art of Thinking 
 " always rightly, and of expressing our selves, 
 " and reasoning always accurately." Further, 
 the forementioned Author shews (c), " That a 
 " Minister should be an able Divine, as well 
 " as an exact Logician. This, now, I am to 
 " prove. A Divine is a Man, by his Profession, 
 " obliged to speak of God and his Attributes ; 
 " to explain aU the Truths of Eeligion, and 
 
 " unfold 
 
 (c) Page 211. 
 
[ 26 ] 
 
 unfold all its Mysteries ; to distinguish be- 
 tween Matters of Faith and Opinion ; to con- 
 fute all Errors, and discover the Nature and 
 Essence of all Vices and Virtues. He is a Man 
 familiarly versant in Holy Scriptures, as con- 
 stantly as he breathes ; one who understands 
 these Divine Writings, and from this im- 
 mense Treasure Borrows all the Proofs of 
 what he says ; from whom nothing is hidden 
 in all Sacred Antiquity, Ecclesiastical Histo- 
 ry, Fathers and Councils. Such an one, doubt- 
 less, is an able Divine." He should explain 
 what he delivers in a plaii). and easy Manner, 
 suited to the meanest Capacity of his Hearers ; 
 not presuming to pry into what God hath con- 
 cealed from us : Nor is he to drop any Thing 
 that is not agreeable to the Eules of Faith. He 
 should deliver to God's people his whole Coun- 
 sel {d), and this they should do faithfully (e), 
 according to God's Word (/); and this he should 
 do without Grudge at the Success of others in 
 that Work, even tho' it tend to his Detriment. 
 A Minister should frequently preach agaiust 
 the Errors and Vices that are most flagrant and 
 dangerous ; which are so agreeable to corrupt 
 Nature, that they need no Vehicle to make 
 them palatable to swallow down those poisonous 
 PiUs that suits the Taste of those that chalk out 
 a smooth and broad Way to Heaven, such as 
 God never appointed, and they will find it, to 
 their sad Experience, that it is but an ignis fa- 
 tuus leading them to the Pit of Perdition. Mi- 
 nisters must endeavour to furnish them time- 
 
 ously 
 
 (<0 2 Tim. 4. 6. Acts 10. 27. (e) 1 Cat. 4, 2. Luke 12. 42, 1 Pet. 
 6. 12. CoL 1. 7. if) Philip 3. 16. 
 
[ 27 ] 
 
 ously witli proper Antidotes against those deadly 
 Poisons. They must thunder against them with 
 ardent Zeal, laying them open to their View, 
 in their black and dismal Colours, shewing how 
 abominable they are in their own Nature, and 
 how pernicious in their Consequences. " A 
 " Minister must also be employing himself so 
 " well in his private Studies, that, from thence 
 " he may be furnished with such a Variety of 
 " lively Divine Meditations, and proper and 
 " noble Expressions, as may enable him to dis- 
 " charge every Part of his Duty, in such a 
 " Manner, as may raise not so much his own 
 " Reputation, as the Credit of his Function, 
 " andof the great Jlfessogre qfHeconciliationthat 
 " is committed to his Charge. Above aU Stu- 
 " dies, he ought to apply himself to understand 
 " the Holy Scriptures aright ; to have his Me- 
 " mory well furnished that Way; that so, upon 
 " aU Occasions, he may be able to enforce what 
 " he says out of them, and so be an able Mini- 
 " ster of the New Testament, as saith the Lear- 
 " ned Bishop of Sarum, (g). 
 
 A Minister ought to be a Man of great Cou- 
 rage ; for he hath both the Powers of Darkness 
 and the "Works of the Flesh to fight against ; 
 which requires no ordinary Measure both of 
 Strength and Courage, to maintain his Autho- 
 rity both by Strength of Keason and Discipline. 
 Not faw^ning on great Persons further than 
 is warranted from God's Word, nor treading on 
 Inferiors. 
 
 Ministers 
 
 (^) Bishop Bumefs Pastoral Csie, Page i. 
 
[ 28 ] 
 
 Ministers, and all Church Officers, should 
 study the Arts of Conversation, and acquaint 
 themselves with a courteous Behaviour. This 
 would make them agreeable in all Companies, 
 and appear with a greater Lustre, and brighten 
 their Character where there was the least Re- 
 gard of Politeness or good Sense. Paul became 
 all Things to all Men, to the Jews a Jew, and a 
 Greek to the Greeks. I do not mean, that they 
 are to comply with them either in what is er- 
 roneous or sinful. A Minister's Misbehaviour 
 is apt to cause Company entertain an ill Idea of 
 the whole Order. The Sense of which was no 
 small Motive to me to emit my Booh of Man- 
 ners to the View of the World. I acknowledge, 
 that Time may wear out some of these Rules, 
 yet not all. I would have saluted the World 
 with a Second Part, had I not been discouraged 
 by some who had dropt from their Mothers 
 Laps to Schools, and from thence to publick 
 Appearances, without acquainting themselves 
 with the polite and fashionable Part of the 
 World. I think, that Ministers should have 
 some grave Habit to distinguish them from the 
 Laity, that so they may be noticed, and brought 
 under severe Punishment, when they do any 
 Thing that is unsuitable to their Office ; and 
 that those who maletreat them maybe punished, 
 and rendered inexcuseable. I acknowledge. 
 That Walqfridus and Strabo* expresly teU us. 
 That there was no Distinction of Habits used in 
 the Church in the Primitive Times. The Pres- 
 byters did not necessarily wear any distinct 
 
 Habits : 
 
 * Waif, de Eebns Bccles. Cap. 24. Salmas. Not. in Tertul. de 
 Pallio, Page 76. 
 
[ 29 ] 
 
 Habits : Yet I must say, that I think, that it 
 was occasioned then, because of the Persecution 
 of the Times ; that the Ministers of the Gospel 
 did so, was, that they might be the less discer- 
 ned. 
 
 A Minister should be subject to the Brethren, 
 The Spirit oftheProphets are subject to the Pro- 
 phets (h). It is not said. Let the Spirit of the 
 Prophets be subject to the People, but to the 
 Prophets. Church Affairs were always managed 
 by Church Officers, and not by the People. 
 Under the Old Testament, they had Three Sorts 
 of Assemblies of Church Eulers. 1. They had 
 their Synagogues, or Parochial Congregations, 
 for ordinary Worship ; these Synagogues had 
 their Rulers (i) : In these Synagogues Avere Ten 
 wise Men in every one of them, to judge of the 
 Affairs thereof, who did meet for the ruling 
 of them, and exercising Discipline in them. 
 2. There were many Portions called Thousands 
 in Israel (k) : These had their Government 
 composed of 23. There was one of these in 
 every City, where were 120 Families ; which 
 is called of Christ the Judgment. It was made 
 up of Fourteen of the Tribe of Levi, and Seven 
 others of the Elders of the City : In which Court 
 (Z) particular Congregations that were adjacent 
 did meet; I mean Officers to consult of Church 
 Affairs that came before them. 3. They had 
 their Sanhedrivi («i), that consisted of Seventy 
 Elders with their President. This was their 
 supreme Judicatory. This was also an Ecclesi- 
 astical 
 
 (A) 1 Cor. It 32. (0 Acts 13. 16. (i) Micah 6. 2. Mat 6. 2. 
 
 ) Acts 11. 30. (m) Exod. 24. 1. J " ' 
 
 tout. 19. 16, 17, 18. 2 Cairon. 19. 8. 
 
 Q) Acts 11. 30. (m) Exod. 24. 1. Judg: 1. 10, 14. Dent 17. 8, 9. 
 Dei " ■ ~ 
 
[ 30 ] 
 
 astical Court. Tho' they meddled with some 
 Civil Affairs in this Judicatory, the weighty 
 Affairs of the Church was managed and referred 
 to it. 
 
 It is clear. That the Affairs of the Church 
 were managed by Church Officers under the 
 New Testament. We read of an Assembly in 
 Antioch, which was honoured of Men immedi- 
 ately inspired of God, amongst which was Paul 
 and Barnahas; and yet notwithstanding, when 
 there happened among them a Controversy of 
 Importance, they would not determine it of 
 themselves, but sent Paul and Barnabas, with 
 some others, to Jerusalem, where a Council was 
 
 called, consisting of .idp*'*^^ ^TidLElders; and the 
 Question was first of aU moved and debated at 
 Antioch, and was examined and decided at Je- 
 rusalem (o). We find them assembled to choose 
 an Apostle in Judas' s Eoom (p). We find them 
 assembled to ordain Deacons (q). And we find 
 them assembled to call Peter to an Account (r). 
 We are called to submit our selves one to ano- 
 ther (s). Paul was subject to the Council of 
 Jerusalem (t). We find a Distinction put be- 
 twixt Eulers and them that are Euled {u). 
 
 The Lord ordains and commands all Things 
 in his House to be done deceiUly and in Order. 
 Surely the Subjection of inferior Judicatories to 
 superior, is the best of Order : For then, when 
 one is wronged in an inferior Judicatory, he 
 can have Eecourse to the Superior, to have 
 Matters rectified. 
 
 I sup- 
 ra) Acts 15. 25, 26. (p) Acts 1. (?) Acts 6. (r) Acts 11. (s) 
 Eph. 4. Rom, 12. (<) Acts 21. (u) Kom. 12. 8. 1 Cor. 12 28 
 29. Ephes. 4. 1 Thes. 6 .12. 1 Tim. 5, 17. Hebr. 13. 17. 
 
[ 31 ] 
 
 I suppose it falls out, That there are two Pa- 
 stors in one and the same Chxirch, and they fall 
 out between themselves, and divide the People 
 into two contrary Factions; in this Case of Ne- 
 cessity, they must have Kecourse to a Power 
 superior. If the Church have but one Pastor, 
 and he be vicious, and uf a scandalous Life, and 
 yet he is supported by the Plurality of the Con- 
 sistory, ox the Whole^ Who shall suspend or 
 depose this Pastor, if there be not a superior Ju- 
 dicatory ? If a Minister be wronged by his 
 Congregation, to whom shall he apply 1 Or, if 
 any be wronged by the Minister, to whom shall 
 they apply ^ U^. in a little Country Church, 
 whereof the Consistory is composed of one Pa- 
 stor, who, is, of no deep Und^standing, and of 
 Four or Five Persons that are Elders of the 
 Church, were it fit. for that church, to have an 
 Independent'.Fower f And if that Pastor, and 
 these: Elders should die, would that; Congregati- 
 on, be fit Judges of a Minister's Parts, to have 
 independent Pawer. to choose another, or give 
 him Imposition, of Hands 1 Is it not unfit and 
 unbecoming to have all the Members of the 
 Church present at the Deliberation of aU Busi- 
 nesses, without having any Right of Suffrage or 
 Authority ■? I grant, that in what concerns all 
 the Church in general, as in the Vocation of a 
 Minister,, or at his Admission into a Church, 
 that all Masters of Families that belong to that 
 Church, should be present at the Consultation, 
 and that they are to have.their Vote therein ; 
 but yet they should not. be at aU^Debates : For 
 there are several Affairs; may occur, that re- 
 quires Secrecy ; as for Instance, I suppose a 
 
 Person 
 
[ 32 ] 
 
 Person is guilty of a gross Crime, and he denies 
 the same, and it cannot be proven ; how to fix 
 the Guilt, and to fall upon Probation, may be 
 reasoned or disputed upon in private, which 
 would prove dangerous to bring it to publick. 
 Without Probation, there are many Things 
 fall out, that the Vidgar are not capable of 
 understanding ; and yet they cannot hold their 
 Tongues. Must such Business be laid aside, be- 
 cause it cannot be understood by them 1 More- 
 over, how easily may they be led aside to Error 
 by Men of cunning Sophistry. It is evident 
 that there should be a Subordination of Church 
 Judicatories. We never find in SacredScripture, 
 that God committed the Government of his 
 Church to every particular Member of the same. 
 It is contrary to the general Ordinance of God, 
 {x) that all Church Officers be examined and 
 tried before their Admission. Every particular 
 Member of the Church hath not Ability to 
 judge or rule, because of their Ignorance, I 
 suppose there were two hundred Points to be 
 handled in a Congregation, consisting of as ma- 
 ny thousand Persons, how many Years would 
 it consume, ere that they could be brought to 
 understand and determine in the same 1 We 
 have often found them consume several Hours 
 upon a very trifling Business, and even leave it 
 as they found it, without any Agreement ; eve- 
 ry one interrupting another ; and all their ar- 
 guing not worthy the Ear of a judicious Person, 
 Now, from what hath been said, it appears, that 
 Democratical Government is most inconsistent 
 with Scripture and Reason. 
 AMi- 
 
 (x) 1 Cor. 3, 1, 2, 3. 
 
[ 33 ] 
 
 A Minister, when he is so highly honoured as 
 to sit Judge in God's Court on Earth, and to 
 judge for the Lord, he should still consider, that 
 he is under his Eye, and that he will be arraign'd 
 before his Tribunal, to give an Account of his 
 Management. He shoidd surely behave him- 
 self suitable to his great Trust. When he hath 
 Room, from others, to vent his Judgment about 
 what comes before that Court, he should wrap 
 up what he has to say in as few Words as possi- 
 ble; and what he utters should be pungent and 
 pat to the Purpose, that so the rest of the Mem- 
 bers may have full Time to Reason on the Sub- 
 ject. 
 
 Ministers should lay Hands suddenly on no 
 Man (a), until that they have fuU Evidences of 
 his Sufficiency ; and he should be set apart for 
 that Office by Fasting and Prayer, that the Lord 
 may enable him to perform every Part of his 
 Work for Grod's Glory, and the Good of the 
 Souls of his People, and his Soul's Comfort. I 
 acknowledge that I diflfer from the common Pra- 
 ctice in this Church, in giving of second Trials 
 to Probationers, when they receive a Call to a 
 Congregation. I have found this have no good 
 Effect ; especially, when some leading Men 
 have had a View to another. I think, with all 
 Submission, that they should undergo all their 
 Trials ere they be licensed to preach. This 
 would save the Church from much Trouble, 
 and Congregations from being so long vacant. 
 I do not mean. That they should be ordain- 
 ed until they are called to a particular Post, 
 
 C conform 
 
 (o) 1 Tim. 6. 22. 2 Tim. 2. 2. Tit. 1. 9, 11. Acts 18. & 14. 23. 
 
[ 34 ] 
 
 conform to the 6th Can. Council of Chdlcedon ; 
 neither do I think it right, That the Person 
 under Triak should be removed, when those 
 that try him scan his Trials ; that so he may 
 have Eoom to make his Defence ; or, at least, 
 when he is called in, their Criticisms should 
 be laid open to him, that he may have Access 
 to defend himself, or, for the future, he may 
 guard against what he hath' dropped that is 
 wrong. 
 
 A Minister should distribute among his Peo- 
 ple the Bread of Life, the Word of God, in in- 
 structing, admonishing, reproving and comfor- 
 ting them (&) ; not only pubhckly, by his Ser- 
 mons, but from House to House, that so he 
 may have fuller Access to cacry these- Things, 
 with greater Force, home, and more effectual- 
 ly, than can be done from the Pulpit. It is 
 not enough to point out tiie Way to Heaven ; 
 but he must use his uttermost Endeavours to 
 compel them to tread always in that Path that 
 leadeth to it. Paul did not abandon his Disci- 
 ples, till he had travailed in Birth of them, 
 and tUl Christ was formed in them, Gal. 4. 19. 
 
 He must not handle Diviue Matters in a for- 
 mal and insensible Way ; for this will stupify 
 the Powers of his Soul, and will put him be- 
 vond the Keach of Conviction, and all the or- 
 dinary Methods of Grace, and bring him under 
 the lowest Degree of Perdition. He should la- 
 bour in the Word and Doctrine, rightly divid- 
 ing the . Truths of God, according to the State 
 of his People (c). He ought to offer up the 
 
 Prayers 
 
 IV) Luke 12. 43. John 12. 16. Acts 20. 28. & 19. 20.26. 2 Tim. 
 4. 1, 2. (c) 1 Pet 6. 2, 3. 
 
[ 35 ] 
 
 Prayers of the People, in their Name, and as 
 their Mouth, to God, and should intercede for 
 them frequently in secret. 
 
 A Minister is to watch over the Souls of his 
 People, and to keep them from Error and Sin,' 
 and to alarm them out of their Security; by giv- 
 ing them Warning of the Judgments of God. We 
 find that Ministers are called Watchmen {d). 
 We see what a bright Copy of his own Exam- 
 ple Christ hath laid before us; it was his Mea;t 
 and Drink to do the Will of his Father that 
 sent him ; yea, he laid down his Life for his' 
 Sheep. If a Minister do warn his People of 
 their Danger, and the Snares they may be ex- 
 posed unto, that they may shun the same ; for 
 if they shall fall into the same and perish, if 
 that he do not warn them; their Blood will be 
 required at their Minister's Hand, James 2. 1,' 
 2, 3, 4. When a Minister is to run down Er- 
 ror, he must do it with a cool Spirit, and with 
 the' Height of Eeasoning. 
 
 A Miaister is to visit the Sick (e) ; and to 
 rouse them up to prepare for Judgment, and 
 the Life to come. If they make known their' 
 Sins, he is to keep them secret, and not report 
 them; J£ he finds them ignorant, he ought to 
 instruct them in the Way to Salvation by Jesus 
 Christ. If he find them insensible, he should 
 awaken them by the Terrors of God. If he 
 find them disconsolate, he ought to comfort 
 them; He is seriously to implore for Mercy 
 to them. He is not to wait for his' being sent 
 for ; but, assoori as he hears of their Sickness, 
 C2 he 
 
 (S) Kiez; 12. & 68: 3. 2 Tiin."4.-B; 6." Heb. 13. 17. (e) James 
 6.14. 
 
[ 36 ] 
 
 he should go and visit them, and endeavour 
 to have them to engage, if the Lord recover 
 them, to amend their Ways ; and to endeavour 
 to make all the Separation they can for all the 
 Injuries they have done. If they recover, he 
 should put them in Mind of their Engagements. 
 You may possibly find them, on a Sick-Bed, 
 more disposed then, for a wholesom Advice, 
 than at other Times ; for Death is a terrible 
 and Thundring Preacher. 
 
 A Minister should frequently visit his whole 
 Congregation, exhorting them from, House to 
 House (a), and to pray with and for them, and 
 to enquire about their performing of Family 
 Duties ; and into the State and Condition of 
 every Soul committed to his Charge, that he 
 may apply himself according to their Need ; 
 instructing the Ignorant, awakning the Stupid, 
 reclaiming the Vitious, strengthening the Weak, 
 estahlishing the Upright, relieving the Poor, 
 comforting the .Afflicted, and visiting those that 
 are in Prison. A Minister must not neglect to 
 visit those that dissent from him. He should 
 use all lawful Means to ingratiate himself in 
 their Favours ; and he should perform all Acts 
 of Kindness to them. He should become all 
 Things to all Men, that he may gain them to 
 Christ ; but he must guard against sinful Com- 
 pliance. 
 
 A Minister should endeavour to set up Fel- 
 lowship-Meetings in his Congregation, both of 
 Males and Females ; but they must be separate 
 the one from the other : And he should write 
 
 them 
 
 (a> Acts 20. 20. 
 
[ 37 ] 
 them a Directory for the light Management of 
 them ; and he should frequently visit them, 
 narrowly enquiring into their management. 
 By Christian Fellowship I mean, a certain Num- 
 ber of Christians united together for the private 
 Worship of God, and conferring about Things 
 of their Salvation, to the mutual Edification of 
 one another. It is a Duty commanded, (a), and 
 commended (6). It hath the commendable Ex- 
 ample of the Saints (c). The Lord hath pro- 
 mised his Presence, Protection, and Favour to 
 such (d). Christ, while on Eaxth, graced such 
 Meetings with his Presence (e). The Lord no- 
 tices such as meet for this Work (/). It is one 
 of the Ends of God giving Grace, that they 
 may be communicative (g). It is an excellent 
 Way to make Christians lively and spiritual ; 
 hereby they advance in the Knowle^e of the 
 Things of Grod (h) ; and have decayed Grace 
 revived (i). It is suitable for Members of one 
 Head to meet together {k). 
 
 They are to be exhorted to have their Dis- 
 courses spiritual and edifying (l) ; to avoid what 
 tends to Contention (m), and Things that they 
 are not concerned with. They are to be ad- 
 vised to communicate their Experience to one 
 another (n) ; and to give no Occasion of stum- 
 bling (o). To accommodate themselves to each 
 others Capacities (p). To beware of rash cen- 
 C 3 suring 
 
 (a) Heb. 10. 24, 25. Zeph. 2. 1. 1 Thess. 6. 11. (6) 1 Thess. 
 S. 11. (c) Mai 3. 16. Psal. 119. 63. (d) Matth. 18. 19, 20. 
 («) John 20. 19. (/) MaJ. 3. 16. (j) Luke 22. 32. (A) ProT. 
 13. 20. (0 Prov. 27. 17. (it) Eph. 6. 6. James 6. 6. (0 Lnks 
 24. 14, 27, (m) 1 Tim. 1. 4. & 6. 6. Tit. 3. 9. (n) Psal. 66. 16. 
 1 John 1. 3. Acts 12. 5. Bom. 12. 15. 2 Thess. 1. 3. Heb. 10. 24. 
 Bom. 12. 14. (o) Bom. 14. 16. (;>) Bom. 16. 1, 3. 1 Cor. 10. 
 3a & 18. 6. 
 
[ 38 J 
 
 suring one another (q). To labour to know 
 the State of one another, that they may be ca- 
 pable to reprove, counsel, comfort seasonably (r). 
 They are to be exhorted to meet frequently (s) ; 
 and to be stedfast in the Faith (t). To love one 
 another (tt). To be humble («). Self-denied (m;). 
 To have mutual Zeal for God's Glory (x) ; and 
 to put good Constructions on all his Dealings (y). 
 They are to beware of any Thing that tends to 
 the Defamation of any of the Society ; for. this 
 tends to the Breach of their Union (z). Nor 
 must you despise your weaker Brethren that 
 fall short of you, nor envy those who excel 
 you. Consider, that the more eminent your 
 Endowments are, you have the more Need to 
 watch and pray that you be not shaken by the 
 Storms of Pride : For. surely the tallest Trees 
 had Need of the deepest Roots, otherwise the 
 Wind will overturn them. Now, seeing God 
 hath lighted the Lamp of thy Knowledge above 
 others, be thankful, for the same, and labour to 
 scatter abroad the Eays of it on others, that 
 thy heavenly Fire may thaw and warm their 
 chm and freezing. Hearts, and set them in 
 Flame. K thou seest others far outstrip thee, 
 mend thy. Pace, endeavour to overtake them in 
 a holy life. 
 
 A Minister should; frequently catechise his 
 People (a), and once every Week preach cate- 
 chetical 
 
 la) Matth. 7. L (r). Eom. 1. 11, 12. Col. 3. 16. 2.Tliesg. 5 
 11. U. Rom. 14. 3, 13. & 4. 19. & 15. 7. Psal. 16. 3; Kph. 4. 3. 
 («) MaL 3. 16. (0 Psal. 119. 67. Psal. 26. 6. («) John 13. 35. 
 Amos 3. 3. (r) PsaL 101. 5. (w) 1 Tim. 6. 3, 4, 6. 1 Cor. 3. 
 18, 19, 20. (x) Lake 24. 30. Dent. 6. 5, 6, 7. (y) Mai. 3. 16, 
 (z) Psal, 15. 1, 3. Psal. 101. 6, 7. (o) Acts 20. 20. Gal. 6. 6. 
 Matau 16. 16, 16. HeU. 5. 12. & 6. 1, 2. 2 Cor. 2. 1, 2. 1 
 Car. 3- 1, 2. John 21. 15, 16, 17. 
 
