LETTER I.

THo Providence hath placed me very Remote, far from the place of my Birth, and Abode of my Relations, yet I cannot esteem my self so Insignificant a Member of my [Page 2]Family, as to be wholly unconcerned in the Education of my Kindred. Tho they are not part of my Flock, nor so immediatly under my care and con­duct, as the People of my Parish, yet I conceive there doth some obligation lie on me, not only to afford them my good wishes, but my best assistance (by way of Advice at least) in order to the good Regulation of their Lives, and the Salvation of their Souls.

GOD hath blessed me with a greater number than ordinary of Nephews, and Nieces, there being already sprung more than fourscore Persons from my Father and Mother [your Grand-Father and Grand-Mo­ther] their Loins. And as sundry of them are already, by the mercy of God, placed in a very publick Station, to do service to God, and his Church, their King, and Country; so you are [Page 3]not likely, I conceive, to be less con­siderable, than others of your Paren­tage, by having betaken your self to a Gown, and a Collegiate Life; and being a Member too, of one of the finest Foundations possibly that may be found in Europe, Magdalen Col­lege. and which as it had an Eminent Foun­der, William of Wainfleet. hath sent forth into the World, many great Men Famous in their Generation.

YOU do, Nephew, already, I hope, begin to relish the sweetness of a Col­lege Life; which must necessarily be to any serious, and sober young man in an extraordinary measure delightful. And I together with your other Friends, do please our selves with expectation, that great Fruit will redound from the same, and that we shall experience in a few years, that your manner of Life will be no less profitable, than [Page 4]pleasing, in rendring you capable of those kindnesses that your Parents and Friends intend you; if you do not frustrate their Pious Design in sending you to a University, to qualifie your self with Religion and Learning, by a right use and improvement of those blessed Opportunities, for the Attain­ment of both; which you there enjoy.

I name Religion first, because it is not only your Duty, in the first place, to seek after it, but by reason it shall be my present business in this Letter to advise you concerning it; forbearing to give you any particular instructions concerning the Study of Philosophy, since you are not only under the Con­duct of a very able Tutor, but that God has blessed you with a learned Father, who can much better than I discharge that Province: and of both [Page 5]whose Counsels I beseech you to be ve­ry observant; your Duty to God re­quiring you to be very punctual in the doing of your Duty towards them.

IF you hope ever to succeed happily in your honest designs, and endeavours, you must first look up to God, whose blessing makes all things prosper, and maketh Wise as well as Rich. Prov. 10.22. As Religion ought to be a Concomitant of your Studies, so is it indeed the main End of them. You cannot be either good Christian or good Subject without it. All the Learning in the world, or other Accomplishments se­parated from the sincere practice of true Reliigon, and Devotion, will only capacitate men to damn themselves and others, with greater Artifice, and Cunning.

WHATSOEVER Calling, or course of Life, you propose to your self, be [Page 6]sure to begin the same with the Pra­ctice of Religion. I do advise you therefore at your first entrance on a course of Study, to season it with De­votion, offering your self up to God, with due preparation, at his Altar, Sealing all your Pious Resolutions to endeavour to become a good man, and a good Scholar, with the Blood of your Redeemer. Which impor­tant Duty you ought to perform with much more than ordinary Care and Circumspection, since you have never been so happy (I understand) to be admitted, as yet, to the Reception of the Holy Sacrament.

FOR the better Accomplishment of all these good ends, and purposes, and more particularly to fit you for the ho­ly Duty last mentioned: I do beseech you, that among your Books you would not forget your Bible, the Foun­tain [Page 7]of all true Wisdom, and Christian knowledge: And this being a thing properly within my Sphere, permit me to give you the same Counsel that was given me when I was a young man in the University, namely to begin, and end the day, with some spiritual Read­ing, especially of the Holy Scriptures; which I found exceeding profitable un­to me, and which you will find to be so to you likewise, if you be serious and diligent in this Religious Practice.

WHAT I recommend unto you here may be done without any hind­rance to your Study of Philosophy, for you may allot some time (one half hour at least) for the Reading two Chap­ters in the Bible, in the morning after your six-a-Clock Prayers; And if you add another half hour (or quarter at least) in Reading the Works of the Famed Author of the whole Duty of [Page 8]Man, Dr. Comber on the Liturgy, or Dr. Hammond's Practical Catechism, (which Books I desire you to buy on my Recommendation) or some other well-chosen Practical Book, you will take a good thriving course for your Soul. And all this you may dispatch in the Interval betwixt your Chappel-Prayers and the appointed time for Break-fast in the College, before you enter upon your other Studies, for which there remains time sufficient (well imployed) betwixt that, and eleven of the Clock, the usual time for Dinner.

IN the Summer time if you love early rising, as well as I did when I was a young Student, you may di­spatch what I recommend unto you, sometimes, before Morning Prayer, and when you can do so, it will be much the better; for you will thereby gain [Page 9]an hour to be added to your other hours every morning, and to be imployed in order to the Attainment of University Learning.

BY such a Practice as this (I mean by reading two Chapters every morn­ing) if you read likewise one Chap­ter every evening (which may be out of the new Testament till you have read it once over) you will go through the whole Bible in the space of a year. Which Task if you impose upon your self (being no ways inconsistent with your other designs) I dare affirm that it will be highly advantagious to you.

AND as I do advise you now in your Youth (a most proper time for you to Remember your Creator in) to familiarize to your self the holy Scrip­tures, so as to be no stranger to the Historical part, the matter, or phrase of your Bible, and such holy Rules as do [Page 10]most particularly concern your Age and condition of Life: So would I have you in the next place very well to acquaint your self with your Com­mon-Prayer-Book, and not to esteem it as a Book appropriated to the Cler­gy, or only to be looked on, in a Church or a Chappel; but to judg it worthy of frequent and serious perusal and use in your Study and Retirements, viewing and examining it sometimes with serious consideration and liberty of thought, without which you can never discover the excellency, and value of that admirable composure.

DR. Comber, the Author of those excel­lent Treatises on the Common-Prayer (who is my intimate, and bosom Friend) has often told me, that his manner of studying that Book, which produced a Treatise so useful to the publick, em­ployed him with great industry for the [Page 11]space of six years; and which Study he looks on, as the chief labour of his Life. Certainly it was that, which hath made him a very considerable Church-man.

I have endeavoured to shew in a small Piece that I Printed, that it is the duty of all Christian People, as well as Priests to I mean not to under­stand the expressions, for they are exceeding plain and easie (otherwise they would not suit with Common Prayer) but the acts of Unifor­mity, the Rubricks, the matter and method; the design and History of the Book; which to be well done is a work of time. study their Church Service, and that they have a con­siderable Part to Act, in the observation of the Rules of their Liturgy. And I dare confident­ly affirm that a right Use, and Study of that incomparable Book (which con­tains all necessary heads of speculative and practical Divinity, and hath been sealed with the Blood of many holy Martyrs) will of it self be more pro­fitable, than the Reading of the [Page 12]greatest part of the Books of Divinity and Devotion, that are extant, and of great Reputation.

I have been the larger in my advice concerning your Study of the Bible and the Common-Prayer-Book, since it may prove the best Preparative, that I know of, to your reverent and devout Reception of the Holy Sacrament, whereto I do in the name of God ex­hort you with all convenient speed: but since you have never yet in your Life, been made partaker of that privilege, I would by no means have you do it with Precipitation.

IT is my custom in my Parishes (and I do advise the same in my Arch­deaconry) not to admit the Youth to the Lords Table, at the first time of their Reception, but at the greatest, and most solemn Festivals, namely Christmas, Easter or Whitsuntide, which [Page 13]have extraordinary times preceding them; injoyning young Communicants during the seasons of Advent, Lent &c. to apply themselves with great diligence to the exercise of private, as well as Attendance on publick Devo­tion.

IT is a great unhappiness of our Age, which I have often bewailed, that Youth in most places are admitted to the Holy Sacrament without sufficient preparation, by way of Instruction, indeed sometimes I fear without being either so much as Confirmed, or fit for Confirmation.

AFTER young People are duly fitted for the Sacrament, and have once Received; I would have them Receive very often, and the oftener the better. But my opinion is, that Youth are better to stay a little too long, than rush on that holy Office without due [Page 14]consideration; which may possibly be your Case.

YOU have staid somewhat longer than is convenient; but since you have done so, I pray make it your busi­ness so much the more to come as you ought: with a good measure of Christi­an knowledg, and stedfast Resoluti­ons to live vertuously. And that so good a work (one special business of your Life) may not be slubberred over, I conceive, you will not do a­miss, if you, that have staid thus long, stay a little longer, and pitch on next Christmas day, for the time of your first Reception of the Sacrament of our blessed Saviour's Body and Blood. A high Festival whereto our Church hath great respect, assigning thereto a Preparatory time of Devoti­on; Advent being in some respect, to Christmas, as Lent to Easter.

THE more particular directions concerning the times and manner of your Reading and preparation, shall be the subject of other Letters, which you shall hereafter receive from me; intend­ing to continue some Correspondence with you, and your Tutor, (sending my mind from time to time in wri­ting) till I have done all that hath been desired from me, in reference to the fixing you on a good Foundation of Piety and Vertue, or can be reasonably expected by you or your Friends, from

LETTER II.

FOR the more effectual perfor­mance of this good work (where­in I offer you my assistance as well as I am able by way of Letter,) to wit, the furnishing your Head with Christi­an Knowledg, and your Heart with true Devotion, you will do very Pi­ously to allot some more time, betwixt Michaelmas, and the Festival of our Saviour's Nativity, than what has been already mentioned, in my first Letter, for spiritual Reading, and the exercise of Prayer: viz. on Sundays, and Festi­vals, [Page 17]and their Eves, whereon as the Church addeth to her Publick Offices, it would well become all her Children to add to their private Exercises.

ON every Lords Day, and other Holy Days, it will be very easie for you to secure some Hours, both in the Morning and Afternoon, for Private Prayer, Reading of the Scri­ptures, and the other good Books which I have already mentioned, amongst which excellent Treatises I do recommend unto you in a particu­lar manner, The whole Duty of Man, (the most generally Useful Piece that this late Age has produced) and the third Part of Dr. Combers Works, name­ly, the Companion to the Altar, which I judge an admirable You may, if you havs leisure, read also another small Manual stiled, A help to Communicants, and written by the wor­thy Dr. Patrick D. of Peterborough, which being portable will be a very fit Vade mecum, hereafter especially, when you are to Communicate. Help to the Communion, [Page 18]and more profitable than sundry other Books designed for the same pur­pose.

FOR without all dispute such Forms and Exercises of Meditation and Prayer, as are best fitted to dispose us to offer up to God in a spiritual man­ner the Church-Prayers, are the most Eligible (the main end of Private Devotion being to dispose us for the publick Duties of God's House,) and in this respect those Labours upon the Communion Office well deserve your most serious perusal and consideration, because they do perform this Task in an excellent manner: For I am very well assured that no devout Person can read over consideringly the Do­ctors Analysis, Practical Discourse, or Paraphrase of any one of the Forms belonging to the Communion (or any other Office of the Liturgy) without being capacitated to offer [Page 19]them up to God in the publick Cele­bration, with better Devotion, greater Inlargements, and more Profit, (than otherwise) to his own Soul.

