A letter of advice to a young gentleman of an honourable family, now in his travels beyond the seas for his more safe and profitable conduct in the three great instances, of study, moral deportment, and religion : in three parts / by a True son of the Church of England.

A LETTER OF ADVICE TO A YOUNG GENTLEMAN Now in His TRAVELS Beyond the SEA'S, &c. PART I. Of STƲDIES.

NOW (Sir) it would be an ill and unaccountable Application of your Time, if your Quality (as we have ſeen in too many) ſhould make you impatient of Diſcipline and Reſtraint, or make you conſult your Liberty and Eaſe; the Effects whereof are uſually dangerous and deſtructive. For ſince God has bleſſed and ennobled you with the Priviledges of Birth and Blood, and an ingenuous and religious Education, you ſhould imploy your Time and Faculties in the ſearch of, and purſuit after thoſe things which now, and in the after-courſe of your Life, will afford you the greateſt Advantages, as well as Pleaſure and Delight. You muſt not fancy then, that God made you only for Sports and Paſtimes, but gentiel and heroic Exerciſes: Let thoſe who underſtand no better, pleaſe and divert themſelves with their Horſes, Dogs, Wine, &c. But what are all theſe to the more noble and worthy Endowments of a Gentleman and a Scholar? And ſeeing God has been pleaſed to bleſs you with the underſtanding and all other Faculties of a Man (and thoſe too in the beſt degree) imploy the moſt conſiderable part of your Time (eſpecially now whilſt you have Leiſure, Opportunity, and few Avocations) at your Book, and in your Study. For,

Firſt, As this will adorn your Soul with the greateſt Treaſures this World can afford, ſo you'l have cauſe to congratulate to your ſelf your own Happineſs, and God Almighty will bleſs and proſper you in your Endeavours: Who even in Paradiſe would not allow Pleaſure to the firſt Adam (tho certainly as Noble as any of his Deſcendents) without Labour and Induſtry. Nor can your retired and ſeeming Obſcurity in your Studies leſſen your Gentility, ſince there's no well-bred Scholar that can fail of the Reputation and Character of a Gentleman. But beſides,

Secondly, You'l hereby become not only more courteous and obliging to all you converſe with, but more capable alſo of managing (with Prudence and Diſcretion) thoſe weighty Affairs which may await you at your Return; and your Birth and Education will intitle you to, both of Juſtice and State. Beſides, you'l better underſtand what Reſpect and Encouragement is defervedly due to Learned Men, (ſuch I mean as are diligent, ſober and pious) and herein your dear and worthy Father may be a Pattern to you, who by his diſcreet and obliging Carriage, has extreamly endear'd himſelf to all Scholars, but the Orthodox Clergy of the Church of England eſpecially. And hence 'tis very obſervable, that thoſe Gentlemen only who have purchaſed to themſelves the honour of Learning and true Breeding, know beſt how to value and eſteem, and are moſt willing to encourage thoſe Attainments in others; which will alſo have a mighty Influence upon all your Dependents, as well as others below you, who do uſually either reſpect or contemn wiſe and good Men, by the Examples of their Leaders. Conſider,

Thirdly, That whereas the Vertues or Vices of private Men do commonly paſs without much Notice or Cenſure, you'l beſet as it were a Beacon upon an Hill; and as the Words of great Men are uſually Maxims and Theorems, ſo their Actions become Examples, Rules and Preſidents for others to ſteer and walk by. Beſides, you'l be no leſs eſteemed and admired for the Excellency of your natural and acquired Abilities, than herein for the ſway and influence of your Authority; nor can any thing be more baſe and inglorious, than a Gentleman only by name, whoſe Soul is ignorant and Life immoral.

Fourthly, There's nothing in this World, which can countervail the great Expence of your Time and Pains, &c. but Learning and Experience (as before) which are only attainable by Study and a ſutable Converſation with Scholars and Men of Parts; for hereby you may be qualified both for Action and Speculation, and excel the Mobile as much in Underſtanding and Vertue, as Nobility of Birth and gentiel Extraction. Now, theſe are the genuine and proper Fruits of Education and Study; and unleſs you imploy and improve your Time and Faculties to theſe purpoſes, tho perhaps you may gratifie and pleaſe your Fancy with vain and empty Delights, yet your Underſtanding will prove unfruitful; and after many tedious and dangerous Traverſes, you may return Home with a ſhatter'd Body, and a barren and empty Soul.

Theſe are all ſuch generous Inducements, as will prevail with your ingenuous Temper and Inclination, to keep cloſe to your Studies: But as a further Obligation and Inforcement, give me leave to remind you of the Miſcarriages of ſome (who would neither be perſuaded to love Learning nor Books) which may be a ſure Caution to you to avoid thoſe Sins and Indiſcretions of licentious and ungovern'd Youth.

For alaſs! we have many deplorable Inſtances (the Sparks and Blades of our Age) who conſume their Time, Parts, Wit, Eſtates, &c. in purſuit of the greateſt Fooleries and Vanities in the World, to the greateſt ſhame and diſgrace of themſelves, and ſcandal of others; as if they were a diſtinct Species from all Rational Beings, and made only for a Sword, or a Horſe, or a Dog, and the other brutiſh and ſenſual Exerciſes of Luxury and Profaneneſs. I am no Enemy to moderate and innocent Pleaſures; but thoſe Sots and Ignaro's make it their Trade and way of Living, to obſerve all Modes and Faſhions, drink, ſwear, curſe, whore, game, ſight and quarrel like Hectors and Madmen, deſpiſe and ſcorn all below them, and run on in a full Carreer of Sin and Extravagance.

Inſomuch, that I'm afraid they have ſcarce leiſure to ſay their Prayers, or look on a Book, and therefore wholly unfit for Chriſtian or ingenuous Converſe; (their Dogs, Horſes, &c. being uſually the Subjects of their Diſcourſe in their more ſerious Intervals). By all which inhuman Methods, many of them are become ſo barbarouſly Ignorant, and void of all Learning, that they have almoſt forgot that ever they were at Schools or Ʋniverſity (unleſs they happen to remember ſome Pranks they play'd there) and are as much ſtrangers to Humanity, Philoſophy, Hiſtory, &c. as if there had been never any ſuch thing as Books or Learning in the World.

Nor are theſe the Faults only of our home-bred Gentlemen; (for we have many learned, wiſe, and good Men, who never had the Curioſity nor Convenience of Travel) but even of thoſe who have ſeen many Foreign Countries, Cities, Delights, &c. yet neglecting the Buſineſs they went about (as we have obſerved already) have returned home after many impertinent Wandrings, more vain and prodigal, wicked and irreligious, than thoſe Companions of Ignorance and Epicuriſm they left behind them. For what pleaſure and ſatisfaction has that Man, who has ſeen all the Novelties and Curioſities in the World, if he has ſtudied nothing elſe but to pleaſe and pamper his own Appetite? All that we can ſay of him, is, that he has beſtowed much pains to no purpoſe, or for that which is worſe; and bought his Sins and Vanities at a dearer rate than others.

Thus, I have ſet before you thoſe Arguments and Motives, and Dangers and Hazards, on the right hand and on the left, which your Prudence will conſider betimes; ſo, that you may improve all thoſe Opportunities that fall in your way to the beſt advantages, leſt you ſhould unhappily miſcarry in your great Adventure, (as thoſe miſerable Inſtances we have already noted; which the Lord of his great mercy avert.

Conſider again, that your Station, Quality and Parts, may diſpoſe you at your Return for Offices of Honour and Truſt; wherein you may be highly Serviceable to your King and Country, as your worthy Father is, and has been before you: Nor can any Magiſtrate be duly qualified to adminiſter Juſtice or Counſel, with eaſe and ſatisfaction to himſelf, or for the benefit of others, but by ſuch habitual Accompliſhments as are the proper Reſults of Study and Obſervation: Inſomuch that Charles the Great, Emperour, did ſolemnly declare, That he had rather abound in Knowledge than Riches and Honour.

But beſides thoſe foregoing Topicks, you'l find by Experience, that the Pleaſures as well as the Benefits of Study, are ſo charming and delightful, that 'tis next to impoſſible for a Scholar to be idle: Eſpecially conſidering (as a Learned Man obſerves) the many Improvements of Reaſon, the ſweetneſs and delights of Knowledge, the great range and multitude of Thoughts and Speculations; for there's much wit in Poetry, in Philoſophy Reaſon, improved, in Mathematicks Acuteneſs, in Hiſtory curious and ſtrange Events, in Politicks variety of Projects and Deſigns, in Oratory ſweet and delightful Eloquence, in Divinity ſupernatural Light, Rules of holy Living and Dying, and heavenly Devotions: Which laſt will be a means to ſanctifie all Endeavours to your uſe, and make all your other Studies both pleaſant and profitable.

Now a ſtrict and diligent Enquiry into all theſe ſeveral ſorts of Learning, will fill up all the empty Spaces of your Time, which is commonly miſ-imployed, if not vainly miſ-ſpent, by all thoſe Gentlemen that are not Scholars. You may alter the Methods and Courſe of your Studies as you pleaſe, ſo that there ſhall never be any ſpare Time upon your hands; nor will it ever ſeem to paſs away ſlowly. But ſeeing the Husbanding of Time well, is a thing of the greateſt advantage and importance to a Student; I ſhall give you an account of the Method which I have uſed, and found very ſucceſsful in the Conduct of mine own Studies: Yet I would not have you to obſerve it ſo exactly, as to neglect the more ſeaſonable Advice of others.

Now I have always thought, that 'tis the Duty and Intereſt of every Chriſtian to be well skill'd in the divine Arithmetick of numbring his Days: For Time is a precious Jewel, for which we muſt all be accountable; and therefore he who loſes a Day is dangerouſly prodigal; but thoſe that dare miſ-ſpend it, little leſs than deſperate. For the prevention then of thoſe Evils and Miſchiefs reſulting from the fruitleſs expence of Time, I ſhall propound to you this following Method. And,

Firſt, Riſe early in the Morning, if your Health permit; for Aurora muſis amica, and the ſooner the more early the Bleſſing. Let your firſt Thoughts be always with God; return him moſt humble and hearty Thanks for your Refreſhment and Protection from the dangers of the Night. Preſent the firſt Fruits of your Reaſon and other Faculties to your Maker; think on him whilſt you are dreſſing, and humbly beg that you may be clothed upon with the Robes of your Saviours Righteouſneſs, and the moſt precious Ornaments of his Grace and Spirit.

Then return to your Cloſet, and pray earneſtly, ſervently, conſtantly, devoutly and affectionately unto God, for your Preſervation that day, and for ever, from Temptation. Sin and Danger; and that he would ſanctifie your Perſon, and bleſs and proſper you in your Studies. 'Twas Luthers obſervation of himſelf, that bene or aſſe eſt bene ſtuduiſſe; and if your Heart be early ſeaſon'd with Gods Preſence, 'twill reliſh of him all the day after. And when you have thus happily performed your Morning Devotions, then,

Secondly, Sit down a little and conſider (eſpecially if you have occaſion to go abroad or entertain Company that day at your Chamber,) what Temptations or Sins you are in danger to run upon; reſolve againſt them, and ſee that your Purpoſes be fixt and ſteady: So that if any of thoſe Temptations ſhould afterwards aſſault you, call to mind what you have reſolved on in your Cloſet, and then endeavour to arm your ſelf againſt them with the Arguments of your Religion; as the conſiderations of Death, Judgment, Heaven and Hell. But if you expect nothing extraordinary that day, (intending to continue in the courſe of your Studies,) then a ſerious Recommendation of your Perſon and Aſſairs to God, in a general Petition, will be acceptable and ſufficient.

Thirdly, Begin your Studies with reading a Chapter or more of the New Teſtament, every morning, till you have read it all over; and then begin again; always obſerving the ſame Method. Meditate of, and conſider well what you read, that you may thence collect ſome uſeful Notes and Obſervations, for the Confirmation of your Faith, and Conduct of your Manners in the ways of Religion. And having read ſome Portion of the Holy Scripture ſeriouſly and deliberately, (for the better underſtanding of it, you may conſult Dr. Hammonds Paraphraſe, or Grotius;) this, with your Prayers, will prepare you for your other Studies. Wherein,

Fourthly, Your Tutor will be careful to give you the moſt proper and ſeaſonable Advice. Your Ʋniverſity Learning will be chiefly (as I ſuppoſe) Logicks and Philoſophy: Now if you'l but take pains to be an accurate Logician, and thorow-paced Philoſopher, (which will not require very much time, if you be always careful to attend the Lectures and Diſputations in the Schools) you'l readily underſtand any Author; and the whole courſe of all your future Studies, will not only thereby become beneficial, but pleaſant and delightful.

Yet herein I deſire to caution you, not to ſpend too much Time in dry and uſeleſs Notions and Speculations, being a Fault which I have obſerved in the Methods of reading Philoſophy in Foreign Ʋniverſities; for no Study is worth a Mans while that's not accompanied with Profit, and ſuch unanſwerable Reaſons and Arguments as are in a great meaſure able to ſilence all future Debates, ſeeing the capacity of the Ignorant lyes as much below ſuch Philoſophical Curioſities, as the more knowing and judicious are above them; ſo that there remains to all in things dubious and only probable, a Power to admit, or reject what Opinions they pleaſe. Therefore I would recommend Mathematicks next to Logicks, as the moſt uſeful part of Philoſophy; for this Science propoſes nothing but what's apparent by moſt undeniable Demonſtrations; which Knowledge is not only the chief we can acquire upon Earth, but will alſo accompany us to Heaven.

Fifthly, When you have leiſure, read over your Claſſick Authors, and remark with your Pen what you find moſt obſervable in them; for as you'l hereby underſtand the Cuſtoms and Manners of the moſt antient and celebrated Heathens; ſo this ſort of Learning will qualifie you to write and ſpeak Latin well: And when you have obtained this Faculty, you cannot be a ſtranger in any place where you come; nor can any thing be a greater Ornament to a Gentleman and a Scholar.

Sixthly, And ſeeing your Quality and Eſtate will exempt you from all other Profeſſions but that of a States-man, the Knowledge of all ſorts of Hiſtory will be very uſeful and neceſſary; but eſpecially French Authors, being of all others the moſt accurate in Negotiations and Memoirs, recorded by publick Miniſters, and publiſht by their Secretaries after their Deaths: For 'tis obſerv'd by a Perſon of great Judgment and Policy, that none make more faithful Reports of things done in all Nations than Ambaſſadours; having the beſt and moſt authentick Intelligence from their Princes Penſioners, who are obliged to acquaint them with all they can diſcover.

Seventhly, Conſult likewiſe all the ſeveral Speeches, Declarations, Tryals and Tranſactions, occaſion'd by the late unhappy Wars in England, wherein you'l find more natural and uſeful Knowledge, than is ordinarily to be met with in all the mouldy Records of antient Statiſts and Polititians.

Eighthly, There will be no need to adviſe you what Authors you ſhall read in Divinity; for I know ſufficient care is taken for that already; yet in my Opinion, next to the Holy Scriptures and our Churches Catechiſm, Dr. Hammonds Practical Catechiſm, and thoſe Books by the Author of the Whole Duty of Man, are the beſt. And indeed all our modern Writers of the Church of England for the laſt fifty or ſixty years, (who have imploy'd their Parts, Faculties and Time, in treating de omni ente, and outdone the greateſt part of the World,) if accurately read and well digeſted, will furniſh you with variety of Matter, all ſorts of Methods, and a delicate Style. But then you ſhould take Advice in the choice of ſuch Books, as are approved and moſt authentick upon every Subject, that the whole Time of your Study may be profitably imployed; for a few Books well read and throughly digeſted, will more improve your Reaſon and Judgment, than hundreds ſuperficially turned over, as many young Students do.