[ 39 ] 
 
 chetical Doctrine to them : In this Kind of Dis- 
 course, the Point in Hand should be laid to the 
 clear View of the meanest Capacity, and the 
 Arguments short and strong ; the Solution to 
 the Objections short and clear : These in my 0- 
 pinion should be chiefly insisted on in such aDis- 
 course. I think that a Minister should be at 
 great Pains in Catechising, great coolness of 
 Spirit, Prudence, Meekness and Patience is to 
 be used in the Performance of this Ministerial 
 Duty, the Questions proposed, with their An- 
 swers, must be made as short, easy and plain as 
 possible, and they must be repeated over and 
 over, until they are understood and fixed in the 
 Memory of the Person catechised. This Duty 
 would be early gone about as soon as Children 
 are capable of Instruction ; for what Principles 
 are drunk early in, for ordinary they abide 
 best (6). This duty must be performed with 
 plain Expressions (c) ; and they must be instru- 
 cted in the absolutely necessary Principles of 
 Religion (d). He must accommodate himself 
 to the Capacity of the Person catechised (e). 
 He must not put the Persons out of Counte- 
 nance, tho' Ignorant, for this will be a Mean to 
 mar their waiting on that Ordinance, but bear 
 it patiently (/). He must not overpress the 
 Ignorant, by asking too many Questions at 
 them, but he must bring them on by Degrees. 
 He must in this, as in all Ministerial Duties, 
 be very serious, which bears Home the Instru- 
 ction with great Force (g). It must be per- 
 C 4 formed 
 
 (6) Prov. 22. I. (c) 1 Cor. 14. 19. (<i) 2 Tim. 1. 13. 2 Tim. 
 2. 28. Tit. 2. 7, 8. 1 Cor. 3. 10, 11, 12. 13. (e) 1 Cor. 3. 2. 
 (/) 2 Tim. 2. 24, 25. (s) Tit. 2. 7. 
 
[ 40 ] 
 
 formed with Meekness and Gentleness (h)^ 
 He is to back aE from Scripture (i). He must 
 observe a natural Order, skewing the Depen- 
 dence of each Question upon another. This 
 Duty is frequently to be gone about {k). He 
 should begin this Duty with fervent Prayer for 
 God's Assistance, and end it with Prayer, that 
 he would follow the same with a Blessing. If a 
 Ifinister be remiss in Catechising, aU his Ser- 
 mons wiU be dash'd to Pieces on the Eock of his 
 Peoples ignorance. 
 
 A Minister is to reprove one that is guilty of 
 an open and scandalous Offence, he is to reprove 
 him openly before all. (?). In the Administra- 
 tion thereof great Prudence and Tenderness, 
 Faithfulness and Impartiality is to be used (w). 
 He should act therein as answerable to God, 
 with whom there is no Eespect of Persons (n). 
 Nathan reproves David for his Adultery and 
 Murder, 2 Sam. 12. 7, 9. Elijah rouncQy re- 
 proved ^^6, 1 Kings 18. 18. so did/saia^the 
 Kulers. Isa. 1. 10. and Jeremiah, the King and 
 Queen, Jer. 13. IS. John told Herod that it 
 was not lawfvlforhiin to havehisBrother's Wife, 
 Mark 6. 18. and Luke 3. 19. We see how the 
 Lord threatens the Prophet if he neglect to re- 
 prove Sin, E'zjek. 3. 18. 
 
 A Minister is to do aU the Pieces of his Work 
 
 willingly, and not by Constraint, the Lord 
 
 hath no Pleasure in any Service that is done to 
 
 ■ him with a Grudge, and an unwilling Mind, 
 
 he must be served cheerfully. 
 
 AMi- 
 
 (A) 2 Tim. 2. 24. 25. (i") Tit. 1. 8. (i) Deut. 6. 67. 1 
 Tim. 5. 20. («) 1 Tim. 6. 21. Ja. 2. 1, 2, 3, 4. («) Eph. 
 6.9. 
 
E 41 ] 
 
 A Minister is not to suffer the Eights of the 
 Church to be violated, or invaded by the Magi- 
 strate. The Church is subject to the Magi- 
 strate in Civil Affairs, but not in Spiritual and 
 Ecclesiastick Affairs. Christ is the only Head 
 of the Church, Col 1. 18. The Civil Magi- 
 strate should be a Nursing-Father to the Church, 
 Isa. 49. 23. I own, that if Ministers turn cor- 
 rupt and negligent of their Duty, the Magistrate 
 may apply his Regal Power for their Reforma- 
 tion, as Hezekiah 2 Chr. 29. 5. and Josiah did, 
 2 Chr. 81. 2 Chr. 35. But the Magistrate must 
 be sure that he imitate these Kings, in com- 
 manding nothing but what the Law of God 
 commandeth, Numb. 8. 6, 11, 15, 18, 32. 
 2 Chr. 29. 11, 25. 
 
 The Erastians falsely affirm, That the Civil 
 Magistrate hath in himself all Church-Power. 
 1. Christ hath given no such Power to Magi- 
 strates, as evidently appears from all those Pla- 
 ces of Scripture, where mention is made of the 
 Keys, there is no Word of giving the same to 
 the Civil Magistrate (o) ; if the Power of the 
 Keys of the Kingdom of Heaven agree to the 
 Magistrate, as a Magistrate, then ought it to 
 agree to every Magistrate, as a Magistrate, 
 though the Magistrate were an Infidel, or a Wo- 
 man, which is absurd. Moreover we find, that 
 the Church exercised all Acts of Church- Juris- 
 diction, before ever there was a Christian Ma- 
 gistrate {p). Farther, he is not mentioned in 
 the Catalogue of the Church-Officers {q). We 
 find that the Lord hath put a Difference between 
 
 the 
 
 (o) Matth. 18. 17. Matth. 16. 19. (/>) 1 Tim. 4. 14. 1 Cor. 
 5. 6. Acts 15. (?) Eph. 4. 11. Bom. 12. 7, 8. 1 Cor. 12. 8, 9, 10. 
 
[ 42 ] 
 
 the Ecclesiastick and Civil Government, and 
 hath appointed distinct Rulers for them (r), 
 and the Lord hath severely punished Kings for 
 invading upon the Sacred Function, as he did 
 Saul and Uzziah for persuming to offer Sacrifice, 
 which was only proper to the Priests (s). 
 
 I am not of the Opinion with the Church of 
 Rome, that {t) hold that Princes have no Right 
 to deal in the Matters of Religion, the contrary 
 is Evident from God's Command {u), and from 
 the approven Example of Kings andMagistrates 
 under the Old Testament (v). It is evident from 
 Reason, for he is to take Care of the Common- 
 wealth, and is to act for its Good, and the Good 
 of the Common-wealth depends on the Settle- 
 ment of the Church. Princes ought to caU As- 
 semblies or Synods, and this is the Opinion of 
 the Professors of Leyden (w) ; that if a Prince 
 do so much as tolerate the Order and Regiment 
 of the Church to be Publick, his Consent and 
 Authority should be craved, and he may also 
 appoint the Time, Place, and other Circum- 
 stances, but much more if he be a Christian and 
 Orthodox. Gillespie is of the same Opinion (x), 
 and Junius (y). But if the Magistrate be an 
 Enemy to the Church, and will not concur nor 
 joyn with the Church, they may assemble with- 
 out his Consent. 
 
 AMi- 
 
 (r) 2 Chr. 19. 8, 9, 10, 11. (s) 1 Sam. 13. 9, 10, 13. 2 
 C!hr. 26. 16, 19. (<) Betar. Ub. 2. cap. 17. (u) Deut. 17. 18. 
 2 Kings 11. 22. Psal. 2. 10. PsaL 12. 10, 11. 2 Tim. 2. 2. 
 (») Dent. 33. 4. 1 Chr. 15. 16. 1 Chr. 22. 2. 1 Kings 2. 27. 
 1 Kings 6. 1 Kings 8. 1 Kings 15. 12, 16. 1 Chr. 14. 14. 2 
 Chr. 19. 2 Kings 29. 34, 35. (ic) Profs, ieyd Disp. 49. Acts 6. 
 2. & 16. 6. 1 Thess. 6. 20, 21, 22, 23, 24. (x) Gil. on the English 
 Cere. P. 175. (y) Jun. Cent. Bet. Lect. 4. lib. 1. cap. 12. Not. 
 4.18. 
 
[ 43 ] 
 
 A Minister should endeavour to preserve the 
 Unity of the Church, and should endeavour to 
 avoid aU schismatical Practices which bursts 
 asunder the Bond of Union. Paul dehorts the 
 Church oi Corinth from the same, 1 Cor. 11.18. 
 When ye come together in the Church, I hear 
 that there he Divisions, or as it is in the Original, 
 'SxurfjMTa, Schisms. Here there was no separate 
 Communion for they all came together in the 
 Church, and yet there were Schisms amongst 
 them, that is Strifes, Quarrels aud Discords. 
 God is One, the Bock on which the Church is 
 built is One, is it not reasonable that his Church 
 should be One 1 The Psalmist shows how good 
 and pleasant it is for Brethren to dwell together 
 in Unity, Psal. 133. I. We are all Members 
 of the Mystical Body of Christ, and he is the 
 Head. We are aU Branches of him that's the 
 true Vine, we are Stones of one Building, Sheep 
 of one Shepherd, and therefore we should live 
 in Unity. The Breach of Unity is of dange- 
 rous Consequence, it chills and cools brotherly 
 Afi'ection, it lays open the Sheep-fold of Christ 
 for Wolves to enter and devour the Flock. Paul 
 rejoyceth to see the good Order of the Church of 
 the Colossians, Chap. 2. 5. The Spirit of the 
 Lord compares the Church to Jerusalem, as a 
 City compactedtogether, whither theTrihes go up 
 there, Psal. 122. 3, 4. When Ministers who are 
 called Stars shine in one Orb, they cast a glori- 
 ous Light. When Ministers are clasped close 
 by Heart-Love, it sweetens and facilitates their 
 Work. AU will grant, that united Force is more 
 than Single. 
 
 A Mi- 
 
[ 44 ] 
 
 A Minister should not have a plurality of Be- 
 nefices, as a great many have, in this our Day (y) , 
 many Churches under their Care, and their 
 Curates scarcely have a comfortable Subsi- 
 stance, which is a grievous Sin, which is con- 
 demned by the-BisAop of Sarum. That Learned 
 Divine shows, that the same was condemned by 
 several general Councils. The forementioned 
 Author holds those as perfidious Persons, who 
 have this Question put to them at their Ordi- 
 na.tion,Do you trust iJwityouareinwardlymoved 
 by the Holy Ghost, to take upon you the Office 
 to serve God for the promoting of his Glory, and 
 the edifying his People ? To which he is to 
 answer, / trust so. He adds, That he that says 
 so, and is not so qualified, is a sacreligious 
 Prqfaner of the Name of God, and of his Holy 
 Spirit. He breaks in upon his Church, not to 
 feed it, but to rob it. 
 
 Ministers should address, and use their En- 
 deavours with the Government, that, in the va- 
 cant Congregations, the Probationers that sup- 
 ply them, should have so much, every Day that 
 theysupply,of the vacant Stipend; as was grant- 
 ed in the Reign of King William, of Glorious 
 Memory. It is that which is most reasonable, 
 the imploying of the Stipend this Way, would 
 be a Mean to hasten the Settlement of many 
 Vacancies. 
 
 Ministers should pass an Act, and lay down 
 proper Methods for perusing of Manuscripts of 
 Divinity -that are designed for the Use of the 
 
 Publick, 
 
 (y) B. Burnet's pastoral Care. P. 86. Conn. Chalcedon 10. Ca- 
 non. Covin, of Kice, A. D. 787. Council at Paris A. D. 829. 
 in the 12 and 13 Century. Lateran Council, Con. 3. Toledo 10. 
 Canon 5. Anno 693. 
 
[ 45 J 
 
 Publick, and those Presbyteries should be se- 
 verely punished that are deficient in the same. 
 
 A Minister should never prefer his private 
 Good to the Good of the Souls of his People, 
 nor should he be seeking more Earthly Gain 
 from them, than their Spiritual Good (k). 
 
 A Minister should beware of sowing the Seeds 
 of Error among his People, in venting of what 
 is not agreeable to God's Sacred Word (Z), but 
 that he rightly divide the Word of God unto his 
 People, not with enticing Words of Mans Wis- 
 dom, but in Demonstration of the Spirit, and 
 of Power, 1 Cor. 2. 4. I do not mean that Men 
 should not use neat and pleasing Expressions, 
 but that they should be plain and easy. Zanchy 
 saith of Viret, I admired his Eloquence, and the 
 Force it had in moving the Affections. To teach 
 other Doctrines than God hath prescribed, is an 
 invading of God's Throne, and slighting of his 
 Authority and Laws. 
 
 A Minister should deliver the Word of God 
 boldly without Fear (m), not as pleasing Men 
 but God (n). He should consider that he is the 
 Ambassador of Jesus Christ, and that it is a 
 Dishonour to his Master to be dared to deliver 
 his Message, and it is dangerous to neglect the 
 §ame. He shotdd leave the Event to the WUl 
 of God, and prove faithful to his Trust com- 
 mitted to him. It is an Evidence of a mean 
 Spirit to be frighted from Duty; farther, it 
 argues great Infidelity and want of Confidence 
 
 in 
 
 (i) John 7. 18. & 3. 31. 2 Cor. 12. 14. Isa. 56. 10. (/) 2 
 Cor. 2. 17. PhiL 3. 16. 2 Tim. 2. 15. Ja. 4. 12. (m) Phil. 1. 1*. 
 (n) Gal. 1. 10. 1 Thes. 2. 4. 
 
[ 46 ] 
 
 iu God, and a Fear of the Creature more than 
 the Creator. 
 
 A Minister should be earnest with his People 
 for the Assistance of their Prayers for him, that 
 he may be enabled of the Lord to perform the 
 Work intrusted to him, to God's Glory, the good 
 of their Souls, and to his own everlasting Com- 
 fort (o). The Prayer of the Righteotts availeth 
 much, Jam. 3. 16. 
 
 A Minister should be careful to administer 
 the Sacraments among his People {p), the Sa- 
 crament of Baptism not allowing a Eepetition, 
 it being a Sacrament of Initiation or Implanta- 
 tion, whereas the Sacrament ofthe Lord's Sup- 
 per was ordaiaed for Nutrition, that God's Peo- 
 ple might be fed and nourished by it, which 
 shows that this Ordinance should be as frequent- 
 ly set about as Convenience will allow. The 
 Heavenly Lamp of Spiritual Exercise must be 
 duly fed and encouraged, else it will burn dim 
 upon consuming, and this Ordinance of the 
 Lord's Supper is most proper for the same, and 
 to keep the Soul in a continual Circle of Hea- 
 venly -mindedness, whereas the neglect of this 
 solemn Ordinance, is ready to cast a damp on 
 all the Fire the Lord hath kindled in the Soul. 
 
 A Minister is to exercise Discipline among 
 his People {g). Smart Censures dropt softly 
 and tenderly, as with a friendly Hand, have of- 
 ten been of great Influence. Sparks that flow 
 from flaming Love, are ready to blow up their 
 great Magazine and Stores of Defence, and o- 
 blige them to surrender into the Hands of victo- 
 rious 
 
 (o) Col. 4. 3, 4. (p) Matth. 28. 19. (g) Matth. 16. 19 & 
 18. 17, 18. 1 Cor. 5. 3, 4. Tit. 2. 7. 2 Pet. 5. 3. 
 
[ 47 ] 
 rious Truth, with their frozen Hearts thawed 
 down into Godly Sorrow for their Sins. 
 
 A Minister should love his People (r) ; for 
 he lyes under a twofold Obligation to love his 
 People, first as a Christian, they being Mem- 
 bers of the same Body, of which Christ is the 
 Head (s). We have Christ's dying Charge to 
 his Disciples, when he instituted the Sacrament 
 of the Supper, and dispensed it, and he earnest- 
 ly presses to this Duty of Brotherly-Love in 
 his Sacramental Discourse and Farewel Ser- 
 mon {t), and he also prayed for it (w). 2. A 
 Minister is obliged to love his People upon the 
 Account of his Relation to them, they are his 
 Children, who is their Spiritual Parent, of 
 whom he should travail in Birth tUl Christ be 
 formed in them. 
 
 A Minister should provide for the Poor (x). 
 It is surely reasonable for Parents to provide for 
 their Children, and to supply the Members of 
 the Body of Christ as well as their Circumstan- 
 ces will allow. They should be given to Hos- 
 pitality, I Tim. 3. 2. and Lovers of it. Tit. 
 1. 8. 
 
 A Minister should earnestly bless and praise 
 God for any Success his Labour hath among his 
 People (y). Paul declares his Thankfulness to 
 God for the Success of his Labour among the 
 Ephesians. I cease not to give Thanks for you, 
 making mention of you in my Prayers (z). For 
 God is my Witness, whom I serve with my Spirit 
 
 in 
 
 (r) 1 Thess. 2. 7, 8. PhiL 1. 8. & 4. 1. («) Col. 1. 18. (t) 
 Jotin 15. 12, 17. (u) John 17. 11, 21. (x) Gal. 2. 10. 1 Cor. 
 16. 1, 2. Acts 6. 1. (y) Eph. 1. 16, (z) Eom. 1. 9. 
 
[ 48 ] 
 
 in the Gospel of his Son^ that without ceasing I 
 maJcementionqfyoualwaysinmy Prayers (a). I 
 thank my God upon every Remembrance of you, 
 (ahoaysinevery Prayer of mine for youall, mak- 
 ing Request with Joy) for your Fellowship in the 
 Gospel from the first Day until now (h). We are 
 bound to thank God always for you Brethren, as 
 it is m,eet, because that your JFaith groweth ex- 
 eeedinglyjandthe Charity of every one of you all 
 towards each othei^ aboundeth. 
 
 A Minister ought to praise God,for honouring 
 him to be an Instrument in his Hand for enlarg- 
 ing his Kingdom on Earth, in bringing in Sub- 
 jects to him, and in rescuing Souls from Satan's 
 Bondage, and eternal Misery. 
 
 I am of Opinion, That a Minister should 
 cause, his Precentor read the sacred Scriptures, 
 especially the New Testament, betwixt the se- 
 cond and last Bells ; that so (the People, that 
 come early, may be entertained, during the 
 meeting of the Congregation, to their Edifica- 
 tion. This would be a Mean to prevent a 
 great deal of idle and sinful Chat, which is very 
 uneasy and ungrateful to the Ears of serious 
 Christians, to find so much of the Lord's Day 
 abused. I must own that the Ancients did not 
 allow any to read in publick the Sacred Scrip- 
 tures, but those who had a Power to expound 
 and preach ; but, for my Part, I see no Hurt 
 in it ; and that the Precentor may as laAvfully 
 do it, as iie may read the Lines of the Psalm 
 that is sung in Publick. I confess that I am a- 
 gainst Singularity in this ; or they may cause 
 
 School- 
 
 (o) FHil. 1. 3, •4,.5,'6. (6) 2 Thess. 1. 8. 
 
[ 49 J 
 
 School-Boys repete the Catechisms, or cause 
 them to be read deliberately. 
 
 I am of the Mind, That it would tend migh- 
 tily to the Glory of God, and the Good of the 
 Church, that Presbyteries should, as frequently 
 as Convenience will allow, visit the particular 
 Congregations in their Bounds, and, at least 
 once in the Year, their Session-Books, and mark 
 what is wrong in them in their Eecords, that 
 the same may be judged by the Visitors of 
 their Books. 
 
 It would be for the Good of the Church, That, 
 once in the Year, every Minister's Discourses, 
 that he delivers to his People, were perused by 
 some of the Members of another Presbytery. 
 This would prevent the Delivery of undigested 
 Discourses, especially in many Country Con- 
 gregations. This would shew if these Lights of 
 the World were difiFusing abroad their Beams. 
 
 I think that their Closets should be visited, 
 to see that they be furnished with good Com- 
 mentators, and the best Bodies of Divinity ; 
 for we use to say. That good Tools, in a dex- 
 terous Hand, make polished Work. 
 
 A Minister is not to presume to embrace the 
 Call of the People and Patron to any Congre- 
 gation to fix himself in, without the Authori- 
 ty of the Presbytery, or some superior Judi- 
 catory (a). 
 
 Ministers are to be subject to the Judicatories 
 of the Church. The General Assembly of this 
 Church, Anno 1638. ordains the Presbyteries 
 to proceed with Church-Censures, even to Ex- 
 
 D corn- 
 
 ea) Can. 16. Ceam. of Antioch, A. D. 342. 
 
[ 50 ] 
 
 communication, against these Ministers, who 
 being deposed by the Assembly, submit not to 
 their Sentence, but still exercise some Part of 
 their Ministerial Function. 
 
 A Minister being deposed by the Church, he 
 is not to have his Eecourse to the Civil Magi- 
 strate. This is prohibited by the Council of 
 .^ntioch (a), and by the CouncU of Carthage (6). 
 
 A Minister must not invade the Prerogative 
 of another Minister, in preaching, holding 
 Session, or administring any of the Sacraments 
 there, without a Call from the Minister of the 
 Place,, neither is he to baptize the Children of 
 another Parish, or admit any to the Sacrament of 
 the Lord's Supper, without a Testimonial from 
 their Minister ; and, if the Church be vacant, 
 he is to have it from the Elders. Neither are 
 new Incomers into a Parish to be admitted to 
 Communion, unless they bring Testificates con- 
 cerning their Christian Behaviour from their 
 Pastor, or rather from the Church-Session. 
 
 A Minister must catechize those who come 
 to present their Children to Baptism, and to 
 instruct them concerning the nature of the Sa- 
 crament, dc. 
 
 A Minister is not to admit those that are ly- 
 ing under any Scandal, to present their Chil- 
 dren to Baptism, or be Sponsors for them, till 
 they profess their Eepentance, and be absolved, 
 or received again into the Peace of the Church : 
 nor are they to admit them to the Table of the 
 Lord. 
 
 The General Assembly of this Church, in the 
 Year 1690. forbids private Use of the Sacra- 
 ments ; 
 
 {d) Ant. 12 Canon. («) Carth. Coun. Canon 9. A. D. 897. 
 
[ 51 ] 
 
 menta ; and first of Baptism, proHbiting the 
 Administration of that Sacrament in private 
 Houses, or any where, but in the Church or 
 Congregation. They also prohibite the Cele- 
 bration of the Sacrament of the Lord's Supper 
 in a private Way. 
 
 A Directory for composing a Lecture. 
 