AND therefore after you have once run through the whole Duty of Man (which I would have first read over) I advise you to peruse the whole Of­fice of the Communion, as it is Ex­plained in the third part of the Book, which I have already mentioned, sti­led, the Companion to the Altar.

THE times which I have before specified, will be abundantly sufficient without any Lett, or Hindrance to your studies, to perform these Tasks assigned you, and also afford rea­sonable time every Day, to read some Portion in the New Testament; which, it is very desirable, that you should before you Receive once read through­ly over with good Consideration, and Attention, taking a very particular [Page 20]view of the Virtues, which did shine in our dear Lord and Saviour's blessed Life, and Death, to both which you ought to resolve to endeavour to con­form your self, when you approach unto the Lords Table, to be made partaker of the Holy Sacrament of his precious Body and Bloud.

I would not willingly imagine but that you had already (being arrived to the seventeenth or eighteenth year of your Age) read at least the New Testament more than once, together with those generally approved of, Practical Treatises recommended. But I would advise you, notwithstanding you may have done it, (and possibly to good purpose) to do it however once more, before you come to the Lords Table, for sundry Reasons.

First, You must be supposed to be at this time (as I am sure you ought to be) in a more [Page 21]serious Temper than ever heretofore in your life. You are come to years of Discretion, and put into a way to attain unto Religion, and Learning, and all necessary knowledge, Humane, as well as Divine, which gives you a fair opportunity to lay a good foun­dation for Eternity, and so your pre­sent reading of those Books may be much more effectual than your former perusals. Things of great importance may easily escape a care­less and inconsiderate Reader, which may mightily affect the same Person at another time, when he is Religi­ously and devoutly disposed, as I hope you are at present; nay, must be before you can Communicate with profit and comfort to your Soul.

Secondly, You having now Reli­gion particularly in your view, and the Commemoration of your Savi­ours death upon the Cross (which [Page 22]we do always shew forth when we Celebrate the holy Eucharist) those things that relate more especially there­unto, and that do, in a particular manner, concern you, will be apt in your reading (if you, read with due intention of mind) to leave deeper impression than ordinary upon your Spirit, and be much more easily un­derstood by you, and improved in order to your better preparation for the holy Sacrament.

Thirdly, GOOD men do find by experience, that it is the nature of the Scriptures, and spiritual and divine Books, to please (as well as profit) so much the more by how much the oftner they are read, and that they do require several Preparatory Perusals in order to the receiving considerable pro­fit by the reading of them.

As you do affect, and advance on in, Vertue, and Devotion: so you [Page 23]will discern the Beauty, and discover more and more the Excellencies of the holy Scriptures, together with the ad­vantages that you may reap from the study of them, as well as the means and method how you may read them with more profit for the future.

I have been told of a good old Church-man, who affecting Piety from his Youth, had Proposed to himself to read over the holy Bible once every year (a commendable Practice) and lived to perform the same fourscore times in a Regular Course, besides his occasional reading of some Portions thereof, as his stu­dies and Devotions did require; and did declare that, every time he read over the Bible, he discovered things innumerable, new, and of great im­portance, that had escaped him in former readings, which afforded him incredible delight, as well as profit; [Page 24]and that these discoveries which I speak of, were made not only in his consi­deration of the obscure and difficult Texts, (which required mighty stu­dy) but in the reading of those places that were most plain and easie, which he thought he had throughly com­prehended at the first view.

No Book (it is certain) that ever was, or ever will be, Composed, will bear reading like this Book of Books, the Book of God. But I dare assure you that the incomparable Liturgy of the Church of England will do it in an extraordinary manner (especially our Communion Office) Compiled with such extraordinary Wisdom, mature Judgment, and comprehending the very Quentessence of the chiefest Scriptures relating to that Duty, and so admirably digested for the use of the Church of God, in her Publick Worship, as well as the advantage [Page 25]of understanding Christians in a main part of their Private Devotions, that it may be very justly esteemed as su­table a Companion in the Closet as to the Temple, and at the Altar: All which will more evidently appear, if we consider it, with many other Notes, Reflections, and Discourses thereon, published heretofore, and now lately rendred with other parts of the Book much more pleasing and profitable.

AND among the practical Books which late the Age has produced, to in­struct, and engage us in our Christian Duty, there is none that I have met withal, which deserves (as I have hinted) to be preferred before the Whole Duty of Man, and which will so well bear the frequent reading, not only of an ordinary Christian, but a learned Divine; that I conceive it no unreasonable nor unprofitable Task [Page 26]which is recommended in the very Title Page of the Book, namely, to read it over thrice a year, in the Family, or, in the Closet; much less, what I recommend unto you, to wit, that you would yearly do the same, once; and that, this holy Practice may com­mence, at present, from your desig­nation to renew your Baptismal Vow at the Lords Table.

IT is a Book that highly merits not only to be read, but well digested; and whosoever would keep to the constant reading of this one Practical Summary of Christian Duty, (allotting some time weekly, if not daily) till he had made it his own, would find abundantly more profit, than from the single Perusal of every Treatise of that kind (though well performed) that shall from time to time happen to be published.

I do not think it necessary to de­scend to any more particular Directi­ons than these concerning your exer­cise of Devotion, either before you approach to God's Holy Table, or when you are at it; of that sort you will find very pertinent and useful Rules in both the Treatises before mentioned, only I shall commend to your more thorow consideration the Introduction to the Companion to the Altar, and the latter Part of the second Chapter of the Whole Duty of Man, (which explains our Vow at Bap­tism) and the third Chapter, which treats wholly of Preparation to the Holy Communion, together with the Preface concerning care of the Soul; which last is so admirable in its kind, that I would by no means have it slipt over.

These Directions shall suffice at pre­sent, as to the Times and Manner of [Page 28]your Reading. I am better pleased (and it may be more to Edification) to send you frequent, rather than over-large Letters. The next shall be to shew the Consistency of such a Method, as I propose with your present Circumstances, which together with my other care and Concern for you, will serve to evidence that I am very sincerely,

LETTER III.

I Promised in my last, that I would in this Letter, endeavour to evince the reasonableness of the Method of preparation for the Holy Communion, which I propound to you.

Now that you may discern that the Task which I impose on you, is no very difficult one, nor any ways in­consistent with your ordinary College Studies; I shall demonstrate it by comparing the particulars of the Duty enjoyned with the time allotted for the performance; namely, from [Page 30] Michaelmas day to the Feast of our Lord's Nativity.

LETTER IV.

WHAT has been said in my last Paper may be suffi­cient to evince, that the Duties impo­sed may easily be practised, in such manner, and at such times as I have prescribed; but I will not strictly con­fine you to such a Mode and Method of reading those Books. For possibly it may be more profitable to read them in the manner following:

First, BESIDES your course of reading the Scripture, i. e. perusing [Page 43]three Chapters out of the New Testa­ment each day, (two in the Morning, and one in the Evening, or else one in the Morning, another at Noon, a third at Night) I would have you read some Portion daily out of the Whole Duty of Man (as much as you can with convenience) till you have read it quite over, and so you may dispatch it in less than a month.

Secondly, THAT you would ob­serve the same Method in reading over the Abridgment of the Companion to the Altar, till you have compleatly finished that likewise: Marking down in a Paper such things and places as may leave most impression upon your spirit, and which may very well de­serve a second view, and further ex­amination at your ordinary hours allotted for Devotion, or at some other fit times destined for this very purpose.

AND it will not be amiss if you take the same course in the reading over of the whole Duty of Man, at present, or any Practical (or other) Books hereafter: it being very requi­site, before one can discover how to make a right use of a Book in order to the well digesting thereof, to take some preparatory view or views in a continued course without many inter­ruptions.

THIS last Task will not take up half so much time as the former; so that you may gain a considerable space, before Advent, for a thorow conside­ration of the most useful things and places; and for the making some Scheme, or drawing up some Method of your own, to enable you with more ease and profit to execute, du­ring the approaching time of Devoti­on, such injunctions as you shall meet withal in reading: which season I [Page 45]would have you dedicate to the de­vout practice of the pious Rules and Directions you have learned: making next Advent a kind of Lent (I mean in point of Devotion rather than Diet) not forgetting on Wednesdays and Fridays, or one of them at least, to Fast as well as Pray, and increasing in the exactness of your spiritual Exer­cises as Christmas draws on.

The time that I have allotted you for your preparation is, I confess, very large, but the Duties which I have enjoyned you, very easie to be pra­ctised (by a willing mind) and not proportionable to the length of the time.

IN the Exercise of Devotion I would have you strive to do what you set about, well, rather than aim at the doing of much, without any presence or intention of mind. Little reading with much thinking (we are told by a [Page 46]late Prelate of our Church) is a more probable way to make a man learn­ed than very much reading without due Reflection and Consideration: In like manner, short, and frequent De­votions performed with due care, and a good disposition of mind, is a more ready course to be devout and holy than much longer ones shuffled over without sufficient concern how well, or to what end they are done.

So long a space of time as three in­tire months will give you great oppor­tunity to ruminate on those things which you meet withal either in the Scripture, or other Books, that are best Calculated for the Meridian of a young studious Gentleman, a Mem­ber of a College: as well as to reflect on the End of your being sent into the world, and to a University.

AND indeed a very considerable Portion of time is requisite for [Page 47]the effectual Practice of so large a Method of Examination, and Pe­nitential Exercises, &c. as the Author of the whole Duty of Man prescribes in the third Chapter of that Treatise: which I conceive to be chiefly de­signed for Persons before their first admission unto the Lords Table: So many Rules and Heads of Medita­tion requiring much more time than a constant Communicant can allow of.

BUT for those that are in such happy Circumstances as you are, by the advantage of retirement into a College (the chief design whereof is to give men an opportunity to get use­ful Knowledg, and practise Devoti­on) to go through such a laborious Task with ease, they will do very well to embrace so blessed an oppor­tunity, and means of Grace, as you are earnestly invited to by this well­meant [Page 48]Advice, which I do, at this change of your life, out of my good will and great affection offer you.

IF you do this good work well and throughly as you ought at your first approach to the Holy Eucharist; hear­tily resolving to live a vertuous and religious life, and to go about all your Studies, and whatsoever you under­take, in the fear of God, you may with the more confidence and assu­rance go to the Holy Sacrament, as often as God's Providence, and your condition of life shall hereafter give you an opportunity to perform that holy Duty How frequently men ought to Com­municate shall be the subject of a distinct Letter., without so much actual prepa­ration, (that is to say, Reading, Meditation, and the use of Forms of Prayer) as are usually thought necessary.

HAVING once, through the mer­cy of God, obtained a habit of Re­pentance, Faith, and Charity, &c. you may with less pains, and in less time, actually prepare your self; for hereby your Reading, Meditation, and Prayers will become more Effica­cious; and a few hours will better dispose a Religious Person, that is well acquainted with the Exercises of De­votion, to Communicate, than seve­ral days will such a one as is a great stranger to these Duties, as well as to his Heart and Conscience.