Yet there's abundance of Pleaſure in variety of Books; for when your Faculties grow dull and weary of one, you may paſs to another, as your own Genius and Inclination ſhall direct; whereby the whole Time and Buſineſs of your Study will become a delight and benefit, rather than a burthen to you: Nor can any Recreation be ſo pleaſant, (this I find by experience,) nor any Labour ſo profitable to a Scholar as Study. And,

Laſtly, You'l find it of ſingular uſe and advantage for the improvement of your Parts, to imploy and exerciſe your Pen upon every Occaſion. Write often to your Relations and Friends; for the neglect of that is a general fault in young Students. Have always a Common-Place Book by you, (your Tutor will direct you to the moſt uſeful Heads, and note therein the moſt remarkable, quaint, and ingenuous Paſſages you meet with in any Author, which you may afterwards have recourſe to immediately upon every occaſion: Obſerve likewiſe, and note in writing, all the Remarkable Occurrences in your Travel; particularly the Situation of Places, the Cuſtoms and Manners of the People, their Religion, Government, Policies, Traffique, &c. This will be of great eaſe to your Memory, and of ſingular uſe and advantage in the whole Progreſs of your Life; beſides, you'l find that your Parts, Style and Method, will be the beſt improved by much Writing: All Learned Men can witneſs this from their own Experience, and is very remarkable in all our Engliſh Worthies; inſomuch that I dare be confident, if you'l apply your ſelf to this method, your Reaſon and Judgment will by degrees attain to ſuch a Habit, as will not dare to preſent you with any thing but what's very curious and excellent.

Yet I would not hereby engage you to be ſo earneſt in the purſuit of your Studies, as to prejudice your own Conſtitution; for there's a Time for all things, and too much reading may prevent the Acceſs of a newer, nearer, and quicker Invention of your own: Beſides, if your Body be ſtrong, as you'l rather complain of the ſhortneſs of the Day, than be wearied with Study; ſo, if it be weak and feeble, the Decays of Nature may be repaired, being alſo allowed to the ſtrongeſt Conſtitutions,) either, Firſt, By a ſutable Converſation; or, Secondly, By moderate and innocent Recreations.

For the firſt of theſe, namely a ſutable Converſation: When you are wearied and indiſpoſed with your Studies, a door of Conference is open, and the Converſation of learned, wiſe, and good Men, is a greater Refiner of the Spirit than Books. Yet let not this tempt you from your Studies in the Forenoon, which is the moſt proper Time to be reſerved, and at your Book; however, whilſt you continue in the Ʋniverſity: And herein let me adviſe you to lay down ſuch Rules to your ſelf, in obſerving thoſe ſtated Hours, as no Man ſhall be able to perſuade you to recede from them; for that when your Reſolutions are once known, as no Perſon of Ingenuity will diſturb you, ſo you'l find this Method of keeping this beſt part of the Day to your ſelf,) will become not only practicable, but very commendable, and of ſingular benefit to you in more inſtances than I can readily mention.

But when Dinner is over, (ſo ſoon as you can with convenience and civility to the Company,) retire to your Cloſet, and pray (as in the Morning,) always concluding your Devotions in the Name of our Lord Jeſus Chriſt, and with the Lords Prayer: Again, read ſome portion of the Holy Scripture in the Old Teſtament, and the Pſalms for the Day, and (as before) with attentive Obſervation. (And be as careful in performing your Evening Devotions, with Thankſgivings for the Bleſſings of the Day, and earneſt Prayer for your Safety and Protection, that night and for ever). I do not doubt but you have good As Common Prayer Book, Patrick's Devotions, &c. Helps and particular Devotions by you for Morning and Evening, which you may uſe with your own, as God ſhall be pleas'd to enable you: But be ſure that you never lie down to reſt, till you have made your Evening Oblation; that whether you ſleep or wake, you may be always ſafe under the ſhelter and protection of a gracious Providence.

But to return, having performed your Devotions after Dinner, then you may either go to, or ſend for ſuch Companions as you think fit, and ſee that they be always choice and few; for as the vitious and unlearned are not worthy of your Company and Acquaintance, ſo too many of the more learned, wiſer, and better ſort, will but increaſe the expence both of your Time and Money; beſides, the Examples of others do uſually prevail more, and have a greater Influence than their Precepts and Counſels; and by the opportunities of Converſe, either good or bad, we commonly imbibe all the Tinctures of Vice or Vertue; inſomuch that 'tis almoſt impoſſible for the moſt prudent Man to hold out long againſt the forcible Batteries of Cuſtom and Opportunity. But,

There are no certain Rules to be preſcribed for Converſe; ſeeing all Diſcourſes of that Kind are Occaſional, and depend much upon the Circumſtances of Time, Place, Perſons, &c. yet a Gentleman has uſually the freedom to be as inquiſitive as he pleaſes; and what would be cenſured in others as humorous Moroſeneſs, or pragmatical Sawcineſs, will be interpreted in you, as an ingenuous deſire and thirſt after Knowledge: Therefore 'tis a ſingular and extraordinary Priviledge you have in this Kind above Perſons of a lower Rank, which (being improved to the beſt Advantages,) may very much conduce to your Intereſt and Satisfaction; for he's a very weak Companion from whom you may not receive ſome benefit, and return wiſer. But then if you correſpond with Learned Men and Communicative, they'l freely impart to you thoſe Secrets (in a little time,) which have coſt them, and would have put you to the expence of much Pains and Travel; and if the Company be below you in Parts and Learning in being free, open, and diſcurſive of what you know, and the oftner you repeat them they'l be more riveted and confirmed to you, and impreſs them upon your Mind and Memory, in more durable and indeleble Characters.

Yet give me leave to caution you in two things: And Firſt, See that you be innocently free and chearful in your Converſation: Let hoc age be your conſtant Motto; for if a Man be ſullen, moroſe, mopiſh, and unſeaſonably poring upon his Book or Buſineſs, he loſes the Fruits and Benefits of Converſe, nor will his Company be looked upon by others to be either profitable or diverſive. And Secondly, Avoid the other Extreme of talking too much, as troubleſome and abſurd; for every Man that can be a fit Companion for you, will expect to have a ſhare in the Diſcourſe. It muſt needs then be a great Vanity in many Gentlemen, who having ſome little ſmatterings of Learning, (for empty Veſſels have the loudeſt Sound,) do make all Places eccho with their Latin, Italian, French, &c. and Citations out of the moſt celebrated Authors; for the more that any Man ſeems to borrow from Books, he do's thereby proclaim the meanneſs of his own natural Parts, which only and properly can be call'd his own.

Be reſerved in paſſing your Judgment, eſpecially in what may concern the Reputations or Intereſts of other Men; your Buſineſs will be rather to enquire (as before,) and that too with all poſſible Candor and Modeſty, into the Policies and Forms of Government, all ſorts of Learning, &c. And therefore to this End endeavour to be acquainted, and converſe with Men of the greateſt Parts Sobriety and Experience; from whom you'l always receive Benefit, and note ſomething worthy your Obſervation. I would not adviſe you to avoid wholly the Converſation of your Country-men, yet correſpond as little with them as poſſible; for you would find it very unprofitable upon ſeveral accounts, which I leave to your own Conſideration.

Thus every thing is beautiful in its Seaſon: And we have ſeen hitherto how the chief part of your Time ſhould be imployed at your Book, Lectures, and Exerciſes in the Schools, and Converſation with others, whilſt you continue in the Ʋniverſity, or when ſetled in any other Place: (For upon Travel,) the Methods muſt be altered and order'd according to the Laws and Dictates of Prudence and Diſcretion. And tho neither Birth, nor Quality, nor Eſtate, can give any Man a Priviledge or Patent to be idle: Yet,

Secondly, There muſt be ſome convenient Time ſet apart (which ſhould always be in the Afternoon,) for ſeaſonable and innocent Refreſhments; the Diverſion and Reparation of your weary Thoughts, as well as the Eaſe and Support of your Body. But herein I muſt caution you, that your Recreations be moderate, endeavouring always to confine your ſelf to theſe following Rules and Meaſures.

Therefore your bodily Pleaſures ſhould not be expenſive of too much Time, nor Money; both which may be very well imployed to better Purpoſes; nor cruel, nor bloody, nor ſinful; as when Paſtimes and Sports are mixed with Anger, Paſſion, Violence, Fury, Curſing, Swearing, Quarrelling, Covetouſneſs, and the like: For we ſhould uſe our Diverſion and Merriments, as we do Sawces to our Meats, to delight and refreſh Us, that we may hereby become more active and vigorous when we return to our neceſſary Buſineſs and Studies; which cannot by any means ſerve thoſe good and neceſſary Ends, unleſs they be always conducted with Reaſon and Sobriety.

Hitherto of thoſe Arguments and Motives, Rules and Methods, which I hope may be of ſome uſe, not only to allure and invite, (tho moſt agreeable to your own temper, and therefore more attractive,) but direct you too in the ſucceſsful Management of your Studies. We paſs on now to the Second Head, which will more immediately reſpect your Manners and Deportment, as they diſpoſe to Religion.

The End of the Firſt Part.

ADVICE TO A YOUNG GENTLEMAN Of an Honourable FAMILY Now in His TRAVELS Beyond the SEA'S, &c. PART II. Of Manners and Deportment.

THE tender Care of your Worthy Parents in your vertuous and religious, as well as learned Education, and your own natural Genius and Temper might ſpare me the trouble of writing a large Eſſay of Morality and Civil Deportment: Yet becauſe Wickedneſs and Vice is always more inſinuative than Vertue and Goodneſs, which by ſeveral repeated Acts grows (gradually) to a cuſtom, and becomes habitual; and becauſe Perſons in your Station are uſually expoſed to more and greater Temptations than thoſe who move in a lower Orbe: Therefore without any further Apology, you'l be pleas'd to indulge me the liberty and freedom to become your Remembrancer, or rather Monitor in a few Things. And,

Firſt, It will be a great Argument of Parts and Diſcretion, to be modeſt and reſerved in ſpeaking of your Self, Family, and Affairs, leſt by a ſanciful and overweaning Conceit of your own Quality and Merits, you deſervedly incur the the Cenſure of Pragmaticalneſs and Oſtentation; from which Precipice many have dangerouſly fallen: For we know that Pride was the Sin of the fallen Angels and Foundreſs of Hell, the ruine of Mankind from the beginning of the Creation, and ever ſince hateful in it ſelf, and abominable to God and all good Men: But beſides the Evil, ſuch is the Folly and Vanity of this Vice, that tho the humorous and ſelf-conceited Man has ſeldom any thing to boaſt of, yet he's uſually ſo tranſported with an Opinion and tow'ring Ambition of what he has, as to neglect a Supply of what is wanting; and being always attended with Inſolence and Contempt of others, do's effectually blaſt and diſparage all other Vertues: For every Man is more inquiſitive after the Blemiſhes than Beauties of a proud Perſon; whereas the humble and modeſt Man may paſs ſilently and uncenſured, with more real Faults and Indiſcretions.

Therefore have always a lowly and modeſt Opinion of your own Perſon, Quality, Acquiſitions, Merits and Endowments, both of Body and Mind; and be content that others ſhould have ſo too: For why ſhould any Man admire thoſe little Pittances of Learning, Knowledge, &c. ſeeing they are not properly our own, but are either begg'd or borrow'd from others, or have been purchaſed and acquired by dear-bought Experience? Beſides if we ſeriouſly reflect upon and conſider all the Deſiciences, Follies and Indiſcretions of our beſt Performances, the Ignorance and Errors of our Judgments, the Perverſeneſs and Obſtinacy of our Wills, the many Sins and Infirmities we are daily guilty of, and that every thing we have may be taken away or blaſted in a moment: Such Conſiderations as theſe, would humble the proudeſt Man alive, and ſubdue all the vain and inſolent Conceits of our haughty and ambitious Spirits; for ſuch proud and ſupercilious Humours are more ſutable to the Court of Spain, where Men ſeem wifer than they are, than this of England, where our Patriots are uſually wiſer than at firſt ſight they ſeem to be. Therefore as you are obliged to ſubdue and abandon all aſpiring and lofty Conceits of what you are, or what you have, ſo the Practice of Modeſty and Humility will recommend you to the Acceptance, and procure you a good Eſteem and Opinion from all you converſe with.

Secondly, Be prudently reſerved in cenſuring or ridiculing the Faults and Indiſcretions of other Men: For, a prudent Carriage is highly eſteemed by all, but ſtrangers eſpecially. Beſides, Prudence and Diſcretion will teach and direct you how to ſubjugate all the Appetites, Paſſions, Affections and Inclinations both of Soul and Body, to the Empire of Reaſon and ſound Judgment; ſo that when you have reduced all your lower Faculties to this Order and Harmony, your Ʋnderſtanding will direct aright, and your Will and Affections become conformable to the Laws and Rules of right Reaſon and Religion. Then, you'l manage all your Affairs prudently, with the greateſt Calmneſs and Tranquillity, and be always in the purſuit of generous Ends, and the moſt effectual Means and Methods of obtaining them. And thus,

Thirdly, By acting according to theſe Rules of Prudence and Diſcretion, you'l come by degrees to an excellent Temper and Habit of Sobriety and Moderation: For you'l hereby prevail with your ſelf, not to indulge your Appetite, to the diſturbance and diſquiet of your rational Powers: Nor will any Man of Prudence and Sobriety endeavour to pleaſe and gratifie his Palate with delicate Meats and Drinks, nor his Touch with Softneſs and Effeminacy, nor his Eye with fair and gaudy Show's, nor his Smell with coſtly Perfumes: For an immoderate Complyance with all or any of theſe, would not only force your Reaſon to quit her Dominion and Authority, and thereby hurry you into all manner of ſin and wickedneſs, but continually diſtract your Thoughts, with a fruitleſs variety of Expectations and Diſappointments. The ready way then to be at peace with God, and Man, and your own Conſcience, will be to govern your ſelf according to the ſober Dictates of Prudence and Moderation, as Gods Holy Word and the Dictates of right Reaſon ſhall direct you.