 Read over the whole Chapter ; and if it be 
 long, make your Lecture the more compre- 
 hensive. Introduce yourself by a short Preface 
 containing the Contents of the Chapter ; then 
 propose the Scope of it, and shew the Occasion 
 of the Writing of it, and when it took Birth, 
 especially in the Beginning of a Book ; then 
 make a brief Analysis or Division of the Chap- 
 ter ; then lay open the abstruse Words and 
 Phrases of ever}' Part of it, handsomely bring- 
 ing yourself from one Part to another, in a 
 continued Chain of Discourse. Let your Tran- 
 sition from the Explication to the Observations 
 be after this Manner. Having explained the 
 Chapter in an Analytical Manner, I proceed 
 to lay it open, in a more practical Manner, 
 in these following Notes, which you may no- 
 tice with me for Instruction. You may have 
 one or two from the Scope; and then from the 
 whole Chapter, from every Part of it in its 
 Order, shewing the Ground of each of them. 
 Let your Notes be few, and your Uses be 
 drawn from the most natural and edifying Doc- 
 trines, with Dependence upon one another. See 
 that they be simple and perspicuous. Conclude 
 your Lecture with an apposite Epilogue. 
 
 D2 ADi- 
 
[ 52' ] 
 
 A Directory for a Homily. 
 
 A- Homily is a Sceleton of a Popular Ser- 
 mon, where there is a brief Enumeration of 
 the chief Heads and Parts of it, with a short 
 Enlargement of some of the principal Heads. 
 The Exordium, or Introduction,must consist on- 
 ly of a Sentence or two. The Scope of the Text 
 must be clear, and delivered in a few Words. The 
 Text must be divided and explained in as little 
 Eoom as possible. The Doctrines and the Foun- 
 dations of them must be briefly and clearly 
 expressed and expounded ; the Prosecution of 
 them must be after the Manner of the Popular 
 Sermon, but more succinct. 
 
 A Directory for a Presbyterial Exercise, or 
 of Making and Adding. 
 
 The Exercise must have a suitable Preface. 
 Then the Scope must be shewn. The Time and 
 Occasion of the Birth of the Text must be noti- 
 ced. Then you must give the Analysis of the 
 Text. Then must be given the Exposition of 
 the Words and Phrases of the Text from the 0- 
 riginal ; and then there must be a Solution of 
 the several Textual Questions, that do native- 
 ly flow from the Words of the Text. Then 
 you must usher in yourself to the Addition, by 
 a comely Transition to the Doctrines that do 
 natively arise from the Text, handling each of 
 the Doctrines briefly ; with their Exhortations, 
 Motives and Directions. 
 
 A Di- 
 
L 53 ] 
 
 A Directory for Catechetical Djoctrimes. 
 
 You must beware of long Haisingues. See 
 that you make the same as easy for the Judg- 
 ment and Memory as possible. Choose a Text 
 suitable to the Point you design to handle; and, 
 after you have done this, shew the Scope of the 
 Text. Then shew its Gonneotion with the Text. 
 After this iis done, divide and explain your Text; 
 aaid.by a suitable Transition, bring in your Boc- 
 trine, which clearly comprehends the Cateche- 
 tical PoLut you design to handle. You may 
 prosecute your Doctrine, either by proposing 
 the Questions that 'belong to the Doctrine, in 
 their natural Order, or by giving the Definiti- 
 on you have in the Assemhlj/s ^Catechism; .and 
 then dividing it in its several Parts, explaining 
 and proving each Part by clear ^Scriptures or 
 Reason, or by both. Let your Arguments be 
 few, clear and pungent. When you have thus 
 done, draw suitable and short liferences from 
 every Part of the Question. 
 
 A Directory for an ^xigesia or. Common Head, 
 
 You must begin the same with an Exordium,, 
 Pxeface, or Introduction. 
 
 1. The Exordium is as the Port to the (City, 
 which gives an Entrance into the same; so doth 
 the Preface to the Exigesis_, and'caUs in the At- 
 tention of the Hearers. Let it be short, smooth 
 and apposite; and see that it flow from the Na- 
 ture of the Question that is to be treated upon. 
 
 D 3 2. The 
 
[ 54 ] 
 
 2. The Subject to be discoursed upon must 
 be clear and perspicuous, and the Stile smooth, 
 and easy to be understood. 
 
 3. The Explication of the Terms. Its Ety- 
 mology must be proven from approven Au- 
 thors, and its Definition expounded. You are 
 to insist most upon the Explication, and in the 
 Refutation of Objections. 
 
 4. The Enumeration of the different Opini- 
 ons of the Question is to be proposed, and who 
 they are that wrap themselves up in that Cloud 
 of Error ; and this must be shewn from their 
 Confession of Faith, or their Councils, or Church 
 Histories. 
 
 5. You must state the Opinion of the Ortho- 
 dox according to the Analogy of Faith, in one 
 Proposition, either negatively or positively, as 
 is most suitable to the Subject in Hand, with 
 an elegant Transition to the Confirmation of 
 the same. 
 
 6. You must adduce your Arguments for the 
 Confirmation of the Subject you are to treat 
 upon ; and you must enervate the Exceptions 
 of the Adversaries against the same. There is 
 a Difference betwixt the Exceptions and Obje- 
 ctions of the Adversaries ; the Exceptions are 
 for weakening the Arguments of the Orthodox ; 
 and Objections are the Arguments of Adversa- 
 ries against tiiem. 
 
 7. You must refute the chief Arguments in 
 which Adversaries glory ; and you must lay 
 open those Scriptures that seem to favoiu- their 
 Opinion. 
 
 8. You 
 
[ 55 ] 
 
 8. You must shut up all with a pat Epi- 
 logue. All must be performed with the Height 
 of Calmness. 
 
 As for Preaching, there are several Methods 
 used by Divines. The Person that designs to 
 embarque into that Sacred Office of the Mini- 
 stry, should acquaint himself well with the 
 Sermons of all the most applauded Preachers ; 
 such as TUlotson, Chamoch, Barrow, Scot, Fla- 
 vel, and Hopkins, &c. 
 
 Surely to drink of the Fountains that have 
 burst forth from eminent Preachers to the View 
 of the World, is the best Way to fix on a good 
 Method. 
 
 I come to lay before you the Method of 
 Preaching, that so the Text handled, and the 
 Parts of it, and what doth natively flow from 
 the same, without the least Force, may clearly 
 appear unto the Understanding, and may easily 
 be retained in the Memory of the Preacher, and 
 of the Hearers. 
 
 There are some Things to be done before the 
 composing of a Sermon. As first, serious and 
 ardent imploring of Divine Assistance there- 
 imto, that you may be assisted in Method, Mat- 
 ter and Delivery ; and that God may be glori- 
 fied, and his People edified ; and you helped to 
 teach distinctly, to convince clearly, and to per- 
 swade powerfully. 
 
 2. You must make Choice of a seasonable 
 and pertinent Text, such an one as you think 
 wiU be most moving unto your Hearers. 
 
 3. You must consult the best Commentators 
 upon the Text, and carefuUy read books on the 
 Subject acd Matter to be insisted upon. 
 
 D 4 4. You 
 
[ 5Q J 
 
 4. You must endeavour to have your Soul 
 rolled into pious and profound Meditations on 
 the Subject you are to handle. 
 
 There are various Methods of Preaching that 
 I find used. Some handle all Texts by way of 
 Common Heads, when they find Virtues or 
 Vices, or any Moral Duties particularly ex- 
 prest, or by Consequence ; or, if there be a 
 Genus in the Text, tiiey handle all Particulars 
 comprehended in the same. 
 
 2. There are some that have no clear and di- 
 stinct Doctrine, but a natural Oratorious Way ; 
 tho' indeed that Way may be grateful to the 
 Ear, while the Preacher delivers the same ; yet 
 it is not easy to retain the same in the Memory : 
 So it is like throwing precious Liquor into a 
 Sieve, which quickly runneth through and pe- 
 risheth. 
 
 3. There are some who handle all Places by 
 way of Point, and not of Doctrine ; tJiat is. 
 When they have divided the Text in as many 
 Parts as they can, they explain every one of 
 them, and apply them : So that no Man will 
 find one formal Doctrine in the whole Sermon. 
 
 4. There are others who handle a Text thus. 
 They lay down the Grounds, and thence draw 
 a genuine Doctrine and Proofs, with a lai'ge 
 Explication of the Doctrine ; then they advance 
 Reasons, Motives, Directions, Cases of Con- 
 science, Marks of Trial ; and then large Uses, 
 with pithy, powerful, spiritual, and weU-back'd 
 Applications. 
 
 The right Way of composing a Sermon. You 
 must begin with a Preface or Introduction 
 into the Explication of the Text, and Ser- 
 mon 
 
L 57 ] 
 
 mon upon it. In the Preface, Dexterity must 
 be used here, to find out some apposite and 
 moving Expressions, to captivate the Hearts 
 and Ears of the Hearers in the Entry. We find 
 the Prophets and Apostles introducing their 
 Sermons with, Thus saith the Lord, and, Hear 
 the Word of the Lord. And thus not only in the 
 Entry, but when the Hearers turn slack in At- 
 tention, a rousing Word may be dropt, or be- 
 fore any Purpose of more special Concernment, 
 or Reproof, or Admonitions (a). Tour Pre- 
 face must have a native and clear Connection 
 with your Text and Subject. Shew them, that 
 you are to deliver unto them the Message of 
 God concerning their Eternal Salvation, and 
 that you are in Christ's stead speaking to them; 
 and that receiving or rejecting you will be rec- 
 koned a receiving or a rejecting of Christ (6). 
 You may draw your Preface from the Connecti- 
 on of what goes before : Or, if you have preach- 
 ed on that Text, you may introduce your self 
 by a compendious Repetition of what you 
 spoke formerly on that Text : Or, by remov- 
 ing of what might be expected to be spoken 
 to from such a Text, or from what you intend 
 to handle at the Time : Or, by citing of 
 some apposite Scripture, with a short gloss up- 
 on it, leading your self into the Text. It may 
 be with a Commendation of the Author, or 
 Subject ; or, it may be drawn j&rom the Scope 
 or Intention of the Author. H you be to 
 Preach on Christ's feeding of 4000 with seven 
 Loaves, you may say. Fear the Lord, ye 
 
 his 
 
 (a) Isai. 1. 10. Acts 13. 26. Acts 2. 22, 29. (J) Luke 10. 16. 
 2 Cor. 6. 20. 1 Thes. 2. 13. Chap. 4. 8. James 1. 21. 
 
[ 58 ] 
 
 his Saints, there is no want to them that Fear 
 him (c). If the Text be Metaphorical, take 
 your Preface from the Thing from which it is 
 borrowed, first shewing the more general Na^ 
 ture of it, and then shewing wherein it agrees 
 with that which you are to handle. In Ser- 
 mons on extraordinary Occasions, as Fasts, 
 Thanksgivings, <£c. begin with the impulsive 
 Cause of your choosing such a Text, which 
 you look upon as suiting the Emergency. I 
 acknowledge, that great Liberty is allowed in 
 Exordiums. When there is much Matter to 
 be delivered in a short Time, it may be ortiit- 
 ted. I have heard some Preface their Dis- 
 course, with an Apology for their unfitness to 
 Preach before such an Auditory ; to me it ap- 
 peared as Pride under the Mask of Humility, 
 and unbecoming an Ambassador of Christ 
 
 I come now to the second Thing in the Me- 
 thod, which is the Narration of the Scope of the 
 Text, which is to shew what is intended there 
 by the Holy Ghost, and what is fittest to be 
 taught from it. That you may find out the 
 true Scope, you most narrowly read and con- 
 sider the whole Chapter where your Text is, 
 and you must seriously Ponder the whole Con- 
 text, that you may understand the Dependence, 
 or Independence of the Text on that which 
 goes before, or that which follows after. Con- 
 sult the Original, and beside your own Tran- 
 slation, read and compare it with other Versi- 
 ons ; take the help of choice Annotations Pool 
 and lAghtiivan's Giriticks, &c. If after all, you 
 remain in the dark, reiterate your Diligence, 
 
 in 
 
[ 69 ] 
 
 ia all the aforesaid respects, with more pro- 
 found Meditation, and imploring of Divine As- 
 sistance. 
 
 I come now to the third Thing in the Text that 
 is to be treated upon, which is the Analysis, or 
 the Division. There are who distinguish the 
 Analysis and the Division of the Text thus, 
 They say, That the Analysis is the Eesolution 
 of the Text into its even Parts in what kind 
 so ever, and considered in any respect, as the 
 Foundation of the ensuing Sermon : But the 
 Division is the Resolution of the Text into such 
 Parts, as belong unto the Theme to be han- 
 dled, and which make up the same, or point- 
 eth out the Order of treating upon it. The 
 Division is the distributing of it into its seve- 
 ral Heads, or the Enumeration of it into its 
 several Parts : This last perfects the former ; 
 and as the Analysis leadeth to the Division, so 
 the Division of the Text leadeth to the perfect- 
 ing of the Sermon. The generality of Au- 
 thors use these Terms promiscuously. Piscator 
 is a renowned help for analysing on the whole 
 Bible. There are some Texts that admit of 
 no Division. When the Text admits of a Di- 
 vision, the Particulars must be clearly and 
 evidently contain'd in the Text, and not de- 
 ducible Things : and they must be short and 
 perspicuous, reducing the particular Heads un- 
 der the General, as you have Occasion to treat 
 upon them. You are to observe rather the 
 true Order of the Matter, than of the Words 
 in the Text, and you should cause each Divi- 
 sion in the Text to depend upon another. If 
 there be any Connection of the Text unto what 
 
 pre- 
 
[ 60 ] 
 
 preceeds or follows, either expressed by some 
 connective Particle in the Text, or virtually or 
 eminently contain'd in it, you should make 
 thait, a Part of your Division. If your Text 
 be Historical or Parabolical, then make as ma- 
 ny Parts in it, as the Circumstances of it will 
 allow. If yoar Text contain a Similitude, then 
 let the first Part of your Division be of that 
 which is to be illustrated by that Similitude, 
 and the other Part, of the Agreement of the Si- 
 militude with it. If your Text consists partly 
 of Metaphorical, and partly proper Terms, 
 then let the Reason of the Metaphor still make 
 a Part of the Division. If your Texit contain 
 Precepts, Prohibitidns, Threatnings, it may be 
 so divided, that its Parts may be reduced to 
 these four Circuinstances, who, to whom, what, 
 wherefore, as the Person commanding, and 
 what he commands, and to whom he gives the 
 command, and wherefore he gives the com- 
 mand. If you cannot easily fall upon the Di- 
 vision of the Text, put a brief Paraphrase in the 
 room thereof, and then let it be explained. 
 
 I come now to the fourth thing to be done, 
 which is the Explication of the Text, as the 
 Interpretation of obscure Words, dark Phrases, 
 and Connection therein contained by other 
 Words more clear, according to the Mind of 
 the Holy • Ghost, speaking in the Holy Scrip- 
 ture, whereby one intire and general Sense 
 may be had thereof. If the Text be plain and 
 evident at the first View, the Explication may 
 be laid aside, for Multiplication of Words, to 
 make that plain which is already evident, dar- 
 kens it the more, and keeps the Hearersin sus- 
 pense 
 
[ 61 ] 
 
 pense of hearing of what is to be said for their 
 Edification: If indeed the Text have any obscu- 
 rity either in Words or Sentences, let them be as 
 shortly as possible unfolded. The obscurity of 
 Scripture ariseth, for the most Part, either from 
 the Errors in the Translations, or the Ignorance 
 of the proper Signification of the Words, or of 
 the Matter it self, or not Observation of some 
 Circumstances about the Text, or from Appear-r 
 ances of Contradictions by some other Places of 
 Scripture, or from the Mistake of figurative 
 Speeches. If the Text be large, that you caur 
 not overtake it, but only Purposes to handle 
 a Part of it, having as much Matter in the first 
 Member of the Division, as wiU distil Do- 
 ctrioe abundantly for the spending of the Time; 
 let no more of that Text be expHcate, nor 
 what is obscure in the first Meijaber of the Di- 
 vision, paraphrasitig on the foresaid, without 
 going any further on in the T^xt, except in 
 some popular Division for to explicate the 
 whole, upon which you are not to preach ; for 
 the Time or Day doth first keep the Hearers 
 long in a Trance. 2. It must be explicate Or 
 ver again at the next Occasion, by reason, that 
 not oidy Hearers wiU forget, but also for shew- 
 ing of the more clear Deduction of the Doctrine, 
 except the whole Text be dependent ; so that 
 one Part of it cannot be clearly explicate with- 
 out the other. Let the Explication always be 
 east in the Mould of the Ground of the Dor 
 ctrines, to be drawn forth intheir own Time 
 and Place. Under the compass of this Conside- 
 ration comes the speaking of the answering Ob- 
 jections ; which do arise either directly, or by 
 
 con- 
 
[ 62 ] 
 
 consequence from the Text it self, or from the 
 Doctrine when it is raised, or from some con- 
 troverted Points that come to hand. In the 
 obviating of Objections, great Skill and Pru- 
 dence is required, both in regard of the fittest 
 Place in answering of them, and also the Way 
 of answering them. If there be Obj ections that 
 appear at the first glance, they should be remo- 
 ved in the Exposition of the Words ; but if 
 they are couched up, and are not obvious, let 
 them alone until you come to raise the Doctrine 
 from the Place where they are ; then speak of 
 them, in laying down the Method of prosecut- 
 ing of the same : Let no needless or not edify- 
 ing Objections or Questions be. I cannot omit 
 to speak of them, who in their Exposition of 
 some hask Place, bring forth the Judgment of 
 several others ; mention only what you con- 
 ceive to be the true meaning of the Words. 
 You may say, tho' Writers vary in expound- 
 ing, however, the Exposition that is most con- 
 sonant, and agrees best with the Scope of the 
 Place, is to be followed by you, not speaking of 
 the Particulars of any other. There are ma- 
 ny likewise in shewing the divers Significa- 
 tions and Acceptations of Words, as if the 
 Word, Spirit, occur in their Text, they will de- 
 clare how it is taken in this Place, <&c. su- 
 perfluously spending the Time ; you should 
 only nominate as many of them as concerns, 
 and may be reduced unto, or make for the 
 Scope of the Text, and pass by the rest. Some 
 put the Explication before the Division, but 
 I esteem it better to explain every Branch in 
 order after the same. You must compare your 
 Text with parallel Scriptures ; consider when 
 
 a Word, 
 
[ 63 ] 
 
 a Word, Phrase, or whole Sentence is taken 
 properly, and when figuratively, you are not 
 to make a Trope, when it is not in the Text ; 
 80 do not deny it, or pass it over, when it is in 
 it : When Things spoken of in the Scripture 
 cannot be taken properly, without contradict- 
 ing some place of Scripture, falling in against 
 Faith and Charity, or supposing somewhat 
 impossible or absurd, then it must be taken fi- 
 guratively, as also where the Spirit of God go- 
 eth before us, 1 Cor. 9. 9, 10. Admit of no 
 Sense that is contrary to the Analogy of Faith, 
 which is to over-rule us in expounding of 
 Scripture, -ffom. 12. 16. The Analogy of Faith is 
 a certainEpitome of the Scripture gathered from 
 the most plain and clear Places thereof, called 
 by the Apostle a Form of sound Words, 1 Tim,. 
 1. 13. In explaining a Text, bring nothing 
 that is doubtful to clear it; The Time and 
 Occasion when the Author did write may be 
 useful. You must clear such Scriptures as are 
 controverted by Hereticks : You must bring 
 on every Part you Explain some Moral and 
 moving Observations : You must beware of 
 Degressions ; endeavour to bring your self in 
 from the explaining of one Part to another, in 
 a continued Thread of Discourse. 
 
 I come now to thefifth Thing proposed, having 
 spoken concerning the Analytical Explication of 
 aText, I come now to speak of the Paraphrastical 
 Interpretation of it. The Paraphrase is a Collec- 
 tion and short Recapitulation of all the Heads of 
 the Analytical Explication, proceeding with 
 respect to the Scope ; including also a clear 
 and brief Deduction of all the grounds of the 
 
 Do- 
 
[ 64' ] 
 
 Doctrines which you intend to raise from the 
 Text. The Paraphrase is a presenting, as it 
 were in a Map, to the Minds of the Hearers, 
 the Substance of the whole Analytical Explica- 
 tion conjunctly, what was separately and by 
 Parts opened up before ; as also, the Sum of 
 the ensuing Sermon. It must be exprest in 
 other words, to prevent an Appearance of a 
 Tautology : let it be expressed in the first Per- 
 son, personating the Speaker in the Text. The 
 Transition from the Analytical Part of the Text 
 (or from the rendring of the Text, where there 
 is only a Paraphrastical Explication) to the 
 Paraphrase is usual, after this or the like Form, 
 as if he had said, &c., or conceive with me the 
 Sense of the Words to be thus. Let the Parar 
 phrase be short and sufficient. Long periods 
 and prolixity of Words is needless and unbe- 
 coming; it must be perspicuous and clear. 
 These Texts that need no Exposition, also no 
 Paraphrase, must carry in them all the Grounds 
 of the Doctrines. There are some DiflFerence 
 betwixt the Sum and the Paraphrase : The 
 Sum is proponed in the third Person, and the 
 Paraphrase in the first ; The Sum is but an im- 
 perfect meaning of the Words ; but the Para- 
 phrase is a larger and clearer discovery of 
 them : 1 esteem it best to put them in one. 
 
 I come now to the sixth Thing in the Me- 
 thod, which is the Deduction of the Doctrine 
 by a Paraphrase, showing the Ground of the 
 Observation before the Nomination of the 
 Doctrine, the Groimd whereon it is raised, and 
 from which it is fetched, must be shewn, that 
 it may be seen to rise necessarily. The Ground 
 
 must 
 
L 65 ] 
 
 must be fully cleared and laid out in Broad- 
 band, or in open Terms, and so manifest, that 
 the Hearer may .see before ever he deduce a 
 Doctrine, whats to be inferred. Grounds may be 
 taken from the Occasion and Cause of the Words, 
 or, from the Demonstration of the Text, as 
 Command, Promise, Eeproof, &c. The Scope 
 is ever the best . Ground, divers Parts of the 
 Scope, afford divers Grounds ; Words in the 
 Text, Circimastances and Order will be suflfici- 
 ent Grounds. This, way of laying down 
 Grounds makes all Things smooth and plain, 
 for it makes the Text speak : If the Text itself 
 be a Doctrine, then the Ground and the Do- 
 ctrine are one and the same. Thp' the Ground 
 has been touched in the Expositioin and Para- 
 phrase ; yet when the Doctrine is to be delive- 
 red, the Ground again is to be repeated, and 
 that more fully and immediately, to be placed 
 before the Doctrine, differing in Words. The 
 next thing to be done is to raise the Doctrines : 
 A Doctrine is a Theological Proposition, in- 
 forming the Understanding about Things to 
 be believed and done, either expresly contain- 
 ed in the Words of the Text, or immediately, 
 or by direct Consequence following from thence; 
 for some Doctrines are express and explicit, 
 and others by consequence and implicite. As 
 for your Doctrine, observe the following Di- 
 rections : See that it be a Divine Truth, 
 and that it is contain'd in the Text; see 
 that you insist upon the Doctrines that are prin- 
 cipally, intended in it, and tend most to Edi- 
 fication : You must express your Doctrine in 
 plain Terms; the consequence of thie Doctrine 
 
 E must 
 
[ 66 ] 
 
 must be clear, and if need be cleared. If ma- 
 ny Doctrines spring from your Text, choose 
 the fittest and most native, and pass by the 
 rest. Let your doctrines be distinct ;£see that 
 you pass not over the nominating of Doctrines 
 that are obvious, tho' your time will not al- 
 low the Prosecution of all of them. Draw forth 
 your Doctrines in their natural Order, each of 
 them depending upon another. Put the gene- 
 ral Observations, and then the particular ; han- 
 dle the principal Doctrines of the Text fully, 
 passing over the accessary Doctrines briefly; 
 propose your Doctrines in simple Propositions, 
 and so they will be the more easily understood, 
 remembered, proven and amplified than com- 
 plex Propositions. Let yom: general and im- 
 plyed Doctrines go before them that are par- 
 ticular and expressed in the Text, as prelimi- 
 nary and preparatory thereto. When you han- 
 dle two Doctrines that are only formally di- 
 stinct, you must shew plainly wherein they 
 difier, and how the Prosecution of the one is 
 different from the other, that your Hearers may 
 not think that there is a Coincidency between 
 them : You must shew the Foundation of your 
 Doctrine at the delivery of each of them. 
 Doctrines are not after the same Manner to be 
 raised from every Text ; Observations may be 
 gathered from the Scope, Connection, or any 
 other Circumstances of the Doctrine : Parabo- 
 lical Texts take the whole Concurrences to 
 make up the Scope. Observations from Hi- 
 storical Texts should not be long insisted upon ; 
 because that they are chiefly and properly 
 intended for Illustration of Doctrinal Texts. 
 