A good and vertuous life is the best Preparation, and he that doth heartily endeavour so to live, is never altoge­ther unprepared to partake of the Sa­crament of his Saviour's Body and Bloud, which is designed as Phy­sick for all sincere, penitent sinners, who may be termed sin-sick-souls, and have most need of such a Sovereign [Page 50]Remedy, and may with great confi­dence fly unto their Saviour, since he calls unto him all such as labour and are heavy laden, Mat. 11.28.

IT is not the necessary business of Mens Lives and Callings, (which it is their Duty to perform) that doth ren­der them unfit to come to the Lord's Table, but Inordinate Affection, al­lowed Love to the Creature, and wil­ful Acts of sin unrepented of; which indeed do render us so to joyn in any of the Prayers of the Church; since no man can say so much as the Lord's Prayer, in an acceptable man­ner to God, and profitable to his Soul, that hath not a sincere habit of those Graces that I have last men­tioned.

You see, then, the great Benefits of such a Preparation as I invite you to, and as the Author of the Whole Duty of Man prescribes; which supposes [Page 51]not only the Information of the Un­derstanding in the necessary Points of Practical Religion, but a faithful Ex­amination of our Consciences, and diligent enquiry into our Hearts, till we discover whether we have in Truth and Sincerity the Graces of Faith and Repentance, which are Indispensable Qualifications of a worthy Commu­nicant.

WHICH Task, requiring consi­derable Pains and Time, is not so Incumbent upon a sincere Christian, (having once done it) as that he ought to run through all the same Road of Duties, and Performances every time he receives the Eucharist; or that he should refrain from such an important Duty, (which always brings advan­tage to a sincere Soul though never so imperfect) merely because he has not time to repeat all those external Performances, which were chiefly [Page 52]designed to produce those Habits which he is now Possessor of in some degree (or otherwise is not yet a sin­cere Christian) and which do consti­tute him a Member of the Catholick Church, (that Body whereof Christ Jesus is the Head) by uniting him to Christ by Faith, and to his Christian Brethren by Charity.

FOR Christians, that are by the blessing of God once made so hap­py as to be furnished with Oyl in their Lamps, need not upon every occasion go again to buy it, but ra­ther take care, that by seasonable Trimming of them, they may be always kept burning, and so long as they are so, they will never be un­fit to accompany the Bridegroom.

IN like manner you, if you are by the grace of God convinced of the Vanities of Youth, and the madness and danger of a vicious Course of [Page 53]Life, bewailing not only your Cor­rupt Nature, but all the actual Sins that you have committed, (which, (tho you have approved your self a very civil serious young man) cannot but be many in the sight of God) de­voting your self to Gods Service, and resolving to make Religion, according to the Counsel of our Saviour, the first business of your Life; you ought to esteem your self a Child of God, and dear unto him, as that you will always bee (so long as you continue thus disposed) an acceptable Guest at this Celestial Banquett, where you may Feast with God, and his Holy Angels, to his Honour and your own unspeakable Comfort.

DEFERRING the further advice, I intend you for your future Con­duct, till you have put these directi­ons in Execution, I commend mine [Page 54]and your honest intentions, and en­deavours, to Gods Grace, and rest.

LETTER V.

LETTER VI.

THE Temptation last spoken of being well got over, though you be too strong to be laughed out of your good Resolutions (as young Men frequently are) yet you will be liable to be corrupted in your Principles, or cooled in that Zeal which is necessary to make a Progress in Virtue, by a [Page 73]certain Gang (who in my time did abound, and I am affraid may do in yours) in whose Conversation there may appear some tolerable Civility, and which proves mighty taking oftentimes to young Scholars, be­cause it is mixt with much Pleasan­try, and Wit; but is in reality ex­ceeding injurious to the right Educa­tion of young men in the true Prin­ciples of Vertue, and Religion, and sound Learning.

THESE you are to take heed of, lest you are insnared before you are aware into an Intimate Conversa­tion, which you cannot easily shake off, with those who will allow of the practice of many parts of Mo­rality, but hate true Religion, and Christian Vertue: making it their Divertisement, in their private Clubs with their Chronees, to question the Immortality of the Soul, nay, the [Page 74]very being of their God: and plea­sing themselves, I fear, sometimes in being the Devil's Factors; making it their business to corrupt the choicest Youth with their evil Principles, which lead to down-right Atheism: And it is more than probable that the chief Seeds of that plentiful Crop which is too visible in every part of the Land, and which hath produced all kinds of Prophaness have been first sown in the Universities and Inns of Court by these Instruments of Sathan; who, like their Master, are always ready to abuse the best Designs: A high Argument of the Excellency and usefulness of the Edu­cation of those places as well as of the Devil's malice, since he is so busie and concerned to pervert such admirable Institutions, by labouring to corrupt and poyson (if it were possible) the very Fountains.

YOU will not (I imagine) while you are an Under-graduate, be so much exposed to this danger as after you have taken a Degree, (the chief Temptations of young Be­ginners are of another sort) but yet you are not so perfectly free from Infection on this account; at present, but that it will become you to be exceeding circumspect in the choice of your Companions, and to take great heed how you hastily contract any more than ordinary familiarity with any Persons without the advice of your Tutor, or some Judicious Friend, or else have sufficient expe­rience of their sobriety and good disposition.

YOU ought to be Civil to all, but Intimate with very few. Who are your Acquaintance, at your first coming to the University, is a matter of mighty Moment. I have very [Page 76]often observed, that young Scholars prove such as those Officious Persons are who do first ingross them after their Matriculation.

SOME, who have happily lighted on a good Tutor, and well disposed Companions, though they have been very raw, at their first arrival, and have afforded their Friends no extra­ordinary ground of expectation, have proved Eminent Persons, and at­tained to accomplishments, both in vertue and knowledge, which they were never thought capable of.

AND others of as extraordinary Hopes, Parts, and School-attain­ments, falling into bad hands, both as to Conduct and Conversation, have declined even to wonder, and become despicable persons, for Vice and Idle­ness (and sometimes Ignorance) to the unspeakable dishonour, and grief of their Relations.

IT is of no small Importance there­fore, how every young Scholar spends his first hours after his admission into a Colledge. If he escapes the being poysoned and tainted the first year, it is a good Presage that he may succeed in his good endeavours and a Schola­stick way of Education: But if he be not, at coming, Proof, against the Insinuations of such Instruments of Satan as haunt most Colleges, and lie on the catch to debauch the young Fry, or tempt them, at least, to be Idle, it portends very fatally.

YOUR Tutor, who seems to be a Pious as well as Prudent Person, hath done his part, I do not doubt, alrea­dy, in cautioning you against these Evils which often prove destructive to Youth; and will continue, I hope, his honest endeavours. To infuse into you right Principles of true Re­ligion, Honour, and Honesty, and [Page 78]labour to make you a very good Moral Philosopher, as well as Lo­gician.

YOU are more happy, in my judgment, that you are prudently placed in a condition which does oblige you strictly to observe the Discipline and Exercises of the House, than if you were setled in a much higher station, and had greater liber­ty to live according to your own Will, and Humour, which are but bad Go­vernours of Youth.

YOU are hereby free from sundry dangerous Temptations whereto Fel­low-Commoners are liable, who do (too often) so carelesly demean themselves (and I could wish that this was the worst) as to render a Col­lege Life quite ineffectual, sometimes living, so as if they were sent there only for their Recreation, and Di­vertisement, to learn to play with a [Page 79]Bonne Grace at Tennis, or swagger in a Tavern, or (which is more in­congruous, and unsutable to a Colle­giate Life) Tipple in a Chamber. Whereas they might improve their opportunities of Religion and Learn­ing to a higher degree than others, if they were faithful to themselves, obe­dient to their Governours, observant of Discipline, and could resist the evil Example and Inticements of loose Companions: All which doth encourage rather than discourage Gentry of Quality to send their Children to the University, and place them in such a Station, as well as strongly oblige the young Gentlemen, their Sons, to constant watchfulness and Circum­spection.

YOUR Opportunities also to im­prove your self in Philosophy and useful knowledge, are many more than theirs, (as they now order the [Page 80]matter) being not exposed to so ma­ny Avocations from your course of Study, and Devotions. And it is no inconsiderable advantage rightly un­derstood, that you are [...] indispen­sably bound to a more constant Pra­ctice of Obedience and Submission to your Superiours; which commenda­ble Virtues, well and throughly learnt, will make amends abundantly for all the supposed or real Priviledges of a higher Station; and wherein I know it is the desire of all your Friends that you should be very eminent, and Ex­emplary.

TAKE care that you do not de­spise any one that has just Authori­ty over you what ever be his Origi­nal; but make it your business to be exceeding punctual, and exact in the performance of every Duty that is Incumbent on you, either towards your President, Fellows, or Tutor. [Page 81]You will never be well qualified to Govern, unless you learn first well to obey.

LET not the thoughts of your Gentility provoke you to be stiff and sturdy: You cannot give a truer De­monstration that you are a Gentleman, than by being Humble. There is as great a difference betwixt true Humi­lity, and Meaness of spirit, on the one hand, and Pride and true Greatness of mind on the other, as there is betwixt Parsley and Hemlock; two Plants of great Resemblance, but the one a wholsom Herb, and the other a rank Weed very poysonous.

YOU have hitherto given very good Testimony of this Vertue (whereto I press you) both at School, and under your Parents. I have heard your Father and Mother say, much to my satisfaction, that you scarce ever displeased them. Such happy be­ginnings [Page 82]of Grace in your very Child­hood will surely be attended on by God's blessing; and your Parents do very comfortably hope, (and so do I) that you'l bring away as good a Re­port from the College, as from the School, giving ample evidence in your future life of your good Nurture; and that you have Naturalized the vertues of submission and subjection to all kind of Superiours, so as to dread the least appearance of Disobedience to, or Contempt of, your Prince the Fa­ther of your Country, as also to your spiritual Parents the Fathers of the Church.

BUT I hope, I have little reason to enlarge on these Topicks of Loyalty to the King, and Reverence to the Church, for you have, I trust, suck'd in with your very Milk some love and respect to the Crown and the Mitre, to neither of which can any man be a true [Page 83]Friend that is not a Friend to them both; nor easily a fierce Enemy to either, who hath not been corrupted in his Youth, by want of a right way of Education: the general neglect where­of is very lamentable, which to set more particularly before your eyes, will afford me matter enough for ano­ther Letter. I have no more to add, at present, but that I am, and shall always continue to be,

LETTER VII.

LETTER VIII.

I Have lately set before your eyes the dangers that ordinarily accrue to young men, from the sinful negligence of those that begat them, or have had the charge of them; that you may the better see the mischiefs which you have escaped, and the guilt you will Incur, if you do not now hearti­ly embrace and proceed in vertue, and labour faithfully henceforth to save your Soul; since God hath been so gracious, as hitherto to preserve you from being shipwrack'd on either of these Rocks.

You are many ways happy, in your Parents, you have been bred at a Famous School Westminster., of great reputation, under an eminent School-master, who in forty eight years hath sent forth so vast a number of Scholars, Gentry, Nobility, and Clergy, as make a considerable part of the Nation, many of whom (blessed be God) are mighty Pillars of our publick peace in Church and State, and which more might have been, if they had proportionably improved themselves, and brought forth fruit answerable to the wholsom Instructions, and strict Discipline they have been under.