Now, theſe Vertues and their oppoſite Vices having the moſt conſiderable Aſpect upon Gentlemen, as the greateſt Examples either of Good or Evil; I ſhall therefore be more particular in the handling of this Point of Sobriety: And for the prevention of a Shipwrack of your Intereſt and Honour, (many thouſands having ſplit their Veſſels upon this Rock,) give me leave to adviſe you in the

Firſt place, To be very ſober and temperate in Eating. Have recourſe always to the foregoing Rules of Prudence, and they'l teach you to conſult the Health & Preſervation of the Body, that ſo it may be the fitter Manſion for your Soul: For 'tis always obſervable, that ungovern'd Luſts are the inſeparable Companions of intemperate Eating, and all other Sins are indulg'd and encourag'd by this Kind of Exceſs; whereas on the contrary, thoſe that live temperately and according to Rule, are ſeldom tempted, or troubled, as the intemperate are, with ſickly and ill Humours, or deprived of the comforts and benefits of Health by raging and violent Diſtempers: For as a good Conſcience is the beſt Divinity, ſo Temperance is the beſt Phyſick, and a good Expedient thro' Gods Bleſſing, to preſerve mentem ſanam in Corpore ſano. And therefore if thro' inadvertency you ſhould tranſgreſs at any one Meal, let no Temptation allure you to a ſecond Repaſt, till by a fierce Hunger and Faſting, you find your ſelf diſcharg'd of the former Exceſs: By which means, your Underſtanding will be always clear, and your Conſtitution firm and unſhaken; eſpecially if you take care,

Secondly, To uſe the like moderation in Drinking, for your Health and Refreſhment, both as to the Quality and Quantity of Liquors. Your Prudence will obſerve, that this is one of the reigning and epidemical Sins of the Nation, and an Inlet to moſt other Sins, which many thouſands (and thoſe generally none of the meaneſt Rank,) make their chief Trade and Buſineſs; and is of late Years become ſo modiſh and faſhionable in all Entertainments, that the many will ſcarce think themſelves welcome, unleſs the Liquor and Freedom be allowed them to make Beaſts of themſelves: One would think that their Quality and Education ſhould reach 'em better Manners. But alas! they'l go further yet, and the moſt which is yet a higher Aggravation of their Sin and Villany,) become the Devils Factors for Damnation; and uſe the moſt baſe and ſordid Methods, not only to debauch themſelves, but knock down others. But for the prevention of all Exceſs in this Kind, be pleaſed to conſider,

That intemperate Drinking is the incentive to, and fewel of all filthy Luſts: For Chambering and Wantonneſs is the uſual Effect of Rioting and Drukenneſs, as the moſt Debauchees find and feel by woful experience. This puts Men upon deſperate Projects, and engages 'em in all ſorts of Wickedneſs and Villany; inſomuch, that the very moſt in their drunken Fits, will blaſpheme, ſwear, curſe, lie, backbite and rail againſt their innocent Neighbours, and do often kill and deſtroy one another: For ſome of 'em are cut off by ſudden Accidents, others in Duels, occaſion'd thro' Drinking; and not a few of thoſe guzling Hectors have ſumm'd up their Days at the end of a Watchmans Bill. In a word, intemperate Drinking lays a ſure Foundation for all ſorts of lingring Diſeaſes, makes the moſt not only Beaſts, but Mad-men, and either brings them (as I have noted to you,) to a ſwift, untimely, and cruel Death, or a deteſtable and infamous Old Age, (which not one in a thouſand ever attains to,) and thoſe that do, are offenſive to all honeſt and vertuous Company, and to God the moſt of all: And beſides theſe temporal Puniſhments, ſee their eternal Doom is detain'd already, if they live and die in this Sin unrepented of, and unreform'd. Iſa. 5.11, 12. Luke 21.34. Gal. 5.21. Whereunto might be added many other parallel Paſſages to the ſame purpoſe.

Theſe Conſiderations well weighed, might perſuade any Man to be maſter of his Appetite, and keep himſelf within the due bounds of Temperance and Moderation; which would not only be an extraordinary Bleſſing to private Perſons and Families, but conduce very much to the Intereſt of the Publick: For I am confident, there's more Money ſpent in one year in exceſſive Drinking, than would very well provide for and maintain all the truly poor and indigent People in England.

Therefore as you tender the Welfare of your Perſon and Family, and Intereſt of your Soul and Body, in this and a ſuture Life, avoid and abandon the Converſation and Company of all diſſolute, debauched and intemperate Perſons: Let not their Allurements, nor Scoffings, nor Railings, perſuade you to a compliance with them in their inhumane and beaſtly Immoralities, ſo as to run with them to the ſame Exceſs of Riot, 1 Pet. 4.4. For, they are the Devils Inſtruments, whom he commonly imploys, to precipitate inconſiderate Youth from the Throne of Vertue: Beſides, 'tis a moſt infectious and bewitching Vice, inſomuch, that if a Man ſhould once fall in love with, and contract a Habit of Drunkenneſs, 'twill be very difficult to ſhake it off; for the longer it poſſeſſeth him, the more he will delight in it; and the older he grows, the more beaſtly and ſottiſh: Upon which account many have complain'd at the laſt Hour, that this ſingle Sin has been the cauſe of all their other Wickedneſſes, which they muſt eternally ſmart for.

I know the beſt of Men may ſometimes exceed the Boundaries of Sobriety and Temperance in Drinking: Now (Sir,) if ever it ſhould be your Unhappineſs to be overtaken with this Fault, whoſe Conſequences are ſo miſchievous, (which I beſeech you beware of;) do not remove from the place where you received it, except in ſuch a place or company where the Danger may encreaſe by your continuance therein; for hereby ſome part of the Inconvenience may be avoided, and more of the Shame and Scandal, always attending this giddy Spirit; which working in the Pate, will make one act all the Humours habitual in a Mad-man. When you have obtain'd a Habit of Temperance, in the moderate uſe of Meats and Drinks, which are the proper Effects and Fruits of Prudence, theſe Vertues will diſpoſe you:

Thirdly, For the well-governing of the other Luſts and Appetites of the Fleſh, in your Abſtinence from bodily Pleaſures. Now (Sir) you are under the moſt forcible Obligations by the Laws of Nature and Chriſtianity, to avoid and abſtain from all carnal Pollutions, and every kind and degree of Effeminacy: For unleſs you keep under your Appetite (as Prudence directs,) 'twill preſently ſet on fire the whole Courſe of Nature, and plunge both Soul and Body into moſt deſperate, damnable, and irreparable Miſchiefs.

For this kind of ſinful Exceſs and Extravagance, ſeldom or never fails to draw Men away from God and his Worſhip; which is obſervable in that deplorable Inſtance of young King Solomon, 1 Kings 11.12. who tells us from his own ſad Experience, (which might be a ſufficient Caution to all young Men,) that when they are once plung'd into thoſe Pits of Filthineſs, 'tis very difficult to retreat. See Prov. 7.22, 23. and Prov. 23.27. implying in both Paſſages, the great Perils and Dangers intemperate rate Perſons run upon, who will proſtitute their Wit, Learning, Honour. Eſtates, and endanger their Souls, Bodies, and All, rather than not gratifie their brutiſh and unſatiable Luſts. This is not only the caſe of this great Man before us; for we have ſeen many ſad and miſerable Spectacles even in our own Age of the decayed Bodies, ſhatter'd Eſtates, and ruin'd Families, of many (otherwiſe hopeful) Young Gentlemen. And tho perhaps here and there one may eſcape the woful Effects of this Lewdneſs and Debauchery, for the preſent,) yet without repentance and amendment of Life, Gods Judgments and Vengeance will certainly overtake them in another World: For Whoremongers and Adulterers God will judge; and whoſoever dies under the reigning Power and Prevalence of this Sin, ſhall never enter into the Kingdom of God.

Therefore for God's ſake and your own, and as you tender the Weal of your Family, hold no Parley with your Appetite in this Caſe; for if you do comply in the leaſt, you are in great danger of being over-come. Set a ſtrict Guard then upon all your Senſes, watch all the Ports and Avenues of your Soul againſt the incurſion of carnal Temptations, and have God always in your thoughts: This was young Joſephs ſecurity againſt the luſtful Temptations of his wanton and importunate Miſtriſs; ſo that by this means, if any evil Motions ſhould creep in unawares, you'l not ſuffer them to fix there; but either caſt them out, or kill them.

Uſe ſtrict Temperance (as we have perſuaded before,) with Faſting and Labour; all which are powerful Expedients to ſubjugate the Fleſh, and the beſt Inſtruments to further you in the great work and neceſſary buſineſs of Mortification and Self-denial. And hereunto add your moſt earneſt Prayers unto God for the aſſiſtance of his Grace, that you may obtain a comfortable Victory over your Appetites and Paſſions; which is a Duty ſo abſolutely neceſſary, that unleſs it be conſtantly and regularly perform'd, all your other Natural and Moral Indeavours will prove ineffectual and to no purpoſe. And thus your Chriſtian Prudence and Moderation in all theſe ſeveral Inſtances, will further qualifie you,

Fourthly, For the exerciſe and improvement of thoſe other excellent Vertues of Meekneſs and Patience, which you'l find of admirable uſe and advantage for the quiet and peaceable government of your whole Life; ſo that your Converſation will become not only pleaſant, but delightful both to your ſelf and others. Now theſe Vertues do eminently conſiſt, in bearing and ſuffering meekly and patiently all the croſs Accidents (which you'l often meet with,) without fainting and fretting, and ſuch an evenneſs and compoſedneſs of Mind, as is only conſonant to the Mild and Gentle, yet magnanimous Temper and Spirit of Chriſtianity; and if all be thus well within, no Troubles nor Afflictions can vex nor diſcompoſe you from without. Beſides, when by the Aſſiſtance of God's Grace you are form'd into this admirable Frame and Temper of Mind and Spirit, you'l neither be timorous in Danger, envious in Want, impatient under Afflictions, angry or reſtleſs at Reproaches and Contempt, nor malicious and revengeful under Injuries and Affronts; but bear every croſs Event with equanimity and a chearful ſubmiſſion to the Will of God, in all Straits and Difficulties whatſoever. And this is certainly the greatect Victory in the World, (and far beyond all the Conqueſts and Atchievements we ever read of,) for a Gentleman to be maſter of his own Paſſions.

Hence therefore 'twill evidently appear, how much thoſe Perſons are to blame, who think it a piece of Honour in caſe of Injuries and Affronts, to make the Sword Umpire of their own Life and others. And tho many great Families have paid dear for this Honour or Valour, (as they are pleaſed to call it,) yet I do not find it warranted either by Prudence or Religion, (as a worthy Gentleman obſerves;) nor will any Man that is either wiſe or pious, either give or accept a Challenge: For no Quarrel can be ſcrewed up to that pitch of Indiſcretion, but one or both Parties muſt be arraigned as guilty of the moſt ſtupendious Folly and Madneſs in the World. Beſides, formal Duels are but a late Invention of the Devil, and never heard of in former Times, as relating to private Injuries and Affronts; and 'tis moſt certain, that ſending of Challenges renders the Dead a greater Murderer than he that kills him, as being the immediate Author of his own Death: Nor are theſe inhumane and unchriſtian Practices ſo genteilly treated by our Engliſh Laws, that any Man ſhould be encouraged in this deſperate Attempt: For if the Murderers Legs, or his Friends procure not his Pardon or Reprieve, (tho he ſhould not die in the Encounter, yet) he runs precipitantly upon his own Death, and his Eſtate ſhall be confiſcated too, to the perpetual detriment and undoing of his Family. Beſides the Sting of Conſcience, (if he has any Conſcience at all,) and a dreadful Fear like that of Cains, attending Blood, will render the whole remainder of his Life tedious and miſerable to ſuch unfortunate Men; who will ever after ſmell too ſtrong of Blood, to be admitted into any intimate Friendſhip or Relation.

Therefore in this Caſe particularly, Meekneſs and Patience are not only a Chriſtian Vertue, but the trueſt Courage and ſureſt Defenſative againſt all Injuries and Affronts: And as the practice of theſe Vertues may probably qualifie the Heats and Paſſions of any quarrelſom and diſſolute Company you ſhall happen to engage in, (tho take all poſſible care to avoid ſuch Furies,) ſo this excellent Frame and Temper of Mind and Spirit, will diſpoſe you for a brighter Crown when theſe Storms are blown over. Again, The exerciſe and improvement of this Chriſtian Prudence and Moderation, Meekneſs and Patience, will further direct and enable you,

Fifthly, To be moderate in uſing, and a good Husband in the management of that Patrimony and Eſtate, which Gods Providence and the Diſcretion of your Parents have allotted you. Now 'tis obſervable, that Riches and Honours do expoſe Men to the greateſt Temptations; (and tho your preſent Circumſtances do not require much Enlargement upon this Head,) yet give me leave to remark to you, That 'tis a great fault and weakneſs in many Young Gentlemen, who cannot ſee the Pomps and Vanities of the World, but they muſt needs fall in love with them. Theſe ſeeming Beauties may and will tempt you (if poſſible,) to Lewdneſs and Luxury; but 'tis your own fault if you be inſnared and led captive by them: Nor ſhall you ever find any thing in thoſe vain Fooleries, which will be able to ſatisfie or pleaſe your rational Deſires and Expectations.

Yet I ſhall readily grant you, that he whom God has bleſſed with a plentiful Eſtate, has many great Opportunities to do good both to himſelf and others; (for your direction herein, ſee the Gentleman's Calling): Nor can any Man of Reaſon and Piety (tho he be rich and honourable,) come under the Temptations of being either Idle or Extravagant: For righteous Noah did in reality ſee two Worlds (before and after the Deluge,) and yet was not polluted with the Vices or Vanities of either; vertuous Lot was holy and chaſt in the midſt of Sodom; and Moſes in Pharaoh's Houſe kept cloſe to the God of Iſrael; ſo did Eliſha in the Syrian Court, and Daniel and others among the Perſians, &c. Your Danger or Safety then, muſt ſlow from a Principle within you: For tho the Devil and the World may and will tempt, yet they have no power to conſtrain you: Nor can any thing ever make a Man unhappy, but a voluntary compliance with thoſe Temptations, and the baſe ſuggeſtions of his own ſlaviſh Appetite. Be prudent and moderate therefore in diſpoſing of your Money (both now and always); for if you ſpend too high, you'l incur the Cenſure of Prodigality or Epicuriſm; and if too low, either of unbecoming Niggardlineſs, or fordid Covetouſneſs: Which (as an ingenious Perſon obſerves,) is like a Candle ill made, and ſmothers the ſplendour of a happy Fortune in its own Greaſe.

Sixthly, Be moderate alſo in your Habit and Apparel; let it not be youthfully wanton, but grave and comely, like the Mind and Behaviour of the Wearer. But do not by any means exceed in the Humour of Bravery: For our Clothes ſhould rather humble, than puff us up, being always the viſible Enſigns of our Sin and Slavery; nor ſhall any Man be eſteemed for this ſort of Extravagance, but by Fools and Wantons.

Seventhly, I ſhall but add one Conſideration more, and that will be of general uſe and neceſſary importance, in the prudent, moderate, patient, peaceable and chriſtian Conduct of your whole life; which will render your Converſation pleaſant and profitable to your ſelf, and acceptable to all vertuous and good Men. And this will be the diſcreet and conſcientious Management of all your Thoughts, Words and Actions. And,

Firſt, For the government of your Thoughts. Now (Sir,) if you be careful and reſerved, ſo as not (willingly) to conceive or foſter an evil Thought, you'l then be afraid to ſpeak, or act any thing contrary to your own Reaſon and Conſcience. And to this End think often (as before) of the quatuor Noviſſima, Death and Judgment, Heaven and Hell; which thro the aſſiſtance of God's Grace, may keep all the ſinful Excurſions of your Thoughts under ſo much reſtraint, as you'l not readily and willingly conceive any thing that ſhall be either ſinful or irregular. And this will be an excellent Diſpoſition.