 Do- 
 
E 67 ] 
 
 Doctrines from the Connection are not always to 
 be handled first : The Order of Doctrines are not 
 always to follow the Order of Words in the 
 Text, but the Order of Nature, the Subject be- 
 fore the Accident, the End before the Means. 
 
 I come now in the seventh Place, to speak 
 concerning the Explication and Amplification 
 of the Doctrine. The Doctrine that you de- 
 sign to prosecute, must be prov^en by three or 
 four clear Scriptures, with a short Paraphrase 
 upon them ; some Doctrines may be proven 
 from the very light of Nature, as the Being 
 of God, both from his Works of Creation and 
 Providence. There are some Doctrines so clear, 
 that they need no Confirmation, as, such as 
 are common Principles, and universally known 
 Truths, and these that are genuine, native, and 
 clearly founded on the Text. The Testimony 
 of Fathers or Councils are seldom to be used ; 
 Doctrines may be proven from the Experience 
 of a Land, or of a particular Person. 
 
 The Doctrine being proven, it would be 
 cleared also by Reason which compleats the 
 Understanding of the Hearers in the Doctrine, 
 and assures their Perswasion of the Equity 
 thereof, and makes them ready to receive the 
 Doctrine. The Reason and Probation differ in 
 this. The Proof shews the Doctrine to be true ; 
 the Reason shews why it is true : Reasons may 
 be drawn from Scripture, or from the Prin- 
 ciples of right Reason ; then it may be shewn 
 what it presupposeth, what it importeth, and 
 what it inferreth, &c. 
 
 E 2 I come 
 
[ 68 ] 
 
 I come now, in the Eighth Place, to the Ap- 
 plication. AH Uses should be an immediate 
 Consequence of the Doctrine. The various Uses 
 that may be drawn from a Doctrine may be 
 these, viz. Information, Refutation, Reproof, 
 Consolation, Terror, and Exhortation. The first 
 Two have a Respect to the Understanding, as 
 also the Use of Examination, which is rather 
 a Qualification of the rest of the Uses, than a 
 distinct Species of them ; the last Four have a 
 Reference to the Will. The Dehortation comes 
 in with the Exhortation, with Respect to the 
 contrary Object. The Number of the Uses 
 must be referred to the Discretion of the Prea- 
 cher. We must not think to draw all Kinds of 
 Uses from every Doctrine ; we must only draw 
 such as come natively in. For Example, I sup- 
 pose that the Doctrine is. That God is Gnmi- 
 present. Inference. We may learn hence. That 
 the Doctrine which our Church teacheth, is 
 true, of God's being every where ; and we ought 
 always to mind, That wherever we are, God is 
 present. Refutation. Therefore it is a false- Doc- 
 trine of those that deny God's Essential Presence. 
 Repi'oof. To those that sin in God's Presence. 
 Consolation. To those that iare under Affliction ; 
 They are still in the Presence of a Compas- 
 sionate God. Terror. To those thsit provoke 
 God : He will find them out. Exhortation. Let 
 us walk always before him, minding- that we 
 are still in his Presence. 
 
 The use of Information is that whereby the 
 Mind is informed in what doth natively flow 
 from the Doctrine. Herein Duties are shewed 
 and Sins, <&c. 
 
 The 
 
[ 69 J 
 
 The Use of Refutation. Hereticks, that op- 
 pose the Doctrine in Hand, are to be refuted. 
 Herein you must observe, That what you con- 
 demn, is truly an En-or (a). You must faith- 
 fully cite the Error. Let your Arguments be 
 solid, without Eeflections or Passion, Do not 
 mention Errors that your Auditory never heard 
 of, nor are in Danger of them; nor must you 
 mention the Arguments of Adversaries, except 
 they be known to the Hearers, and you are able 
 sufficiently to refute them. If the Error be 
 known only to a few, it is better to deal with 
 them in private, and that with Meekness. 
 
 The Use of Reproof is, when Men are re- 
 buked for not doing itheir Duty (6), which is to 
 be demonstrated by Marks to be taken from the 
 Properties, Adjuncts, Effects, or Opposites of 
 it. The Greatness of it is to be proven from 
 the Aggravations. To this may be referred an 
 Use of Lamentation over Sin, or Punishment, 
 <£c. (c) It may be amplified by giving Scriptu- 
 ral Threatnings against such a Sin, and Disswa- 
 sives from that Sin, and Means and Helps for 
 evitiug the same. Clearly convince the Person 
 of his Guilt; here Marks are requisite (d). In 
 your Reproof use Scripture Expressions. 
 
 The Use of Consolation ; for removing and 
 mitigating Grief, and comforting of the Afflict- 
 ed, in shewing forth the Mercy of €rod, and 
 his Readiness to be reconciled to all poor pe^ 
 nitent Believers. Here Marks may be given 
 of their Right to Consolation ; and it may be 
 amplified from the Promises, and from the 
 
 E 3 Expe- 
 
 (o) Isa. 6. 20. (J) 2 Tim. 4. 2. (c) Isa. 1. 21. 2 Cor. 4. 2. 
 (d) 1 Sam. 16. U. 2 Sam. 12. 1, la 
 
[ 70 ] 
 
 Experience of the Saints, by removing of Scru- 
 ples, and by shewing why God aiflicts his 
 People. 
 
 An Use of Terror is, to fright Men from Sin 
 by Threatnings, Matih. 23. From Examples, 
 Lnike 13. 1 — 10. By comparing contrary Ex- 
 amples, JJuhe 16. 19, 31. It must be done pa- 
 thetically, Isa. 22. 4 Jer. 9. 1, Luke 19, 41. 
 Bom. 9. 1, 2, 3, & 10. 1. It must be done pe- 
 remptorily, Marh 16. 16. 1 Thess. 5, 3. And 
 it must be done distinctly, by putting a Diffe- 
 rence betwixt Sins of Infirmity, and Stubborn- 
 ness ; and betwixt avowed Enemies and Hypo- 
 crites. They are to be thundred against by the 
 Law, and by Examples. 
 
 An Use of Exhortation is, to stir up the 
 Sonl to sue for some future Good. The same is 
 backed with Motives to engage the Heart, and 
 to perswade the Will to the Things exhorted. 
 Motives and Reasons differ. Motives shew such 
 Things to be done by us. Eeasons of the Doc- 
 trine are drawn from the Nature of Things 
 propounded therein : But Motives are drawn 
 from the Relation the Thing exhorted to has to 
 us, as it is useful and necessary. Hence, Mo- 
 tives are drawn from Necessity, Utility, De- 
 cency, Honour, Honesty, Facility, Hurt, &c. 
 Examples have much Force to draw us into I- 
 mitation, in moving the Affections. Motives 
 may be drawn from the Advantage and Dis- 
 advantage, &c. 
 
 Use Directions to proper Helps and Means ; 
 as Knowledge of your Duty, Sense of your De- 
 ficience. Use of aU Means. Here may come 
 
 in 
 
[ 71 ]• 
 
 in an Use of Trial if in a State of Sin. Let 
 your Marks be strong and clear. 
 
 Use of Dchortation from Sin. If your Doc- 
 trine be concerning a Virtue, then let the Ex- 
 hortation be first : But if about a Vice, then 
 Dehortation should preceed. 
 
 The Epilogue or Conclusion may be, in a 
 compendious Repetition of the whole Heads of 
 the Sermon, in one Chain, as if it seemed a 
 new Oration. Or it may be closed with a Do- 
 xology, or Prayer to God, who only can make 
 his Word effectual. 
 
 I shall lay before my Reader a Method for 
 Preaching that is prescribed by the learned Bi- 
 shop of Sarum (a). " He adviseth to choose a 
 " plain Text to di-aw the Discourse from ; and 
 " that great Care be used in opening it up, 
 " and what ariseth from the same, and con- 
 " current Passages of Scripture to illustrate 
 " it ; which ought to be done with Judgment. 
 " The Text being opened, then the Point, on 
 " which the Semion is to run, must be laid 
 " open ; and it must be well stated, and fully 
 " set out. Things must be set in a clear Light, 
 " and brought forth in short Periods, and in as 
 " plain Words as may be. The Reasons of 
 " them must be made as sensible to the Peo- 
 " pie as possible ; as in Virtues and Vices ; their 
 " Tendencies and Effects ; their being suitable 
 " or unsuitable to our Powers, to both Souls 
 " and Bodies, to the Interests of this Life as 
 " well as the next, and to the Good and EvU 
 " they do to human Societies, Families, and 
 E4 "Neigh- 
 
 (a) Bp. Burneft Pastoral Caxe, P. 219. 
 
« 
 
 « 
 
 [ 72 ] 
 
 * NeigbhoTirhoodSi ought to be fiiUy and fre- 
 
 * quently opened. In setting these forth,, such 
 a Measure is to be kept, that the Hearers 
 may perceive. That Things are not strained, 
 
 " in_ the Way of a Declamation, unto forced 
 " Characters ; but that they are set out as truly 
 " as they are, without making them seem bet- 
 tor, by imaginary Perfections ; or vrarse, by 
 " undue Aggravation : For the carrying those 
 " Matters beyond the plain Observation of 
 " Mankind, makes that: the Whole is looked 
 " on as a Piece of Rhetoriek, the Preacher 
 " seeming- to intend rather to shew his 
 " Skill in raising his Subject, toa high,, or run- 
 " ning it down too low, than to lay before 
 '^ them the native Consequence of Things, 
 " and that which, upon Reflection, they may 
 " be all able to perceive is; really true. Yir- 
 " tue is so good in itself, that it needs no false 
 " Paint; to make it look better;, and Vice is 
 " so bad,, that it can never look so ugly, as- 
 " when shewed in its own. natural Colours : So 
 " that undue Sublime, in such Descriptions, 
 " does hurt, and can do no good. 
 
 " As for the Applicatory Part, Here greafc 
 " Judgment is to be used,, to make it fall hea- 
 " viestj and ly the longest upon such Particu- 
 " lars as may be within the Compass of the 
 " Auditory. Directions concerning High. De- 
 " votion, to a stupid ignorant Company; or 
 " of Generosity and Bounty, to a very poor 
 " People ; against Pride and Ambition, to such 
 " as are dull and low-minded ; are ill suited, 
 " and so must have little Effect upon them ; 
 *' Therefore Care must be taken. That the Ap- 
 plication 
 
[ 73 ] 
 
 " plication be use£ui and proper ; That it make 
 " the Hearers apprehend some of their Sin and 
 " Defects, and see how to perform their Duty ; 
 " That it awaken them, and direct fchem in 
 " it ; And therefore the most common Sins, 
 " such as Men's neglecting their Duty to God, 
 " in the several Branches of it"; their setting 
 " their Hearts inxwdinately upon the World ; 
 " their lying in Discourse, but chiefly in bar- 
 " gainings; their Evilnspeaking, and tbdr Ha- 
 " ta^d and Malice, ou^t to be vary much 
 " and often brought in. -Some one or other of 
 " these ought to be in every Applieadon that 
 "is made; by which they may see. That the 
 " whole Design of Religion lies against thenu 
 " Such particular Sins, Swearing, Drunken- 
 " ness, or Lewdness, as abound in any Place, 
 " must likewise be frequently brought in here. 
 " The Application must be clear, short, very 
 " wei^ty, and free of every Thing that lookis 
 •" like Affectations of Wit and Eloquence. Here . 
 " the Preacher must be all Heart and Soul, de- 
 " signing the Good of ids People. The whole 
 " Sermon is directed to this : Therefore, as it 
 " is fit that the chief Point, which a Sermon 
 " drives at, should be often come over and over, 
 " that so the Hearers may never lose Sight of 
 " it. All the Parts of the Explanation must 
 " come in to enforce it. The Application must 
 " be opened in the several Views that it may 
 " have ; but those must be chiefly insisted on, 
 " that are most suitable both to tiie Capacities 
 " and the Circumstances of the People. And, 
 " in the Conclusion, aU ought to be summed 
 "up in a weighty Period or two ; or some 
 
 other 
 
[ 74 1 
 
 *' other signal Passage of the Scriptures, r«la- 
 " ting to it, may be sought for ; that so the 
 " Matter may be left upon the Auditory, in 
 " the solemnest Manner possible." 
 
 A Minister should have his Discourse forined 
 and ranged in a good Order, embellished with 
 easy and plain Expressions. The Figures must 
 be easy, not mean, but noble, and brought in 
 upon a Design to make the Matter better un- 
 derstood. The Words simple, and in common 
 Use, not above the Understanding of the Peo- 
 ple. All long Periods must be avoided. He 
 should use his best Eloquence to break hard and 
 stony Hearts, and tender Touches to the wounr. 
 ded in Spirit. The most polite and learned are 
 charmed with Eloquence ; yea, the very Vul- 
 gar take Pleasure therein ; it calls in the At- 
 tention of all Sorts. Pat Similes are very em- 
 bellishing to a Sermon ; such as this that Chry- 
 stOQTi (a) gives, to shew how much it is for the 
 Benefit of our Bodies, that they are reduced to 
 Ashes. " A brazen Statute, defaced by Time, 
 " is melted down, in order to be renewed with 
 " more Beauty. You do not think it is de- 
 " stroyed by such a Dissolution ; but, on the 
 " contrary, that it requires a new Being, and 
 " is changed very much for the Advantage." 
 Similes were used much under the Old Testa- 
 ment (6), and in the New. Our Saviour did 
 frequently use them (o). Pat Similes elevate 
 andraisethe human Nature into ravishing Trans- 
 ports. They move the Powers of the Soul, and 
 tickles the Ears to bend their attention, and 
 
 Charms 
 
 (a) Chrysost. Horn, on Malth. 3. (J>) Isa. .1. 16, ^c. Jer. 25. 15, 
 ^c. Jer. 4. 7, ^c. (c) Matth. 23, 13, %-c. Lnke 16. 19, ^c. 
 
[ 75 ] 
 
 Charms the Imagination with Beauties. But, 
 as the Author of Christian Eloquence saith,That 
 they should not be much insisted on, but only 
 should sparkle by starts. A Minister should 
 endeavour to have a feeling Sense of what he 
 delivers, and his Heart inflamed with Divine 
 Love ; for Words that take Vent from a glow- 
 ing Heart, will be most apt to blaze in the Spi- 
 rits of the Hearers. Let not your Discourse 
 have the least Air of Satyr ; it is imsuitable for 
 the Pulpit, and the Character of a Minister. 
 Let your Description be generally applied. 
 Thunder against Vice, but spare the Vicious. 
 Evidence Pity and Tenderness to him ; and be- 
 ware of a domineering Air. It would be for 
 the Advantage of some, that they would set a 
 Looking-Glass before them in their Closet, and 
 repete their Sermon in private, narrowly ob- 
 serving their whole Gesture, before that they 
 deliver the same in publick, that there be no- 
 thing unbecoming in the same. But, above all, 
 he should ponder the Matter of his Discourse, 
 that it be edifying and moving. 
 
 He should not exceed Half a Hour. It is not 
 to be thought. That the whole Congregation 
 will give bended Ears to a long Discourse. It is 
 surely better to dismiss the People with an Appe- 
 tite, than to send them Home cloyed, or with 
 a Surfeit. I am of Opinion, That Ministers 
 should not dwell long upon one Text ; and if 
 they do, they should beware of dragging in 
 Things by Head and Ears, that would come in 
 more natively from other Texts. 
 
 Neither do I approve of Ministers preaching 
 through whole Books or Chapters. I think it 
 
 better 
 
[ 76 ] 
 
 bd*er to choose suitable Texts iere aaad there, 
 which they thiak will be most edifying and 
 moving. Let your Stile be pompous, great, 
 elevated, and harmonious to the Ear ; sweety 
 grave, smooth, easy, even, lively and sprightly. 
 In your Advanee to the End of your Discourscj, 
 it must not sink nor languish upon your Hand. 
 Your Ezja-es^onB aie to be varied, not only the 
 IMngs you say, but they must be said in a 
 different Manner, sometimes .«unple, at other 
 limes figuKitive. 
 
 I come now to .shew the Duties of the Peo- 
 j^e to th^ Ministers. They are not to suffer 
 theanselves to be triumphed over, in l3mig un- 
 der the spritual Bondage of an iniplicite Eaith 
 in their Teachers : But they should foUow the 
 laudable Example of the JBereariSj in search- 
 ing the Scripture, that they may see what they 
 teach be conform to the same. 
 
 Neither are they to bear with their superfi- 
 cial Performance of any Part of their Ministe- 
 rial Function, except in case that Providence 
 hath rendered them unfit for the same ; and, in 
 that Case, they are to bear and s)Tnpathiae with 
 them. They are to bear with their natural In- 
 firmities, looking upon them as Men of like 
 Passions with themselves; but not with their 
 sinful and bad Practices and Errors, without 
 certain Evidences of their Kepentance, and A- 
 mendment, I only mean here, that they are 
 to prosecute them before Chiurch-Judicatories, 
 providing that they have sufficient Probation to 
 fLx their Guilt on them. If the Church find 
 the Guilt not so great as to deserve Deposition, 
 
 or 
 
[ 71 ] 
 
 or if they find tiie Probation lame, and drop 
 the Process, the People, in that Case, are not 
 to separate from, any Worship for the Sins of 
 the Minister, nor for the Sins of Felow- Wor- 
 shippers : For their Sins only defite the Ordi- 
 nancses to the guilty, but not to sincere Christi- 
 ans; that are Partakers of the same; It no more 
 doth it, than. Judas eating the Passover defiled 
 tlae same to the blessed Disciples. We are not 
 to joyn in. what is sinful, but we ma,y surely 
 joyn with theiaa in. what is according to God's 
 Word^ In what I have said, I do not mean. 
 That we are to bear such as have not God's Ciall ; 
 for there Ls a Curse upon their Labours, J&r. 
 23. 32,. and they are not to be heard, Venr. 16, 
 the Promise of Christ's. Presence \s only to those 
 that are sent of God, Matih. 28, 19, 2G. 
 
 The People should honour their Minister; for 
 their Office is honourable, and the Spirit of the 
 Lord gives them lofty Titles, as Angels, Lights, 
 Am^bassadors, Stewards, Treasurers, Huslmmd- 
 men, and the People their Husbandry, Shep- 
 herds and Watchmen, and the People their 
 dbeep (o). They are engaged in honourable 
 Service, they are entrusted with the Gospel, 
 Affith the precious Jewels of Christ^s Crown, 
 with the weighty Matters of his Kingdom, and 
 the precious Soids of his People. Alas, many 
 look on the Work of the Ministry as a Btoiness 
 <Mily proper for Men. of an inferior Genias, or 
 o£ a lower Bank. I cannot but pity those stu- 
 pid and blinded Souls, that have so low and 
 
 creep- 
 
 (e\ Rom. 11. 13. 2 Cor. 5. 20. 1 Cor. 4. 1, 2, T. 1 Thess. 6. 1, 
 18. PhiL2. 25. 
 
[ 78 ] 
 
 creeping Thoughts of so Holy and useful an Or- 
 dinance. 
 
 The very Law of Nature dictates the same to 
 us, as the JjeamedStUlin^eet proves (p). "That 
 " God is to be worshipped ; if so, then those 
 " whose Employment is chiejfly to attend upon 
 " himself, ought to have greater Eeverence 
 " than others. By the same Eeason in Nature, 
 " that if we do honour the King himself, the 
 " nearer any are to the King's Person in At- 
 " tendance and Imployment, the greater Ho- 
 " nour is to be shewn them. The Ground of 
 " which is, that the Honour given to Servants 
 " as such, is not given to their Persons, Iwit to 
 " their Eelations, or to the one only, upon 
 " the Account of the other, and so it doth not 
 " fix and terminate upon themselves, but re- 
 " bounds back, and reflects on the Original and 
 " Foimtain of that Honour, the Prince him- 
 " self : So, if any be honoured upon the Ac- 
 " count of their immediate Imployment in the 
 " Service of God, it is God who is chiefly ho- 
 " noured, and not they, it being the Way Men 
 " express their Honour to God, by shewing 
 " it proportionably and respectively to those 
 " who either represent him, or are employed 
 " by him, as Chrysostom, speaks in this very 
 " Case {cj), the Honour passeth through them 
 " to God himself." We ought most highly to 
 love and esteem those whose Graces are more 
 eminent and conspicuous, as approaching the 
 Similitude of God in Holiness. 
 
 They 
 
 Q>) Irenicon P. 88, 89. (?) BcmxL 65, in Gen. 47. 26. Tom. 
 1 Ed. Savil, P. 503. 
 
[ 79 ] 
 
 They should obey them, and take with their 
 Rebukes, seeing that they bear Eule over them. 
 It is sad to see People madly Fond to walk in 
 Wickedness, notwithstanding of the Warnings 
 that they have of their Danger. Obey them that 
 have the Rule over you, and submit your selves ; 
 for they watch for your Souls, as they that mttst 
 give an Account, that they Tnay do it uith Joy, 
 and not with Gri^f Heb. 13. 17. We are com- 
 manded to take with Reproof (a). The Saints 
 did so (6) : It is a Mean to attain to Know- 
 ledge and Wisdom (c). They are said to be 
 brutish that reject Reproof (d), such as receive 
 Reproof are in the Way of Life, but such as re- 
 ject the same wander therefrom (e). God pro- 
 miseth the Effusion of his Sjiirit to those that 
 take with Reproof {f) ; God will pardon such, 
 and they shaU be secure from the Fear of Evil 
 (gr). It is the Way to have a flourishing Re- 
 putation Qi). It is the Way to be kept from 
 Judgments, as Poverty and Shame (i), and of 
 inevitable and sudden Destruction (^). It will 
 aggravate our Misery (Z), as it will provoke 
 God not to pity when groaning under Judg- 
 ments for Sin (■»!). 
 
 As it is the Duty of the People to take Re- 
 proof ; so it is their Duty to evidence the same 
 by looking on it as a Kindness (w), and esteeming 
 the Reprover (o), in expressing Love to him (p), 
 
 in 
 
 (a) Ptot. 11. 23. & 23. 12. & 5. 7, 12. (6) 2 Sam. 12. 3. 
 Psal. 14. 5. Jam. 3. 18. Isa. 39. 8. ^c. (c) Prov. 15. 31, 32. 
 & C!ha. 1. 23, & 6. 23. & 29. 15. (d) Prov 12. 1. ProT. 15. 
 it) ProT. 10. 17. & 6. 23, 24. (/) Prov. 1. 23. (j) Prov. 1. 
 30. 33. (A) PrOT. 13. 18. (i) Prov. 13. 18. Prov. 29. 1. & 
 4. 27, 80, 31. (0 Prov. 6. 7,-13. (m) Prov. 1. 25, 28. 
 (») Peal. 141. 6. (o) Prov. 9. 8. {p) Psal. 141. 6. 2 Sam. 26. 40. 
 