AND you are now happily placed in the most famous University of the whole World, in one of the most eminent, and Eligible Colleges of that University; where you do enjoy God's Service with great solemnity, [Page 105]as well as all desirable Opportunities, and means of knowledge under the care of a very kind and well qualifi­ed Tutor, who is ready to give you all necessary assistance, and to shew you the utmost respect, which you your self can reasonably desire, or your Friends require at his hands. So that if you have but Eyes to dis­cern your own Felicity, you may be­hold your self in very happy Circum­stances, and to have many more than ordinary Reasons to bless, and praise Almighty God for his past, and present blessed Providence over you.

You do seem to me, whether I consider your towardly disposition for the time past, your present oppor­tunities of improvement in Vertue, and Learning, or your considerable hopes of Preferment, for the time to come, to be placed in a Poste which may [Page 106]render you more than ordinarily useful in your Generation. And I cannot foresee any thing that can hinder a prosperous, and desirable Issue, and deprive you of God's blessing, unless you are corrupted (which I pray God you may never be,) by ill company; first tempted to be Idle, and after­wards to become Vicious, which com­monly ends in Irreligion.

SUCH a degeneracy from the good qualities of your Ancestors, though you have given no great reason to fear, yet it will not be an impertinent Task in me, whilst I am thus addres­sing my self to you, to set before your eyes some of their more eminent Qualifications. In doing whereof I shall not detain you with any Dis­course concerning your Father and Mother (they being alive) though God hath blessed them both, with very remarkable Abilities, and Ver­tues, [Page 107]and you with their good Exam­ple. I shall rather bring to your view some of the chief endowments of those Relations, who have left the World and a good odour behind them.

AND here first let me mind you, that in your Grandfather and Grand­mother (on your Fathers side) you ought to esteem your self very happy, and have good ground to hope that a blessing may descend on you for their sakes.

YOUR Grandfather was a Worthy and Reverend Divine, and an honour to his Cassock, which is a more valu­able consideration than that of his be­ing a Gentleman.

THE Piety, and Discretion of your Grandmother was likewise very emi­nent, as I have heard much to my Pleasure, and Edification, who out­lived her Husband, and gave great Marks of the sincerity of her Devoti­on, [Page 108]and Maternal affection, in disco­vering much zeal to have her Chil­dren trained up in the Fear of God, and a course of Virtue, denying them after the death of her dear Husband no Accomplishments, and Opportu­nities of Education, that were truly worthy of a Christian, or a Gentle­man; which was very visible, in your deceased Uncle, as I have heard, as well as your Father and Prudent and Pious Aunt.

YOUR Grandfather, on the side of your Mother (of whom, being de­ceased, I may have the liberty to speak more largely than of my living Re­lations) died, it is well known, ho­nourably in the Field, a true Assertor of the Righteous Cause of his King, and Country; a great Respecter of the Right, Loyal, and Orthodox Cler­gy, a valiant Commander, and a ge­nerous Friend, and in his Paternal [Page 109]Care and sollicitousness for the Edu­cation of his Children, out-done by no man.

HIS Lady, your Grandmother, abounded with all he true Accomplish­ments of an Exemplary Wife, and an Affectionate Mother: A person so ex­traordinary for all those Vertues which are the Ornament of her Sex, that it was difficult to parallel her in the Age she lived; the truth whereof, all those who are yet alive, that knew her, will be forward to testifie; whose vertu­ous Actions do yet smell sweet, and blossom, and Preach very powerfully, to all her living Relations, some Graces Essential to the Feminine Sex; so rare, at present, that they seem al­most to have left the World; for whose sake without doubt a multi­tude of Blessings have descended upon her Posterity, who are indebted I am apt to believe as much as any Family [Page 110]to the vertues of their Ancestors for those remarkable Providences that were over them, during the Unnatu­ral Civil War and Rebellion of En­gland, they all receiving favours from Heaven, which rendred them even objects of Envy, in a time of com­mon Misery, and Calamity; and will now prove them Monsters of Ingrati­tude, that since the Revolution of Affairs, and general prosperity of the Land, have not made sutable Re­turns to God, in religiously owning him in good times, who did merci­fully own them in bad.

HOW the elder Branches of the Family have performed their parts in this particular, I shall not make it my business throughly to examine (though the best without doubt have been too deficient, yet I bless God I know of none that have freely embraced those Impieties, that pass for commendable [Page 111]Vertues in this Prophane Generation) but that the younger Off-spring, whereof you are one, may not make any wretched Requitals to the God of Heaven, for his unspeakable good­ness towards us all, in despising Ver­tue and embracing Vice, I shall make it more my peculiar Province to ap­ply my self to them, by reason I have a more comfortable prospect of suc­cess from such my Endeavours; it being more easie to train up the Youn­ger in a good way, than to reform the Elder, who have been long ha­bituated to a bad; and having made it my business ever since I have been a Priest, to Catechise the young, ra­ther than Preach to the old, and ex­perienced much more fruit to ac­crue from the first, than from the last.

AND having (my dear Nephew) begun with you, and singled you out [Page 112]as a particular subject of my best (though I confess in it self very poor) Counsel, and Advice, and shewn more concern for you in this respect than for any other of my Relations, (penning down my thoughts at large, and committing them to the Press) I promise my self, that you will be so good natured as to make a right use of them, in considering what I write so seriously, as to digest the Matter, in order to such a practice of the Rules I lay down in these Letters for your Education, as may be visible in a tru­ly Religious, Vertuous, and Christian Life, which will oblige you to seek after all opportunities to attain to those Accomplishments, which are in truth and reality necessary for a Gen­tleman: so far is Christian Vertue from being Incompatible with true Gentility, that to speak properly, and strictly, a Man cannot be a compleat [Page 113]Gentleman who is utterly void there­of, nor be a well-grown Christian and right vertuous Man, and be void of Gentility; a Gentility that may more truly be so called, than what doth only run in the Bloud.

BESIDES the Directions that have been given you in relation to the Sa­crament, you may discern I have endea­voured to arm you against some of the chief Temptations, whereto young Scholars are liable. I have not only recommended admirable Precepts from Scripture, but provoked you with choice Examples of Holiness, and Vertue, therein recorded, which are oftentimes more prevalent than the other; and that you might not want any imaginable discouragements from Vice, nor provocations to Ver­tue, I have made it apparent that you will very much degenerate, if you are not a sober man, from many worthy [Page 114]Progenitors, who have been in their times very Eminent and Serviceable to the Publick, both in Church and State, Camp and Court: and that you will sin with great aggravation, if you despise Religion, having had both of your Father and Mother's Kindred, those that have been such Votaries to Devotion, as to think it a great honour to take on them (though they had no temptation thereunto for want of an Estate) the sacred Functi­on of a Priest, one of whom was no less than Archbishop of York, and Lord Chancellour of England.

AND I my self being of Opinion that we ought to think it (as it was of old) rather an addition to Nobi­lity, than a diminution from it, to be Descended from, or Related to, the Priesthood, am more proud to con­sider that he was the former than the latter; as I also am, that I my self [Page 115]have put on the Cassock, and wear the Livery of Christ, than the Coronet of my Eldest Brother; giving God more hearty Thanks that he bestow­ed on me the grace to dedicate my self to the Church (notwithstand­ing sundry great Temptations to the contrary) than I do for being lifted up to a Station therein, and a Revenue far above my deserving. I do sub­scribe my self with some abruptness at present, being in haste, but with all imaginable reality,

LETTER IX.

THE Arguments I have already used in late Letters will be sufficient, I hope, to prevail with you to do your utmost to improve those two precious Talents, your Stock of Time, and Grace. You are born a Gentleman, and so have more of the first, than a Person of mean Ex­traction, (most of whose time is taken up in learning some Mechanick Trade, merely to get himself Bread;) and every body has somewhat of the last Talent bestowed upon him in his Baptism, and you, I hope, more than some others, having from [Page 117]your Infancy so demean'd your self, as that you may very well pre­tend to the Title of a gracious Child.

BUT there is a third Talent which every Gentleman receives from God in some measure, that is, a Propor­tion of Wealth which every Younger Brother, or Son of a Gentleman of Estate, and Quality, may be looked upon to possess, even while he receives a bare Annuity or Allowance from his Parents; that being sufficient to give him a liberal Education, and so distinguish him very much from the Vulgar; some Advice therefore con­cerning this Particular, namely, how you should manage your stock of Mo­ney (be it more, or less) so as not to become an Unthrift, more than an Idle and Debauched Man, will be very requisite.

I beseech you to consider, that you are to give an account of every Penny you receive from God, as well as every Moment of your Time; and that the most Innocent Prodigal who­ever exceeds his Fortune (though it be not in Vice and Leudness) is a migh­ty Sinner, as well as the Fornicator, and Drunkard, or the wretched and miserable Worldling.

IF you ever would get a good ha­bit of Frugality (a very commenda­ble Vertue) now is your time, to stu­dy and practise the means that con­duce thereunto. Do not fancy that you are not yet concerned, because there is but little Money like to pass through your Fingers. He that is not well able to manage a little, is not likely to manage well a great deal: or ever to become a good Oeconomist of an Estate, who doth not begin to learn that good Quality in his Youth. [Page 119]He that is not able to do what is very easie, ought not to flatter himself that he can do what is mighty diffi­cult.

IN the first place seek the Salvation of your Soul; in the second, take care of the health of your Body; and in the third, learn to manage an Estate, and to get one too if you can; pro­vided it be by honest, and Honoura­ble means; and that you seek those Temporal things in subordination to Vertue, and Religion, they being in themselves very contemptible in com­parison of real goodness.

YOU have no reason, nor any other body, I am confident, to fancy that this my Advice concerning Thrift does proceed from a sordid love of Money. I have given too great ground, I fear, to make the World believe that I lean to a contrary extreme: but no reason (I trust) to any body to suspect [Page 120]that my expences have been other­wise sinful, than by not being kept within the compass of my Estate (having not spent my money in Leud­ness or Debauchery) which I should not mention (having begun, God be praised, a better course) but that I desire you may be throughly con­vinced, that the most innocent Un­thrift is a great Offender, and be sea­sonably fore-armed against all those Temptations which you may meet withal when you are Master of your own Purse, against which time, I will recommend to your consideration (out of some dear-bought experience) these following Cautions.

First, KEEP an account of your Money, though it be never so little; and begin this honest Method, in point of Temporals, with the New year, (as I have advised you in reference to the other in point of Spirituals) and [Page 121]take the pains to write down regu­larly every Penny of your Receits and Disbursments.

Secondly, BE very considerate, and well advised in your Expences, though they be never so small. Fling away no money, nor Cark to get any. Do not save when you ought to spend, nor spend when you ought to save. Think not a Penny such a Trifle as to disregard it, nor the greatest Sum such a Treasure as to dote upon it. Heaps are made of many little things, and the greatest Heaps are insignificant, nay, become a Curse, if God gives not a heart to make use of them.