Secondly, For the Government of the Tongue, which ſhould be always kept under a ſtrict guard: For Solomon ſays, That Life and Death are in the power of it. And Euripides truly affirms, That every licentious and unbridled Tongue ſhall in the end find it ſelf unfortunate: For we ſee by daily experience, that all Quarrels, Miſchief, Hatred, &c. and Deſtruction, ariſeth from unadviſed Speech; and in much Talking there are many Errours, from which your Enemies will take the moſt dangerous Advantage. Beſides, all ſcurrilous, frothy, profane, idle, uncharitable, filthy, and wanton Communication, is not only ſinful and impertinent, but altogether unbecoming a Gentleman; whoſe Example is uſually a Pattern to others, and for whoſe ſins they muſt be accountable (if they be Patterns of wickedneſs) as well as their own.

Set a watch then always before the doors of your Lips, that no vain Communication proceed out of your Mouth; and pray earneſtly unto God, that he would ſo ſanctifie your Speech, that Truth, Integrity and Innocence, may be the Rule and Standard of all your Diſcourſe. And as it will be very happy for you if you obſerve theſe Rules, ſo 'twill be as neceſſary to avoid the Converſation of thoſe whoſe Tongues are profane and licentious. Do not by any means liſten to, nor give the leaſt Encouragement to Whiſperers, Tale-bearers, and inquiſitive Perſons, who buſie themſelves with the Affairs of other Men, that creep into Houſes as Spies, to hear and learn News, which concerns them not: For I have always obſerved them to be baſe and unworthy; few of them thrive and proſper, nor ſhall they ever be reſpected amongſt worthy and wiſe Men. But,

Thirdly, Be circumſpect and prudent in the Management of all your Actions. Set your ſelf againſt all Sins in general, and every one in particular, but eſpecially, againſt thoſe whereunto your Temper and Diſpoſition are the moſt inclined; for theſe will require the greateſt Diligence and Endeavour to overcome and ſubdue them. Do not indulge your ſelf in any one Luſt, neither commit the leaſt ſin with delight and approbation; becauſe, even thoſe which we think are the ſmalleſt, will prove Decoy's and Incentives to greater; vain and ſinful Thoughts proceeding to Words, and Words to Deeds: So that in this Progreſs of Wickedneſs, a Man knows not where to ſtop, till he has plunged himſelf into the moſt dangerous and irreparable Miſchiefs.

And then on the other hand, for your Poſitive Duties; you ſhould always propoſe God's Glory, the happineſs of your ſelf and others, as the End, and his infallible Word and the Dictates of ſober Reaſon, as the Rule and Standard to govern all your Affairs by: For without this, your beſt Endeavours will prove either unprofitable or ſinful. Whereas, if you obſerve this Method, and your Intentions be ſincere, tho you fail in many Inſtances of Duty, and unwillingly fall into ſome Sins and Errors, yet God will be gracious in not imputing them, and paſs Judgment upon you according to the general Frame and Tendency of your Life, if you do not wilfully and wickedly continue in any known Sin, or the neglect of any known Duty.

'Tis obſervable hence, what Obligations you lie under, to avoid the moſt accurſed and tempting Company of profane Swearers, gluttonous Perſons, Wine-Bibbers, unchaſt Men and Women, &c. I have ſingled out thoſe Vices (on purpoſe) which are moſt incident to Youth, and given you the moſt ſeaſonable Advice I can think of, to vanquiſh and overcome them. Reject therefore every Temptation to ſin and wickedneſs in the firſt Aſſault, and the Conqueſt will be eaſie and certain. Lament and deplore your paſt Failings, and humbly beg the aſſiſtance of God's Grace and Spirit, that you may be more watchful over your ſelf and ways for the future. Now the beſt and moſt certain Means to avoid greater Sins, is to make Conſcience of the leſs: (For the leaſt Sin is damnable in the ſight of God); and when the work of Regeneration is wrought in you, beware of Relapſing; conſider the dangers of habitual Sin and Apoſtaſie from Grace, and exert all your Endeavours to live in the exerciſe of a Conſcience void of offence both towards God and Man: For ſo the whole Time of your ſhort aboad in this World, will be pleaſant and comfortable, and your Death happy.

There are ſome other little things I deſire to note to you before I leave this Point. And,

Firſt, Beware of Swimming, which you'l probably be allured to in thoſe Low Countries, the moſt being dexterous in that Art: For tho it may ſave a Mans Life in caſe of neceſſity, yet a vain Curroſity herein may expoſe you to the greateſt Dangers and Hazards. Therefore if you ſhould attempt it for your Pleaſure, exceed not your own Depth; and in ſeeking to ſave another, have a care you drown not your ſelf.

Secondly, Your Geſture and Deportment ſhould neither be light, nor inſolent, nor wanton: For the Life and Soul of true Honour, is in generous Qualities, and a modeſt and affable Carriage; but yet with a comely regard to your ſelf, and ſuch as becomes a Gentleman, whoſe Mind is furniſhed with worthy and generous Spirits. But in this Point (as in his abſtinence from the Vices, and practice of all the Vertues hitherto recommended,) you have an admirable Pattern in your dear and worthy Father, almoſt beyond Example; whoſe temper and ſweetneſs of Diſpoſition has deſervedly recommended him to the Favour, and made him honourable and reſpected amongſt all Perſons of all Ranks and Conditions. Yet be careful to avoid the other Extreme of affected Eaſineſs or Compliance, leſt your good Diſpoſition ſhould be impoſed upon by others Deceit, and your own too much Credulity: For too much Familiarity and Fawning is always rewarded either with Flattery or Contempt.

Thirdly, What concerns your Bodily Deportment, Wreſtling, Fencing, and other Feats of Arms and Military Skill; and how far all or any of theſe are expedient or neceſſary to be underſtood or practiſed, I muſt leave to your ſelf, and better Judgments, for Advice and Direction; for theſe are not my Province.

What other Vertues or Vices may occur in your Converſation with others, (which my deſigned Brevity and the Occaſion I write upon, have perſuaded me to omit,) you ſhould note and obſerve them, and make that uſe of them, at leaſt to improve and correct your own: For what you diſlike or admire in others, ſtudy and endeavour to avoid the Evil, and ſtrive to imitate what is vertuous and commendable. And when you have ſeriouſly conſider'd all thoſe ſeveral Rules and Arguments, which under this Head do concern your Manners and Deportment; you'l be pleas'd to go one ſtep farther to the laſt Branch of this faithful and friendly Advice, which will have a more peculiar Reſpect to your Religion.

The End of the Second Part.

ADVICE TO A YOUNG GENTLEMAN Of an Honourable FAMILY Now in His TRAVELS Beyond the SEA'S, &c. PART III. Of RELIGION.

THE Buſineſs of Religion is the grand Concernment that all of us are ſent into the World to mind; and our eternal Happineſs or Miſery depends on the right knowing and acknowledging of God, or miſtakes about it. We had need therefore be very accurate in the choice of that Religion we intend to live and die in, and venture our eternal Salvation upon.

Now, there are many Opinions in the World concerning Religion; and we may be eaſily impoſed on and deluded, if we make not a prudent and wiſe Choice. I ſhall not trouble you with an account of Heatheniſm, Mahometaniſm, and Judaiſm: For theſe are all falſe Religions, and contrary to the whole ſcope and deſign of the Goſpel; which being without the Lines of Chriſtian Communication, we leave 'em to themſelves and the righteous Judgment of God. We Chriſtians know no other way to Salvation but One, and that's by Faith in Chriſt Jeſus; and therefore we think our ſelves obliged to believe the Principles of Chriſtianity with all our Hearts, and live according to them: For there's no other name under Heaven whereby we can expect or hope for Salvation, but the Name of our Lord Jeſus Chriſt, Acts 4.12.

Yet there are many Differences, not only Circumſtantial but Fundamental, even amongſt thoſe that are called Chriſtians, which diſturb the Peace of the Church, and ruine the Souls of many private Perſons, as will appear more fully afterwards. But 'tis more immediately my Deſign to recommend to you, and inforce the Belief and Practice of the truly Primitive and Reformed Religion, as now ſolemnly and publickly profeſs'd, and by Law eſtabliſh'd in the Church of England.

I have not the leaſt cauſe to doubt or ſuſpect, but that your Parents did ſeriouſly weigh and conſider (when they ſent you abroad,) the Minority of your Age and Judgment; which (yet) without your own extraordinary care and caution, may hurry you unawares into the peril of Miſcarriage. For alas! how many young Gentlemen have loſt their Hopes and themſelves in Foreign Adventures, and return'd home as empty of Grace and other vertuous Accompliſhments, as full of Words, Vanity, and other vitious Habits and Inclinations? Now (Sir,) if you ſhould unhappily Miſcarry, which the Lord of his great Mercy prevent; as it would be the greateſt miſchief to your ſelf; ſo not only your Parents hopes of your Youth, but the Staff and Comfort of their Age will lie a bleeding, to their unexpreſſible Grief and Sorrow.

Theſe Conſiderations have very much affected me, which I took the freedom to mention to ſome of your Friends, when I firſt heard of their Deſign of ſending you beyond Sea; and upon more due and ſerious deliberation, do now with more conſidence (yet humbly) communicate my Thoughts to you upon theſe Subjects: For I am very well aſſured, (that conſidering me as a Divine and True Friend,) I ſhall not incur the leaſt ſuſpicion of being (herein) too bold or preſumptuous; and will think my ſelf ſufficiently apaid, if thro God's Bleſſing, I may be an happy Inſtrument in doing the leaſt good to your Soul. I know it would be the greateſt Happineſs to your ſelf, as well as a Comfort to all your Friends, if you be perſuaded by any means to fall in love with Religion betimes, and remember your Creator in the Days of your Youth, Eccleſ. 12.1. This has been for many Ages the glory and ſupport of your Family, which has been always eminent for Religion and Loyalty; nor could there ever be leſs Danger of a degenerous Heir, (not to ſlatter you Sir, nor puff you up,) nor greater Hopes of its eſtabliſhment to future Generations.

But before we come to the Point, give me leave to note to you (for your greater Security,) That you'l be in danger of meeting with many Brokers of Villany, whoſe Trade and Buſineſs it is to pervert, and do live upon the Spoils and Ruins of Young Gentlemen; inſomuch that ſcarce any Perſon of your Quality can travel into Foreign Parts, but he ſhall be mightily careſs'd, and treated with ſo much reſpect and civility, as if it were a pleaſure to be ſeduced. We know very well what Stratagems are uſed by ſome Men, to undermine the ſacred Foundations of the Doctrin and Worſhip of the Church of England; inſomuch that (before his Majeſties Declaration of Indulgence) neither Laws nor Penalties could reſtrain them. What then will they not dare to attempt within their own Territories and Juriſdictions, eſpecially when they meet with Perſons of Temper and Quality, who are inclin'd and diſpos'd (as you are) to Religion? And ſeeing alſo they have not only free ſcope and priviledge, but encouragement to ſeduce; ſo, that 'tis next to impoſſible not to be aſſaulted (at leaſt) by their cloſe and cunning Inſinuations.

There have been, alaſs! too many perverted already; the loſs of whom joyned with the Churches, we have ſufficient cauſe to lament: And indeed 'tis a great wonder we have loſt no more, (and let us praiſe God for it,) conſidering the importunate Methods and Plauſibleneſs of our Adverſaries, on the right hand and on the left; who like thoſe infected with the Plague, have always an itching deſire of tainting others. Wherefore none can blame the Clergy of the Church of England, if we be as zealous for Truth, as our Adverſaries of Falſhood; which Argument alone might be a ſufficient Apology for this Undertaking.

I have read (Sir) of ſome Countries (I wiſh your Curioſity may not carry you thither) whoſe chief Vertues (modeſtly ſpeaking,) do very much border either on Impiety or Superſtition; and yet thoſe very Places (as Travellers obſerve,) which are moſt worth ſeeing, are of all others the moſt contagious. Now 'tis no ſmall difficulty for a Young Gentleman to be chaſt and vertuous in the midſt of Sodom, and few have travell'd thither, however they may pleaſe themſelves with variety of Objects, and returned home without ſome dangerous Tincture, either of Sin and Wickedneſs, or Schiſm and Sedition.

Thus I have noted in general, what Temptations and Hazards you are expoſed to amongſt Foreigners; and the greateſt of all is, the danger of being corrupted and contaminated in your Religion and Manners: And 'tis certain, tho your Tutors be never ſo careful, yet much muſt be left to your own Temper and Inclination, how to ſever Good from Evil: For there's no Man proves Factious, Superſtitious, or extreamly Wicked on a ſudden, but thro ſeveral Declinations, falls by degrees from Vertue and Religion. Seeing then ſo many Temptations and Snares may await you in every Place where you come, (which no Mans Prudence can foreſee,) and your own Heart prove deceitful and forward to betray you: Therefore I beſeech you, be conſtantly upon your Guard; and if your Tutors ſhould either be negligent or perſidious, (as many have been in the like Truſt, and I could name ſome of them,) yet thro the Aſſiſtance of God's Grace, you may ſecure your Religion and Conſcience inviolable.

But for the further prevention of their Machinations, who lie in wait to deceive, and your Eſtabliſhment and Confirmation in the Religion of the Church of England, I offer theſe Three following Particulars to your ſerious and impartial Conſideration. And,

Firſt, I ſhall give you a true (tho ſhort) Account of the Conſtitution of the Church of England, both as to her Doctrin and Worſhip, or Diſcipline; which I hope may for ever oblige you to continue in her Communion.

Secondly, We ſhall enquire a little into the Principles and Practices of the Romiſh Church and Religion, wherein they chiefly differ from Ʋs: A Religion of all others (within the Pail of the Chriſtian Church,) the moſt pleaſing and delightful to Fleſh and Blood: A Religion which no Man ſcarce can comply with; eſpecially if he has been bred up in the Church of England, but muſt offer violence to his own Reaſon and Conſcience, if he pretends to either.

Thirdly, We ſhall conſider the Pretenſions, Reaſons and Arguments, which our Brethren of the Non-conformity have urged in their own Defence, to palliate their Separation from our Communion, and ſeduce others: By all which, I hope 'twill evidently appear, that there cannot be the leaſt colour of Reaſon, nor any thing like Argument to tempt, much leſs to perſuade you, or any other Perſon of Parts and Education, (who is not blinded with Paſſion, Intereſt or Prejudice,) to ſeparate from the moſt truly Orthodox, and beſt conſtituted Church in the whole World; I mean the Church of England. Of all theſe ſeverally. And,

Firſt, Of the Religion of our Church, both as to its Doctrin and Worſhip, or Diſcipline. And Firſt, Concerning her Doctrin: Wherein 'tis moſt plain and evident, That we have a clear Profeſſion of all Fundamental Truths and Duties, both to God and Man, in our Creeds, Commandments, Lords Prayer, and the Doctrin of the Two Sacraments; which every Orthodox and Believing Chriſtian in the whole World, will readily ſubſcribe, and ſay Amen to.