[ 80 ] 
 
 in doing what is opposite {q), to beware of such 
 Sins for the Future (r), by being humbled un- 
 der the same (s), and more circumspect and 
 watchfiil (t). 
 
 They should love pity and sympathise with 
 them, and put a favourable Construction on their 
 Weakness and Imperfections. Ministers have 
 their Failings as weU as others We should hate 
 the Fault, butnot the Faulty. They are the Mes- 
 sengers of the Lord, to win your Hearts to him. 
 They are Advocates for you, they are often in- 
 terceeding for you when you are sleeping, and 
 studying Arguments to move you to close with 
 Christ. Consider, that what you do against 
 them, you do against your own Souls and the 
 Souls of others ; yea, against Christ, and you 
 strengthen the Hands of Satan. 
 
 They should pray to God for them, and for 
 the Success of their StudiesandLabours,2 J%e5s. 
 3. 1,2. Finally, Breihern,prayforus, that the 
 Word of the Lord 7nayhaveafreeCourse,andbe 
 glorified, and that we may be delivered from un- 
 reasonahleandwichedMen,for all Men have not 
 Faith. How earnestly doth thisgreatApostlebeg 
 thisFavourfTomthebelievingJ2(Mna7is.-iVoroJ6e- 
 seech you,Brethem,for the Lord Jesus Christ's 
 Sahe,andfortheLoveqftheSpirit, thatyou strive 
 together with me, in your PrayerstoGodfor me ; 
 that I may he delivered from, them, that do not 
 believe in Judea, and that the Service which I 
 have for Jerusalem mxty be acceptedqftheSaints, 
 that I may come unto you with Joy by the Will of 
 God, and may with you be refreshed, Eom. 1. 3. 
 
 The 
 
 (f) Prov. 1. 22, 23. (r) Ezra. 9. 13, 14. <») Isa. 39. 8. 
 (f) Prov. 19. 25. 
 
[ 81 ] 
 
 The I^evil shoots his snellest Darts at Ministers ; 
 for they are put in the Front of the Battle. 
 
 The People should use Freedom with their 
 Minister as to the State of their Souls, I do not 
 mean, that they are to use auricular Confession 
 of all their Sins, with the Papists ; but that they 
 should consult them in dark and dubious Cases. 
 
 They should help their Minister, and 
 strengthen his Hands as much as possiblein their 
 Stations, as in taking Care of their own Souls, 
 and of the Souls under their Charge, in instruct- 
 ing of their Families in the Fimdamentals of Ke- 
 ligion, and in the promoting of Piety therein : 
 It would mightily ease their Minister, if all 
 Masters of Families would make their Families 
 a Model of Piety, Christianity would surely 
 flourish {u). 
 
 (2). By meeting often togetherinActs ofChri- 
 stian Communion, Mod. 3. 16. such Meetings 
 for Prayer, Repetition of Sermons, and Chri- 
 stian Conference, mightily conduce to Edificati- 
 on. (3). By endeavouring in their private Stati- 
 on, the Conversion of others, Phil. 4. 3. Bom. 
 15.30. {4). Bearing the Infirmities of the Weak, 
 Rom. 15. 1, 2. (5). Avoiding Occasions of Di- 
 vision, Bom. 16. 17. Phil. 2. 1, 2. (6). Res- 
 pectful Carriage towards the meanest Christian, 
 Bom. 12. 10. Gal. 3. 28. Eph. 5. 21. (7). 
 Meekly receiving Reproofs from each other for 
 Sin, Psal 141. 5. Lev. 19. 17. Matth. 18. 15. 
 (8). Carry reverently and seriously under Ordi-^ 
 nances, Psal. 89. 7. 1 Cor. 11. 10. Eccles. 6. 1. 
 (9). Amicably composing Differences, 1 Cor. 6. 
 5, 6. (10). Prefer the Things of Christ to youi* 
 
 F own 
 
 («) Eph. 4. 16, 16. ^ 
 
[ 82 ] 
 
 own Interest, Phil. 2. 21. (11). Communicate 
 your Spiritual Stock of Grace and Gifts to o- 
 thers, yet observing your Station. (12). Relieve 
 the distressed. Jam. 1. 27. (13). Put a chari- 
 table Construction on the Words and Actions of 
 others, 1 Cor. 13. 7. 
 
 The People should give their Minister a com- 
 fortable Subsistance. The Anabaptists deny that 
 they should have any Eeward, the contrary is 
 evident from many express Scriptures (a). It 
 is evident also from the Priests under the Law, 
 who had a Eeward ordained them (6). It is 
 evident from our Lord's Example and the Apo- 
 stles, who did not refuse to take from the Faith- 
 ful those things that were necessary for their 
 Support (c). We find God threatning such as 
 withhold the same {d). It is evident from Na- 
 tui-al Justice and Equity (e), seeing the People 
 are Partakers of their Spiritual good Things, 
 that they should be Partakers of their Tempo- 
 rary good Things, at least a Competency of 
 the same, so much as may make them live 
 comfortably. It is evident from the Absurdi- 
 ties that would foUow on the contrary, it would 
 make the Ministry detestable, if they lived al- 
 together upon Charity, and it would be a great 
 Hindrance for them in the Work of the Lord, 
 and they could have nothing from the Uncha- 
 ritable. It would make a great Distinction be- 
 twixt Ministers, for he that is Rich could 
 
 preach 
 
 (a) 1 Cor. 9. 4, 6. to the 19. Ver. Dent. 26. 4. Matth. 10. 
 10. Lnte 10. 7. Acts 8. 18. comp. with the 10. 27. (6) Numb. 
 18. 9, 10, 11, 12. Numb. 35. (c) Luke 8. 8. PhiL 3. 15, 16. 
 (d) MaL 3. 8, 10, 12. Neh. 13. 10, 11 Gal 6. 6, 7. (e) 2 Cor. 
 8. 13. 14. Gal. 6. 6. Tit. 3. 3. 1 Tim. 6. 17, 18. 1 Cor. 9. 7, 
 13. 1 Tim. 5. 8. 1 Tim. 8. 2. 
 
[ 83 ] 
 
 preach gratuitously without any Stipend, and 
 he would be more in Esteem than the poor Mi- 
 nister, even suppose he outshined him in Gifts. 
 It is evident from the liberal Maintenance the 
 Lord allowed the Priests and Levites under the 
 Law, which I have shewed in another Book {/). 
 The People should encourage their Minister, 
 by punctually hearing his Sermons ; this is no 
 small Comfort to him, that he finds he is not 
 slighted and neglected by his People. Some 
 think, that because that they have good Books 
 to read, in which there are better Discourses 
 than their Ministers are capable to give, there- 
 fore they think that they may be better em- 
 ployed in reading of them, than by going to 
 Church. I confess, that reading of good Books 
 is a very beneficial Mean of Salvation ; yet the 
 same falls short of being so efiectual as preach- 
 ing of the Word ; for reading has not that Spi- 
 rit and Life that Preaching hath, and doth not 
 give such sensible Touches to the Soul, for 
 Preaching comes from the Mouth of the Preach- 
 er, like a Clap of Thunder from a flaming 
 Cloud (g). Moreover Preaching is an Ordi- 
 nance of God's Appointment, and therefore it 
 ought not to be slighted, and theLord hath been 
 pleased, through aU the ages of the Church, to 
 make that Ordinance more efiectual for con- 
 verting Sinners, than reading of good Books. 
 Further, you may have good Books to read at 
 any time, but you cannot have Preaching al- 
 ways. Moreover in so doing we neglect God's 
 -publick Worship, which is a dreadful Sin, to 
 F 2 slight 
 
 . (/) Enles of good Breeding, P. 120, 121, 122, 123. (g) Heb. 
 lU 26. Fsal. 122. 1. 
 
[ 84 ] 
 
 slight our great Creator and gracious Benefactor, 
 in not owning our Dependence on him, and our 
 sincere Desire to be always under the Verge of 
 of his Favour, and to be in communion with his 
 People. It was not the EumicKs reading, but 
 PhUip's Preaching that wrought Faith in him. 
 The Lord hath annexed to the Ministry Conver- 
 sion (h) ; Hegeneration {i) ; the Addition of Sin- 
 ners to the Church, and to himself by Faith (k). 
 The perfecting of the Saints, and Edification of 
 the Body of Christ (l), the CoUation of the Spi- 
 rit (m), yea, Salvation (n). 
 
 I shall give an Advice to those that are de- 
 prived of a Minister, that they be importunate 
 with God by Fasting and Prayer, that he may 
 send them an able and faithful One to labour 
 among them, and they should use their utter- 
 most Endeavour to see that he be Pious, Pru- 
 dent, and an able Teacher, and one that has 
 the Glory of God and the good of Souls chiefly 
 at Heart. 
 
 Farther, 1 think, that seeing God in his Pro- 
 vidence has been pleased to wreath that Yoke 
 of Patronage about the Neck of this Church, 
 that they arc not to reject one that is sufficient- 
 ly qualified, merely upon his Presentation from 
 the Patron; but the People should be thankful 
 to God that has inclin'd his Heart to pitch upon 
 one that is sufficiently fitted for them. I do 
 think that the Patron should consult with the 
 Ministers of the Bounds where the Vacancy is, 
 about the Person he designs to present, who are 
 
 the 
 
 (A) Acts 26. 18. («■) 1 Cor. 4. 15. Acte 2. 41. 47. cap. 11. 
 24. a-) Bom. 10. 14. 1 Cor. 3. 6. (0 Eph. 4. 12. (m) Gd. 
 3. 2. Acts 10. 45. (n) Acts 11. 14. 1 Cor. 1. 21. 1 Tim. 4. 16. 
 
[ 85 ] 
 
 the fittest Judges to know who are fit for that 
 Charge ; for a Man may be fit for one Place 
 that is not fit for another : Neither should he 
 be stiflF in insisting on his Eight of Presentation, 
 when the Plurality of a Godly People with- 
 stand the Person he presents, lest by so doing 
 he become guilty of the Blood of Souls, in be- 
 ing active in settling among them an imfit Per- 
 son, or of dividing of the People of God. Nei- 
 ther do I think it lawful to accept of a Call that 
 is not Popular. 
 
 The People are obliged to provide a conve- 
 nient Place for God's pubhck Worship. That 
 general Precept of letting all Things be done 
 in Decency and Order in his Church, surely it 
 tends much to the Decency and Order of his 
 Church, that they have a convenient Building 
 for the pubHck Worship and Service of God ; 
 and where there are Edifices erected for that 
 Effect, they should uphold the same according 
 to their Ability, that so they may have a con- 
 venient Place for the whole Congregation to 
 meet every Lord's Day to hear Sermon, and to 
 pay their Acknowledgments to God in publick 
 Prayer and Praises. We should ever be mind- 
 ful of doing Good and Communicating, seeing 
 God declares that such Service is well-pleasing 
 to him (o). Nay, we are told, that they that 
 do so lay up for themselves a good Foundation 
 against the Time to come (p) ; it is a Way to 
 procure a Blessing on the Stores of those that 
 are active this Way. The very Heathens will 
 witness against such as are negligent this Way. 
 F 3 Flu- 
 
 (o) Heb. 13. 16. (p) I Tim. 6. 19. Prov. 8. 9. 
 
[ 86 ] 
 
 Plutarch has these remarkable Words (g), Tra- 
 vel where you please, a,nd you nviay perhaps find 
 Cities without Wails, without Learning, without 
 Kings, without Palaces, without Wealth, without 
 Coin,without Schools, and without Theatres; hut 
 no man can ever say, that he saw ever any City 
 without some Kind of Temple. Now seeing the 
 poor Heathens that are only under the dark 
 Glimmerings of the Light of Nature, are at Pains 
 to erect Temples to what they falsly suppose to 
 be God's ; the Practice of such will surely con- 
 demn those that have their Reason set in better 
 Light, and are under the bright Shinings of 
 the Gospel, to be deficient either in erecting or 
 supporting a convenient Building for the Wor- 
 ship of the true God. 
 
 1 come now to turn my Thoughts to the Ru- 
 ling-Elder, -who is one that the Lord hath ap- 
 pointed to bear Rvde in his Church, and to 
 breathe in the Air of Church Discipline. 
 
 There hath been great Debates and Disputes 
 concerning the Presbyter ; Avhich hath most de- 
 plorably shattered, sharpned and soured the 
 Minds of a vast many : Some equalize him with 
 the Minister, others degrade him, others en- 
 deavour to keep a Medium between the two 
 Extremes, in making the Presbyter only to dif- 
 fer from the Bishop or Minister, in Respect of 
 his Circumstances, in not being possessed of a 
 Parish, and that he hath an inherent Right to 
 perform the whole Office of a Bishop or Pastor, 
 by his Consent and Permission in his Bounds. 
 1 doubt not but that there were some such El- 
 ders in the Church, as a Curate, who hath the 
 
 same 
 
 (9) Plu(. adcersus ColoteM. P. 11, 25. 
 
[ 87 ] 
 
 same Mission and Power with the Minister 
 whose PJace he supplies ; yet being not the Mi- 
 nister of that Place, he cannot perform there 
 any Acts of his Ministerial Function, without 
 leave of the Minister thereof, as saith the Learn- 
 ed Worthy and Honourable Author, of an En- 
 quiry into the Constitution of Discipline, Unity 
 and Worship of the primitive Church, where 
 he sufficiently proves, that there were some 
 such Elders ; but what is said doth not prove 
 that there were no Lay-Elders to take Part of 
 the Burthen with the preaching Presbyters. 
 There are indeed Lay-Elders in the Church by 
 Divine Appointment, ordain'd only for Discip- 
 line and Church-Government, and for assisting 
 of the Pastors in ruling the People, overseeing 
 their Manners, and censuring their Faults. 
 
 In Treating on this Subject. 1. I shall prove 
 that God hath appointed such an Officer in his 
 Church. 2. I shaU lay open a Person's Call to 
 this Office. 3. I shall lay before you the Du- 
 ties of a Euling-Elder. 
 
 4. I shall shew the Duties of the People to 
 the Euling-Elder. 
 
 I return to the first of these, which is to prove 
 that God hath appointed such an Officer in his 
 Church, and that the Elder is not an Officer 
 merely of Human Listitution, but that he is an 
 Ordinance of God, whom he instituted both 
 under the Law and Gospel (r), without whose 
 Counsel nothing was done in the Church. That 
 the Jewish Church had such an Officer, evident- 
 ly appears from 2 Chron. 19. 8. Moreover, in 
 Jerusalem did Jehoshaphat set of the Levites, 
 F 4 and 
 
 (r) Ex. 1. 16, 18, 4, 29,12, 21, 17, 5, 18, 12. ^-c Gen.24. 2. Gen. 50. 6- 
 
[ 88 ] 
 
 and of the Priests and of tJie chief of the Fathers 
 of Israel, for the Judgment of the Lord,andfor 
 Coniroversies, lohen they returned to Jerusalem, 
 Jer. 29. 1. Now these are the Words of the 
 Letter that Jeremiah the Prophet sent from Je- 
 rusalem unto the Besidue of the Elders which 
 were carried away Captives, and to the Priests, 
 and to theProphets, and to all People whom Ne- 
 buchadnezzar had carried away Captive from 
 Jerusalem ?o Babylon, ilfattA. 16.21. From that 
 TimeforthheganJesusto shewuntohis Disciples, 
 how that he must go unto Jerusalem, and suffer 
 many Things of the Eldersandchief Priests, and 
 Scribes, and be killed, and raised again the third 
 Day, and Acts 4. 5. And it camje to pass on the 
 Morrow that their Rulers, and Elders, and 
 Scribes, were gathered together at Jerusa- 
 lem. So we see that there were such Officers 
 in the Jeicish Church, that were Lay-Elders. 
 I shall shew, that even tinder the New Testa- 
 ment, there is, by Divine Institution, such 
 an Officer as the Lay-Elder, Rom. 12. 6, V, 8. 
 Having then Gifts, differing according to the 
 Grace that is given to us, lohether Prophecy, let 
 usprophecy according to the Proportionof Faith; 
 7. Or Ministry, let us wait on our Ministring ; 
 or he that teacheth, on Teaching ; 8. Or he that 
 exhorteth, on Exhortation; he that giveth, let him 
 do it with Simplicity; he that ruleth, with Dili- 
 gence; he that sheweth Mercy, with Chearfulness. 
 It cannot be meaut by Eulers, State-Ones ; for 
 those are spoken of in the next Chapter : Nor of 
 Deacons; for they are treated of in Chap. 3. 8. to 
 the 1 4 Verse ; hence it must be meant of those 
 that had the Oversight of the Church, to regulate 
 
 Misde- 
 
[ 89 ] 
 
 Misdemeanours, to pacify Differences, to admi- 
 nister Discipline in Admonition and Censures ; 
 These they call Seniores, Elders, or the Censors 
 ai Manners; and they are, by the Apostle, cal- 
 led Govermnents or Governors, I Cor. 12. 28. 
 1 Tim. 5. 17. Do we not read of the Apostles 
 ordaining of Elders in every Church, Acts 1 4. 
 23. and his calling theElders of the Church, ^cte 
 20. 17. It is not to be thought, that we are 
 only to understand preaching Elders ; we are 
 not to take the Words in so limited a Sense. 
 
 The Learned Mr. Lawder * noticeth, that 
 the Presbyters in Rome deny themselves to the 
 Presbyters of Carthage to be Pastors, We seem 
 to he Bishops, and watch the Flock instead of the 
 Pastor. They were not Pastors, they were only 
 Persons who kept the Flock, and watched it 
 in absence of the Pastor : When there was not a 
 Bishop among them, they seemed to be Pastors, 
 but when they had a Bishop among them, they 
 neither were Pastors, nor seemed to be. Far- 
 ther, the forecited Author taketh Notice, that 
 Eusehius t gives ordinarily the Title irot/xijv or 
 Pastor, to Bishops only ; which he would not 
 have done, if the Presbyters had been Pastors 
 in a proper sense. Seeing then the Bishops 
 were the Pastors of the Congregations or 
 Churches, and laboured in Word and Doctrine; 
 they certainly were the Presbyters that were 
 worthy of a double Honour. The preaching 
 Presbyter was superior to the ruling Presbyter. 
 It is probable that they distinguished between 
 the ruling and preaching Presbyter, by the 
 
 Word 
 
 *Laa. AncientBishops considered, P. 116. fEpistin Cypr. 3. incum- 
 bit nobitqui videmtaressePrapositi,lfvicePaitoriseustodireCrregom. 
 
[ 90 ] 
 
 Word Bishop or Pastor, ascribing the same to 
 him that laboured in the Word and Doctrine. 
 We find Cyprian's 11 15 Epistle -writ to the El- 
 ders and Deacons, he surely here understands 
 the Ruling-Elders only ; for he distinguisheth 
 them from their Minister or Priest : In which 
 he sharply reproves them for their too much 
 Haste and Precipitancy, in receiving in the 
 Lapsed into Communion with the Church. 
 
 I will not say but some of the Lay-elders in 
 the Primitive Church went beyond their sphere, 
 in invading the Ministerial Office ; but there so 
 doing will not prove it lawful to incroach upon 
 an Office that they were not called to. The 
 Laity themselves then presumed to perform 
 Ministerial duties, as the Learned and Worthy 
 Mr. Anderson (a) proves. Yet surely their Pre- 
 sumption will never prove the Lawfulness of 
 their so doing ; but rather shews their ignorant 
 Zeal and inconsiderateness. Error very early 
 made its way into the Church ; and indeed this 
 was a very dangerous one, for the illiterate Lai- 
 ty to take upon them to preach and explain the 
 Sacred Scriptures : Yea, even the most learned 
 and largest Mind being too narrow to compre- 
 hend all Divine Truths ; the most penetrating 
 Wit to sound all the Depths in the Sacred Scrip- 
 tures, and to Conquer the Difficulties that Ad- 
 versaries may charge against them. How easy 
 is it for cunning Sophisters to seduce the Laity, 
 and to lead them aside from Divine Truths. I 
 
 shall 
 
 [ C^. Bpist. 15. Item Presbyteris & Diaconis non def uit Sacerdo- 
 tii rigor, ut qnidam minus Discipline memores, & temeniria festi- 
 narione prscipites, qni cum Ijapsis coramtmicare jam ceperant, 
 Gomptimetentur. (a) Mr. And. Ans. to Mr. SAind, P. 129. 
 
[ 91 ] 
 
 shall insist no more on this Digression, but turn 
 my Thoughts to the Point in Hand. 
 
 It is here objectecl by a learned and worthy 
 Author (6), " That we are not here to understand 
 " by the first part of the Verse Lay-elders ; for, 
 " saith he, not as though it imply'd a distinct 
 *' Sort of Elders from the Pastors of Churches, 
 " but among \hoBG,Elders that were ordained in 
 " the great Churches, some attended most to 
 " ruling the Flock already converted, others 
 " laboured most in converting -others to the 
 " Faith by preaching ; though both these being 
 " entred into, this peculiar Function of laying 
 " themselves forth for the Benefit of the 
 " Church did deserve both Respect and Main- 
 " tenance ; yet especially those who employed 
 " themselves in converting others, in as much 
 " as their Burden was greater, their Labours 
 " more abundant, their Sufferings more." He 
 further enforceth the same from the promiscu- 
 ous Use of Bishop and Presbyter. 
 
 Answer. It is granted by the worthy Author, 
 that among those Elders that were ordained in 
 great Churches, that some at most attended to 
 ruling the Flock already converted. I must say, 
 That I see no Reason according to his Assertion, 
 but these were Lay-elders that were set over the 
 Church, to bear Eule there, and to instruct in a 
 private Capacity as our Lay-elders do, and in 
 publick by their Discipline in Judicatories, in 
 order to the Amendment of the People. 
 
 As for the promiscuous Use of these Words 
 Bishop and Presbyter, it is of no Force; for I see 
 
 not 
 
 (ft) Stittingfleet Jrenicon Page 336, 337, 338, 339. 
 