Thirdly, LET Reason govern you in this, and not Humour. Be very sparing in all such expences as depend only upon your fancy. Your Hu­mours and Fancies ought to be very good, when you purchase them with money. And though there may be [Page 122]a little liberty given to young men, sometimes to please themselves with spending their Money, according to their own minds; yet it ought to be with great discretion, and the less the better, especially if it be at any kind of Game, there being Innocent and Pleasing Recreations enough to be found for young men, that are not Expensive; and which do not lead to so many sins, nor feed so sinful a Temper as all kind of Gaming for money doth, even in Children; teach­ing them to Lie, Cheat, and some­times to Steal, to be Angry, to Quar­rel, to be Idle; which last whoever is, will never be free from sundry other Vices; for an Idle Lad doth even tempt the Devil, and will never be free from his Company, which occasioned that saying of Erasmus, Praestat otiosum esse, quam nihil agere, It is better to pick straws than do no­ing.th

Fourthly, TAKE care how you borrow Money, without necessity, or run on score. If you have a little at your own dispose, you may spend it, provided it be not viciously, or in a way unbecoming a Gentleman, or a Scholar. I would not have young men wholly debarred thereof, but think fit that Parents or Tutors, which have the management of their Money, should allow them some in their Poc­ket, to try which way their Genius doth lead them. Young People use to be excessive fond of things that are altogether denied them. Nitimur in ve­titum. We have all, more or less, in our Nature an earnest desire of such things as are forbidden us, and this should move Parents sometimes, with discretion, to Indulge their Children, to please themselves a little in Inno­cent things; as well as prevail with their Children, with like Discretion [Page 124]and Moderation, to use their Indul­gences, taking due care they do not abuse them.

Fifthly, IF you do ever borrow money upon a just Motive, take heed that you be exceeding punctual in the repayment thereof, nay, make great Con­science of so doing. For such exact­ness is a piece of great Prudence, as well as Religion. He that doth not delight to Borrow, but on just neces­sity, and never fails to Pay when it is in his power so to do, will never want a kind Friend to lend when he is at a Pinch. The accustoming your self to this, as well as other vertuous Actions, will contribute to the begetting a ha­bit in you, and cause you to delight in doing that which others delight in leaving undon. And though there be but very small Sums like to be at your own dispose (for a while) yet to a young Scholar they may be esteemed [Page 125]as great ones; or, at least, I would have you fancy them so; and make trial of your parts, and temper, in the discreet management of them, as if they were really great ones, to inure your self to a right Method of good Husbandry.

Sixthly, AND above all things, take heed that you be not apt to spend on hopes of what may possibly, nay, probably never come to pass. This is an Egregious Folly, and will prove very destructive to all that are subject thereunto. It is not impossible but some wise men may have been over­thrown by this Temptation; but it was no part of their wisdom so to be; nor a pardonable Error in a multitude of others who have even beggar'd themselves in expectation of an Estate, which, when it was fallen, did only increase their Misery, being not suffi­cient to discharge those Debts they had [Page 126]in pursuit thereof extravagantly con­tracted; and yet obliging them to a higher Port and manner of living. It is a weakness to think ones self sure of any thing that is not in his present possession. Were we never so certain of any advantageous condition, pro­vided God granted us life, yet no bo­dy is secure of that, and assured that he can live the next Moment. In the midst of Life we are in Death: subject thereto not only in our greatest expe­ctation, but possession of the most prosperous condition. This is a Debt, we may all assure our selves, that we shall be sooner or later compelled to Pay, and the sooner the better for such true Penitents, as have made their Accounts both with God and man even.

Seventhly, Beware of Suretiship: Be more forward to lend to your Friend a hundred pound when you have it [Page 127]by you, and can spare it, than be Bound for twenty. Pray against, and endeavour to mortifie, that mistaken modesty, which makes ashamed to deny Requests when unreasonable, and unfit. I dare not lay down as a peremptory Rule, that men ought in no case to be Bound for any man: It is not impossible but that it may be the duty of every man so to be; therefore it is a kind of weakness to fetter ones Will with Vows and Re­solutions, never to do that which he may chance be obliged to do in good Conscience. But never to do the same, unless there be just and rea­sonable Motives to it, I dare affirm to be the part of a wise man, and a good Christian; and then to engage for a Friend (though it be not alto­gether without hazard, or some pre­sent Inconvenience) is certainly a very commendable Vertue.

WHILE I am persuading to Fru­gality, I am not teaching you to aban­don Generosity, but should rejoyce to see you, and all my Relations, aim at it, and act it in the highest degree: And Generosity even among the Hea­thens (which should not be less, for being improved by Christianity) did oblige Persons even to lay down their lives for their Friends; and then surely it is not unreasonable for a Friend to expect they should sometimes hazard part of their Estate, and undergo such Inconveniences as they can bear without the ruine of themselves, and Family; and when it is a much more considerable good to their Friend, than it is a prejudice to themselves. But before you do any such Acts of Gene­rosity be well advised, and assured, that the Person for whom you do it is your Friend, and worthy of such a kindness, either for past Acts of [Page 129]Friendship towards you, or for his own present Merit.

I shall conclude these Directions and this Letter with an excellent Compen­dium of Advice concerning Thrift, (which the Duke of Florence stiled the Philosophers Stone) consisting in these three particulars:

1. NEVER to put off that till to morrow, which can most convenient­ly be done to day.

2. NEVER to do that by another, which can be best done by your self.

3. NEVER to despise small Gains. Wishing you God's grace to avoid the dangerous example of this Age in this particular, I rest,

LETTER X.

THE good Rules last sent to you thorowly considered, and well practised now in your Youth, will by degrees habituate you to Frugality, so as to qualifie you well to manage an Estate, by that time it shall please God to bless you with one, or some good Employment in the World, (which I hope I may live to see you Possessor of) and if you desire to be a good Proficient in this Vertue, you must begin betimes, and the sooner the better, before you arrive to any [Page 131]considerable measure of the contrary Habit, which I find by woful experi­ence, is very difficulty, if ever reformed.

TRUE Frugality (Nephew) is a vertue very rare in this Age, and to tell you the plain truth I scarce know where to find it. We may meet with many rich men in the World; but it is notorious that for their Riches they are beholden to their Covetousness: and that is a sin I would have you abominate. It is stiled in Scripture Idolatry, than which there can be no­thing more odious in the sight of God: I had rather have you somewhat of the Unthrift than a wretched Miser; But I hope you will strive to avoid both.

THERE are others who may chance to keep money in their Purses, but they are such who do not stick at any un­lawful means to get it, nor at many dishonourable Courses to spend it. I do [Page 132]not know well what to term these, they are not properly Covetous, nor Prodigal, but something compounded of both, and so worse sinners than either.

THEY express much Covetousness in acquiring, and yet are guilty of as much Profuseness in spending, pro­vided. it be to gratifie their corrupt Nature, in fulfilling some other Lusts, whereto they are enslaved, especially their Pride; which will prevail with men to practise many Acts of seeming Generosity, so as to pass some­times for Liberal; as Covetousness doth often engage men to practise as many Acts of seeming Temperance and Thrift, so as to appear Sober and Frugal.

IT is lamentable to consider how the Generality of Mankind do reel into one or other of those two ex­tremes, Covetousness, or Prodigality. [Page 133]Those that do not out-run their For­tunes, do live, and act sordidly, for­getting that Money, where God gives no heart to use it, is a Curse, and not a Blessing. And those that are not liable to this Censure do so unac­countably squander away their Estates in Vanity and Vice, as if Wealth was bestowed upon them purposely to be made use of as an Instrument of God's Dishonour, and their own Damna­tion.

THE wretched Miser may be esteemed the worse sinner, because he doth not only fling away his Bowels of Compassion towards another, but is sometimes Cruel to himself; but the Profuse Spender being the more Com­mon Sinner, in this Loose, and Lewd Age, I shall against him more particu­larly level my Discourse.

IF we take a view of the Nobility, and Gentry, we shall find innumerable [Page 134]Examples of great Families come to nought by mistaking this sin for a commendable Vertue, not only pra­ctising it themselves, but Propagating it to their Posterity: Most of the an­cient Palaces of London belonging to the Nobility, being converted into Streets, and a multitude of sumptuous Houses in the Country belonging to the chief Gentry, together with conside­rable Estates, fallen into the hands of Mechanicks, is a kind of Demonstra­tion of the extravagant expences of the People of better Quality in the Nati­on. It is very usual to behold the Off-spring of a London Vintner living with Grandeur in the Country, in the delightsom Seat of some ancient Knight, or Earl; whilst many a No­ble-man is necessitated to fly to the City, and shrink into lower Circum­stances than some of the meaner Ci­tizens.

Secondly, IF we do enquire into the Prodigious Vanity of Men of Trade, never heard of in former times, nor to be discovered probably at present in any other great City, but that of London, (though most Cities of Eu­rope in this Licentious and Luxurious Age begin to be infected with this vice) we shall easily discover that it hath not been want of Traffick, but unpardonable Pride; that has occasi­oned so many Bankrupts in the City, and those other miseries which they have been apt to complain of, and Father upon the King, and the Ex­cesses of the Court; which (in such Places of the highest Temptation) have here among us in all Ages, and no doubt in all Countrys, been scan­dalously great; but not so great (to be just) at all times, and in all respects, as to exceed those of the City.

I am very confident that if we went into part of London, Suburbs or City, and took number for number as they lay House by House, we should not discover, of both Sexes, so many Ci­vil, Sober, Pious, and Devout Per­sons, as we may find within the Walls of Whitehall, whose Prayers, proba­bly have contributed to the keeping off as many Judgments from the City; as the crying sins and vices of the City have drawn down upon the Court.

THE sins of great Personages do always make great Noise in the World, and it is true are more hainous in the sight of God, because the greatest men have the greatest Obligation to be good; and consequently the evil Ex­ample of a Court and Courtiers (who are more than others exposed to pub­lick view) may above any other thing contribute to the corrupting and de­bauching [Page 137]of a Nation, bringing Vice into Vogue, and Reputation.

BUT if we did withal consider how much greater their Temptations are than other mens, (and the greatness of the Temptation does always ex­tenuate, though never wholly excuse a Sin) we would sometimes mix, with our bitter Censures and Re­proaches, our Christian Pity, and Compassion; and betake our selves to Devotions rather than Libels, as an effectual Method to reform a Court: devoutly Praying for all our Superi­ours (which the Primitive Christians did never cease to do, though they were Heathens and cruel Tyrants) rather than with cursed Cham to expose their nakedness, and like busie and impure Flies delight in the sore, rather than the sound parts of the Body.

Thirdly, THE Epidemicalness of this Vice doth notoriously appear even [Page 138]among Servants. They also do uni­versally live above their Condition. It is no difficult thing to find out sun­dry Valets de Chambre, who have more Change of Apparel than their Ma­sters; and many Maid-Servants than their Mistresses: Their Wages being not sufficient to maintain half the Va­nity, and Pride of their Cloths, though they are treble as much as they were in former Ages; the meanest Drudge sometimes, now-a-days, being not contented with what was sufficient heretofore, for two or three of the better Servants. There is in some great Families as much vying betwixt those below stairs, and the others above, [who shall be finest,] as there is be­twixt the Dames of the City, and the Ladies of the Court; and both, I am sure, are very often much more gor­geously and richly attired than the Queen.

