A letter of advice to a young gentleman leaving the university concerning his behaviour and conversation in the world. By R.L.

A letter of advice to a young gentleman leaving the university concerning his behaviour and conversation in the world. By R.L.

Table of contents

Title page

AN Advertisement From The PRINTER.

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SIR,

YOU have been infinitely advantaged by your Education in the University, which will have a perpetual good Effect upon you, and give you Lustre in the Eyes of the World: But that you may be further Useful and Acceptable to Mankind, you must pare off something you have contracted there, and add also to your own Stores from Observation and Experience, [Page] a way of Learning as far beyond that by Precept, as the Knowledge of a Traveller exceeds that which is gotten by the Map.

An Ackademick Life is an Horizon between two Worlds, for men enter upon it Children, and as such they must judge and act, though with Difference according to their own Pregnancy, the Ingenuity of their Teachers, and the manner of their being taught; and when they pass from thence, they launch into a New World, their Passions at high Water, and full of themselves, as Young Men are wont to be, and such as are dipt in unusual Learning, [Page] and if they go on so, they are lost: Besides that, there is a Husk and Shell that grows up with the Learning they acquired, which they must throw away, caused, perchance, by the Childishness of their State, or Formalities of the Place, or the Ruggedness of Retirement, the not considering of which hath made many a great Scholar unserviceable to the World.

To propound many Rules for the manage of your self, were to refer you back to the Book again, and there is even a Native Discretion that some are endowed with, which defends them from [Page] gross Absurdities in Conversation, though there be none but may be helped by some Admonitions.

I suppose you understand the nature of Habits and Passions: I suppose you likewise what I know you to be, viz. To be Advisable, Observant and of a sedate Temper; Therefore you will be sufficiently instructed with a few Intimations: For he that reflects upon himself, and considers his Passions, and accommodates himself to the World, cannot need many Directions. I suppose you also to be principl'd with Religion and Morality, which is to be valued before any [Page] Learning, and is an ease and pleasure to the Mind, and always secures a firm Reputation, let the World be never so Wicked. No man ever gains a Reverence for his Vice, but Virtue commands it. Vicious Men indeed have been Popular, but never for being so, but for their Virtues annexed: They administer their Imployments well and wisely, They are civil and obliging, They are free and magnanimous, They are faithful and couragious. It is always some brave Thing that recommends them to the good Opinion of the World.

The Advices I here lay down are rather Negative than [Page] Positive; For though I cannot direct you where you are to fail throughout your whole Course, yet I may safely shew you where you must not split your self.

And the first Rock I discover, on which Young Scholars shipwrack themselves, is vaunting of the Persons and Places concerned in their Education. I therefore advise you to be sparing in your Commendations of your University, Colledge, Tutor, or the Doctor you most there admire; for either all is taken for granted, or you only betray your Affection and Partialty, or you impose your Judgment for a Standard to [Page] others: You discover what you think, not what they are. An early kindness may make you as blind as an unjust Prejudice, and others will smile to see you confident of that which it may be, they know they can confute. This holds in all kinds of Commendations, which should be modest and moderate, Not Unseasonable, not Unsuitable, not Hyperbolical; for an Excess here creates Envy to the Person extoll'd, and is a virtual Detraction from others you converse with, and your own Understanding is measured by it. Nay, it is a presumption in some to commend at all; for he that praises another, would [Page]have him valued upon his own Judgment.

Therefore it is a Disparagement to be commended by a Fool, except he concurs with the Vogue, or speaks from the Mouth of another; you must indeed, when you speak of mens Persons (which without provocation should never be) represent them candidly and fairly, and you are bound to give your Friend his due Elogy, when his Fame is concerned, or you are required to do it, or may do him a kindness in it. But remember, that when you give a Person a particular Character, it receives its estimate from your [Page] Wisdom, be Temperate therefore as well as Just.

When you come into Company, be not forward to show your Proficiency, nor impose your Academical Discourses, nor glitter affectedly in Terms of Art, which is a vanity indesent to Young Men that have Confidence, and hear of Temper. Nor on the other hand must you be morose or difficult to give an Account of your self to Inquisitive or Learned Men; let your Answers be direct and concise. It is both your Wisdom and your Kindness to come to the point at first, only in Conferences or Debates, speak not all you have to say at once, in an [Page] entire Harangue, but suffer your self to be broached by degrees, and keep an Argument for reserve. What you say at first may perhaps give Satisfaction, however you gain Respite for Recollection; and when all is out at last you will be thought to have more in store.