[ 92 ] 
 
 not but a Master of a Family may be called 
 €7r«7-K07ros ; for he is the Overseer of his Family : 
 And Presbytermajhe given to one that is arriv- 
 ed to a good Pitch of Years. For my Part, I do 
 think, that we are not to lay any Stress upon 
 the Words being promiscuous; but we are here 
 to understand Lay-elders that are set apart to 
 bear rule in the Church with those that labour 
 in the Word and Doctrine. I do not doubt but 
 the Lay-Presbyters did teach and exhort, in a 
 private Station, those that they were set over in 
 the primitive Times, tho' they did not publick- 
 ly preach. Ori^ren (c)saith, Omnes Episcopi at- 
 que omnes Presbyteri vel ZHaconi erudiunt nos, 
 Sec. A private Christian may surely instruct one 
 in the Ways of God, by private Conversation, 
 in reasoning with him, tho' he do not preach ; 
 much more may a,Lay-elder; which is clear from 
 the Use of the Word ^pto-/3vTepos, Acts 1 1. 30 
 & 14. 23. & 15. 2, 6, 22, 23. & 16. 4. & 20. 17, 
 28. & 21. 18, dc. Titus 1. 5. James 5. 14. 1 Pet. 
 5. 1,2. John 1.3. I am of Opinion, that the 
 Fathers, when they mentionBishops, Presbyters 
 andDeacons, that by Bishops they often under- 
 stand Pastors, and by Presb)rters Lay-elders, 
 tho' they understand both the Preaching and 
 Euliug Elder, at other Times, by the Word 
 Presbyter. i?amiasiis(<£),thesupposedAuthor of 
 the Lives of the Popes, teUs us. In the Proceed- 
 ings against Noixitus at Home, we have a clear 
 Testimony of the Concurrence of Presbyters : 
 Where a great Synod was called, as Eusebiius 
 expresseth it, of Sixty Bishops, hnt jaorePresby- 
 
 ters 
 
 (c) Orig. Horn. 1. in Psal. 37. (d) Eccl. Hist. lib. 6. cap. 43. 
 
[ 93 ] 
 
 ters and Deacons. Coriielius{e)sa,ya, That there 
 were Forty six Presbyters in that one City of 
 Home, who concurred with him in condemning 
 Novatus, For my Part I see no Warrant to 
 think. That they were all preaching Presbyters; 
 but that they were in these Judicatories Lay- 
 elders. There were indeed two Kinds of Presby- 
 ters ; one who laboured in preaching, as weB 
 as in ruling ; all the Presbyters were not or- 
 dain'd for preaching ; there were some of them 
 ordain'd for ruling, and these were differing 
 from the Pastors; for God was pleased to place 
 in the Church Officers of different Stations, for 
 the edifying of the diurch, at the first Promul- 
 gation of the Gospel, 1 Cor. 12. 28. And God 
 hath set some in the Church, first Apostles, 
 secondarily Prophets, thirdly Teachers ; after 
 that Miracles, then Gifts of Healings, Helps, 
 Governments, Diversities ^ Tongues, Pom. 12. 
 7, 8. Ephes. 4. 12. 
 
 I do believe, that the Bishops in the primi- 
 tive Times, were no more than a Presbyterian 
 Moderator; and in this Sense, every Presbyte- 
 rian Minister is Moderator to his own Session; 
 and consequently, may be called a Bishop of 
 the Parish over which he is set, as appears 
 from the Agreement of them with our Pastors : 
 For every Bishop had but one Congregation for 
 his Diocese ; they were called by the People, 
 ordained by the neighbouring Ministers, every 
 one had their own Courts made up of Presby- 
 ters and Deacons. He with his Session manag- 
 ed the Discipline of the Congregation ; he was 
 constant Moderator, he had no negative Voice; 
 
 the 
 
 («) Eccl. Hist. lib. 6. cap. 43. 
 
[ 94 ] 
 
 the Elders and Deacons sat conjunctly in Judi- 
 catory, the Bishops personally performed all 
 ministerial Duties ; they had particular and 
 personal Knowledge of all in the Congregati- 
 ons belonging to them ; we see how exactly 
 they agreed with our Pastors. Ignatius {/) tells 
 us, That the Bishop in his Time had but one Al- 
 tar (i. e. one Communion-Table) to their ivhole 
 Church,andoneBishopwiththeirPresbyteryand 
 Deacons, my Fellow-servants. Tertullian in- 
 forms us, {g) " That in his Time there were some 
 " in the Church who were only concern'd in 
 " the Affairs of Discipline, and had nothing to 
 " do with preaching or dispensing the Sacra- 
 ments." QuodsiDisciplincB soliusoffida sortitus 
 es. Let us return to the Words, Let the Elders 
 thai rule well be counted worthy of double Honour, 
 especially they who labour in the Word and Doc- 
 trine. By which Words, saith Dr. Whitaker in 
 his Prelections, " The Apostle manifestly di- 
 " stinguisheth betwixt the Bishops and Inspec- 
 " tors of the Church. K all that rule well 
 " are worthy of double Honour ; especially 
 " they who labour in the Word and Doctrine : 
 " It is clear there were some who did not 
 " labour ; for if they had all done so, the Text 
 " had been Nonsense; but the Word especially 
 " makes the Difference. If I should say. That 
 " all these who Study at the University are 
 " worthy of double Honour, especmZZy, they who 
 " labour in the Study of Theology ; I behov'd 
 " either to mean, that aU do not apply them- 
 " selves to the Study of Theology, or I should 
 
 " speak 
 
 (/) Ep. ad PhiL (j) Tertva. lib. de Public cap. 21. 
 
[ 95 ] 
 
 " speuk Nonsense. (6) Wherefore I confess to 
 " be the most genuine Sense of the Text, by 
 " which thePastors andDoctors are distinguish- 
 " ed from those who only governed. He adds 
 " further to Dury the Scots Jesuite, Art thou 
 " so Ignorant, that thou knowest not that 
 " there are Elders in the Church of Christ, 
 " whose Work it is to govern only, not to 
 " preach the Word or dispense the Sacraments. 
 " Dr. Whitby on the forecited Text, saith he, 
 " The Elders among the Jews were of two 
 " Sorts, 1. Such as governed in the Synagogue. 
 " And, 2. Such as ministred in reading and 
 " expounding their Scriptures and Traditions, 
 " and from them pronouncing what did bind 
 " or loose, or what was forbidden, and what 
 
 " was lawful to be done. And these the 
 
 " Apostle here declares to be the most honoiir- 
 " able, and worthy of the ehiefest Reward, ac- 
 " cording to the Apostle reckoning up the Of-^ 
 " fices God hath appointed in the Church, 
 " places Teac^rs before G^owramente. 1 Cor. 12. 
 " ^Ambrose (i) or Hilary saith of an Elder, he is 
 " honourable among aU Nations, whence first 
 " the Synagogue, and afterwards the Church, 
 had Elders, without whose Counsel nothing 
 was done in the Church ; which, by what 
 Negligence it is fallen into disuetude, I 
 know not, if it be not through the Sloth 
 
 "or 
 
 (K) Which is cited hj Mr. Anderson, in his Answer against Bhind 
 Page 177. (t) Amir. Nam apud omnes ntiqae geutes honorabilis 
 est senectns, tmde & Synagoga, & postea Ecclesia, Seniores habuit, 
 qnonun sine consilio mhil agebatnr in Ecclesia, qaod quia negle- 
 gentia absolveiit, nescio nisi fotte doctonun desidia ant magis su- 
 perbia, dam soli Tolnnt aliqnid videri Comment. 1 Tim, 6. 1. 
 
 « 
 
[ 96 ] 
 
 " or rather Pride of the Doctors, whilst they 
 " alone will seem to be something. 
 
 Object. They are not ordained by the Impo- 
 sition of Hands, as all Church Officers were 
 in the Apostolical Age. 
 
 Answer, We have no Command for their be- 
 ing so ordained, or yet against that Ceremony. 
 It cannot be proven that the Imposition is ab- 
 solutely necessary, since the Effect hath ceased ; 
 neither is it essential to that Office. The Apo- 
 stles were not so ordained, and Gregory, Thau- 
 inaturgus nor Ignatius. It is true that it was 
 practised by the Apostles, and the Elders are 
 set apart for that Office by their Engagements, 
 and solemn Prayer for the outpouring of the 
 Spirit upon them, and the consent of the Peo- 
 ple, over which they are to bear Rule. 
 
 That this Officer is of Divine Institution, is 
 asserted both by Ancient and Modern Divines, 
 as (i) Ambrose, asDr.Fulke understandeth him. 
 Tertvllian maketh mention of them, Optatus, 
 Basil, Hierom, Augustine, Gregory, Origen, Cy- 
 prian, Chemnitius, Gerard, Zanchius, Martyr, 
 BvUinger, Junius, Polanus, Parceus, Cart- 
 unight ; the Professors of Xeycfen, and many more 
 of our Divines ; who teach that the Apostle, i 
 Tirn. 5. 17. directly implieth, that there were 
 
 some 
 
 (,t)Ambr. on 1 Tim. 5. 1. Dr.FiUke 1 Tim. 5. 17. Tertul. Apolo- 
 get Cap. 34. 39. Opia. L. 1. 41. Basil mag. Com. on Isa. 3. 2. Bie- 
 Tom on Isa. 3. 2. Aug. Ep. 137. Greg, contra Celsum. lib. 3. 1. 2. 
 & contra Cresun. cap. 56. Origen contra Celsum lib. 3. Cyprian 
 Ep. S9. CKemnid'asBxam. Part2.Pag. 218. Gerorrfloc.TheoLTom. 
 6. Pag. 363, 364. Zanck. in 4. Prsec. CoL 727. Martyr, in 1 Cor. 12. 
 28. &d. 1 Tim. 5. 17. Jun. Animad. in Bdl Contr. 5. lib. 1. cap 2. 
 Polo. Synt. lib. 7. cap. 11. Parcais on Bom. 12. 8. & 1 Cor. 12. 28. 
 Cttrtwrighi 1 Tin. 5. 17. The Professors of Leyden. Syn. Pur. Theol. 
 Disp. 42. Thes. 20. 
 
[ 97 ] 
 
 someElders who ruled well.andyet laboured not 
 in the Word and Doctrine, and those Elders he 
 meaneth by them that rule, Rom. 12. 8. and 
 by Governinents, 1 Coi: 12. 28. where the A- 
 postle saith not Helps in Govemnnents, &c. as in 
 our new English Translation, which should 
 have been rendered Helps, Governments, <&c. 
 plainly putting Grovernments for a di£Ferent Or- 
 der from Helps or Deacons. I must say, that 
 I am proud of having my Arrows plum'd from 
 these Wits, and that I may have Artillery from 
 their Magazines, sufficient to defend the Right 
 of such an Officer in the Church. Surely such 
 an Office as hath both the Law of God and of 
 Nature, cannot be but approved of God ; for 'tis 
 certain that God wiU approve of nothing, but 
 what is according to his Will revealed, or na- 
 tural : Which Will and Law of his, is that 
 which makes any Thing to be of Divine Eight, 
 and peifpetually binding as to the Observation. 
 
 Ulject. The primitive Elders and Deacons 
 did preach, &c. Acts 6. & 8. 12, 13. 
 
 Answer, The primitive Elders that were on- 
 ly set apart for ruling, did not preach, nor the 
 Deacons by virtue of their Office. Philip 
 preached in the Capacity of an Evangelist, Acts 
 21. 8. and not in the Capacity of a Deacon. 
 Tho' in the primitive Church the Officers of it 
 were "frequently train'd up from the lowest De- 
 gree of Church-office to the highest ; yet it will 
 not follow, that they presum'd to ascend to the 
 Supreme, xrithout Ordination to the same. 
 
 1. I come now to drop a Word concerning 
 the Vocation of a ruling Elder ; for no Man 
 should take that Office upon him without a 
 
 G law- 
 
[ 98 ] 
 
 lawful Call (a). We have Saul and Uzziah 
 standing Monuments in sacred Records of God's 
 lighteous Judgment, for invading a sacred Of- 
 fice -without a Call to the same (6). The Call 
 to this Office is two-fold ; inward and outward. 
 The inward Call is the Testimony of a good 
 Conscience concerning some Measure of Abi- 
 lity and Grifts for that Charge ; and a sincere 
 and honest Inclination and Purpose to employ 
 these Gifts, for the Honour of God, the Ad- 
 vancement of the Kingdom of Jesus Christ, 
 and the good of Souls. The outward Call was 
 by the Congregation, after they had given 
 sufficient Evidences of their Abilities for that 
 Office, and of their Carriage and Willingness to 
 serve the Lord in that Station, Acts 6. 3. & 14. 
 That it may be gone about in the more orderly 
 Way, (c) it is fit that a Nomination be made 
 by the Minister and Eldership of the Congre- 
 gation of the Persons fittest, and best fitted for 
 the Imployment, and that the Names of the 
 Persons nominated by them, be publickly in- 
 timated by them to the Congregation ; and 
 they desired, in case of their not being satis- 
 fied, as having Exception, or knowing others 
 better qualified, to represent the same to the 
 Minister and Eldership. If their be no Elder- 
 ship in the Congregation, a Nomination may 
 be made, either by the Presbyter}', or by the 
 most judicious and godly Members of the Con- 
 gregation {d) ; particularly. Masters of Fami- 
 lies, together with the Minister, or one or more 
 
 Mini- 
 
 (a) Heb. 6. 4. (6) 2 Sam. 6. 6. 1 Chr. 13. 9. Numb. 4. 15. (c) 
 I Bool: of Discip. & Head, teaching the Elect, of Elders and Dea- 
 cons. (J) 1 Book of Discip. 8. Head. 
 
[ 99 ] 
 
 Ministers of the Presbytery, in case of the Con- 
 gregations want of a Minister. 
 
 The Trial is to be by the Minister and Elder- 
 ship of the Congregation, or in the Case of the 
 want of these, by the Presbytery, or some 
 Members appointed by them for that End ; and 
 they are to be tried both in Eegard of their 
 Conversation, that it be blameless and Holy ; 
 and also in regard of their Knowledge, and Ex- 
 perience in. the Things of God, and of the Af- 
 fairs of his House, and of their Ability and 
 Prudence for Government. We see that the 
 Apostle, 1 Tim. 3. 10. speaking of Deacons, 
 which is the lowest Eank of Church-Officers, 
 requires also that these first be proved, then let 
 them use the Office of a Deacon, being found 
 blameless. Their Admission is to be by the 
 Minister of the Congregation, or one appoint- 
 ed by the Presbytery, in the Presence of the 
 whole Congregation, with a Sermon concerning 
 their Duty, and with Prayer to God for the 
 Spirit of their Calling to be poured out upon 
 them, that the Work of the Lord may prosper 
 in their Hands. They are not ordained by the 
 laying on of the Hands of the Presbytery. 
 
 2. I come now to speak concerning the Du- 
 ties of the Ruling-Elder, I shall lay before you 
 both his Personal and Stational Duties. As 
 for his Personal Qualifications, or duties of his 
 Conversation, they are much the same that the 
 Apostle requires of a Minister (e). I shall shew 
 them. 1. Negatively. 2. Positively. Nega- 
 tively, he must not be given to Wine : Dmink- 
 G 2 . enness 
 
 («) 1 Tim. 3. 2, 3, 4, 5, 6, 7. & 6. 11. Tit. 1. 6,. 7, 8. 
 
[ 100 ] 
 
 enuess is a horrid Siu in any, but much more 
 in a Church-Officer. Woes are thundered out 
 against all Drunkards {/), Spiritual (g), Tem- 
 poral upon the Body (k), upon their Estate (i), 
 and their Name (k), and eternal Woe (l). A 
 druaken Church-Officer is a most lothsome 
 Spectacle, he deserves not Room among Chris- 
 tians. (2.) He must be no Striker, nor given 
 to Quarrels ; but he must forgive his Ene- 
 mies {m), it is the Way to meet with Forgive- 
 ness from God (n). 
 
 3. He must not be envious : 'lis an evil Af- 
 fection, and a vitious Passion of the mind. Vex- 
 ation and Displeasure at the good of our Neigh- 
 bour, it is a pestiferous Evil, it makes a Man 
 like unto the Devil, for by his Envy Death 
 entred into the World. It is a dangerous Sin (o), 
 it is a Work of the Flesh (p), it is an Evidence 
 of Imprudence and Silliness (q), it is the Cause 
 of many barbarous Actions (r). 
 
 4. He must not be Malicious, to wish HI to 
 his Neighbour, tho' he hath been wronged by 
 him ; but he must forgive his Enemies, and 
 pray for them, it is of the Devil Malice, and 
 it makes one like the Devil (s). It mars the 
 Efficacy of the Word (t). It will mar Accep- 
 tance of all Duties («). It wUl keep from 
 Mercy (v). 
 
 5. He must not be Deceitful, he must be 
 without Guile : It is a grievous Sin to have their 
 
 Words 
 
 (/) Isa. 5. 12, 22. Jer. 13. 13. (j) Luke 21. 34. Eom. 8. 13- 
 (A) Prov. 23. 29, 30. (i) Psal. 21. 17, ProT. 23. 21. (i) Eccl- 
 7. 1. Isa. 28. 1, 2. (I) Isa. 5. 11, 12. 1 Cor. G. iO. (m) Matth. 
 6.14. (n) Matth. 18.32,33. (o) PsaL 73. 2, 3. Jam. 3. (p Gal. 
 5. 19, 21. Tit. 3. 3. (?) Job, 6. 2. (r) Jam.' 3. 16. (») Jam. 
 1. 12. Matth. 13. 39. 1 Pet. 5. 8. (0 Jam. 1. 21. 1 Pet. 2. I. 
 2 Pet 2. 1, 2. («c) Matth. 23. 24. («) GaL 5. 20, 21. 
 
[ 101 ] 
 
 Words soft as Butter, and Deceit in the Heart, 
 it is a Source of many other Sins. 
 
 He should not be proud, and have an high 
 Esteem of himself, if Men would but narrowly 
 view themselves ; but alas, many do not con- 
 sider their own VUeness and Imperfections, 
 many are too like these Persons that Seneca 
 gives an Account of, that had a strange Infir- 
 mity in their Eyes, that whatever they turned, 
 they encountred with their own visible moving 
 Image ; for which he gives this Ecason, that it 
 proceeded from the weakness of their visive Fa- 
 culty, that for want of Spirits derived from the 
 Brain, could not penetrate through the Diapho- 
 rus Air to see Objects ; but every Part of the 
 Air was a reflecting Glass of themselves. That 
 which he supposeth was the Cause of that na- 
 tural Infirmity, is true in the Moral, it is from 
 the weakness of the Mind, that the judicative 
 Faculty doth not discover the Worth of others. 
 Pride is so great a Sin, that it provokes the 
 Lord to bring on Judgments (w). Herod for 
 his Pride was smitten and eaten of Worms (x). 
 Nebuchadnezzar for his Pride was driven from 
 his Kingdom, and forced to eat Grass like an 
 Ox (y). Pharaoh's Pride brought ten Plagues 
 on Mm and his People, and in End his Over- 
 throw, and his Host in the Eed-sea (z). Tea, 
 God would not sufier this Sin to pass unpuni- 
 shed in his Servant David (a), for numbring 
 the People. 
 
 6. He must not be given to immoderate Use 
 
 of Meat, either as to Quantity or Quality : It 
 
 G 3 is 
 
 (lo) Ezek. 16.4i). Prov. 15. 25. (a;) Acts 12. 23. (y) Dan 4 
 U.80, 31, 32. (2) Bxod. 15. 10. (0) 2 Sam. 24. 25. 
 
[ 102 ] 
 ia prohibited by God (6) ; it is unbecoming 
 any Christian (c) ; it is introductive to many 
 pernicious Sins, as Athiesm (d), Idolatry (e), 
 Uncleanness {/) ; it unfits for the Day of Judg- 
 ment (g) ; it brings on Disgrace (h), Pover- 
 ty (i) ; it brings on Calamity (k) ; it excludes 
 from Heaven {I). 
 
 7. He must not be unchast (m) : It impairs 
 the Health ; it brings often sudden Death (n), 
 it destroys a Man's Estate (o), his Name and 
 Reputation, and causes it to sink under a 
 gloomy Cloud of Infamy and Disgrace ; it 
 wraps the Understanding up in thick Dark- 
 ness ( jj) ; it hardens the Heart (q) ; it wounds 
 the Conscience (r) ; it blunts the Edge of Con- 
 fidence in Approaches to God (s). It is a Sin 
 that is unbecoming any Christian, but much 
 more one that bears Rule in the Church. 
 
 8. He must not be unjust ; but he must be 
 endued with that gracious Disposition, to take 
 Pleasure to render to every one their Due, and 
 what is just and equal (t) ; it is pleasing to 
 God (it) ; it is the Way to be blessed of God {v) ; 
 it will afford Ground of Joy (w) ; Prolongation 
 
 of 
 
 (6) Bran. 13. 13. (c) 1 Pet. i. 3. Ezek. 16. 49. (d) Prov. 30. 
 8, 9. Deat. 6. 11, 12. (e) Dent. 33. 13, 17. Phil. 3. 19. Bom. 
 6. 18, 19. (/) 2 Pet. 2. 3, 14. Jer. 5. 7, 8. (g) Luke 21. 34 & 
 
 12. 45, 46. 1 Pet. 4. 3, 7. Phil. 4. 5. (A) Prov. 28. 7. (») Prov. 
 23. 21, 17. & 13. 25. Luke 15. (i) Ezek. 16. 49. 50. 2 Pet. 
 2. 2, 13. Num. 11. 33, 34. Psal. 78. 29. 31. (l) Gal. 5. 19, 21. 
 (m) Exod. 20. 14. Prov. 5. 2. Acts 5. 29. Bom. 1. 24, 29 & 13. 
 
 13. 1 Cor. 6. 13. 2 Cor. 12. 21. Gal. 5. 20. JE^h. 5. 3. Col. 3. 6. 
 1 Thess. 4. 2.Heb. 12. 26. 1 Pet. 2. 11. («) Prov. 5. 1. 12. 1 Cor. 
 6. 18. Prov. 7. 26, 27. (o) Prov. 6. 26. & 5. 9, 10. (p) 1 Pet 
 2. 11. Co) Bph. 4. 18. 19. Bom. 1. 22, 23, 24. Hos. 4. 11. (r) 
 Prov. 7. 23. («) Psai. 51. 14. (<) Matth. 7, 12. Bom. 13. 7. 
 Dent 1& 20. Psal 62. 3. Mic 6. 8. Isa. 68. 1. Ezek. 45. 6. (u) 
 Piov. 21. 8. (») Is*. 56. 1, 2. (lo) Prov. 21. 15. 
 
[ 103 ] 
 
 of Life is promised to the Just (x), whereas the 
 unjust shall be under the Hidings of God's 
 Face (y) ; they shall be exposed to Judgments 
 in this Life (z), and to eternal Judgment if they 
 do not repent (a). 
 
 9. He must not be covetous : It is forbid- 
 den (6). Covetousness is reckoned amongst the 
 greatest of Sins (c) ; it is an Inlet to many gross 
 Sins (d), as Apostasy (e). Murder (/), Theft (g); 
 it brings on Judgments national (h), and also 
 personal (t) ; it stifles Conviction (k) ; it de- 
 prives of Comfort of what they possess (Z) ; it 
 provokes God to remove Comforts («i) ; it ex- 
 cludes from Heaven (»). 
 
 10. He must not be uncharitable unto the 
 Poor : Charity is a Fruit of the Spirit (o). God 
 is charitable (p). God commands us to be cha- 
 ritable (g*) ; and he commends it (r). It is the 
 Character of a blessed Man (s). It is constructed 
 a giving to the Lord, or a lending to the Lord («). 
 There are Promises made to the Charitable (m). 
 The Want of Charity will expose to Judg- 
 ments (•«). 
 