THESE deplorable Excesses among the generality of People of all Qua­lities and Conditions, as well as the Laudable Vertues of your Ancestors, I have, in a very particular manner, brought to your consideration, that you may abhor the one, and love the other; and very early apply your self to the diligent, and vigorous, pursuit and prosecution of Goodness, now in those tender years which are most ca­pable of vertuous Impressions; and that you may not unhappily skip over Frugality as an inconsiderable Virtue, the want whereof doth thrust many People very often into unhappy Cir­cumstances of Penury, and Want; who, by its seasonable exercise, might have been put into a plentiful condition; and have had great opportunities of exerci­sing many vertues & doing much good in the World; which a man (though honest, and well meaning,) plunged [Page 140]over head and ears into Debt, is de­prived of, throughout his whole life, in a very great measure, if not wholly.

As every man may, if he please, be vertuous; so most men may, if they will, be rich. There are very few men but have an opportunity so to be, once, if not oftner, in their lives; and if they had been so happy as to have been trained up in Frugality, they would gladly embrace such occa­sions. Wealth to a good man, of a Publick Spirit, a large Heart, and mor­tified Desires, is a great Blessing; such as without it a man cannot be com­pleatly happy in this World; by rea­son, that a Person who wants it can­not exercise those vertues, which are the Fruits of a great and Charitable mind.

A man of Vertue may indeed with­out Riches, nay, in Fetters, and a [Page 141]Dungeon, be happier than the richest miserable Worldling in his greatest Prosperity; but not so happy as a man lifted up to a high and prosperous con­dition of Wealth and Honour, pro­vided he holds fast his Integrity, and Vertue, and possesses a willing mind to do good, and to employ all he en­joys to God's Honour and the benefit of the World.

As I have already with some Zeal exhorted you to be exceeding wary lest you are laughed out of the practice of Christian Vertue; so I do with no small earnestness beseech you to take much more than ordinary care lest you are Jeered out of this considerable Piece of Morality. Though Fruga­lity is not reckoned among the four Cardinal Vertues, yet remember and consider that it is a main Branch of one of them.

PRUDENCE is always very defi­ficient when it does not extend it self to the care of money, as well as other matters. And till a man takes all rea­sonable and due care (as far as is con­sistent with the love of God) of what Providence bestows on him of that kind, he will not deserve the Title of a prudent Person, as to Seculars: and he that is not prudent in Secular, as well as Spiritual things, is somewhat defective, (it cannot be denied) in true Religion, for the Law of Christ does command us to be careful of ones Estate and Family: He that is not so, says St. Paul, is worse than an Infidel, 1 Tim. 5.8.

BE not enslaved to the opinion of those who understand not Vertue; The Vulgar (among whom we ought to reckon every one that is Vicious) can no more judge of Vertue, than a Blind man of Colours, or a Deaf [Page 143]man of Sounds. Think it not a piece of Felicity to be a fine Gentleman in the Estimation of Cooks, and Vint­ners, nor idly fling away your money to purchase the good word of a Drawer, or Tapster; no more than I would advise you to suffer your self to be grosly cheated for fear of their bad one.

You were so happy as to travel some thousand of Miles in your Childhood, and to live in your Fa­thers House, who was a Publick Mi­nister abroad, some years At Venice. among a very wise Peo­ple, very famous for Providence in worldly matters. And though I cannot expect that a Youth of twelve or thir­teen years old, could bring home much knowledge, and experience; yet I hope, by a kind of Salutiferous Con­tagion, you have contracted more of that and other of their Vertues, (though [Page 144]none of their Vices) than you have retained of their Language. At least it may be expected that you who have passed through France and Italy, in an Age that is not altogether void of ob­serving (for it is storied of Grotius and some others, that they were conside­rable Scholars at twelve years old) should be better Fortified against Temptations to Profuseness than many young men of a rawer Home Education, who think it Vertue to throw away Mo­ney, and an unpardonable sin to que­stion a Reckoning.

I do please my self in imagining, that you will in this, and other good Qualities, be much above those who have had no other Education than that of a Petty School in their own Coun­try: Nay, that you will not cease to labour, out of an honest Emulation, to out-strip the Ripest Lads that never saw more than Eaton, Winchester, or West­minster.

To this end and purpose call to remembrance, as well as you are able, the chief things which you saw abroad, (it is not impossible but as young a man as your self may remember some­thing worthy of Imitation) and for the refreshing of your Memory, and the improving of your Understand­ing, read, as soon as you have oppor­tunity, some of the Customs of those Countrys through which you passed, and more especially that wherein you did longest live. Imitate what is good wheresoever you find it, though among Turks, and Pagans; and abominate what is evil in your own Country­men, or nearest Relations.

You will find many vertues abroad that you cannot easily meet with at home; and some vices at home, with certain Aggravations, that are seldom heard of abroad; among which give [Page 146]me leave to reckon one extravagance in the University, which I think is without Precedent or Parallel.

I mean the scandalous abuse of the the Office of the Terrae-filius: very good possibly in its first Designation, but now become, as it is ordinarily performed, odious and abominable, and without all dispute very mischie­vous to the Youth of the University in its consequences; who are thereby very often corrupted, I fear, in their first Conceptions of Vice and Vertue; and insnared, before they can well Judge, into a belief that Scurrility, Prophaneness, Obscenity, Impudence, Ly­ing, and Contempt of Authority, are lau­dable Qualities, or, if sins, such as are very Venial. But the nature of this Irregularity requiring me to in­large thereon, I shall reserve it as the subject of another Letter, and [Page 147]in the mean time continue my Prayers for you that you may be preserved from this and all other Infection, assuring you that I am,

LETTER XI.

I Must now according to my Pro­mise in my last give you a view of the Exorbitancies of the Terrae­filius, to Caution you very early against this deplorable abuse, which hath in a manner Intoxicated for some years [Page 148]past the Youth of the University; lest you may be drawn away by your young Companions into an admira­tion of that which is detested by the wise and worthy Governours of Ox­ford, and all judicious and right ver­tuous persons, as much as it is doated on by such as are of Irreligious, Loose, or Careless spirits.

THIS notorious violence (where­of I am to speak) not only to Reli­gion, but all kind of good Manners, I had Indignation against, and did, I bless God, bewail, before I had the honour to take any Degree in the University, though those kind of Brutes were much more tame, and mo­dest, in those days, than they are at present, to the high encrease of their own shame, and sin of those who do encourage them against the esta­blished Government, and Governours of the Place, who have oftentimes [Page 149]shewn Zeal against, and declared their detestation of this Enormity.

I look upon it as an Infallible De­monstration, that true Wit, as well as Vertue among the younger Genera­tion begins to fall into its Declination, since Impudence sometimes doth thus pass for Ingenuity, and Scholars begin to be at such a great loss for Jests, that they are forced to rake Hell for them.

Such kind of Ribaldry, as I have heard upon such occasions, and was vented, as I have been told, the last Act and Commencement, in both Universities, must needs be of the De­vils Inspiring, who surely has some Secretaries in that Club who industri­ously lay their heads together to invent Lies, and Reproaches. And it is no great wonder, that some have arrived to such a pitch of Irreligion and Atheism in this Age, as to write [Page 150]Satyrs upon Vertue, when there is something like it (in defiance of Au­thority) annually acted in the Uni­versity; and at such a Publick time and Concourse of People [even Foreiners of most Civilized Nations of Europe] that the two Antient Universities of Oxford, and Cambridge, famous all the World over in other matters, in this become their Derision.

To the truth of this, I my self can bear Testimony, having heard, to my great trouble, Foreiners abroad, for the sake of the Terrae-filius, make as severe Reflexions on the Govern­ment of Oxford, as he on the Go­vernours, laying very great sin at the Terrae-filius's charge, but greater guilt at their Doors, who do not impose greater Punishment thereon than Ex­pelling from the University, after having found by Experience that that will not reform it; they thinking it [Page 151]no severity to condemn so publick and unpardonable a Buffoon, to be for ever after uncapable of so sacred a Function as the Ministry, unless his Repentance be as publick as his Sin: and I must declare my self of the same opinion; that such a Censure would not be too rigorous for those that glory in Expulsion, and will not take warning from the severities that are, from time to time, very worthi­ly by the Vice-Chancellour and Do­ctors inflicted upon Offendors.

Surely, if ever such ill Logick as arguing from the Abuse to the Abo­lishment be allowable, it will be in the Employment of the Terrae-filius; who takes a Preposterous Method to be qualified for an Embassadour of Christ, by exposing himself, before People of sundry Nations, for the University Jester, out of a very vain foolish hope, among such as are [Page 152]Boyish, Wanton, and Injudicious, to get the Reputation of Wit: which if he does, let him remember that such a Wit [void of all Wisdom, Religi­on, and good Morality] is but a Wit in Jest, which an Ingenious Author did very truly, and wittily [long since in his Characters] stile a fool in earnest.

Were this Exorbitancy only a fruit of an Excercise performed by young men before they had been thought worthy to be admitted either to a De­gree, or the holy Sacrament: that is, before they were Imbued with any right Principles of sound Learning and true Religion, it were less to be wondred at (though in them it would not be tolerable) but for Masters of Art, Scholars that have spent at least seven years in a University, passed through a Course of Philosophy, and have studied some divinity, [or have [Page 153]had sufficient opportunities so to do] that they should be ambitious of the Employment of a Merry Andrew, is Matter of greatest astonishment to all Persons of sober sense; and doth suffi­ciently Proclaim, that in their search after Philosophy they forgot their Ethicks, and in their reading of Divi­nity, never well considered the Christi­an Religion, which reckons such foolish Talking and Jesting among the grossest Immoralities and Impie­ties.

I am not for the Banishing from the World all kind of Satyr: This Age does surely, as much as ever any did, want it, and the Governours of the Universities without dispute would be contented to take their share of the Lash, if the Person designed to whip Vice in others, did not in himself re­nounce Vertue; and instead of Re­forming the Old, Corrupt the Young; [Page 154]instead of Declaming against Vice, Exclame against Goodness (the Office both of Terrae-silius and Prevaricator Magister Replicans, and Junior of the Act too are sometimes now adays in reality no better) and instead of fa­cetiously, and modestly reproving Per­sons, inexcusably guilty, by close and witty Insinuations; boldly and open­ly Reproach, Villifie, Name, and Point at, their Superiours, (and sometimes the worthiest of the Land) and falsly accuse them to their very faces, in the presence of Persons of all Nations, Degrees, and Qualities; and all this in so bald and Rustick a manner, as is Intelligible to every Idle Wench, and Country Bumkin: to their own own horrible guilt in deterring sober Gentry, and others, to send their Children to the University, who, in­deed, would have great reason to keep them away (Knowledg being too [Page 155]dearly bought when it is purchased by the loss of Vertue) if the Governours were (as God be praised they never were) such as they are maliciously re­presented, and did not oppose (as to their honour they have ever done) this Intolerable Corruption.