Our Sabbaths are duly obſerved and kept, with the greateſt Reverence and Solemnity. God's Holy Word is purely and faithfully preach'd; his Sacraments duly adminiſtred, according to our Bleſſed Saviours own Inſtitution. We worſhip God, viz. the One Divine Eſſence, and Trinity of Perſons, in Spirit and Truth; in and thro' Chriſt, without the Mediation of Saints and Angels. We hope for, and believe the Remiſſion of Sins, and Salvation of our Souls and Bodies, by the Merits of Chriſt alone, thro' the Mercies of God, and upon the condition of a ſincere and unſeigned Repentance: Which Repentance in the Judgment of our Church, implies a true Sight and Confeſſion of, hearty arrow for, and the hatred and forſaking of all our former Sins; with a ſtedfaſt Reſolution never to return to them again, with any conſent, delight or approbation, and the uſe of all poſſible Endeavours to put theſe Reſolutions in practice, even to our Lives End: So, that if we ſhall at any time fall into the commiſſion of the leaſt Sin, or the neglect of any Duty, either wilfully, or by infirmity and ſurprize; we do again ſeriouſly and ſolemnly renew our Repentance, and are never at peace with our Selves and in our Conſciences, till we be again reconciled unto God, or our Neighbour, whom we have offended. And this we do as well after as before our Converſion; not daring to continue in any one ſin unrepented of, unreformed.

When we have thus renounced and abandon'd Sin, the World, and the Devil, as our deadly Enemies, we think our ſelves further oblig'd to magnifie and adorn our Profeſſion, by the Works and Fruits of Piety and true Holineſs, Juſtice and Charity, Purity and Sobriety, Tit. 2.12. and to perform all and every one of theſe Duties both to God and Man, without Partiality, without Hypocriſie. This is a ſhort Specimen of the Doctrin and Fundamentals of our Religion, which in all and every particular are warranted and recommended to Us by God's infallible Word, and the concurrent Suffrages and Confeſſions of all the Churches of Chriſt, in the Primitive and Pureſt Ages of the Goſpel. And as the Doctrin of our Church is Sound and Orthodox, ſo,

Secondly, Our Worſhip and Diſcipline is truly Antient and Apoſtolical: For there's not one ſingle Paſſage in our Liturgy and Church Service, and Circumſtantials of Worſhip (our moſt rigid Adverſaries being Judges,) that is either Anti-Scriptural or Sinful, but do all very much conduce to Decency, Order, Ʋniformity, and the Edification of its Members: All which, I could eaſily make appear to you by an Induction of Particulars; inſomuch that there's not one National Church under the Cope of Heaven, that's more Orthodox than Ours, in Her whole Worſhip and Politie. Conſult and examine our Liturgy, Articles, Homilies, Canons and Conſtitutions, Ceremonies, &c. and there you'l find a truly Primitive and Apoſtolical Spirit in the diſpoſition of the ſeveral Parts, for the Honour and Glory of God, and Advancement of his true Religion and Worſhip amongſt Ʋs.

And for a further Teſtimony hereof, and your own particular Satisfaction, read (when you can have the convenience of thoſe Books, and leiſure to read 'em,) Hookers Eccleſiaſtical Politie, Dr. Comber's large Volume on our Church Liturgy, and Dr. Falkner's Libertas Eccleſiaſtica; which Triumvirate are ſufficiently able to anſwer all the Doubts and Scruples of any unbiaſt and unprejudiced Reader. Beſides, I can give you a Catalogue of ſuch Books, when you pleaſe to command it, as have treated ſo learnedly, judiciouſly and convincingly of the Religion of the Church of England, in all the Points of Faith, Worſhip and Diſcipline, as will furniſh you with ſuch Reaſons and Arguments, as neither Papiſt nor Phanatick were ever yet able to anſwer.

Let your Religion then, and that Church into which you were admitted and initiated by Baptiſm, and in whoſe Communion you have been hitherto educated, be as dear to you as your Eſtate and Life. Remit nothing of your Love and Affection, Zeal and Courage, to defend it, when you are thereunto lawfully called: For the Doctrin and Worſhip of our Church has been tranſmitted to Us by our pious Anceſtors, with all the Sanctions both of divine and humane Authority; and as ſure as there is a God, the Religion which you profeſs came down from Heaven: For the everlaſting Prince of Peace has conſign'd and confirm'd it to Us, by the Effuſion of his own precious Blood, and the Suffrage of many Saints and Martyrs in this Kingdom; ſo that you have not the leaſt reaſon to ſcruple your Compliance with, and Conformity to it.

If therefore an Angel, or Devil, or any ill Men, ſhould at any time ſuggeſt the contrary to you, have no Communication with him, but reject him as an utter Enemy and Impoſtor. And when you have more leiſure, opportunity and experience, your Curioſity may lead you to read over and conſider the Canons and Conſtitutions of the Greek and Latin Churches; wherein you'l find the true State of Things and Times, the Beginnings, Proceedings, Increaſes, Encounters, Yieldings, and Reſtaurations of the Goſpel; and what the Primitive Fathers did and ſuffer'd for the propagation of the Chriſtian Religion and the intereſt of the Church: And herein you'l alſo ſee the Conformity of our Church of England Men, ſince the beginning of the Reformation, to the Primitive Pattern. And when you have thus made ſome conſiderable Progreſs in inquiring into the Fundamentals and Superſtructures of our Religion, you'l be better able to judge of the Opinions and Errors of thoſe that differ from Us. But till you have more time and convenience to inform your ſelf as to the Particulars, I ſhall preſent you,

Secondly, With a true and brief Account of Popery, or the Doctrin and Practices of the Church of Rome, as to thoſe Particulars wherein they differ from the Church of England: For which cauſe, we are forced to ſeparate from them, ſince we cannot communicate with them without ſin; nor have we departed further from 'em, than they have departed from Themſelves, and the Truth.

Now for Method's ſake, we ſhall conſider alſo, Firſt, The Principles or Doctrin; And, Secondly, The Practices of the pretended Catholicks of the Romiſh Church: Whereby 'twill evidently appear, that Popery (if rightly underſtood,) is no ſuch beautiful and charming Object, as to allure any Man of Reaſon and Conſcience to fall in love with it. And,

Firſt, For the Principles of Popery; and we are obliged to call them ſo, becauſe they are ſo eſteem'd and accounted by their own Church: For ſince their Council of Trent, no Man can properly be admitted into the Romiſh Communion (however in Popiſh Countries) but ſhall be cenſured and condemned as a damn'd Heretick, unleſs he believes as followeth, viz.

That a Mortal Man, as the Pope in Cathedra, (or as ſome ſay, with his Council of Cardinals) is infallible, knows all things, and can err in nothing; that he directs, informs, animates, and commands both in Earth and Purgatory; expounds Scripture, forgives Sins, canonizeth Saints, creates new Articles of Faith; and in all theſe, (and many other of the ſame Stamp and Character) is as abſolute and infallible as his Maker. [But they are not yet agreed amongſt themſelves where to fix this Infallible Judgment, whether in the Pope alone, or Council, or the Pope and his Council; and therefore their Church and Pope, for any thing they have yet prov'd or determin'd, are erroneous and fallible in the firſt Principle of their New Creed, and monſtrous Doctrin of Infallibility.]

The the Pope is the Supreme Head, and Chriſt's chief Vicar in, and has an Unlimited Juriſdiction over the whole Catholick Church; that he has power to diſpenſe with the Laws of God, and can ſet up Laws of his own deviſing, which obliges all Men's Conſciences to pay him the Tribute of Fealty & Obedience, as will more fully appear afterwards. [This is a grand Uſurpation upon the Rights and Priviledges of Kings, Emperours, and all other Chriſtian Biſhops; two parts of Chriſtendom having rejected his Authority, and that upon moſt reaſonable and juſt grounds: For the Juriſdiction of the Biſhops of Rome, was limited for the five firſt Centuries to the Suburbiarion Regions, and had only a Primacy of Order, not Juriſdiction over his Fellow Biſhops. See Hammond's Fundament. Dr. Barrow upon the Supremacy; and Dr. Fulwood's Roma ruit. Which Uſurpation do's alſo directly overthrow Chriſt's Kingly Office.]

Council of Trent. Seſſ. 13. Chap. 1. Canon 1. That the Bread and Wine in the Euchariſt, is tranſubſtantiated into the real Body and Blood of Chriſt, which was ſacrificed for our Sins upon the Croſs at Hieruſalem; the Colour and other accidental Qualities of the Elements only remaining without their Subſtance. [This violates the Truth of Chriſts Human Nature, which themſelves do confeſs, is in Heaven; and yet according to their Hypotheſis, muſt be in a thouſand places on Earth at the ſame time; contradicts the holy Scripture, Man's beſt Reaſon, common Senſe, and the Nature and Deſign of the Sacrament of Chriſts holy Supper.]

Lib. 6. p. 465. Hiſt. Council Trent. That there is no real difference between Chriſt on the Croſs, and Chriſt in the Maſs; it is the very ſame in both, only differing in the Reaſon of Offering: For on the Croſs he offer'd himſelf immediatly, in the Maſs he offers himſelf by the Miniſtry of his Ʋnder-Prieſts. [Which Doctrin of the Popiſh Maſs, is one of the greateſt Idols that ever was invented in the World: For a piece of Bread is made the Saviour of Mankind, and a proper Sacrifice for the pardoning all Sin; is worſhiped as God, and of ſingular benefit not only for the Living but the Dead: And this they are bound to believe, tho the Apoſtle has told them in expreſs terms, That there remains no more Sacrifice for Sins, becauſe Chriſt once appear'd to put away ſin by the Sacrifice of himſelf, Heb. 9.26.]

Council of Trent, Seſſ. 6. Chap. 16. Canon 3. That Good Works are meritorious of Grace and eternal Life; which are not ſo much given of God freely and out of liberality, as out of debt. [Which Doctrin deſtroys Juſtification by Faith, and the Merits of Chriſt Jeſus; who came down from Heaven on purpoſe to redeem us from all Iniquity, and tells us, when we have done the beſt we can, we are unprofitable Servants, deſerving nothing but Hell and Damnation every hour.]

Decret. Council Flor. about 200 Years ago. That there's a certain place call'd Purgatory, wherein, as in a Priſon, Souls are purged after this Life, that were not fully purged here; to the intent they may enter pure into Heaven. [Which Article of their New Creed, deſtroys the Satisfaction of Chriſt, and his meritorious Interceſſion with the Father for Ʋs; makes good Men afraid to die, being a terrible thing (as their Prieſts repreſent it,) to enter into Purgatory; and bad Men leſs careful to prepare for Death, becauſe a great part of their buſineſs may be done by other hands when they are gone.]

Council of Trent. Seſſ. 8. Canon 9. That, if any ſay, that the Clergy who have received Holy Orders, or Regulars who have ſoſemnly profeſſed Chaſtity, may contract Marriage; and that ſuch Contract (notwithſtanding the Eccleſiaſtical Law, and their own Vow,) is valid; and that the contrary Aſſertion is no other than to condemn Marriage; and that all (altho they have vowed Chaſtity,) may contract Marriage, that do find they have not the Gift of Continency; let him be accurſed: Foraſmuch as God will not deny this Gift to thoſe who rightly ſeek it, neither will he ſuffer Us to be tempted above what we are able. [Now this Doctrin is expreſly contrary to the Word of God, which ſaith, That Marriage is honourable in all, &c. Heb. 13.4. See alſo, 1 Cor. 9.5. Tit. 1.6. 1 Tim. 3, 2, 4, 5, 11, 12. 1 Cor. 7.1, 2, 8, 9. Beſides, the Prohibition of Prieſts Marriage, has been the cauſe of much Lewdneſs and Villany, as Adultery, Fornication, Inceſt, Sodomy, Murder, &c.

Council of Trent. Seſſ. 9. That the Saints reigning with Chriſt, and offering up their Prayers for Men, it is good and profitable humbly to invocate them; and that we may obtain Benefits of God, thro his Son Jeſus Chriſt our Lord, who is our only Redeemer and Saviour to have recourſe to their Prayers, Aid and Aſſiſtance, &c. [This Doctrin has no Foundation in, nor Warrant from God's Word: For there's not one Precept nor Example of praying to Saints in the whole Bible, nor Promiſe that ſuch Prayers ſhall be heard and accepted; but the contrary is every where evident. Beſides, this Practice is irrational and abſurd: For the Saints (and Angels) are neither omnipreſent nor omnipercipient; and therefore they cannot hear Us. Caſſand. de Merit. & Interceſſ. Sanct.And they do alſo ſolemnly invocate and worſhip many of their reputed Saints, whoſe Saintſhip, nay, whoſe Exiſtence (ſays one of their own celebrated Authors,) is very queſtionable.]

Not to trouble you with Citations at large, there are ſeveral other known and received Doctrins of their Church, which bear the ſame Impreſſion and Character; but thoſe I have mention'd already being the moſt conſiderable, the reſt will either ſtand or fall by 'em. Yet their Doctrin of Oral Tradition (which I had almoſt omitted,) deſerves its place amongſt the reſt: For this vilifies the Holy Scripture, deſtroys its Authority and Sufficiency, by a certain Dependance upon the Church; whereby they make our Saviour's Prophetical Office a meer Nullity, in ſaying no leſs, than that He has not ſufficiently reveal'd the Will of God to the Sons of Men, but all the World muſt be beholden to the Church of Rome for their Oral Tradition. In a word, all their Pardons, Confeſſions, Indulgences, Satisfactions, Merits, &c. do expreſly contradict the great End and Deſign of our Saviours Incarnation, and ſet up the Pope and Prieſts in his ſtead.

Theſe are the New Articles of Popery, which (as incredible and abſurd as they are) the Subjects of that Communion are bound to believe, under the pain and peril of the Pope's Anathema. And indeed, they are all New, (you may ſee the Original of 'em in Dr. Comber's Advice to the Roman Catholicks) and wholly unknown to the Old Church of Rome, in her Primitive and Goſpel Purity: For theſe Errors and Deluſions ſeem to have been contrived on purpoſe, for the Support and Maintenance of the Pride and Covetouſneſs of the Biſhop of Rome and his Clergy, as well as the Advancement of the Statelineſs and Grandeur of their Church.

I could eaſily make it appear to you in all the Particulars, that there's not one of theſe Articles that has any Foundation in Scripture or Primitive Antiquity, but are contrary to both, and do undermine and overthrow almoſt all the Articles of our Chriſtian Faith. But what I have ſaid already concerning theſe Doctrins, may be a ſufficient caution to you not to venture your eternal Salvation upon ſuch a Bottom, leſt you communicate with them in their Plagues, Rev. 18.4. I have taken ſome pains to digeſt the whole Body of Popiſh Controverſie into Order and Method, for the ſatisfaction of my Self and Friends, (which I thought of neceſſary uſe at this time.) There are other excellent Authors which may be more valuable, but you may command this if you pleaſe; 'tis not very large, yet Methodical. But to return: As the Doctrin and Principles of the Church of Rome, (in thoſe Inſtances wherein they differ from Us) are heterodox, abſurd and erroneous; ſo,

Secondly, Their Practices are the natural and genuin Reſults and Conſequences of ſuch Principles. Not to mention their private and perſonal Immoralities, which may conſiſt well enough with that Religion, eſpecially conſidering the Liberty and Indulgence allowed them, (which do more profeſſedly belong to thoſe of that Communion than any other,) we ſhall conſider their Practices as Popiſh, which are warranted to them by the Examples and Sanctions of their Superiours. And of this Rank are,

Their Worſhiping of Images, Relicks, Croſſes, Angels, Saints, and particularly the Virgin Mary; all which are a moſt direct Violation of the Second Commandment; and therefore they leave it out of all their Catechiſms, Manuals, Maſs-Books, &c. leſt it ſhould riſe up in Judgment againſt them; which Practices are alſo contrary to the whole Word of God, and the Doctrin both of the Old and New Teſtaments.