 11. He must not be a Novice («>), or one 
 newly come to the Faith ; but he must be an 
 
 G 4 ex- 
 
 (i) Deut. 16. 10. (y) Isa. 59. 14, 16. & 4. 65. (z) Amos 8. 
 4, 5, 6, 7, 8. (a) 2 Pet. 2. 9. (6) Exod. 20. 17. EpK 5. 3. Col. 
 3. 5. Heb. 13. 5. PsaL 10. 3. Heb. 2. 5, 9. (c) 1 Cor. 6. 9, 10. 
 Col. 3. 5. (rf) 1 Tim. 6. 10. (e) 2 Tim. 4. 10. 1 Tim. 6. 10. (/) 
 1 Kings 21. 13. Prov. 1. 18, 19. {g) Josh. 7. 21. (A) Isa. 57. 17. 
 Col. 3. 5, 6. Josh. 7. 1. (i) Josh. 7. 25. 2 Kings 5. 27. Matth. 
 27. 4. (U) Numb. 22. 7. (/) 1 Kings 21. 14. (m) Jer. 8. 10. 
 (n) 1 Cor. 0. 9, 10. (o) 1 Tim. 6. 17, 18. (p) James 2. 15. (9) 
 Dent. 16. 11. Heb. 13. 16. Eccl. 11. 1. Prov 3. 9, 10. Deut. 15. 
 14. 2 Cor. 8. 2. & 9. 13. (r) Heb. 13. 6. & 6. 10. Acts 10. 14. 
 &.9. 36. Matth. 25. 40. (<) Psal. 41. 1. Prov. 14. 21. Acts. 20. 
 3& (£)' Prov. 19. 17. Matth. 25. 40. (a) Prov. 41. 1, 2, 3. (0) 
 Prov. 11. 34. &■ 21. 13. James 2. 13. Prov. 28. 27. Matth. 25. 
 45, 46. (ui) 1 Tim. 3. 6. 
 
[ 104 ] 
 
 experienced Christian ; not a young Stripling, 
 but one well stricken in Years : But yet, if any 
 young Man be endued with extraordinary Grace 
 and AbUity, the Fewness of his Years should 
 be no Obstacle to his Promotion, that being su- 
 perseded by the Greatness of his Merit. 
 
 12. He must not be self-willed, adhering to 
 his own Judgment without Eeason : It is strange 
 that Men should assume such an Air of Free- 
 dom, as to be so wedded to their own Opinion, 
 ■which evidences a weak Head, great Pride and 
 Self-conceit. Ere we embarque into an Opinion, 
 we should put the Matter to the Touch-stone 
 of God's Word, and Eeason, to try its Metal. 
 The sacred Balance of God's Word is only fit to 
 weigh Matters of Faith. Those that are self- 
 willed are apt to plead for a bad Cause, which 
 the Scripture condemns, Jer. 9, 3. 5. Acts 24. 
 2, 5. Psal. 12. 3, 4. Psal. 52. 1, 2, 3, 4. 
 
 13. He must not be soon angry and put out 
 of Humour : It is sad to be of such a sulphu- 
 reous temper, as to take fire on every Spark. 
 The Wise Man saith, That it resteth in the bo- 
 som of a Fool {x). It is Heart-Murder (i/). It 
 lays open to God's wrath (z). It mars the right 
 Performance of Ordinances (a), and Acceptance 
 of Duties (&). It is Fuel to Strife (c) ; it makes 
 one abominable in the Sight of God (d) ; it 
 will unfit for Heaven. It is a most glorious 
 Thing to forgive Injuries, and to bear them 
 with Patience. 
 
 Posi- 
 
 (x) Eccl. 7. 9. (y) Matth. 6. 21, 22. {z) Matth. 6.22. (a) 
 Psal. 106. 33. Nnmb. 28. 11. 1 Tim. 2. «. James 1. 20. (6) Matth. 
 a. 23 24. (c) ProT. 26, 27, 29. & 22. 21. ^ 9. 22. (rf) ProT. 
 3. 32' 
 
[ 105 ] 
 
 Positively, I. An Elder must be blameless, 
 thut is, one that is without Oiffence towards 
 God and Men : Christ has given us his Ex- 
 ample for avoiding of Offence (e) ; and the 
 Saints have been careful to keep Consciences 
 void of Offence towards God and Man {f). It 
 is most agreeable to the Rules of Charity and 
 brotherly Love, which obliges us to be equally 
 tender of our Neighbours Well-fare, as of our 
 own {g). It fits to be' an useful Member of 
 Society iji) ; it removes Clouds of Obscurity 
 wbich darken Evidences of an Interest in 
 Christ (*) ; it disturbs the Offenders outward 
 Peace and Tranquillity, and provokes God to 
 inflict heavy Judgments on them (k) ; it unfits 
 for near Approaches to God (l) ; it is offensive 
 to the Godly (m) ; it brings an ill Report on 
 Religion {n). God hath forbidden our giving 
 Offence (o) ; and he hath severely thundred 
 Woes against those that give Offence (p). 
 
 2. If married, he must be the husband of 
 one Wife, shunning all unlawful lusts. Christ 
 showeth the Unlawfulness of a Man's having of 
 more wives than one, in his Saying, TTiatJrom 
 the Beginning it was not so (q). They are said 
 to be two in one flesh (r), and no more two. 
 The Husband is commanded to love his Wife, 
 not his Wives. It is a great Wickedness to 
 have more than one Wife ; it is a Breach of 
 Covenant in being a dutiful Husband. 
 
 3. He 
 
 !g"(e) Matth. 17. 27. (/) Acts 24. 16. 1 Cor. 8. 13. {g) Horn. 
 U. 15. (A) 1 Cor. .5. 11. 1 Thess. 3. 6. («)PsaL 51. 8. (k) 2 Sam. 
 12. 14. 1 Sam. 2. 36. (/) Matth. 6. 23, 24. (w) Gai 2. 14. 
 (n) 1 Sam. 2. 16, 17. 2 Sam. 12. 14. Eom. 2. 24. (o) 1 Cor. 10. 
 32. Isa. 67. 14. 2 Cor, 6. 3. Eom. 14. 13. (jo) Matth. 18. 7. Luke 
 17. 1. (?) Matth. 19. 8. (r) Matth. 19. 6. 
 
[ 106 ] 
 
 3. He must be vigilant and watchful over 
 his own SouL He mil never be careful of the 
 Souls of others, if he neglect his own Soul. He 
 must be careful to keep the same from all irre- 
 gular Passions and Enormities, that these have 
 not the Ascendant over him. 
 
 4. He must be sober, and not given to Lu- 
 xury. Insobriety is the Mother of all Mischief ; 
 the Eoot of all Evil ; the Subverter of aU the 
 Senses ; the Shipwreck of Chastity ; the De- 
 stroyer of the Soul ; the Disturber of outward 
 and inward Peace ; the Sapper and Underminer 
 of One's Fortune ; and the Blower up of One's 
 Character in an unsavoury SmeU. 
 
 5. He must be of a good Behaviour. A de- 
 cent and comely Behaviour hath attractive 
 Charms ; yea, the same hath most powerful 
 Influence upon the most stubborn Soul, to 
 move the same to Pliableness to Doctrine and 
 Discipline. There is a certain Majesty and 
 Authority that attendeth Holiness, as doth com- 
 mand Eespect and Fear, even from the Wicked, 
 when there is no outward Cause for it, but that 
 they are struck with the Conviction of their 
 noble Spirit, that carrieth a Resemblance to 
 the Image of God, as forceth Fear and Sub- 
 jection. 
 
 6. He must be given to Hospitality ; it is a 
 most laudable Disposition. Some have enter- 
 tained Angels in human Shape, that have been 
 so disposed. In being given to Hospitality, a 
 Person may entertain those that are Members 
 of Christ's Mystical Body, and he will take it 
 as done to himself, and he wUl reward the 
 same. We are all Brethren ; and therefore we 
 
 should 
 
[ 107 ] 
 
 shoTild be hospitable to one another. That vi- 
 tal Flame of brotherly Love will afford you 
 Comfort, when the Curtains are drawing upon 
 you, and you are withru a few Moments of 
 getting over the March of Time. 
 
 7. He must be apt to teach ; and so must be 
 able to instruct others. In so doing they imi- 
 tate their Lord and Master, who was a burning 
 Light in his Doctrine, and shining Lamp in his 
 Conversation. An Elder's Lamp should still be 
 burning and shining ; his Oyl must not waste. 
 What is edifying must still fill the Scale of his 
 Conversation, and must never be turned out of 
 it. Sure 1 am. That the Candle of our Lives 
 can never be better spent than in lighting our 
 selves and others to Heaven. We find, that 
 when Christ was invited to any Table, he ne- 
 ver refused to go. K a Publican or Pharisee in- 
 vited him, he constantly went; not so much 
 for the Pleasure of eating, as for the Opportu- 
 nity of instructing them. 
 
 8. He must not be rigorous, exacting to the 
 Rigour of strict Justice, from a person that is 
 utterly unable to pay what he owes. He should 
 exercise rolling Bowels of Pity and Compassion 
 towards his Brother, and he should have a Fel- 
 low-Sympathy with him. How can a Person 
 seek forgiveness from God, that will not for- 
 give his Brother. He must always have his 
 Soul stored with that vital Flame of Love and 
 Friendship to his Brother, as not to suffer him 
 to add Affliction to the Afflicted ; but, on the 
 other Hand, he should endeavour to roU him 
 out. of his Difficulties, and to make his Life 
 easy. 
 
 9. He 
 
[ 108 ] 
 
 9. He must be patient to bear with Injuries 
 and Reproaeh. Patience is a noble and excellent 
 Qualification. We find our ever Blessed Savi- 
 our hath cast us a Copy of the same ; he bore 
 all the Reproaches that were unjustly thrown 
 upon him, and all his Sufferings, with wonder- 
 ful Patience. We find Job renowned for his 
 Patience ; and he has Place in sacred Records, 
 as one excelling in that Perfection, for a bright 
 and shining Pattern of Patience. 
 . ; 10. He must be one that rules well his own 
 House (a). He that cannot rule his own Fami- 
 ly, is most unfit to bear rule in the Church of 
 God, where it cannot be expected he can have 
 so much Authority, nor so near Access to pry 
 into their Tempers, nor what Advance they 
 have made in passing the dark Periods of Igno- 
 rance, into the Light of the Fundamentals of 
 the Christian Faith. 
 
 ] 1. He must be a Lover of good Men. We 
 are commanded to love them, for they are 
 loved of God ; they are his chosen Ones, whom 
 he hath purchased with his own Blood, who 
 bear the Stamp of his Image, and shall reign 
 with him in Glory for ever. They are our 
 Brethren ; we are but several Branches sprout- 
 ing out of one Stock ; . we are aU the Members 
 of one Body, of which Christ is the Head. It 
 is a Duty that renders a Man capable of doing 
 good to the Objects of their Love, in advising, 
 instructing, admonishing, removing their Scru- 
 ples, reclaiming them from Error, Vice and 
 Faction, and reconciling them to Virtue. 
 
 12. He 
 
 (a) 1 Tim. 3. 5. 
 
[ 109 ] 
 
 12. He must be straight and upright in his 
 Dealings among Men. It is a horrid Wicked- 
 ness to be deceitful. Double-Dealers are ab- 
 horred of God, who delights in Truth ; such 
 are of their Father the Devil, who was a Liar 
 from the Beginning, 
 
 13. He must be holy. Holiness is a bright 
 and splendid Ornament ; a Divine Beauty, 
 which attracts the Affection of God and Men; 
 and hath spiritual, temporal, and eternal Bles- 
 sings accompanying the same. Without Holi- 
 ness no Man can be happy, either in Time or 
 Eternity. The Son of God laid aside his Glory 
 for a Time, in abandoning his Throne, in dis- 
 carding his glorious Ketinue of Angels, in in- 
 vesting himself with our Nature, and becoming 
 like unto us in all Things, Sin only excepted ; 
 and he underwent cruel and bloody Sufferings, 
 that we might be holy ; and, for this end, he 
 sent forth the Spirit to sanctifie us, and to make 
 us holy. We are favoured with aU God's Or- 
 dinances, that we may be holy. 
 
 14. He must be one that hath a good Eeport 
 of them that are without (a). God hath dis- 
 charged us to reproach our Neighbour (6). God 
 threatens fearful Judgments against such as are 
 chargeable with this Impiety (c). They are 
 of the Number of such as shall be excommuni- 
 cated from God's Presence (d) ; they are rec- 
 koned Fools (e). The Bonds of Humanity and 
 natural Affinity, as being descended of one com- 
 mon Parent, obliges us to have a good Keport 
 
 of 
 
 (a) 1 Tim. i. 12. 1 Tim 6. 11. (i) Eph. i. 31. Tit. 3. 2. James 
 i. 11. Bxod. 23. 1. (c) Isa. 51. 7, 8. Zeph. 2. 8,^10. Psal 
 120. 8, 4. Psal. 62. 3,-6. (rf) 1 Cor. 6. 10. («) Prov. 10. 18 
 
[ no ] 
 
 of our Neighbour. The Angel doth not bring 
 a railing Accusation against the Devil. Among 
 those who shall dwell in God's holy Hill, are 
 such who take not up a bad Eeport against 
 their Neighbour (/). We should have Charity 
 towards them (g). We should not give Ear to 
 Backbiters {h); nor should we spread the same (i). 
 
 I come now to consider the Official Duties of 
 an Elder. They are two-fold, private and pu- 
 blick. Their private Duties are aU those that 
 private Christians are bound to perform by the 
 Law of Charity and Love ; as, To instruct one 
 another (A;) ; To exhort and stir up one another 
 to provoke unto Love and good Works (l) ; to 
 visit the Sick and those in Bonds and Di- 
 stress (m), admonishing them (ii), praying for 
 them (o). They should reconcile those that are 
 at Variance ( p) ; they should restore those that 
 are fallen (g) ; they should comfort the Afflict- 
 ed, and support the Weak (r). They must ad- 
 monish and rebuke one another (s). 
 
 I come now to consider the publick Duties 
 of Elders, which they are to perform joyntly 
 with others in. Church-Judicatories, as General 
 Assemblies, Synods, Presbyteries, or in Church- 
 Sessions. Being lawfully called, they have Power 
 to sit, write, debate, vote, conclude in all Mat- 
 ters that are handled therein {t). They are o- 
 bliged to judge of Truth and Error in Points of 
 Doctrine, according to the Word of God, and 
 
 Oir- 
 
 {/) PsaL 15. 3. {g) 1 Cor. 13. 5, 7. Neh. 6. 6, 10. Ezra 4. 13. 
 (A) PrOT. 29. 12. &. 23. 25. (t) Psal. 50. 21. (k) John 4. 29. 
 Acts 18. 26. (0 Heb. 10. 24, 25. (m) Matth. 25. 36. (n) 1 Thess. 
 5. 12. (o) James 5. 14. Jude 20. (p) Matth. 5. 9., (q) Gal. 6. 1. 
 (r) 1 Thess. 5. 11. (/) Lev. 19. 17. Matth.. 18. 15, 16, 17. (<) 
 Acts 15. 2. & 6. 22, 23l 
 
[ 111 ] 
 
 Circumstances that belong to the Worship of 
 God, as Times, Places, Persons, and all Particu- 
 lars in Ecclesiastick Afifairs, as arenot determined 
 in the Word, according to, the general Rules 
 thereof, concerning Order and Decency, avoid- 
 ing of Scandal, doing all to the Glory of God, 
 and edifying of the Church ; in censuring Scan- 
 dal and the Obstinate, admitting of the Peni- 
 tent to the Society of the Church .; to send au- 
 thorised Church-Officers to serve in the House 
 of God. ' I aeknowledgej That a Church-Session 
 is not clothed with Power to make a Minister, 
 and to send him forth ; for this must be by the 
 Laying on of the Hand of the- Presbytery. 
 Weighty Matters belong to superior Judicato- 
 ries; but^ in all these Powers, Ruling Elders 
 have a Share, and put forth the same according 
 to the Measure that belong i to the Assembly 
 whereof they are Members (v)-. But the Exe- 
 cution of some Decrees of the Church-Assem- 
 blies j such as- the Imposition of Hands, the 
 pronouncing the Sentence of Excommunication, 
 the receiving of Penitents, the Intimation of 
 Deposition of Ministers, and such like, do be- 
 long to Ministers alone; yet Excommunication 
 a.nd Absolution' belong to the Church collective- 
 ly ta'-icn. The purging put of Leaven be- 
 fore, the Passover was a Command given to all 
 Israel, yvhich was a Figure of Excommunication, 
 1 Cor. 5, <), 7, 13. shewing. That obstinate Sin- 
 ners, being as leaven to - infect others, should 
 be thrown out of the Church. In the 4th and 
 5th Verses, he writes to the whole Church of 
 ' •■ ■ Corinth, 
 
 («) Acts 15. 6. & 22. 2a 
 
[ 112 ] 
 
 Corinth, being gathered together to deliver the 
 incestuous Person to Satan ; and, upon his Ke- 
 pentance, 2 Cor. 2. 6. he writes. That they 
 should forgive him, and receive him into the 
 Church, comforting him, Ver. 7. and to con- 
 firm their Love to him, Ver. 8. We find, That 
 Christ hath delivered the Power of binding and 
 loosing to every particular Church or Congre- 
 gation collectively taken, Matth. 18. 17, 18. 
 Calvin on the 1 Cor. 6. 4, says. That the com- 
 mon promiscuotis Multitude should not, by their 
 Suffrages and Voices, examine and judge the 
 Cause :BecausetheMultitude,urdessithegovern- 
 ed, never doth any Thing moderatdy or gravely. 
 In the Apostolick Church, Matters were first jud- 
 ged by the Presbytery, and determined by them, 
 and then carried to the People. No Church-Ses- 
 sion should take upon them thePower of Excom- 
 munication, without consulting the Presbytery. 
 I come now to shew how Elders are to per- 
 form their Office. 1. They are to perform 
 their Office impartially, without Eespect of 
 Persons ; to the Eich as well as the Poor, the 
 High as weU as the Low. They ought to exer- 
 cise their Power over those of their own Num- 
 ber, and Yoke-feUows, in case of Miscarriages, 
 as their Offences require. The Apostle Paul, 
 Acts 20. 28. gives Charge to all Elders to take 
 heed to themselves, as weU as to the Flock over 
 which the Holy Ghost hath made them Over- 
 seers. As they are to be impartial in Eespect 
 of Persons ; so, in Eespect of aU Sorts of Scan- 
 dals and Offences, 2 Thess. 3. 6. The Apostle 
 commands. That we withdraw from every Bro- 
 ther that walketh disorderly ; and, amongst 
 
 dis' 
 
[ 113 ] 
 
 disorderly Walkers, lie doth, Ver. 11. reckon 
 idle Persons, that wait not on their Calling, who 
 neglect Prayer, who are not charitable to the 
 Poor, who wait not on the publick Ordinances, 
 who neglect the Worship of God in their Fami- 
 lies, who bring not up their Children in the 
 Fear of the Lord. 
 
 2. They must take Notice, That the Rebuke 
 for the Offence be orderly gone about. If the 
 Offence be private, then the Rebuke ought to 
 be private. If the Offender hearken to the Ad- 
 monition, and amend, it should go no further : 
 If he or she do not amend, then the Elder is 
 to take with him some of his Brethren, and to 
 admonish the Offender before Witnesses ; and 
 if he hearken, the Church needs not be ac- 
 quainted therewith : And if he will not hear- 
 ken unto them, then he is to be delated to the 
 Church ; and if he or she will not hearken unto 
 them, then he or she is to be excommunicated, 
 and esteemed as a Heathen. This is the Order 
 prescribed by our ever-blessed Saviour, Matth. 
 18. 15, 16, 17, 18. If the Offence be publick, 
 then is the Offender to be delated to the Session, 
 without any previous Admonition, 1 Tim. 5. 
 20. They that sin (i.e. openly) may be rebuk- 
 ed before all, that others may fear. They 
 should beware of bringing any to be questioned 
 publickly, as scandalous Walkers, upon every 
 Rumour or Surmise. They should first be care- 
 ful to make diligent and prudent Enquiry a- 
 bout the Truth of the Matter, and to see if it 
 can be proven by Witnesses, or that the Scan- 
 dal be attended \\'ith Presumption of Truth, 
 before they bring it to publick, that so it may 
 
 H appear 
 
[ 114 ] 
 
 appear to the Congregation, and to the Parties 
 themselyes, that they are' not questioned and 
 challenged without Cause. 
 
 3. They must perform their Office with Sim- 
 plicity and Sincerity ; they must not be byassed 
 to pass by Faults, or to delate upon any secular 
 Account; they should act as in the sight of 
 God, and for his Glory, and the Good of the 
 Church, and the good of the Soul of the Offen- 
 <ler. Gal. 6. 1. 2 C<yr. 4. 2. 
 
 4. They are not to allow the Scandalous to 
 profess Eepentance before the Congregation, 
 until Signs of Eepentance appear in them. 
 The incestuous Corinthian sorrowed exceeding- 
 ly, before the Apostle did any Thing concerning 
 the receiving of him (a) ; and^the Discipline of 
 our Church appoints Ministers and Elderssharp- 
 ly to examine Offenders, who offer themselves to 
 give Satisfaction to the Church, what Fear and 
 Terror they have of God's Judgments, what 
 Hatred of Sin and Sorrow ;for the same they 
 have, and of their feeling Sense of God's Mer- 
 cy ; and if they be ignorant of these, they are 
 to instruct them (6). Tertullian says. It is not 
 Religion to force Religion, which ought to he wil- 
 lingly, notfordbly received (c). So, I say, that 
 forced Eepentance is not true Eepentance, it 
 should flow from a sincere and willing Heart. 
 
 5. They must shew themselves ready and 
 willing to receive aU that are truly Penitent 
 with aU Tenderness, and forgive and comfort 
 them, with aU Bowels of Love and Pity to- 
 wards them (d). The vital Flame of Love 
 
 wards 
 
 (a) 2 C!or. 6. 6, 7. (6) Acts of the Assem. 1567. (c) 2'erttUlian 
 V. 447. (d) 2 Cot. 2. 7, 8. 
 
[ 115 ] _ 
 wardgi.oflF Bitterness, with promising Views to 
 keep up;.tlie Soul from sinking under Sorrow. 
 It is fit, seeing they have been stee'ring their 
 Course in the rough Sea, that Endeavours be 
 used with them to bring them to a Lee-shore, 
 and to ply their Oars in calm Water, and not 
 to expand, their SaUs. to the SAveUing Gusts of 
 Temptations. 
 
 6. They must not encroach upon the Eights 
 of the CivU Power, in inflicting on the scanda- 
 lous Corporal . Punishments or Mulcts, these 
 are not within the Province- of the Church, 
 whose Armour is Spiritual (e), but they only 
 belong to the Ci\Tl Power. I own, that when 
 the Civil ■ Magistrate gives a Grant of the 
 Mulcts laid on by the Civil Power for the Use of 
 the Poor, that the Church may pursue for those. 
 
 7. They must perform their Work with close 
 Application {/), it is a Matter of so great 
 Weight, that it allows no Time for Idleness, 
 for our (Duration is but a Shadow, stiU shrink- 
 ing to a narrow Point, and we know not how 
 soon Death may summon us to give an Ac- 
 count of our Management. 
 
 8. They must do their Work with the height 
 of Seriousness and Zeal for God's Glory, the 
 Good of the Chiirch {g). It is not enough to have 
 a splendent and glorious Profession, but they 
 must have their Work much at Heart; We can- 
 not spend the Lamp of our Lives better, than 
 by lighting our. selves and others to Heaven. 
 
 9. ;They must rule tenderly, lest they dis- 
 honour God, wrong a poor Soul, and give' a 
 
 H 2 wrong 
 
 («) John 18. 36. (/) 1 Tim. 4. 16. (y) Jude 3. Tit 1. 9. 
 