And because the Mouth is the Fountain of our Weal or Wo, and it is the greatest Instance of Prudence to rule that little Member, the Tongue, and he indeed is a Perfect Man that offends not in a word; for all our Follies and Passions are let out that way. There are many things to be observed in the managing of Discourse, I only say in general, That you [Page] must not speak with Heat and Violence, nor with Reflection upon mens Persons, nor with Vanity and Self-praise. No Man therefore should be his own Historian, that is, Talk of his own Feats, his Travels, his Conferences with great Men; &c nor boast of his Descent and Alliance, nor recount his Treasure, or the manage of his Estate, all which wearies out the greatest Patience, and without a Provocation expresses an intollerable Vanity and implyes a believing that others are affected and concerned in these things as much as himself. The like weakness is in talking of ones Trade or Profession to those that neither [Page] mind nor understand it. Indeed, if the Company be all of one piece, their debating any thing that relates to all, may be Useful; but it is impertinent in mixt Company to betray your Skill or Inclination. In like manner, he is not to be brook't, that over a Glass of Wine will turn States-man or Divine, perplex good Fellows with Intreagues of Government, Cases of Conscience, or School Controversies. which are too serious and too sacred to be the Subjects of Common Talk. Let no Mans Vice be your Theam, nor your Friends, because you love him; not your Enemy's, because he is so, and in you it will be expounded Partiality [Page] and Revenge; not of any other, because you are certainly unconcerned in him, and may possibly be mistaken of him.

Let not the Lapses or ridiculous Accidents or Behaviours of Men in Drink, or in Love be taken Notice of after, or upbraided to them in jest or earnest; for no man loves to have his Folly remembred, nor to have the consequence of Wine or Passion imputed to him; and he cannot but like you worse, if he finds they have left an Impression upon you. Every Mans Fault should be every Mans Secret, as he sins doubly that publishes his own shame, for he adds scandal to the sin, so does every Man increase [Page] the Scandal that is the propogator of it.

When you carve out Discourse for others, let your Choice be rather of Things than of Persons of Historical matters, rather than the present Age, of things distant & remote, rather than at Home, and of your Neighbours; and do not, after all these Restrictions, fear want of Discourse; for there is nothing in the World but you may speak of it Usefully or Pleasantly. Everything (says Herbert) is big with jest, and has Wit in it, if you can find it out.

As for Behaviour, that is certainly best, which best expresses the Sincerity of your [Page] heart. I think this Rule fails not, that that kind of Conversation that lets men into your Soul, to see the goodness of your Nature, and Integrity of your Mind is most acceptable; for be assured, every man loves another for his Honesty; To this every Knave pretends, and with the show of this he deceives; nay, the sensual love of bad men is founded upon this. Nothing loves a Body but for a Soul, nor a Soul, but for such a Disposition as answers to that Idea of goodness which is in the Mind.

This is that, that reconciles you to some men at the first congress; for usually you read [Page] mens Souls in their faces, if they be young & uncorrupted, and you forever decline some Countenances which seem to declare, that some Vice or Passion has the predominacy; and though sometimes you are deceived yet you persist in your pre-possession till the behaviour doth signally confute what the Countenance did threaten.

This makes a starcht formal Behaviour Odious, because it is forced, and unnatural, and assum'd as a disguise and suffers not the Soul to shine clearly and freely through the outward Actions.

First then, your Actions must discover you to be your own Master; for he is a miserable [Page] Slave that is under the Tyranny of his Passions: And that Fountain teeming pair, Lust and Rage must especially be subdued.

That of Love (to give it the milder Name) so far as it is vitious, I take to be seated principally in the Fancy, and there you must apply your Cure; for I ascribe its vehemence not so much to the Constitution as to the pampering the Body, and mens letting loose their Eyes, Tongues and Imaginations upon amorous Incentives, and not keeping a sence and awe of Religion upon them. For if you live in an Age and Place where Shame and civil Penalties have no [Page] force, you must have recourse to Religous means, and the Grace of God for Restraint. L [...]st is more distinctly forbidden by our Christianity, than any other thing; therefore it ought more sacredly to be avoided.