Such alſo are their Dealings with the Laity, who rob them of the Bread of Life, in denying them the reading of the Holy Scriptures, the Cup in the Sacrament, and in commanding the whole Worſhip of God to be celebrated and perform'd in an unknown Tongue; which few of their Laity, and perhaps ſome of their Prieſts do not underſtand. Tho they cannot but know that our bleſſed Saviour has expreſly commanded, that all (indefinitely) both Prieſts and People, ſhould ſearch the Scriptures, drink of that holy Cup, and pray with the Spirit, and pray with the Ʋnderſtanding alſo: Which no Perſon can in their Communion, unleſs he underſtands Latin well, and the ſtrange Mumblings of their Prieſts; who being generally too ignorant themſelves, are afraid that the People ſhould know it. O horrendum Nefas! that ſuch Practices as theſe ſhould be ſo much as tolerated by thoſe that are call'd Chriſtians. And yet there are ſtill others as bad, or worſe than the former, viz.

Their Spiritual Tyranny, in exacting a blind Obedience in Matters of Faith; their innumerable Ceremonies and Superſtitions, which almoſt ſwallow up the whole Subſtance of Religion; their notorious Schiſm (many degrees worſe than that of the Donatiſts and Novatians,) in ſeparating from all other Churches, far more Pure and Orthodox than themſelves; and yet, becauſe they cannot be the Pope's Subjects, therefore they ſhall be none of Chriſts.

To ſay nothing of their School Points and Caſuiſtical Divinity, 'tis evident that their whole Religion is only the bare ſhadow and outſides of Chriſtianity, and meer Pageantry and Formality of Devotion: For alaſs! their poor ſimple and ignorant Laity, ſay, hear, and do they know not what, and return from their Churches as void of Inſtruction, and Chriſtian Admonition and Edification, as when they went; and yet for all this, (which is the higheſt aggravation of their Sin and Miſery,) they are obliged to believe, that this their blind Devotion is not only acceptable but meritorious. Beſides, how many notorious and damnable Sins paſs for Venial, and how eaſily are they atton'd for? Inſomuch that a few Drops of Holy Water, and Croſs upon their Breaſts or Foreheads, will throughly waſh off the Stain, (according to their groundleſs Apprehenſions,) and expiate the guilt of all their heinous and crying Sins. Their notorious Equivocations have ſcarce left any room for Truth, whereby they deceive others, and offer violence to their own Conſciences. But tho poor ignorant and unwary Souls may be impoſed upon and deluded, yet it cannot be ſo with an All-ſeeing God; who will one day convince all Men, and expoſe their Sophiſtical Villanies and Reſervations to the open and publick view both of Men and Angels.

Now this Liberty and Indulgence of theirs is ſo pleaſing and acceptable to ſenſual and carnal Men, that 'tis no great wonder that they gain ſo many Proſelytes to their Party, as ſome do preſumptuouſly and vainly boaſt. But then if we give our ſelves the trouble to enquire what ſort of Perſons they are whom they have perverted; we ſhall find, that many of 'em are ſilly Women and Men notoriouſly debauched, or ignorant, or of mercenary Spirits, who expect Preferment in that Way. And therefore we have no great cauſe to regret the loſs of them; and if our number be leſs, yet we are not the worſe: For if all our Licentious Hypocrites and Malefactors, who are not worthy to live in the World, ſhould go over to their Communion, we ſhall have no great cauſe to complain.

But alas! theſe erroneous Principles and worſe Practices of the Papiſts, who being the more intelligent and judicious ſort of that Communion, cannot be ſo much the error and miſtake of their Judgments, as the perverſeneſs of their Wills: And tho a ſimple and ignorant Popeling, who lies under ſuch Temptations and Obligations, (as before,) may be ſaved; yet I am afraid, the more Learned and Diſcreet having made Shipwrack of Faith and a good Conſcience, are in a very dangerous State, if they live and die according to thoſe corrupt Principles; becauſe they are in the number of thoſe damnable Hereſies the Scripture ſpeaks of.

What I have already offer'd, are Truths as clear as the Sun; nor can any thing in the World be more demonſtrative to a Perſon throughly acquainted with the Principles and Practices of Popery. And yet for all this, 'tis a thouſand to one you'l meet with ſome bold and cunning Sophiſters, who'l tell you a great many plauſible Stories, and endeavour to elude the moſt clear and convincing Reaſons, which can be urg'd againſt them; whereby they do ſtrangely impoſe upon, and many times entrap poor ignorant and unwary Souls. To inſtance in ſome Particulars: And,

Firſt, A Catholick (ſay they,) ſo living and dying, even by the Confeſſion of the Proteſtants themſelves, may be ſaved. [Which is a confeſſed Argument of our Charity and Moderation.]

Secondly, That the One Church of Chriſt is more likely to be found in all World, than in a Corner. [As if there were no true Church in the World, but theirs.]

Thirdly, In all Ages than of later Years. [Not conſidering that we had a Chriſtian Church in England, before ever Popery was known in the World.]

Fourthly, That this One Church is rather to be found in Ʋnity, than in Diviſion. [Which we could eaſily recriminate and retort upon themſelves: For there are more and greater Schiſms and Diviſions in the Church of Rome, than in any other Chriſtian Church whatſoever.]

Fifthly, That they have a Succeſſion of Biſhops, Prieſts and Deacons, from the Days of the Apoſtles downward. [So have we, as is fully evident from all our Antient and Authentick Records. See Biſhop Bamhal's Account of the Schiſm of the Church of Rome. And they have quite forgotten that there were three Popes, or Biſhops of Rome, at the ſame time: What then became of their uninterrupted Succeſſion?

Sixthly, That the Biſhop of Rome is the Supreme Head of the Church Ʋniverſal, and Chriſts Vicar in extraordinary upon Earth. [Which ſpurious Title and Ʋſurpation, (as we noted before,) is rejected by at leaſt two parts of the Catholick Church at this day, and diſliked by ſome National Churches (as 'tis ſuppoſed) of their own Communion; who are inclinable enough (if they knew but how) to caſt off that Papal and Tyrannical Yoke.]

Seventhly, That the Church of England is only a Branch lopt off, or a Rag torn from the Coat, and that we had no Church nor Religion before Luther. [This is a moſt groſs and manifeſt Ʋntruth: For we had a Chriſtian Church in England before ever St. Peter came at Rome, founded by Joſeph of Arimathea, and flouriſhed under King Lucius, the firſt Chriſtian Monarch in the World. And we know very well by what Ʋſurpations and Encroachments, and the time when Popery firſt got footing in England; that Auguſtin the Monk, cauſed ſome hundreds of that Order to be ſlain at Bangor, to make way for it: And 'tis further evident by what Means and Methods the Biſhops of Rome did work upon the Weakneſſes and Credulity of ſome, and the Neceſſities of others of our Chriſtian Princes, not having the Power, or Courage, or Reſolution, to caſt off the Popes Supremacy, till the Reign of Henry the Eighth, King of England: A Perſon whoſe Temper and Affairs (let our Adverſaries beſpatter him as they pleaſe,) made him a fit Inſtrument to begin the Reformation; which thro' God's Providence, and the prudent and religious Conduct of his Succeſſors, has been happily carried on and perfected; which we hope thro' the Favour and Protection of his Sacred Majeſty who now Reigns, may be continued a Bleſſing to Ʋs and our Poſterity.]

Hence therefore 'twill appear to you, That theſe are all thred-bare and ſtale Evaſions and Subterſuges, to colour and palliate their groundleſs and unreaſonable Pretences to Antiquity, Viſibility, Ʋnity, Magnificence, Right of Succeſſion of, and in their Church: All which have been anſwered at leaſt an hundred times, by Worthy and Learned Authors, as you'l ſee afterwards. But this Controverſie has been ſo well ſtated and throughly canvaſſed by our Church of England Men in theſe laſt three Years, that there will be more difficulty now than ever, to perſuade any Gentleman of Senſe and Ingenuity to believe their incongruous and hateful Abſurdities.

But yet there are ſome others of the ſame Foot-mark, who having laid aſide all Modeſty and Candour, their Foreheads are ſo ſteel'd with Confidence, as to affirm, That we have neither Church, Prieſts, Sacraments, nor Religion amongſt Ʋs; and are ſo uncharitable as to load Ʋs with all the nonſenſical and unjuſt Calumnies imaginable, not regarding what they are, ſo they be but ſpiteful and malicious; obſerving the old Maxim, Fortiter calumniari aliquid haerebit. Nay, they'l even diſclaim their own Popiſh Doctrins and Practices, as the Invocation of Saints, Worſhiping of Images, &c. and do tell the credulous People, that their Adverſaries out of meer Spight and Malice, do miſrepreſent them.

Theſe Methods have been lately uſed (by an Eminent Papiſt here of my Acquaintance and Neighborhood,) to ſome Perſons of our Communion who were formerly my Pariſhioners, and ſeem'd to be warping towards Popery: They acquainted me with it, and look'd upon thoſe Sophiſms to be nervous and ſtrong Arguments and Motives, (and ſo indeed they were if they had been true,) to perſuade them to change their Religion. But ſuch ſhuffling Tricks as theſe carry their own Confutation along with them; for this is an old piece of Legerdemain, which one would have thought ſhould have been long ſince exploded. And I find the very ſame Hocus pocus, Illuſions, uſed by the Popiſh Prieſts, about the beginning of the Reign of Q. Elizabeth: For we know very well, what Priviledges are allow'd them to ſwear and forſwear; and not only deny, but even rail againſt their own received Doctrins, Practices, Church, and the Pope himſelf, for the Intereſt of the Catholick (i. e.) the Roman Religion. Conſult Dr. Nalſon's Foxes and Firebrands, and there you'l find many of their jugling Devices, and being Men of Latitude and Faculties to prepare Diſhes for every Palate.

I have been a little more expreſs in ſtating theſe Differences, becauſe I know thoſe Popiſh Emiſſaries are crept into all Countreys, and do every where lie in wait to debauch and corrupt Young Gentlemen, both in their Principles and Manners. There are not a few Inſtances of both, who have been taken Captives by them: I ſhall name Two particularly. The one a Perſon of good Quality, ſtrong and quick natural Parts, an excellent Scholar, under the Conduct (as 'twas ſuppoſed,) of a well qualified Tutor, well educated according to the Church of England, by his pious and prudent Parents; and yet for all this, was perverted in his Travels, and continues a zealous and cunning Papiſt. There was another Gentleman alſo, both of my Acquaintance, not inferior to the former, and every way as well fitted for Travel, yet did contract ſuch a habit of Lewdneſs and Debauchery, (to ſay no worſe,) that in few years an Eſtate of above 2000 l. per Annum is intirely waſted, and nothing remains but a bare puff of Honour without any Eſtate to ſupport it: I could tell you all the particulars by what Methods that unfortunate, ſweet, and ingenuous Young Gentleman was allured and trapan'd into theſe Miſchiefs, who alſo died immaturely, &c. Which Examples amongſt many others, have been often in my Thoughts: And tho there be not the leaſt grounds of any Jealouſie or Suſpition of your Miſcarriage, yet I have ſet them in your View as Land Marks, and Sea Marks, to prevent the danger of ſplitting your Veſſel, (ſo well built and richly laden,) either upon the Sands and Shelves of Debauchery and Prophaneneſs, or the Rocks and Splinters of Schiſm and Superſtition.

Therefore (Dear Sir) let me beſeech you once more to be continually upon your Watch, that you may return with the ſame Soul and ſame Body you carried from hence, and all the Tempers and Diſpoſitions of both. And for this End endeavor throughly to underſtand, and then live up to the Principles and Rules of that Religion you have hitherto profeſs'd. This will prove the beſt Antidote againſt that deſtructive Poiſon, which might otherwiſe taint and infect both your Intellectuals and Morals; and not only deſtroy the Chriſtian, but even the Man (or rational part) within you.

Let me adviſe you ſtill more particularly, not ſo much as to lend an Ear to hear, nor a Tongue to diſcourſe with thoſe inchanting Syrens; be afraid of their ſeeming Favours, whoſe Errand is Deceit, and under the pretence of Kindneſs and Reſpect, will wound you to the very Heart. Look not upon the pompous Ceremonies and coſtly Ornaments of that Religion wherein all things are outwardly glorious and pleaſant to the Eye; but keep cloſe to innocent Truth, and let your Soul be always deeply affected with that Worſhip whoſe Majeſty is in the Heart, not in the Face, which we profeſs (with the greateſt comfort and ſatisfaction, and may we ever do ſo) in the Communion of the beſt of Churches.

Thus we have ſeen at length that the Errors and Superſtitions of the Church of Rome wherein they differ from Us, are Fundamental Points both of Faith and Worſhip: Therefore have no communication with thoſe of that Way, unleſs it be where civil Relations, and Offices of Humanity and Charity require your compliance.

Now, to conclude this Point, all the Members of the Church of England are called Proteſtants; a Name common to Us with our Brethren of the Reformed Churches beyond Sea, and ſo indeed we are: For we do ſolemnly proteſt againſt the Popiſh Univerſal Hierarchy, Infallible Judgment, Diſpenſations with the Laws of God and Sins of Men, Oral Traditions and other Sacriledges, diſpoſing of Kingdoms, depoſing and Murdering of Princes, the Merit of Good Works in our Converſion, the Prieſts pretended Power of tranſubſtantiating Bread and Wine into the Body and Blood of Chriſt, the Sacrifice of the Maſs, Adoration of the Hoſtie, Images, Relicks, Prayers to Saints and Angels, Power of Indulgences, Doctrin of Purgatory, neceſſity of Auricular Confeſſion, Prohibition of Prieſts Marriages, Pilgrimages, Prayers in an unknown Tongue, multitude of Sacraments, Penances, Miracles and Indian Wonders, and pretences of curing the Deaf Dumb, Blind, Lame, and raiſing the Dead, Equivocations, mental Reſervations, pious Frauds, legendary Fables, deviliſh Incantations, ſacred, yet diabolical Magick, and all their other Deluſions and Fopperies, as damnable and anti-chriſtian. You'l be pleaſed (Sir) to join with me in this Proteſtation, (the very naming whereof, tho I cannot now inſiſt upon all the Particulars, might almoſt induce you to it,) and let all true hearted and reformed Proteſtants, both here and every where, ſay, Amen.

There are alſo ſeveral other Religious Sects (or rather Hereticks,) which do err from the Foundation and the true Faith: Such are the Anti-Trinitarians, Arians, Socinians, &c. who deny the Doctrin of the Holy Trinity, the Divinity of Chriſt and the Holy Ghoſt, and our Saviours Satisfaction: All which being excommunicated by Us, you muſt avoid them as the Peſts, and Enemies of our Religion, and have no Intercourſe nor Communion with them.