[ 116 ] 
 
 wrong Touch to the Ark of God. We find our 
 ever blessed Saviour was so tender, that he was 
 careful not to extinguish the least Spark of holy 
 Fire, nor quench a smoking Flax. 
 
 10. They must rule with Courage and Mag- 
 nanimity, not being dared from their Duty by 
 the Faces of Men (h). It is Effeminate, and a 
 mean Softness unworthy of a Church-Officer 
 to be frighted from his Duty. 
 
 11. They must perform their Work with 
 Prudence (i), and not mismanage the Trust 
 commited to them, by their imprudent and too 
 forward Management ; such as have been Preci- 
 pitant, have come often ill off. They have 
 been found to be like Eacers that spur on too 
 fast, and runs all Length at first setting out, 
 and has been obliged to come Jaded and Bro- 
 ken-winded Home. 
 
 12. They must do their Work faithfully, and 
 that in the least Thing that belongs to their Of- 
 fice ; for he that wiU be unfaithful in little, 
 will be unfaithful in greater Matters (k). The 
 Obligations they ly under to Christ, and their 
 own voluntary Engagement obliges to Faith- 
 fulness. If they be faithful, they shall have 
 Peace of Conscience, 2 Cor 1. 12. 2 Tim. 4. 
 7, 8. They shall have a joyful Eesurrection, 
 Matth. 25. 30. 
 
 13. When they inflict Censure on scandalous 
 Persons, they must do it with Regrete (Z). It 
 is Matter of Grief and Sorrow, that God's Laws 
 have been violated, his Authority trampled on, 
 and his Sovereignty affronted. 
 
 14. They 
 
 (A) 2 Tim. 1. 6, 6, 7. («) Matth. 10. 16. Luke. 12. 42. (i) John 
 7. 18. (0 Phit 8. 18. 
 
[ 117 ] 
 
 14. They must reprove with Calnmess: A 
 Reproof flowing from a cool Spirit has often 
 greater Force upon the Heart of a Sinner, than 
 when it bursts forth from a rancoured Mind. 
 They are happy that are cast in so refin'd a 
 Mould, that are not easily put out of Temper, 
 but are of a sweet and winning Disposition, who 
 have leam'd that Art to drive Home a Reproof 
 with Love and Tenderness to the Oflfender ; but 
 with Abhorrence and Detestation of the Vice. 
 
 Notice here, that what I have said concern- 
 ing the Duties of the Riding-Elder, I do not 
 here mean, that he is to go beyond his Sphere 
 to reprove judicially, without the Concurrence 
 of the Court ; and it must be legally constitute; 
 and it cannot be legally constitute without their 
 Minister presiding among them ; or failing him 
 a Minister appointed by the Presbytery, or 
 some other superior Comi; ; yet the Minister is 
 not to have a negative Voice. 
 
 I shall now lay before you the lowest Degree 
 of Church-Officers, that we have Authority for 
 in Sacred Records, which is the Deacon. The 
 Word is sometimes taken iu a large Sense, 
 which signifies any Servant or Minister (a). It 
 doth not always signify one in holy Orders that 
 is settled to bear Rule in the Church, for we 
 read of Diaconesses ; which were Pious and 
 charitable Women, that made it their Business 
 to perform Acts of Charity to those that were in 
 Distress, both in bestowing largely of their own 
 Substance, and also used their Endeavours with 
 other good Persons, to exercise Bowels of Com- 
 
 H 3 passion 
 
 (o) Matth. 23. 11. 1 Cor. 3. 8. Eph. 4. 12. 
 
[ 118 ] 
 passion towards them, and these Women were 
 called Diacouesses for their serving and mini- 
 string to those in Distress. 
 
 It is taken in a more limited and strict Sense, 
 for. a certain Officer that God hath appointed in 
 his Church, 1 Tim. 3. 10. And let these also 
 first be proved, then let them use the Office of a 
 Deacon, being found blameless. In a Word, ac- 
 cording to the Signification of their- Name^ they 
 were,, as Ignatiiis (b) calls 'them. The Churches 
 Servants,set apart on Purpose to serve God, and 
 attendon their Business, being constituted,asjB«- 
 sebius terms it {G);for the Service of the Publick. 
 In Cyprian! s Time they had Sub-deacons, which 
 were to assist the Deacons, they- were of the 
 same Order with the' Deacons, which may be 
 gathered from the Origin and Rise of Sub-dea- 
 cons, because in the Apostles Days there were 
 no more than seven Deacons in any Church ; 
 so that when any Church turned so numerous, 
 that seven were not sufficient to bear the Bur- 
 den, they constituted those whom they called 
 Sub-deacons to assist the Seven, and that they 
 might not seem to go beyond the Number that 
 was in use in the Days oi^^'^ Apostles, they cal- 
 led them Sub-deacons : As for my Part I see 
 no Reason why the worthy Fathiers were pleas- 
 ed to make this Distinction, seeing that theln- 
 crease of the Number of Christians required 
 more.of the Station of Deacons- for we find, 
 that, in the Apostles Days, there were great Ci- 
 ties?that had. but one Minister, and yet after- 
 wards they were favoured with several Mini -' 
 sters, all of them of equal Authority. I do 
 J think 
 
 (6) Igna. Epist ad TraHes. P. 48. (c) Evf. lib. 2. cap. l.-P. 88. 
 
[ 119 ] 
 
 thiuk that the Spirit of the Lord hath put no re- 
 straining Bounds to any Congregation to have a 
 set Number of Deacons, but that the Number is 
 left to the Discretion of the Church-Session, and 
 the People to choose what Number they see con- 
 venient. 
 
 I shall prove that such an Officer as a Dea- 
 con is of Divine Institution. We find the 
 Apostles give command to the Disciples to 
 choose out among themselves Men of honest 
 Report, full of the Holy Ghost, and of Wisdom, 
 whom they might appoint over the Business of 
 the Poor, Acts 6. 3. which was accordingly 
 done, as is evident from the 5 and 6 Verses, 
 Neither was this a Temporary Institution upon 
 this particular Occasion, and for the Church of 
 Jemsalem only, but for all the Churches of 
 Christ to the End of the World: For we find the 
 ^jjos^ZePawZmentioningthisOfficerin several of 
 his Epistles, as in the Bom. 12. 8. He exhorteth 
 him that gives or imparts, that is, the Deacon, 
 to whom the Care of distributing is given, to do 
 it with Simplicity, I Cor. 12. 28. He calls 
 them Helps, for they are to Help the Poor in 
 their Straits, and the rest of the Church-Officers 
 not exceeding the Bounds of his Station, not con- 
 founding his Office with other Church-Officers. 
 
 I shall let you see who hath the right of the 
 calling of a Deacon : It is the Church in which 
 they are to labour, and that it may be orderly 
 gone about, it is fit that a Nomination be made 
 by the Church-session, of the Persons fittest and 
 best qualified, and they must be intimated from 
 the Pulpit; and if the Congregation have Excep- 
 tions against any of them, and know others 
 
 H 4 fitter 
 
[ 120 ] 
 
 fitter, they are to intimate the same to the Ses- 
 sion, who has the Right of trying, but the Peo- 
 ple of Calling, ylcte 6. 3, 5, 6. Acts 14. 23. 
 ] Tim. 3. 18. Psal. 84. 
 
 None are to presume upon this Sacred and 
 honourable Station : I call it a Sacred and ho- 
 nourable Station; because it hath the Stamp of 
 Divine Authority ; and surely it is a great Ho- 
 nour to bear Office in the Church of God. In 
 order to the Call of Heaven. 1. It is requisite 
 that they be endued with suitable Abilities for 
 that Office, together with their Willingness to 
 undertake the same, with firm Resolution to be 
 faithful in the Trust committed to them. 
 
 2. They must be blameless without Scandal; 
 for a bad Report is ready to overcast the Soul 
 with a chilling Damp, and dispirit the same, 
 and render it unfit for Duties ; and it makes 
 the Lamp of ones Fame and Character burn 
 dim in the Eyes of the World, and is ready to 
 load with Contempt : Whereas Godliness hath 
 a reward in it self; it beautifieth the Soul, and 
 maketh the Face and Conversation to shine 
 with an observable Lustre, it preserves from 
 vexing Crosses and sad Sorrows. 
 
 3. They must be chosen by the Congrega- 
 tion in which they are to serve, and the Choice 
 must be made after the Manner of the ruling 
 Elder. This is an excellent Way for the 
 Church-Session to evite the lash of the Censure 
 of the Congregation, if he proves perfidious. 
 
 4. They must be tried by the Minister and 
 Elders of their Abilities, and Conversation, that 
 it be holy, and blamel^s; and into which they 
 are to ma^e a very narrow Scrutiny, that so 
 
 they 
 
[ 121 ] 
 they become not guilty of lodging that Trust 
 in the Hands of an insufi&cient Person. 
 
 5. It is requisite, That the Minister, before hife 
 Admission, preach upon the Duties of a Dea- 
 con, that so he may be no stranger to what is 
 incumbent upon him as to his Station ; and that 
 he may perform his Stational Office in a becom- 
 ing Manner. 
 
 6. It is requisite. That the Minister take his 
 Engagement, before the Congregation, to be 
 faithful in his Office, 
 
 7. It is requisite. That the Minister put up 
 a Prayer to God, that he may be helped to per- 
 form his Office faithfully and cheerfully ; and 
 that he may be stored with that vital Flame of 
 Friendship to his Fellow Creatures, as to be 
 careful of them. 
 
 I shall shew Deacons Duties, 1, Their Personal 
 Duties. 2. 1 shall shew you their Stational Duties. 
 
 As for their Personal Duties, they must be of 
 a good Conversation, 1 Tim. 3. 8, 9, 10, XI, 
 12. They must not be Drunkards, nor Unsober, 
 nor Covetous. They must be grave and know- 
 ing Men, holding fast the true Faith, The 
 Apostle shews that they must be the Husbands 
 of one Wife, for many were not in the Infancy 
 of the Christian Church brought off from that 
 Wickedness of Bigamy and Polygamy. They 
 must be such as rule their own Houses and 
 Children well ; they must be tender-hearted and 
 compassionate to the Poor ; they must be Men 
 of Dexterity and Prudence, 
 
 As to their Official Duties ; they must take 
 exact Notice of the Poor, and dispense to them 
 the Churches Money, as their Circumstances 
 
 re- 
 
[ 122 ] 
 
 require, being under the Session of the Parish's 
 Direction,; -to' relieve all the Indigent within 
 their Bounds; and they should be careful to get 
 Contributions for the Poor in a fair and season- 
 able Way, and they should deliver the same 
 to them faithfully, timeously and in simplicity, 
 "without respect of Persons, according to their 
 Need, and should give timeous Notice to the Ses- 
 sion of their Wants. They should take special 
 care of poor Orphans, that they be conSbrta- 
 bly maintain'd; and of those whose Parents are 
 not able to School them. They must take No- 
 tice if what belongs to the Poor be rightly 
 managed, and improven to the best Advantage, 
 for their good. They are obliged to be coun- 
 table to the Church for their Administration, 
 and censurable by her if they be found to Mal- 
 verse. They should be careful of the Sick, and 
 they should timeously give Notice to the Mi- 
 nister and Elders to visit them, and, if in Straits, 
 they should relieve them. They should be 
 Assistant to the Minister and Elders in Judg- 
 ment, by Information and Advice ; yet they 
 must not make a Stretch beyond the bounds of 
 their Station, which differs both from the Mi- 
 nister and Elders. 
 
 I shall conclude with what we have in Mat. 
 24. 45, 46, 47. Who then is a faithful and wise 
 Servant, whom his Lord hath made Ruler over 
 his HovLsdwld, to give themMeat in dveSeasonf 
 Blessed is that Servant, whom, his Lord, when 
 he Cometh, shall find so doing. Verily I say unto 
 you, that he shall make him Ruler over all his 
 Goods. 
 
 FINIS. 
 
[ 123 ] 
 
 POEM 
 
 UPON 
 
 The Metaphor of Ministers being 
 compared to Shepherds. 
 
 /~\ Faithfvl Shepherds of the bleating Flock, 
 ^^ Whose Care has been to feed on Agds Mock ! 
 
 Where Food in Plenty, and Springs rushing be, 
 E' re from, the Second oftlie blessed Three. 
 Keep stiU your Flock with most sincere Desires, \ 
 From Bobbers roving like the heavenly Fires, > 
 That by fits one Flash succeeds as one expires. ) 
 With their great Gunning, waits them to ensnare, 
 By their Deceit and Fraud ply'd here and there. 
 Here find they shelter from each chilling Breeze, 
 And from the Winters mighty raging Freeze. 
 There they'll be safe from every Thunder crack, \ 
 Tho'. out it burst, and in great Grumblings brack; V 
 Withflashing Flames that will aU Strollers wrack. ) 
 Kind Providence doth for the Flock prepare, 
 AU (hat' 8 for Comfort and their present Fare; 
 
 To 
 
[ 124 ]_ 
 
 To fit the Flock to travel on to Bliss, 
 Where Floods of Comforts rushing tJiey'U not miss. 
 On Sharon's £ose they pasture in tJieir Way, 
 And VcJley LiUy that bloometh ever gay. 
 The purling Springs, that from the Rock do flow. 
 Refresh them stiU, when scorched here "below. 
 Ply hard, Shepherds; and vnth ardor pray, 
 For Strength to them to climb tJie milky Way : 
 See to the Weak that Cordials you give. 
 Their sinkirtg Spirits to rouse and relieve. . 
 Chad you the tatter d, when Need doth demand; 
 And feed the Hungry with a liberal Hand. 
 Prop up the Feehle, and to them Strength restore. 
 With Views of Comforts, they have them before. 
 On their Wounds drop Gilead's sovereign Balm, 
 Which ranker'd Souls mightily doth Calm. 
 Now to the Drowsie Stimulatings give. 
 That them from Lethargy you may relieve. 
 The Viief'om Clean separate by your Club; 
 Till with brine Tears their Spots they do off rub: 
 For such do sap, and undermine God's Law, 
 And slight his Threatnings given as to aw. 
 'Tis vain to struggle with the God of Might, 
 Who can on Foes pour Tliunderings and Light. 
 If once his breath heave with a swelling Tide, 
 He'll cause his Judgments over them to ride. 
 Its ft the Flock sJumld still tJieir Ears incline. 
 When Pastors Lips drop like the generous Wine : 
 With dewey Cheeks God's Truths they do unfold. 
 That are more precious than the yellow Gold. 
 None of the Flock so learned but should hear, 
 God's Shepherds who his Message to them bea/r.^ 
 God them ord'odndwho doth nothing omiss; 
 For that greaf Mercy we ought him to bless. 
 
 Those 
 
C 125 J 
 
 Those low sunk Souls to hear have no Desire, 
 
 Shall find their FoUy in eternal Fire. 
 
 Wing mortal Man, and with Endeavours fy, 
 
 Beyond the Province of Mortality. 
 
 For Death tours rownd with its Arms wnconfin'd, 
 
 To clear and sweep the Earth of all Ma/iikind. 
 
 Our rolling Days like the swift Waters glide. 
 
 Nor can we stop their ever ebbing Tide. 
 
 Our Time fast springs with a most mighty Wing, 
 
 And round about us Death's loud Thmndrings ring. 
 
 Its gloomy Vail wiU overspread our sight. 
 
 And seal our Eyes with a hng lasting Night. 
 
 For faithful Pastors there's laid up a Crown, 
 
 That will them load with Glory and Renown. 
 
 Their Proselytes will brighten their Diadem, 
 
 And on them shine with a bright radiant Beam. 
 
 Their Comforts rest not in tlie shew of Things, 
 
 They'll enjoy Glory in its fullest Springs. 
 
 On Chris fs right Hand tJiere shall they have their 
 
 Place, 
 CJiarm'd toith the Bays of tJieir dear Saviour's Face : 
 With Melody they will for ever sing. 
 In Praise of him that doth for ever Beign. 
 Wo to the Shepherds, that neglect the Flock; 
 That only for the Fleece do bend tlieir Plot. 
 To gloomy Shades God will them surely throw, 
 Where scorching Flames still flashing on them blow. 
 The bitter Curses of those Souls they lost. 
 Like finery Darts into their Souls they tost. 
 Th.e Devils there upbraid them for their loss; 
 Which unto them wiU be a 'mighty cross. 
 No Thought of Man at all its utmost Reach, 
 Nor Words express it at their furthest Stretch, 
 The Torments that the damn'd do undergo, 
 Into the fiery Flames of UeU beline. 
 
 It 
 
[ 126 ] 
 
 H wiU oppress and sadly rack the Mind, 
 To think no Succour nor Relief they'll find. 
 
 What dismal Grones of Ghosts and racking Pains, 
 
 WiU tliey now find that are confiiCd to Chains; 
 A nd are then plac'd into that dire Abode, 
 To suffer Vengeance of an angry God f 
 Tliat dreadful Gulph, low as the Centre lies. 
 By far much deeper than Earth to the Skies; 
 Such loud Laments would rent the liquid Air, 
 Into that place they shall for ever hear; 
 All that within that gloomy Deep remain. 
 Despair of Pardon, and are sure of Pain. 
 No Creature can express nor surely know. 
 The Torments that the damn'd endure below; 
 It surely is a most tormenting Pain, 
 
 Which those poor Wretches must for e'er sustain : 
 Their Offence being against the just God, 
 For which they must endure a weighty Rod. 
 Conscience such Lashes gives to those in Hell, 
 
 Which are beyond the Power of Tongue to tell : 
 
 Their ruffled Souls eternally will grone. 
 
 Under the Pressure of the Holy One : 
 
 Wrapt up in Flames into a brimstone Pile, 
 
 From which there's no Retreat nor yet Exile. 
 
 A thundring God will make the damn'd to shiver, 
 
 With Horror dreadful at his Justice ever; 
 
 When of God's Wrath they shall find the sore lash, 
 And Hell's greut Flames shall round about them flash. 
 
 There liquid Lakes of burning Sulphur flow. 
 Fed by the fiery Springs that boil below. 
 
 When the last Trumpet sounding we shall hear. 
 
 Bodies and Souls united must appear; 
 
 Think how thai your Hearts tcill tlien throb and 
 thrill. 
 
 When tJie Heaifnly Trumpet sounds loud and shrill. 
 
 And 
 
[ 127 ] 
 
 And thundering Cracks do grumble in the Air: 
 ^ Twill plunge and sink the Wicked in Despair. 
 The huge Rocks will rend their Sides asunder. 
 And the Earth's Flames flash the Globe ua under. 
 With Fires down hurling through the Atmosphere. 
 And black Clouds of Smoke driving here and there. 
 Surely the World will tremble with its vast Load, ' 
 When forth to judge comes a most righteous God. 
 The Graves and Seas must render up their Dead, 
 For to be judged by the great Churches Head. 
 When the uwjiil Voice of the Judge takes Way, 
 To raise the Dead out from their Beds of Clay. 
 The Godly shall in Judgment first appear. 
 Enter the Joys prepared for you they'll hear. 
 The Judge will doom fJie Wicked into Hell, 
 The Torments there are too prolix to tell. 
 He will them judge for each committed Crime, 
 Enquire into the Manner, Place and Time. 
 Then must the Wicked all their Acts reveal. 
 Loth to confess, unable to conceal. 
 From the first Moment of their vital Breath, 
 To their last Hour of unrepenting Death : 
 With him thei/ll reckon that heav'd the pond'rous 
 
 Sphere, 
 And launch'd Earth's Globe to float in curling Air, 
 Ev'n with that God whom all the Storms obey, 
 And jarring Winds to him at once give Way. 
 He will them plunge into the gloomy Deep, 
 Where they eternally shall howl and weep: 
 In Adamantine Chains they shall be bound. 
 And in HelTs Flames feel the eternal Wound, 
 With gloomy Mace in subterranous Cell, 
 In the surrounding Shades of Darkness dwell, 
 Hid in unwholesome Covert of dark Night, 
 Never to see a Ray of cheating Light : 
 
 Aban' 
 
[ 128 ] 
 
 Abandon d from God's Presence, and exiVd, 
 For their Misdeeds a Punishment not Mild: 
 Nor will their Pains still racking e'er be less; 
 For the Damn'ds Torments never do decrease : 
 They still their heavy Load must undergo, 
 And Burden wretch' d bear of their dismal Woe. 
 Despairing Souls like fiery Darts xviU throw 
 Curses on Shepherds brought them, to Shades below. 
 The finery Fiends will them for e'er upbraid. 
 For the poor Flock which they did oft mislead. 
 The hottest Place in Hell will be tJie Part 
 Of Pastors, that their Flock have not at Heart. 
 Shepherds, may this still be now your Care, 
 To see that your Flock feed on heavenly Fare. 
 Feed still your Flock with the heavenly Store, 
 That in t/ie Scriptures is treasured them for. 
 Dart ye their Bosom still with Divine Fire, 
 And kindle for Henv'n in them great Desire. 
 I'll to the Bock of Ages ply for Aid, 
 Lowly through him who hath the Saints Debt pay'd. 
 With holy Bapture store thou still my Mind, 
 That 1 adoring muy Acceptance find. 
 With Li-oe-coal from thy Altar my Lips touch. 
 To trump thy Praise which none can do too much. 
 Thy Spirit guide me in that heav'tdy Strain, 
 And furnish richly with a praying Vein. 
 That I may still to thee my Case impart. 
 It rushing from a pure and sincere Heart. 
 Adorn thy Pastors loith the Graces gay. 
 That they may fUmrish like the Flowers in May. 
 Ofeed the Flock, and let them ever be, 
 Under the Light of thy most gracious Eye. 
 God! so fit their Souls, that they mdy prove 
 A piti'd Object of thy Grace and Love. 
 
 Lord 
 
[ 129 ] 
 
 Lord lead them Gaptive by thy lovely Chains, 
 
 And Jit them /or to sing the Heavnly Strains. 
 
 God ! do thou thy poor Servants inspire. 
 
 With som^ Thing more than that of Natures Fire. 
 
 Prepare their Souls 'gainst the triumphant Day, 
 
 Adorn thou them with all the Graces gay. 
 
 Set free their Souls from Tilings below, and aU 
 
 That we deluded Mortals Pleasure call. 
 
 ! that they may no longer Heav'n defy, 
 
 Nor force unwilling Vengeance from the Sky. 
 
 Through parting Clouds send thou their Souls away. 
 
 With rapid Speed unto the Son of M&y. 
 
 Steering through whistling Winds their equal 
 
 Flight, 
 Springing aloft to the .^theriaZ Height. 
 Help to embark, at thy inviting Gale, 
 Their Pendants loose; give them a swollen Sail. 
 While tliey into tlie Way to Heav'n essay. 
 Pass awful GulpJis, Lord smooth their painful Way. 
 Celestial Dove, Divine Assistance bring. 
 Support them on thy strong extended Wing. 
 O ! Source of Beings, and the Mind Supreme, 
 Let them among thy Children have a Name, 
 Give Life Divine, and intellectual Sight, 
 Impart unto their Soul thy Heav'nly Light. 
 Thy Lustre can most easily dispel, 
 The Clouds of Error and the Gloom of Hell. 
 Unvail thy self, display thy native Charms, 
 Dispersing Blessings with indulgent Arms. 
 Let all the Creatures still him magnify, 
 That great Jehovah who doth Bute on High, 
 In Substance One, and yet in Persons Three, 
 2'o him for ever let all Glory be. 
 
 FINIS.