If you grow Troublesom to your self, in Gods name make use of that honourable Remedy he has provided; and in the intrim, if you can allay your Fancy, and keep your Inclinations undetermined, I think a promisen us Conversation is the safest; for many that have lived in the Shade and Retirement, when they came abroad were ruined by doting on the first Thing they met with. And [Page] this is oft the effect of Distance and Caution.

The other spring of Mischief is Anger, which usually flames out from an unnamed Pride and want of Manners, and many other untollerable Infirmities, so that there is no living in the world without quenching it, for it will render you both Troublesom and Ridiculous, and you shall be avoided by all, like a Beast of Prey. The Stoicks pretend to be successful Eradicators of this Passion, and their Books may be usefully read for Taming it. But themselves have retained many ill humors behind, which are worse than a transient Rage, and are most abhorrent from [Page] all Society, as Moroseness, Fastidious Contempt of others, Peevishness Caption, Scurrility, Willfulness, &c. Which issue from some Tempers and some Principles which men are apt to suck in, to feed their natural Dispositions with; whereas the World is not to be entertained with Frowns and dark Looks. Be as severe ad intra as you will, but be wholly complaisant ad extra, and let not your strictness to your self make you censorious and Uneasie to others; thus many mortified men have been very Unruly, to the great scandal of what they professed.

Avoid therefore going to Law at your first setting out, [Page] for that will teach you to be litigious before your temper is well fixed, and will contract an habit of wrangling with your Neighbours, and at last delight in it, like a Sophister, with arguing in the Schools: You may observe many who have entered upon entangled Estates to become Vexatious, and have quite lost the Debonariness of their Dispositions.

Be always mild and easie to those that are about you, your Relations & Servants, not only for their fakes, but your own. If you be displeased at every Piccodillo, you will become habitually Froward, which you cannot put off when you appear abroad. And remember [Page] that if you be easie top your self, you will so to every Body else, and you will be Wellcome every where.

This produces Comity and Affability, which is a great Ornament of Behaviour; This argues you are well within, and that you are a Lover of Mankind. It is a Mixture made up of Civilities and Freedom, suited to the Condition of the Person you converse with, a quality as to Modes and Circumstances, we fetch from beyond the Seas; for the meer English-man is supposed to be defective in it; as being Rough in Address, not easily acquainted, and blunt even when he obliges; though I think it not worth [Page] the Charge the Gentleman is at, that travels for it; Nay, I am sorry for the poor Returns many make, that import hither the Air and Carriage, and Assurance of the French, therewith quitting their own staple native Commodities of much greater Value, viz. the Sincerity and Generosity of the English Disposition. None is more melted with a Civility than an English-man, but he loves not you should be verbose & ceremonious in it; take heed therefore of over-acting your Civilities to men unconcerned in you, that must conclude you impertinent or designing. Freedom is likewise acceptable, and a great advantage to a Converser. [Page] We commonly make make it the effect of Familarity, but it should be the cause of it; but Prudence must bound it and apply it. Be free when you speak, when you give, when you spend, & when you allow your Time and Company to your Friends, let nothing of Confinement, Formality or Difficulty be discerned. If you can do a kindness, do it at first, That is a double Obligation, and evidences that it was in your heart beforé it was suggested to you. The Return of Thanks will be but cold, if the obliged finds, that Importunity, Necessity Or after Reasonings did extort it from you.

If you would have an [Page] Interest where you live, there must be legible (in all your Actions) Justice in your dealings between man and man, this is the cheapest & the greatest Policy, and this alone will secure your Reputation with the Populo. And to this purpose I only advise Two Things.

1st. You must be an exact keeper of your Word. A Promise is a Debt, which you should pay more carefully than a Bond, because your Honesty and Honour are the Security. Be punctual even in small matters, as meeting a Friend, restoring a Book, returning a Paper, &c. for failing in little thìngs will bring you to fail in great, and always render you [Page] Suspected, and you shall never be confided in, even when you mean most heartily.