I cannot imagine otherwise but that you, a sober young man advanced in Years (and so much the better) as well as Parts, and Experience, above many young Scholars who are sent up very Raw to the University at the Age of thirteen or fourteen (too young unless in some extraordinary cases) do your self discern this Corruption against which I now inveigh to be very blameable in it self, and Pernicious in its Consequences; and in good truth beneath the gravity of a round Cap to smile at; and that you will accordingly take care that the Repu­tation of such nauseous Performances [Page 156][the very Excrement of the Act] may have not any kind reception in your breast to the prejudice of Vertue.

I desire you should be a lover of all Discourses and Persons that truly deserve the name of Witty, Pleasant, and Facetious. I am not, I thank God, by Nature; neither would I have you to be sowre and morose. Inno­cent mirth does become none so well as vertuous Souls, and indeed none but a real good man can be inwardly Gay, and Chearful: There can be no continual Feast where there is not a good Conscience.

THE thing I mainly drive at, is this, that young men may not be easily im­posed on, and receive adulterate, in­stead of true, Coin, and swallow down the filthy dregs of a vain, fro­thy, and vicious Pate, for the very Quintescence of right laudable Wit, and Ingenuity; But be throughly [Page 157]convinced, that such pretended Wits as cannot, in so large a field as is allowed them, find out Innocent Jests sufficient to divert the Auditory, and to accomplish the end of their Office, are deplorably dull.

ALL things are big with Jest (says our excellent Divine Herbert in his Poem stiled the Church Porch, very well deserving not only to be read, but committed to memory, by young Gentlemen) and a truly Witty and Ingenious man that has the knack of it, (as some have had heretofore, God be praised, in both Universities) will easily discover them, without giving any wound to Divinity or Morality. Whosoever commit such desperate Folly, inconsistent with all kind of good Nature, and Humanity, are Wits falsly so stiled, as I dare pro­nounce all such to be, who for want of Wit turn Buffoons and Atheists. [Page 158]And he that has not so much Com­mon Grace, and Prudence, as to ab­stain from the first, whilst he is under Restraint in a well governed Univer­sity, (nay, I think I may say, the best Governed as well as the most famous one in Europe) will scarce have so much Religion as to defend himself against the latter, when he comes abroad into a profane World, Tinctured with all kind of Impiety.

I hope none will fancy what I write proceeds from any particular Provo­cation. I never was, neither am I ever like to be, a Head of a College, or Governour in a University, which are the Marks whereat they chiefly shoot their Bolts; so that none of their Ar­rows ever were, or are ever like to be, levelled at me; which if they had been and hit me too, I should never have thought it to my dishonour.

MY Zeal is, lest there be wrong measures taken by the young Gentle­men of the University (among whom I have had for twenty years past a great many Relations, have divers at present, and am like to have more for the future) who are too apt to think it a fine thing to be past all shame, to invent and utter Lies, and to expose ones self, at one of the most Publick Assemblies of the Nation, for a Con­temner of God and Goodness, and all the Rules of Decorum that are Es­sential to any Civilized Govern­ment.

HEREIN, I am sure, I do not go beyond my Last, I should think my self, not only unworthy the name of a Divine, but, of a Christian, if I should appear not at all concerned for so many of my young Kindred, as God has blest me with, and are year­ly Spectators at the Egregious Folly [Page 160]of the Terrae-filius, the shame of the Uni­versity; grown to that excessive height, that a sober man may with less sin, and more to edification, see a Jack Pudding act in Bartholomew Fair, than be present at so leud and scandalous an Exercise as this, whereof I speak, doth often prove.

FOR me, to prescribe a Remedy, for so mighty an Evil, which seems too Potent for the Vice-Chancellour, and all the Doctors of Oxford and Cambridge, (who, though they do from time to time grievously complain of this Abuse, have not yet found out a means sufficient to redress it) would be a high piece of Presumption. But it will not be an error of that sort, in these my Instructions, (wherein I would have all my young Kindred think themselves so far concerned, as to make use of them in their respective Circum­stances) to declare freely to you my [Page 161]Nephew (for whom I have much tender love) what I humbly conceive to be a sure Method of Education of young Scholars, and such as will take off all manner of Gust from such Pub­lick Exercises, or Private Discourses, as rellish of Irreligion, or hurt good Man­ners; to both which our Modein Terrae-filius's and Prevaricators, &c. Proclaim themselves professed Ene­mies.

THE Rules I have penned down in these Papers (whereon I invoke God's blessing) are of this Nature, and di­rected to such an honest end. The observation of them will secure you and all others whom God gives the grace diligently to practise them) against the poyson belcht out by the Terrae-filius (so much the more deadly when vented in a Venerable Auditory of Grave and Judicious Persons, whose Formalities are not only abused, but [Page 162]in a manner prophaned, while they countenance and give credit to such Discourses as are pernicious to Vertue) and prove an admirable Preservative also against the Contagion of such Prophane Company as make it their business to Jeer, or Droll at Re­ligion.

IF the serious reading of, and in­tense meditation on, those holy Scri­ptures, and pious Books, which I have chosen for your daily Compa­nions in your Study (mentioned in my first Letter of advice) have the de­signed and wished for effect upon your Soul, and Conscience, as to incline you in your heart to love Vertue, and be­wail the Vanities, and Vices of Youth, and sincerely to embrace Religion, according to the duty of every good Christian; so as to strive against your Passions, and evil Inclinations, till you have got the Mastery over all [Page 163]Youthful Lusts, or at least are not en­flaved to any one of them: You will be too strong to be overthrown by the wind of those Temptations that prevail over the Generality of young Scholars, who were never so happy as to Receive, with due Preparation and sincerity of Soul, Confirmation and the Holy Sacrament; To the want of the right performance whereof, in due season, (that is either before, or soon after Admission into Colleges) I must attribute the chief part of the Extra­vagance of those Students who are drawn away and debauched in the University; as to the first ill example of some very bad men there may be attributed, a great many, and (which prove often) very incurable Irregu­larities, visible in Gentry, and Clergy, when they come abroad into the world.

THUS you will, as you grow in Vertue, and Christian knowledge, more clearly discover the lamentable Folly of unbridled Youths and head­strong young men; to which Age we may apply, more pertinently than to any other, that of Job, Vain man would be wise though he be like a wild Asse's Colt.

THUS also you will find, by the constant and sincere use of such means of Vertue, as you now enjoy and are earnestly prest to, that God will bless you insensibly with spiritual strength to despise these vain Courses and Conversations, which ill nurtured Lads do doat on, and admire, (which are not the less Boyish when practised and Patronized, as they too often are, by square Caps, as well as round) and if God grant you the courage (which he will not deny if you do with humble importunity ask it) to [Page 165]pursue with Devotion, and Assiduity, the Prescribed Method of Piety (whereon it was your duty to resolve when you came to renew your Bap­tismal Vow in the holy Sacrament,) and successfully get through the Tem­ptations of your first Year; you will in a great measure have overcome the the chief difficulties and dangers of your life; and approve your self more a man at nineteen, than many (you may meet withal) at seven and twen­ty; who smell very strongly of a Country School when they have been nine or ten years in a College, having not attained to that degree of Vertue and Sobriety, (nor (possibly) Philo­sophy neither,) which may be reasona­bly expected from a young man soon after his arrival.

YOU will likewise hereby learn to loath not only the company of openly vicious and leud opposers of Vertue, [Page 166]but the ordinary insipid Conversation of those, who never season their Dis­course with any Salt; who talk very much, but to little purpose; which Impertinent and Insignificant Inter­course is never so unseasonable, and insuitable, as in a College; a place in a particular manner dedicated to De­votion, Vertue, and Learning, where all things, even Divertisements, should be so ordered, as to be some way, or other, to Edification.

THE practice of Vertue will thus soon become to you very easie, and delightsom: The ways of wisdom are ways of Pleasantness, and all her Paths are Peace: wherein we shall find no difficulty but what proceeds from vi­cious Habits, and contrary Customs; which the sooner we do oppose, the sooner we shall overcome; and every one of us must sooner or later van­quish all evil Habits, so as to be free [Page 167]from the Dominion of every known wilful sin; or we shall miss of a con­siderable degree of true happiness in this World as well as certain glory in the next.

THUS (My Dear Nephew) you may, by God's blessing, if you are not wanting to your self, proceed from one degree of Vertue to another, and from a lower to a higher Method of Education and Improvement, till you become a real good Christian, and a fine Gentleman, a Person of In­tegrity, and a well bred man; not in the eyes of the Vulgar, (I would not have you seek for Praise from such as understand not Vertue,) but in the estimation of the best, and wisest men, whose Opinion (though their num­ber may be very few in this Profligate Age which seems to carry with it the very dregs of Christianity) is more to be valued, than the whole Rabble [Page 168]of a Nation, who are very bad Judges of the Qualifications of a man of Merit; and do seldom cry up those Qualities and Vertues that best deserve a universal Fame.

Being once well fraught with Ver­tue, and furnished with a good mea­sure of Reason (and you are likely the more to encrease in one as you grow in the other) you will be quali­fied for a freer Converse among men; and not lie under so great a necessity, as at present, so industriously to avoid all those Temptations of Company mentioned which are now very dan­gerous; being then Capacitated to draw Vertue, like the Bee, from the very same subject-matter, from which indiscreet and ill-disposed Persons, like the Spider, do suck Poyson; and when you are indeed arrived to such a pitch of vertue, and knowledge, you will begin really to deserve the name [Page 169]of a Philosopher, and Christian (which mere Letters will never make you,) and go on comfortably through all the difficulties of your Study, and re­maining Temptations of your Life, either in relation to your general or particular Calling. Concerning which I shall say somewhat in my next Let­ters. For the present I shall add no more but that I am,

LETTER XII.

LETTER XIII.

I Have said nothing in any of my Letters to fortifie you either against Phanaticism or Popery, because I do not fear any danger either from your natural Temper, or present Circum­stances: But if I did, I could not give better Counsel to that purpose than I have done already, in advising you very early to acquaint your self with your Bible, and Common-Prayer-Book.

Such as have been so happy, as to have been trained up, from their Youth, in the holy Scriptures; and have read them often, with Sincerity, [Page 183]Humility, and earnest Prayer to God for divine Illumination, have been seldom catched by the baits of that Church which makes ignorance the Mother of Devotion.

AND on the other side, those who have well and throughly considered the excellent design of the divine Ser­vice of the Church of England, will not be easily reconciled to such a Party as are Haters of such an incompara­ble Liturgy. To which if you would add, as you advance on in years, the serious consideration of the Purity of its Doctrine [contained in the 89 Articles,] and the Usefulness of its Discipline [injoyned in our Canons.] You will take the most effectual course to establish your self well, both against the one and the other. Both which (and indeed our whole Con­stitution and Order) are so admira­ble and unexceptionable, that it is [Page 184]not possible to be Enemies to either, unless we are perfect strangers to them both; which if the People of England had never been, they could not have been so easily drawn away, into so many Sects, and Factions, and pre­judiced, nay, imbittered against a Church which is no where to be equal­led. And the multitude (it is plain) had never been so a second time, (I mean grosly ignorant of our Order, Disci­pline, and Doctrine) had not we our selves of the Clergy, been too defici­ent, in obeying his Majesties wise, and Godly Directions to Preachers which were published very seasonably after his Restauration, in the year 1662. and dispersed by the Archbishops among all the Clergy of England; which require the Articles of the Church to be read in the Congrega­tion every Year twice, and the Ca­nons, at least, once; as also the [Page 185]Prayers and Rubricks to be sometimes in the Year discoursed on, and ex­plained: The best expedient that could have been thought on (and God for­give us that have not put it in execu­tion) to have prevented the growth both of Superstition and Schism here among us, and the lamentable dan­ger we have been lately in from our excessive fear of Popery, and too little fear of sedition.