There's another ſilly Sect called Quakers, a People ſo far fallen from Chriſtianity, that they do ſcarce retain any one Article of the true Faith, ſlight and reject all the Ordinances of the Goſpel; and extol the Light within them above the Holy Scriptures, as the only ſufficient Rule they are obliged to walk by. I only tell you in ſhort, what Quakeriſm is, and ſhall need to ſay no more of it, being there's ſo little Temptation to that Opinion. Thus much by way of Digreſſion. My method leads me,

Thirdly, To conſider thoſe Pretenſions, Reaſons and Arguments, which our Brethren of the Non-conformity have urged in defence of their Separation from Us. But to do them all the Juſtice imaginable, I muſt note to you in the firſt place, That thoſe called Antinomians, Anabaptiſts, Independants, and Presbyterians, do hold the Foundation, tho they differ from Us in ſome Opinions not eſſential to Salvation; and notwithſtanding their uncharitableneſs to Us, we account them Chriſtians, and Brethren, as holding the Eſſentials of Chriſtianity, tho they build upon a weak Foundation.

And ſeeing Providence has led you into thoſe Countries for the preſent, where you cannot worſhip God according to your own Way; the Church of England, both in her Judgment and Practice, allows you to communicate with thoſe Siſter-Churches of the Reformation, to whom we have always given the right Hand of Fellowſhip, tho there be ſome circumſtantial Differences between Them and Us. But,

You'l probably meet with ſome in your Travels, as well as in our own Nation, who will be very forward to find Faults with and cenſure our Liturgy and Diſcipline, (as we have many of that capricious Humour amongſt Us, tho they ſcarce underſtand it. Therefore for the further Confirmation and Eſtabliſhment of your own Judgment herein, and that you may be better fortified with Reaſons and Arguments to vindicate our Church, and clear thoſe Objections which may be urged againſt her. We ſhall conſider,

Firſt, The moſt material Objections, which have been formed againſt our Liturgy and Church Politie, both at home and abroad.

Secondly, We ſhall draw ſome rational Inferences from thoſe Anſwers and Solutions, for your further ſatisfaction. And,

Thirdly, Lay down ſome Rules by way of caution, which I hope may ſecure you, and by your Influence, many others from a groundleſs Separation. Of theſe diſtinctly: And,

Firſt, All the Scruples of our Nonconforming Brethren, againſt our Diſcipline and Set Form of Worſhip, are reducible to, and comprehended under theſe two Objections. And,

1. They charge Us with Popery, (which we abhor as much, if not more than they do,) becauſe (ſay they) our Form of Common Prayer by Law eſtabliſht, is taken out of the Popiſh Maſs-Book, that they are Popiſh Prayers; and much of our Diſcipline, and many of our Ceremonies are now uſed in the Church of Rome. Which Objection at the firſt appearance, ſeems to be very harſh; and has ſo affrighted ſome weak, yet well-meaning Chriſtians, that they dare ſcarce come near Us, but hold off, and ſeparate from our Communion. To which I

Anſwer. This Objection is ſo far from being of any force againſt Us, that it do's very much approve and juſtifie the ſingular Moderation of the Church of England, as moſt willing and deſirous to communicate with the Papiſts in all Things wherein we can do it lawfully, and with a ſafe Conſcience. Beſides, thoſe Divines who compiled our Liturgy, were all Men of extraordinary Parts, Piety and Learning, and ſeveral of them died Martyrs for our Religion. Nor have our diſſenting Brethren the leaſt colour of Reaſon to brand our Church Service with ſavouring too much of Popery, ſeeing the Papiſts always have, and ever had our Worſhip in the greateſt deteſtation and abhorrence; becauſe they know 'tis impoſſible that Popery ſhould ever return upon Us, or be eſtabliſht again in England, while our Common-Prayer-Book is kept unaltered.

For, the whole Form of our Worſhip is point blank contrary to Image-Worſhip, praying to Angels and Saints, Propitiatory Sacrifice, Doctrin of their Sacraments, Tranſubſtantiation, &c. And this is the true Reaſon why they do ſo mortally hate both Ʋs and our Religion. And again, thoſe Prayers in our Liturgy which were taken out of the Maſs-Book, are many of them the Collects and Devotions of the Antient Fathers, which were in uſe before ever Popery was known in the World; which being purged from the Popiſh Superſtition by our Reformers, are now lawfully uſed by the Church of England, according to their Original Inſtitution: Inſomuch, that thoſe who cavil at our Service, becauſe ſome part of it is uſed by the Papiſts, may as well find fault with the Epiſtles and Goſpels, Pſalms, Chapters, Creeds, Commandments, Lords Prayer, &c. theſe being alſo in the Papiſts Maſs-Book. Having fully cleared this firſt Objection, we paſs to the

2. And they charge Us again with many Corruptions, Additions, Defects, and circumſtantial Errors in our Set Form of Worſhip and Diſcipline, (for they have no Objections againſt our Doctrin and Fundamentals;) and for thoſe ſeeming Reaſons, they think themſelves obliged to withdraw and ſeparate from our Communion.

Anſwer. This may ſeem to be a weighty Objection at the firſt ſight, and the moſt plead it (being joined with the former, which we have anſwered to the full,) as the Cauſe, why they think and ſpeak ſo hardly of our Church, and deſert our Communion: But they might be perſuaded to alter their Opinion, if (laying aſide all Prejudice,) they would but ſeriouſly and impartially conſider theſe few Things. And,

1. 'Tis a true and undoubted Maxim, that all Perſons are obliged to hold Communion with the National and Eſtabliſh'd Church where they live, and muſt by no means ſeparate from it; tho there be ſome circumſtantial Additions, Errors and Defects, in its external Worſhip, Politie or Diſcipline. For 'tis plain, that the Prophets and People of God, did not ſeparate from, but held Communion with the Jews in their Publick Worſhip, tho there were very many and great Defects and Corruptions, &c. both in their Doctrin and Practice. This is clear in many Inſtances: For the ſolemn Ordinances of God, as Circumciſion and the Paſſover, were for a long time a-wanting; and ſuch Monuments of Idolatry were ſet up, as not only the People thereby became ſuperſtitious and immoral, but even the Prieſts alſo (as Eli's two Sons, &c.) brought a Scandal upon their Religion. Were not theſe greater Faults than any of our fierceſt Adverſaries can charge upon us? And yet for all that, we ſind not one Preſident of ſo much as any ſingle Perſon that departed from their Communion.

2. At the time of our B. Saviours coming into the World, the Jewiſh Worſhip was exceedingly corrupted with the Leaven of the Phariſees & the Hereſie of the Sadduces, who denied the Immortality of the Soul and the Reſurrection of the Body. Beſides, the whole Service of God was intolerably prophaned, the Temple polluted, Religion ſubverted, Judgment and the Love of God trampled upon and neglected, many needleſs and ſuperſtitious Ceremonies interlarded with their Worſhip, the People. addicted to all manner of Wickedneſs, and even the Prieſts themſelves very heterodox and diſſolute both in their Faith and Manners: And yet at that time, we find ſeveral religious Perſons, both Men and Women, with great Zeal and Devotion, worſhiping God in the Temple, as Zachary and Simeon, Hannah and Elizabeth, &c. And our Bleſſed Saviour himſelf was (by his pious Parents) preſented in the Temple according to the Cuſtom and Law of Moſes. He afterwards kept the Paſſover, and all the Feſtivals of the Jewiſh Church, frequented and taught daily in the Temple & in their Synagogues, gave Honour and Reverence, and paid Tribute to their Rulers; nor did he ever deſert their Communion, till he was forced to retire to ſave his own Life: So that he thought it neceſſary (and ſo did thoſe other Votaries) to join in Gods Publick Worſhip, notwithſtanding thoſe great Errors and Defects, which thanks be to God, are not chargeable upon Us. But,

3. There were many Errors and Defects, both in the Doctrin and Practice of the then ſlouriſhing Churches of Corinth, Galatia, &c. and yet the Apoſtle S. Paul was ſo far from encouraging a Schiſm in, and Separation from the Communion of thoſe Churches; that he threatens thoſe Perſons with the ſevereſt Puniſhments, who were the Inſtruments in fomenting and promoting thoſe Animoſities and Diviſions. Nor is there any one Inſtance or Preſident in the whole Scripture, to warrant our departure from any Church that is Sound and Orthodox in her Principles, however erroneous and corrupt in the Politie and Circumſtantials of Divine Worſhip. We might hereunto add,

4. The concurrent Judgments and Opinions of the moſt Eminent and Reformed Divines beyond Sea; who have unanimouſly declared their Diſlike of a Separation from our Communion; as Calvin, Bullinger, Bucer, and many others. And tho they diſſented from Us in leſſer Things, yet held Communion and Correſpondence with our Church & Churchmen, as may appear by their ſeveral Letters to our Reformers; and would have been glad if their Circumſtances would have allowed our Form of Church Politie; and deſervedly preferr'd it to any Church Government in the World. But to argue yet more cloſely;

5. If any will refuſe our Communion, and ſeparate from Us, becauſe there are ſome pretended Errors in the Diſcipline and Circumſtantials of our Worſhip, (which yet none have ever been able to prove againſt Us,) they'l be obliged upon the ſame ſcore, to withdraw their Communion from all the Churches in Chriſtendom: For what Church Government ſhall they be ever able to aſſign, that's ſo pure and ſincere, as to be wholly exempted from Circumſtantial Errors and Defects? And were there not more Faults in the Worſhip of the Primitive Churches for the five firſt Centuries, than are at preſent in Ours? Are there no Errors in the Worſhip, Conſtitutions, and Eccleſiaſtical Government of Geneva and Amſterdam? I'm ſure many of their Learned Divines have ingenuouſly acknowledg'd that all things were not according to their Deſire, and yet did not think it Prudence to alter the Government for the ſake of ſome ſmall Errors.

In ſhort, our Diſſenting Brethren muſt either diſclaim theſe Conceits, or turn Hermits and Anchorets, live in a Cell or Wilderneſs, and even depart from themſelves; who (as I could eaſily ſhew them) are guilty of as many, if not more, and greater Faults and Errors in their little Aſſemblies, than can be juſtly charged upon Ʋs, or the Liturgy and Government of the Church of England. Whither would not theſe wild and extravagant Fancies carry any Man that ſhall give way to them? So that they muſt either prove their own Churches to be infallible in point of Worſhip and Diſcipline, which I think the moſt of them diſclaim, or for ever quit their Pretenſions for a Separation from Us, becauſe of the little Errors which they have diſcovered in our Adminiſtrations.

Having thus fully anſwer'd the chief Objections of our Brethren for their unwarrantable Separation from the Church of England, which I know will fully ſatisfie you. We ſhall proceed,

Secondly, To draw ſome clear and undeniable Inferences from the Premiſes, for the prevention of all further Scruples in this Caſe. And,

1. It would be a ſtrange Deluſion, and no leſs than abſolute Prophaneneſs to caſt off all the Publick Ordinances, or neglect the Sacred and Solemn Worſhip of God, becauſe ſome things may be diſliked, or excepted againſt in their Adminiſtrations

2. The greateſt Honour we can aſcribe to God, is to worſhip ſolemnly and devoutly in the Publick Aſſemblies of the Church: And therefore it muſt be the moſt heinous Crime to make a Schiſm and Rent in any particular Church, where Chriſt is effectually preſent by his Grace and Spirit. Nor can any one have a ſufficient Plea, to withdraw from the Publick Ordinances in any Nation, till Chriſt has deſerted them; which no Man can object againſt the Pure and Apoſtolical Church of England: Wherein (as before) the whole World will acknowledge, that the Word of God is purely preach'd, and the Sacraments duly adminiſtred in that admirable Order and Ʋniformity, which is ſcarce to be parallel'd in any National Church upon Earth.

Beſides, thoſe who are ſo ſtrait laced as to require abſolute Perfection in the Adminiſtration of Divine Offices and Church Government, muſt be guilty of that Popiſh Error, in confining the Church, with all its Priviledges and Immunities, to their own Sect and Party; and ſo caſt off a conſiderable Part of the Catholick Church, (as the Church of England is at this Day,) which profeſſes and practiſes all the Eſſentials of Faith and Worſhip. Hence we alſo infer,

3. That many great and unavoidable Miſchiefs do always attend a wilful and unlawful Separation: For a Sciſſure in and departure from a True Church, (as the Church of England is, and none of our ſevereſt Adverſaries can deny,) is moſt diſhonourable and diſpleaſing to God, a ſcandal to Religion, hinders the Succeſs of the Goſpel, opens a wide Gap to Atheiſm and Prophaneneſs, Hereſie and Popery and is a diſmal Preſage of the removing of our Candleſtick, Mat. 12.25. Why then ſhould any Perſons withdraw and ſeparate themſelves from the Communion of our Church for the ſake of a few Ceremonies, and ſet up Altar againſt Altar, and hereby put an Opportunity into the Adverſaries hands, to ruin both us and themſelves? But,

4. Tho all Perſons in this Nation are obliged to hold Communion with the Church of England, (ſeeing thoſe pretended Defects in her are only modal and circumſtantial, which no Church in the World can be free from in this State of Tryal and Probation,) yet we are ſorbidden to communicate with any Church in Sin: And this is the true reaſon and ground of forſaking the Church of Rome, becauſe her Errors are Fundamental, (as we have ſeen already,) and the Conditions of Communion with her ſuch, as we cannot comply with, unleſs we offer Violence to our own Reaſon and Conſcience. And we do always ſolemnly declare, that if their New Articles of Faith and unchriſtian Practices did not hinder Us, we ſhould moſt freely and chearfully communicate with her; nor do we further depart from her, than ſhe departs from Chriſt and her Self, as to her antient Faith and Worſhip.

And again, we have ſo much Love and Charity for our modern Diſſenters in England, that if any one has a truly tender Conſcience, ſo as after a diligent and faithful uſe of all convenient and neceſſary Means and Methods for his Conviction, (as earneſt Prayer to God, reading of good Books, conſultation with his Pariſh-Miniſter, or ſome other Pious and Learned Divine of the Church of England, he ſtill remains ſcrupulous and unſatisfied; yet rather than ſin againſt his own Conſcience, we do not blame, but pity him, if he modeſtly withdraws from our Communion. But I am afraid there are ſome who have not practiſed theſe Methods, altho I have the Charity to believe that very many have; and that moſt of thoſe who have ſeparated from our Communion, have not done it through a wilful Obſtinacy, but meerly upon the account of Conſcience.

5. Our Brethren of the Non-conformity might do well to conſider alſo, that none gains any thing by a groundleſs Schiſm and Separation, but that ſort of Men whoſe chief Maxim to promote their own Ends, hath always been, Divide & impera: For 'tis very obſervable that the Intereſt of the Reform'd Religion is daily weaken'd by our unchriſtian and inteſtine Diviſions. And 'tis very certain, that we cannot do our Enemies greater Service nor more precipitate our own Ruine, than by crumbling our ſelves into Sects and Parties: Inſomuch, that I am afraid, that thoſe who now ſeparate from Us, and (in this juncture) forſake our Communion, will one day find and feel to their great coſt (not to mention the preſent Miſchiefs) that it were a thouſand times better to ſwallow an innocent Ceremony than rend a Church; ſeeing the greateſt Sins ſhall have a lighter Puniſhment than Schiſm and Separation. For the Eye that mocketh his Father, and deſpiſeth the Garment of his Mother, the Ravens of the Valley ſhall pluck it out, and the young Eagles devour it. See further upon the Miſchiefs of Schiſm, Dr. Falkners Libertas Eccleſ. from the beginning. Which brings me to the,

Third and laſt thing, Which will be to lay down ſome Rules by way of Caution and Advice, which may ſecure you, and by your Influence, many others from a groundleſs Separation. And,

1. We muſt be ſubject to every Ordinance of Man for the Lords ſake: For they are Gods Miniſters, and the ſupreme Magiſtrate of theſe Kingdoms is inveſted with Sovereign Power and Authority to order and adminiſter the Affairs of Government, for the peace and benefit of Mens Souls, as well as their Bodies and Eſtates: Nor can this ſeem ſtrange to any one, who either underſtands the Scriptures or Eccleſiaſtical Hiſtory: For 'tis plain, that the religious Kings of Judah & Iſrael, as King David, Solomon, Aſa Jehoſhaphat, Hezekiah, &c. and all the Chriſtian Emperors, as Conſtantine the Great and his Succeſſors, (till the Biſhop of Rome's Uſurpation,) were as much concern'd in ordering of the Affairs of the Church, as the Adminiſtration of Civil Government. And indeed, unleſs this Power and Soveraignty were allow'd to the Supreme Magiſtrate, he ſhould be unable to provide for the benefit of his Subjects; nor could there be any ſuch thing as Order and Ʋniformity in the Churches of Chriſt; the Eccleſiaſtical Laws being only Bruta fulmina without the concurrence and enforcement of the Civil Power: So that from hence it muſt needs follow, that a cheerful Obedience to and a hearty Compliance with all the Laws and Conſtitutions of our admirable Government, both in Church and State, is abſolutely neceſſary, not only for our own ſakes, but the Peace and Preſervation of the whole Body.