2dly, Have a special care of your Debts. I scarce know any that can always avoid contracting them, but he that neglects them is profligate, and undone, as to the World. If you would eat in quiet, never run in debt for what you daily consume: He that is necessitated to this, is the proper Object of an Alms. When you borrow, chuse rather a rich Creditor, and a great Debt, than many trifling Debts dispersed among poor People; a poor mans little Debt makes the greatest noise. Defer not therefore to pay Mechanicks, &c. their utmost Dues, [Page] for they are craving and clamorous, & considér only your Condition in the world, not your present Exigence.

Prudence must be discernable in your Actions, as well as Justice, and that will appear in nothing more than in the Choice of Confidents and Dependents; Your most diffusive love to Mankind cannot be extended very far, for the verge of your Knowledge is not, and need not be great: Out of Acquaintance you chuse Familiars, & out of these you pick Friends, but you must not expect them to be such as are described in Books, and talked of by Philosophers, that's a Romantick thing only to be found in Utopia or [Page] the New Atlantis: If any such are, they must be in a Monastry or Recess, where business and understanding are in a little compass: It is sufficient for you to find the effect of one such Friend in many. You may cull one out of each of those eminent Professions that you may be concerned in, and make them your Confidents in their several Sphears. You go not to a Lawyer for Physick, nor to a Merchant to be resolved in a case of Conscience, though both do love you and serve you in what they may.

Make no Man your Friend twice, except the Interruption was through your own Mistake, and you have done pennance [Page] for it. Every Well-wisher is not capable of being made your Friend, nor every one that you think is honest and faithful; there must be a suiting your humor, and a mutual serviceableness and ability to give Advice and take it; and such a proportion of Temper as that he shall not, through vanity, or levity, or uncertainty betray himself o [...] you. He that is not stanch in preserving of Secrets cannot be a Friend, such is a Talkative Man, that uses his Mouth for a Sluce to let out all that's in him. This argues a great weakness in the Head; for a shallow Understanding presently judges, and passes Sentence, and is Positive in it.

[Page] Never tell any man you have a Secret, but dare not tell it; you should either go further, or not have gone so far; and press no man Vehemently to keep concealed what you have committed to him; for that implyes you suspect what you have done, and that you diffide in his Prudence: It discovers your value of Things, and provokes him to Incontinence & breach of Trust; for there is an Itch in Mankind to be greedy of those Fruits that are most zealously forbidden; and some Prohibitions do even excite desire.

Reservedness, by some, is accounted an Art and a Virtue, but I think it is a fault, and the [Page] symptom of a sullen or stupid Nature, and I know it to be Unwellcome to all Societies: I like a plain Communicative man, he is useful and acceptable to the World; and be assured, that a dark close reserved Man shall never have Friends, No man will take you into his heart, that cannot get into yours, let your Intentions be never so sincere. And I know not what a good man need be afraid of. if no hurt be in him, no hurt will come out of him.

It is true Open heartedness has a Latitude, and discretion must bound it, and assign its degrees, according to your kindness to them, or their nearness to you; & none should see all within you, for it may be Infirmity,[Page]Vice or Discontent lies at the bottom. Nor is it fit to rush into Discourse before Superiors, This is a greater Rudeness than to deny them their Place and Respect. The like Reverence must be had to the Aged, and the most Experienced, and such as speak out of their own Profession. Neither would I have a man lie open to the Scrutinies and Pumpings of every Pragmatical Inquisitor: Such Assaults must be managed by Art. You must put by the Thrusts by slight, rather than Strength; for no force must be discerned in such cases: He that drolls best, evades best. But when a man demurs at an easie Question, [Page] and is shie of speaking his Mind, and passes into another Shape, when the matter enquired for is common to all, or Prejudicial to none, and when he delivers any thing it must be received as a great secret, though not fit or worthy to be kept; It argues him weak and formal; and by his Rarities he lays up, you may guess at all his Closet.

From all this you may infer how far the reporting of News may be convenient. If you would be Popular, you must indulge this humor of Mankind, though the Young man is not so much the Athenian in this as the Aged. If you live remote from the City, have [Page] all publick Occurrances as early as you can, you oblige your Neighbours by it, better than with the greatest Entertainment: Some are terrified from speaking what they hear, because it is the Trade of Seditious men to spread Rumors and false Reports, but I think there needs not such Caution, if what is related be some-what at distance, or a common concern, or not evil in it self, and hurts not the fame of others.

Tell no News to one that Pretends to be a States-man, and ask none from him; not the first, for he will seem to know it before, or be angry his Intelligence was no quicker; not the last, for he thinks secrecy [Page] becomes gim, and he loves not to be an Author.

You may guess mens Tempers by the strain of their Intelligence, Converse not therefore with mutinous Dispositions; and be sure you represent the Actions of your Superiors Candidly, as Peace, Charity and Obedience does oblige you. Let your Errors be always on the Right Hand; for every good Child is so far from exposing, that without beholding, he endeavours to cover the Nakedness of his Father.

It is the Method of Nature and all Common Wealths, that there be a Dependance of the lesser upon the greater, the weak upon the strong; therefore [Page] if you aim at Imployments, you must lean upon some besides your own Virtue, and have Patrons and Assistants to advance you: I know no greater advantage for a Qualified Man than to stand in the way; for every man must let out his Affections upon some, and have his Creature, & that is chosen by Chance or Fancy. You see when Friends meet, their Presence does excite a Cheerfulness and Vivacity, with which they entertain one another, and this speaks their Sincerity, better any words they can utter. This holds proportionably in all degrees of Conversation. Take notice therefore of your first accosting any [Page] Person, he will be presently inclined to like or dislike, and he cannot but give some Indications of it.

Observe then the Eye, rather than the Tongue, and apply not your self where you was at first discouraged, if the Circumstances of your Affair did not cause it: If you prove the Favourite of a great Man, desire not the Monopoly of his Ear, for his Misadventures will be imputed to you, and what is well done, will be ascribed to himself.

Allow your self some time for Business every day; No man should be in the World, that has nothing to do in it; yet never proclaim your self very busie, for a little hint will serve any [Page] that is not much Impertinent; and the less busy you seem, the more you are admired, when your work is dispatched.

Recreation is as necessary as Business, which should be rather of the Body than the Mind, because that suffers most in sedentary Imployments. In this you must have respect to the Place where you live, and Your Associates there. In some parts of this Kingdom many of the Gentry understand nothing beyond a Horse or a Dog, and can talk of nothing besides it; therefore if you be not a Hunts-man or a Faulkoner you cannot converse with them. Yet this is really better than [Page] the Effeminate Divertisements of the City,

Take heed of playing often Or deep at Dice and Games of Chance, for that is more chargeable than the seven deadly sins; Yet you may allow your self a certain easie Sum to spend at Play, to gratifie Friends, and pass over the Winter Nights, and that will make you indifferent for the Event. If you would read a mans Disposition, see him Game, you will then learn more of him in one hour, than in seven Years Conversation, and little Wagers will try him as soon as great Stakes, for then he is off his Guard. [Page] Equanimity at Play, which is not the effect of Use, argues a man Mannageable for any thing; He that Crows and Insults with Success, is Passionate, and is usually the same that frets and quarrels at Misfortunes.

All Society is linked together with some common thing that entertains them; Thus eating, and especially drinking is become the Ligament of Conversation. In this you are daily concerned in some degree, let this be with a visible Chearfullness and Pleasantness; for that is wholsom both for Body and Mind, as Physitians and Divines will [Page] inform you. It will make you Wellcome to all; and by this many accomplish their ends upon the World.

Be not over Critical about eating, for an Epicure is very Troublesom; though this Luxurious Age hath made it a piece of Learning, yet methinks 'tis much below a brave Man to be anxious for his Palate, and to have his Thoughts and Pleasures confined to a Dish of Meat. Judge rather for Health than Pleasure; and disquiet none with disparaging the Food, or Niceness about it; and be not much afraid of the unwholsomness of what is set before you, except it be your [Page] constant Diet; for usually you see nothing but some will commend it; and our common Tables furnish us with nothing that a temperate eater may not eat with safety.

Confine none when you drink to your Measures, and expect not that others should do as you do; 'tis both uncivil and unreasonable to impose on Company; nor yet must you seem to be under any Restraint by them, but be flexible to the Inclinations of the whole, and that with readiness. Every man should keep a stint, he that palliates it, is most pleasant; yet if you publickly declare your Resolution not [Page] to Trespass beyond your Measures, when you are found to command your self, you will not be sollicited any further. When you have come up to your Standard, recede silently, and do not magisterially oblige the Company to break up with you, much less stay to be an unconcern'd Spectator of their Levities; but give others the same liberty your self desires to take.