2. 'Tis a ſtrange Miſtake then which ſome have run upon, that nothing is to be admitted in our Publick Worſhip, and Eccleſiaſtical Diſcipline and Politie of our Church, but what is plainly expreſt in the Holy Scriptures; hereby excluding all human Laws and Conſtitutions in Matters and Things indiſſerent. Which wild Hypotheſis has been the Original of all thoſe untenable Opinions now on foot; and the very moſt of our unchriſtian Diviſions, which have almoſt torn in pieces our Church, are owing to this unreaſonable and groundleſs Conjecture: Whereas on the contrary, the Writers of the greateſt Note and Eminence amongſt our Brethren of the Non-conformity, are forced to acknowledge, that there are many Circumſtances in the Public Service of God, and the Government of the Church, which muſt be regulated and order'd according to the Light of Nature, and Laws of Chriſtian Prudence; as the holy Apoſtle directs in thoſe general Rules, Let all things be done decently in order, and for Edification. And do alſo confeſs, that even in their own Aſſemblies (and we know it to be true and certain,) there are many ſuch Circumſtances, for which they have no expreſs Rule in Scripture; but do uſe them prudentially for the Honour and Intereſt of Religion, and the Order & Uniformity of Gods Worſhip.

Beſides, 'tis obſervable that the Holy Scriptures treat chiefly of the Eſſentials of Faith and Worſhip, and only mention the Governours and Government of the Church, with ſome general Rules (as before) for the ordering of its Politie and Diſcipline: Inſomuch, that many Perſons of great Learning and Judgment are of opinion, that there's no one Set-Form of Government for the Chriſtian Church to be found in the whole Bible, but muſt be left to our Governours to order and appoint according to the Rules and Dictates of ſound Judgment and Diſcretion: Which the Learned and Judicious Hooker gives a moſt admirable Account of in his Eccleſiaſt. Polit.

Nor can this in the leaſt impeach (as ſome have vainly objected the Sufficiency of the Holy Scriptures, or the Fidelity of Chriſt in not leaving a perfect Model of Church Government behind him: For we have ſeen already, that the Holy Scriptures were primarily intended to inſtruct us in the Fundamentals of Faith and Chriſtian Morality, and ſpeak only overtly of Church Diſcipline and Government. And, for the Fidelity of Chriſt herein, 'tis plain that the Church in our Saviours Time was in her Minority, which muſt afterwards (by degrees) grow up to a ſtate of greater Liberty and Perfection. What others have urged from the Form of Church Government under the Jewiſh Oeconomie concludes nothing: For the Jews lived all under one Politie and in one Nation; whereas Chriſtianity is diſperſed all over the World, under many diſſerent Civil Governments; and therefore the Circumſtances of Religious Worſhip and Church Diſcipline, muſt be ſuited to the State and Condition of different People within their ſeveral Juriſdictions, as may appear moſt juſt and reaſonable to the Judgments and Diſcretion of their lawful Governours. Therefore,

3. Tho every Perſon be obliged to hate and flie from Idolatry, Hereſie, &c. yet none ſhould be affrighted from his Duty with meer Buggs and Scar-crows, or the empty Appearances of Error without ſufficient Grounds. For tho our Liturgy and Set-Forms of Worſhip have been extreamly cavil'd at by ſome of our Adverſaries, yet 'tis evident that neither the Prophets of old, nor our Saviour and his Apoſtles, nor the Primitive Fathers, did ever find fault with the Stated Methods and Forms of Prayer, but did practiſe and appoint 'em themſelves, and highly encourag'd them in others. For there are many Set-Forms of Prayer, Benedictions and Thankſgivings, in the Writings of the Prophets; our Saviour compoſed a Form of Prayer to be uſed by his Apoſtles and Followers, (tho they were doubtleſs as able to pray by the Spirit as the moſt Seraphick Enthuſiaſt,) which Method alſo was obſerved by John the Baptiſt, for the direction and aſſiſtance of his Diſciples in God's Worſhip. All which Stated Forms became Patterns and Preſidents to the Churches of Chriſt in after Ages, who had all their ſeveral Liturgies as we have; nor is there any thing in our Service Book which is contrary to, but moſt exactly conformable to thoſe Rules.

4. Let not the bare Pretence then of ſome ſmall Errors in and about the Circumſtances of Publick Worſhip, prevail with any Man to ſeparate from the Communion of his National Church, ſeeing there have been, and are as many, and probably greater Errors in all the Churches of Chriſt in all Ages of the Goſpel: For tho our Bleſſed Saviour promis'd, that the Gates of Hell ſhould not prevail againſt the Ʋniverſal Church, that he will be with her to the end of the World, ſend his Spirit to lead her into all Truth, and abide with her for ever; yet theſe Promiſes do only reſpect the Fundamental Doctrins of the Catholic and Univerſal Church of Chriſt, or a People profeſſing the Truth, however they may err (as all of them do) in Opinions not eſſential to Religion. And ſeeing every particular Church may be guilty of ſome Errors and Miſtakes in outward Circumſtances of Religion, therefore fore he that will ſeparate upon this Account can ſcarce hold Communion with any National Church upon Earth. And thoſe fickle and fanciful Perſons might have had the ſame Plea, to have ſeparated from the Chriſtian Church in the time of the Apoſtles that they have now from Us: Nor is there any one that underſtands the State of our Church, but will readily acknowledge, that our Orders of Biſhops Prieſts and Deacons, and Set Form of Worſhip and Diſcipline, are if not of Apoſtolical,) yet of Primitive Inſtitution.

5. No meer Inconveniences, or circumſtantial Errors or Defects and thoſe only alledged, not proved againſt Us, can juſtifie or excuſe a Departure from Us, ſince I have made it fully evident that our Church holds and maintains all the Eſſentials both of Faith and of Worſhip. For, we have ſeen already, that all Men are oblig'd to conform themſelves to the Conſtitutions of their National Church, tho ſome of the external Modes & Forms be inconvenient, diſorderly and defective, rather than not be of any Church at all: And what they cannot reform without diſturbing the Peace of the Church,) 'tis their Duty to tolerate, ſeeing there's no National and Particular Church in the World, (as we have already obſerved) whoſe Conſtitutions and Government are abſolutely perfect. Therefore,

6. Thoſe Perſons are extreamly to blame that require greater Purity in Gods Public Worſhip, than the Holy Scriptures have commanded, or our Bleſſed Saviour and his Apoſtles, or the Primitive Orthodox Fathers have recommended to Poſterity. And tho there were ſome things amiſs in the outward Rules and Laws of Worſhip and Government: Yet 'tis not the Province, nor in the power of private Men to reform Religion; this being wholly leſt to the prudent management of thoſe Governours, whom the divine Providence has conſtituted and appointed to rule over Us. Wherefore that precipitant and raſh Zeal (which ſome miſcall Puty) will more diſturb the Peace of their own Conſciences, and prejudice the Intereſt of the Church, than their charitable and peaceable Compliance with thoſe ſeeming Error, and Defects, which they ſo much cavil at and complain of.

7. 'Tis the greateſt Argument then of Imprudence and Indiſcretion, to run upon manifeſt and real Evils, upon thoſe Fears and Jealouſies (which are meerly groundleſs) and only imagin'd to be ſo. Will any Man of Reaſon and Religion dare to forſake Gods publick Ordinances, and make a Schiſm in the Church of Chriſt, becauſe perhaps there may be ſome probable Defects in her Communion. For Gods Commands to attend his Publick Worſhip, and endeavour the Peace of the Church, are plain and poſitive, whereas the Errors objected againſt us are dubious and diſputable: And now, to caſt the Scales, the far greater number of pious, learned & judicious Men are on our ſide; ſo, that for any thing they know, they may be miſtaken. But granting 'em that we do err, let our Governours ſee to it, we have a ſufficient Rule for our Obedience, (nor dare we ſubſtract it for the ſake of an Inconvenience only, if their Commands be not ſinful) but they have none for their Diſobedience. And therefore ſeeing they have no lawful Authority to reform the leaſt Error or Miſtake in Government, it would be the greater Prudence, and more Chriſtian like to pray & mourn in ſecret for what they apprehend amiſs, than to diſobey and exaſperate their Governours, ſtir up Diviſions in the Church, & run upon the dangerous Hazzards of a licentious and unwarrantable Separation.

8. We ſhould be always more concern'd for promoting the Intereſt of the Goſpel and our own National Church, than the gratifying of our own perſonal and private Fancies and Opinions. For it has been a great fault in moſt of our Brethren of the Non-conformity, who have been ſo wedded to their own private Humours and Conceits, that they have almoſt quite forgot the Peace of the Church, and the true Intereſt of the Proteſtant Reform'd Religion. Hence have ſprung thoſe Hereſies and Schiſms, and that Atheiſm and Prophaneneſs, which have ſo ſtrangely over-ſpread the whole Nation, to the great ſcandal of our Religion and Government; and have done what in their power lies to yield up themſelves and us a Prey to our cruel and mercileſs Enemies. Whereas, if they had the leaſt ſenſe of their Duty and Intereſt, they would keep cloſe (at this Time eſpecially) to our Communion; which under God would be their chief Refuge, and yield in ſome ſmall Matters, tho leſs agreeable to their own private Sentiments and Opinions, for the greater Benefit of the Publick.

9. No Prejudice ſhould prevail with any Man ſo far, as to make him unwilling to recant and diſclaim his Errors upon a through Conviction, and return to the ways of Truth and Peace, from which he has formerly erred. And therefore 'tis a great Fault in many who are unwilling to retract thoſe Errors which they have eſpouſed, leſt they ſhould be cenſured by their Party as Renegadoes and Apoſtates from their Religion: Whereas, if they would but ſeriouſly conſider it, 'twill be their greateſt Honour as well as Intereſt, and a ſpecial Evidence of their Integrity, to acknowledg & recant their Errors & Miſtakes; nor need any Man be aſham'd or afraid to confeſs he has erred. St. Aug. writ a whole Book of Retractations, for which he was deſervedly as much eſteem'd, as for any of his other Works: Nor can any Man come under the vile imputation and ſcandal of an Apoſtate, who changes only ſome miſtaken Errors and Opinions, not his Religion. And

Laſtly, Others have been extreamly to blame in ſetting up their own private Gloſſes and Interpretations of the Holy Scriptures, as infallible Maxims and neceſſary Concluſions, inſomuch that they I rather diſturb the Peace of the Community, than be perſuaded to recede from them: For being ignorant of the ſcope and meaning of thoſe ſacred and lively Oracles, they preſently ſancy without the leaſt true ground, that every Paſſage founding that Way, muſt be a ſtrong and forcible Argument to prove and confirm their Opinion. The Scriptures indeed be allowed, and are of important and neceſſary uſe for the Conduct of their Faith and Manners in the ways of Religion: But then ſhall every Mechanick preſume to be an Interpreter and Judge (and think himſelf as infallible as the Pope in Cathedra) of all the abſtruſe and difficult Paſſages in Holy Writ?

Now, what can it be but meer Enthuſiaſm and Deluſion in any one to pretend to interpret the dark Points of Scripture, (which neither concern Mens Faith nor Manners) without the uſe of thoſe Means which are out of the reach of the Vulgar? They'l readily grant, that in all other Profeſſions, Arts and Sciences, a Man muſt be a conſiderable time, and take great pains to gain Experience ere he can be capable of managing, and muſt be an approved Artiſt before any one will entruſt him with Buſineſs in his way of Dealings in the World. Shall every Novice then who can ſcarce read a Chapter diſtinctly in the Bible, preſume to have as much Skill in Divinity and the Holy Scriptures, as he that has been train'd up all his life in the Schools of the Prophets; has the advantage of all uſeful Books, underſtands the Languages wherein the Scriptures were originally written, and makes this Study his whole Buſineſs and Profeſſion? Theſe are ſuch wild and extravagant Conceits, as one would think that no Man of common Reaſon and Prudence ſhould once pretend to: And yet there are ſeveral illiterate country Hobs, and conceited Tradeſmen in Market Towns (and of my acquaintance, as there are in moſt places of this Kingdom,) who'l undertake to interpret the Scripture, and preach (according to their way; and yet) with more boldneſs and confidence than the greateſt Doctors of the Chair. But we leave ſuch to their own Fancies and Deluſions, which can neither concern you nor me more at preſent, than to pity and pray for them, that they may come in due time to a true ſenſe of their unaccomtable Errors, and (whilſt unretracted) unpardonable Miſtakes.

Theſe I am perſuaded are ſuch Reaſons, as will puzzle our Diſſenting Brethren to anſwer, and obviate all their Pleay and Pretences to a warrantable Separation from the Church of England: However (Sir) ſuch as they are, are humbly offer'd to your ſerious Peruſal; and probably they may be uſeful to you in your preſent Circumſtances, having calculated them primarily for that Meridian. Yet let not theſe or any other ſo bind you up, as to neglect greater and better of your own: For it will be your great Intereſt and Advantage to weigh and meaſure the Drift and Deſign of all Counſels, by the Dictates of your own Reaſon and Judgment.

I doubt I have wearied your Patience with a tedious Epiſtle; the Subjects being ſo copious have drawn it out to an undue Proportion. Yet, when you have ſeriouſly conſider'd the Scope and Deſign of it in its full Latitude and Importance, I hope you'l candidly excuſe not only the Length, but all other Miſtakes and Defects in it without any further Apology. Whatever Indiſcretions I have been guilty of either in the Undertaking, or management and compoſure of this Diſcourſe, are wholly imputable to my Self; none of your Relations or Friends being yet acquainted with it. For all which I do moſt earneſtly and humbly beg your Pardon. Now, that God Almighty may ever bleſs, preſerve, ſucceed, and proſper you in your Progreſs and Return; and that all your Endeavours may be acceptable to Him, well-pleaſing to your Friends, and a comfort and benefit to your Self, ſhall be the moſt earneſt, hearty, and conſtant Prayer of,

Prayer of, Honoured SIR, Your humble devoted Servant. March 6h. Stylo vetere 1687/8.