I might extend such kind of Observations to many other Subjects, but I must desist, begging your Pardon for playing the Dictator, and being so Dogmatical in what I utter. I know they will not fit all Men, [Page] nor do they pretend to cure all Faults, nor are they designed to express your Needs; but they may prevent Inconveniencies, and help you to read Men, and discover where they fail, and let you see what Relishes with the World. They are obvious and easie in themselves; for Nice and Subtle Things do not guide Mankind, but plain and common Rules. And by Analogy, with these laid down, you may judge of other Matters, as they Occur. And I cannot but acquaint you, that they are the Effect your Worthy, Father's Influence on me, who extending his Paternal Care to all Circumstances [Page] for your good, engaged me (upon your quitting you▪ Accademical Station) to propound to you some Directions concerning Conversation. And I have Pitcht upon such as are grounded on Virtue, yet tend to render you acceptable, even to the worst; and he has done me Honour in judging me capable of speaking to this Subject. If they accomplish not the Utmost I intended, at least, they will do no hurt, but discover my own private Sence, and be a Testimony of that Kindness which is owing to your Relations, by

Your unfeigned Friend and Servant, R. L.

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A Letter of Advice To A Young Gentleman Leaving the UNIVERSITY Concerning his Behaviour and Conversation in the WORLD.

By R. L.

Printed and Sold by W. Bradford, Printer to his Majesty, King WILLIAM, at the Bible in New-York, 1696.

AN Advertisement From The PRINTER.

[Page]

THe Gentleman concerned in this Paper being assured, That he is not the only One that needs these Instructions, and that the Benefit he reaps by them, would not be the less by their being Publick, has so far befriended the World as to Expose them to the View of[Page]all: But it being the peculiar Fate of Letters, to be at the Dispose of those to whom they are sent, This has not, perhaps, those Advantages and Accessions which would have been given it, had the Inditer been the Publisher: Yet as it is, all kind of Readers will be entertainted, from the Usefulness of the Subject, The Variety of the Matter, The Freedom that is taken, and the Conciseness of the Suggestions, which will further oblige them to measure the Words, not by their Number, but Weight. If this be perused by Men that live up to the Advices proposed,. They cannot but be Confirmed and Gratified, to find themselves[Page]so luckily Transcribed And if This falls into the Hands of Novices, (and such are all once, if Experience must make men Wise) this little Vade Mecum shall suddenly Enrich them with a Treasure of Observations, which they may hourly imploy, and continue to do so, even while they live: Nay, all must be Gainers here, when they find the good Christian reconciled to the good Companion, and the Scholar Taught to be a Gentleman.

It hath been observed, That Elaborate studied Discourses have not been so Contributive to Wisdom, as the Memories and private Remarks of Eminent[Page]and Conversing Persons. And it is to be wished, That they would communicate their Experiences a little more, and that some would insist on this Subject so minutely, as to descend to the Particulars of Behaviour, that befits men in their several Qualities and Professions, This would be a greater Kindness to all Societies than that which is intended them from the Experiments and modern Improvements that are now the Boasts and Triumphs of some Vertuosi's.

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Title statement

A letter of advice to a young gentleman leaving the university concerning his behaviour and conversation in the world. By R.L.

Lingard, R. (Richard), 1598?-1670.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2006-06.

ID [DLPS]

N00611

ID [TCP]

N00611

ID [STC]

Evans 745

ID [STC]

Wing L2352

ID [NOTIS]

APX9593

ID [IMAGE-SET]

745

ID [EVANS-CITATION]

99026584

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

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Early American Imprints, 1639-1800 ; no. 745.

Notes

(Evans-TCP ; no. N00611)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 745)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 745)

Source

— A letter of advice to a young gentleman leaving the university concerning his behaviour and conversation in the world. By R.L., Lingard, R. (Richard), 1598?-1670., Lanesborough, James Lane, Viscount, 1650-1724..

Extent

[6], 45, [1] p.

Printed and sold by W. Bradford, printer to His Majesty, King William, at the Bible in New-York,,. [New York] :: 1696.. (Addressed to James Lane, Viscount Lanesborough.)

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Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.