FOR the same Reasons that I have forborn to direct any considerable part of my Discourse against the Pope of Rome, or the Presbyterian of England: (two very kind Friends, who do well agree, when they have an oppor­tunity to wound our Church) I have waved any enlargement upon the dangerous and pernicious Errors and Principles of the great Master, or ra­ther Monster of Malmsbury; as he was not unjustly stiled in the Title Page [Page 186]of a small Piece I once met withal. I am not, I thank God, so much afraid for you on this account as for some other young men. I do Judge you, and I hope I am not mistaken, to be very well natured, and humble. And good nature, and Humility are very bad Qualifications for a Hobbist; who, (as the worst sort of Presby­terian) is made up of the very Quin­tessence of the contrary Vices. And besides you are fallen into the hands of a Tutor, who will, I hope, save me this labour, and in due season insinu­ate into you such right and Orthodox notions of Vertue and Vice, as to cause you to abhor any one who shall teach that there is betwixt them no moral difference, making a King more than God; and God an absolute Tyrant: such a kind of Being as doth not suit so well with Heaven, as the Infernal Pit; the Portraiture of the Deity, that [Page 187]is drawn by Mr. Hobbs, serving very well for the Picture of a Devil. Whose Body of Divinity, without dispute, has been one of the Master­pieces of Satan; and it is to be feared has done more to prepare the way for Atheism, than any attempt this late Age has produced. For to speak freely my thoughts, I should think it a Vertue to fancy there was no God at all, rather than to believe there is such an one as may be described by the Principles of that Leviathan: A God whom none could love, nor with any delight adore.

To draw to a Conclusion, my chief business hath been, and is, in this my well intended Advice to your self (and my other youthful Relati­ons) to preserve you from Practical, rather than Speculative Atheism. For the Practical Atheist of the two, as pious Mirandula tells us, is the greatest [Page 188]Monster; that is, he that professes to believe there is a God, and yet lives as if there were none. And this kind of Character, I am sure does Ingross by far the greatest part of Man­kind.

As to the Speculative Atheist, that is, such a man as does not at all be­lieve that there is a God (and, I am sure, it is difficult to persuade ones self, that there is such an one in na­ture.) I shall tell you, and shut up my Discourse with an honest plain edifying Story; concerning a very Profane, sensual sinner, who was not only esteemed, but did in a manner profess himself to be an Atheist: who, having for a long time forced his un­derstanding to stoop to his Will and Affections, and giving himself up to the power of his corrupt Nature, and many sins against God, did endeavour to persuade others (and would fain [Page 918]have persuaded himself) that there was none; who, being pulled down very low into a dangerous condition, by a severe fit of sickness, which opened his Eyes, and gave him ano­ther kind of view of Eternity, and the state of the Soul, than he ever had before, fell into an extraordinary de­gree of Despondency, almost even unto despair; and uttering many me­lancholy Expressions with great fear, and trouble concerning his future Estate, was visited by one of his old Companions of the same Kidney, and asked, why that he, who did neither believe there was God, or Devil, Hea­ven, or Hell, should have such dismal apprehensions of Death, which would deliver him from all his misery; Re­plied, and (in a doleful manner) ven­ted his Fear and Grief, saying, ‘It is true, I believe that there is no God, but I am not sure, what if there [Page 190]should be one? Then I am in a la­mentable case.’

THESE are the usual Perplexities of such kind of Impudent sinners, and bold defiers of Heaven, who are of all the most fearful men when they come to die; whereof there are Innumera­ble Instances, and it is not long since that our own Country produced a ve­ry notable one.

AND I could tell you another Sto­ry, like the former, of the great Disciple-monger (of cursed memory) last spoken of; who did, in the same manner, when he was once like to die in France, discover very much fear of death, and gave sufficient Expressi­ons of his Repentance both for his evil Principles, and Practices, to an emi­nent Pillar of our Church, (then in Banishment with our Soveraign, since, a great Prelate here in England, from whose Mouth I have several times [Page 191]heard this Relation) in such sort, as to be admitted to receive the Holy Sacrament, according to the excellent order of our Church: But being per­mitted, by God, to recover his former health, returned to his vile and vitious temper of mind, like the Dog to his vomit, or the Sow who was washed to her wallowing in the Mire: renouncing his former Vows and Resolutions, and making it his Divertisement, in most Companies, to laugh at, and expose, himself, for the greatest Vertue of his whole life; which was, that he did once make an offer at Repentance, and the Salvation of his Soul.

FOR avoiding of which fears, and qualms, which neither sort of Atheist is like to escape, when God brings him down upon his Death-bed, and opens his Conscience; it is the wisest way, for all men to lean to the surest side, and betimes practise Vertue and [Page 192]Religion. It is certain that if there should be no God, and the Soul should prove mortal, there can be no ill conse­quence of Piety and Goodness, since it carries its Reward with it, and affords men a kind of Heaven here in this World, if they miss of one here­after: whereas an Atheistical, leud Wretch, if there should be no Tor­ments in another World, feels a suffi­cient Hell here in this life to convince him of the wretchedness of his Choice, and to denominate him, for preferring Vice before Vertue, the greatest of Fools, and Madmen, Even in the midst of laughter his heart is sorry, says Solo­mon, and the end of all his Mirth Hea­viness.

AND at last, if such a miserable Wretch do ever (as he will one day, as sure as there is a God in Heaven) discern the Brutish sottishness of his mistake; and not only feel, that [Page 193]there is a God, but a God of Ven­geance, who, (though Love it self, and a merciful Embracer of every humbled sinner) has not one Dram of mercy in store for the Impenitent, he will begin that Weeping and Wai­ling and Gnashing of Teeth, which we are told of in Mat. 22.13. and break forth into the usual Lan­guage of the wicked, when they are at the Day of Judgment, struck with admiration at the unexpected felicity of the Godly man, saying, Wisdom 5.3, 4, 5, 6, 7, 8. This was he whom we had sometimes in derision, and a Proverb of Reproach.

We fools accounted his Life madness, and his End to be without honour.

How is he numbred among the Children of God, and his Lot is among the Saints.

Therefore have we erred from the way of Truth, and the light of Righteousness [Page 194]hath not shined unto us, and the Sun of Righteousness rose not upon us.

We wearied our selves in the way of wickedness and destruction: yea, we have gone through Deserts, where there lay no way: But as for the way of the Lord we have not known it.

What hath Pride profited us, or what good hath Riches with our vaunting brought us.

Commending not only this choice place, but the whole Book of Wisdom, and the Book of Ecclesiasticus to your frequent perusal, I rest,

LETTER XIV.

HAVING in none of my Letters of Advice, said any thing con­cerning your obligation to receive the Holy Communion frequently, nor told you how often it is your duty to Communicate, I shall make it the subject of this my Concluding Letter.

AND here I am glad that I have an opportunity to declare that I think it yours and every mans duty to be a Vide Treatise writ­ten by Dr. Bury inti­tled, Constant Commu­nicant. constant Communicant, where you have an opportu­nity [Page 196]so to be, and never to turn your back upon the heavenly Feast of your Lords Supper, when you are invited to his holy Table unless you have just reason so to do. For to afford ones presence at Prayers and Sermon, and to run away from the Sacrament of our Lords Body and Bloud, is the most incongruous, and the most un­accountable thing in the whole world, unless in these Cases:

1. WHEN a man is surprized with any Indisposition or Infirmity of Body, that will not permit him to stay out the whole Service.

2. WHEN there is such an abso­lute necessity as requires him to retire out of the Church that very moment to do some such work of Charity or Mercy, as is certainly the end of our Prayers.

[Page 197] 3. WHEN there is a greater num­ber of Communicants than is possible for the Priest to dispatch with any conveniency or in due time.

4. WHEN being a stranger to the Congregation, there is no time or op­portunity to observe the Orders of the Church, in giving in ones Name, as the Book of Common-Prayer requires.

5. WHEN a man lapses into any gross or foul Act of sin, that necessa­rily requires some Preparatory Act of Repentance, by way of publick or private Penance or Application to ones spiritual Guide.

I can hardly conceive any other Cases (if there be some, they are I am sure very few) wherein a Man can without offence, and contempt of the Holy Sacrament, depart, after the prophane manner of this Generation, out of the Church, when they see the [Page 198]Altar furnished for them, hear them­selves earnestly invited, are assured they are in a particular manner ex­pected, and know that the usual num­ber of Communicants in that place are hardly sufficient to keep up the digni­ty of the Duty; thinking themselves duly qualified, and worthy enough to joyn in the Churches sacred Forms of Prayers and Praises, as well as hear a Sermon (which always require the sin­cere habits of Faith, Hope, and Charity, the most essentially necessary Qualifica­tions of a Communicant) and yet fly away from the Sacrament [the Eucharistical Service] the end of all other Services, and for which these were particularly designed to prepare them.

HOW often the Holy Communion is administred in your Colledge I am not well informed, but I cannot in Charity imagine that you have fewer [Page 199]than Monthly Communions, since Colleges as well as Cathedrals and Collegiate Churches are strictly obliged to Administer the Holy Communion at least every Lords Day; and since you are in your University so happy, as to have one pious Precedent (as well as another in the University of Cambridge) that strictly keeps the Churches Ground, in Celebrating the Lords Supper weekly as the Law re­quires; and besides that this important Rule hath been lately very seasonably and successfully revived not only in the Metropolitical Churches of Canterbury and York, and sundry other Worcester, Exeter, Chichester, Gloucester, Peterborough, Lich­field, Wells, Winche­ster, and Durham, with Ely, and St. A­saph, when the Bishops are present. Ca­thedrals, but in several Parochial At Dr. Beveridge's Church at St. Peters in Cornhill, Dr. Hickes's at Alhallows Bar­king, and at S. Swi­thins near London­ston [...]. Churches. And moreover, since Collegiates are al­ways required, by the Canon, to receive four [Page 200]times a year, which cannot be done with tolerable conveniency where they have but four Celebrations; and not to Receive so often as you are abso­lutely required by the Penalty of the Law is a deplorable Piece of negli­gence. And your College being one of the four Eminent Colleges that have Quire Service with Jubilation should be supposed to be very exem­plary in this the highest and chief Duty and Mystery of the Christian Religion.

TAKING it for granted then, that you have a Monthly Communion, I do advise you, especially at this pre­sent Juncture, (when all Persons, Clergy and Laity, have extraordinary Motives to live up to the height of their Religion) to endeavour to order your Affairs so, as to be constant at the Communion, unless you have a [Page 201]reasonable Cause to the contrary; I mean not in your own Judgment (I would not have young men govern themselves too soon by their own Heads) but in the Judgment of your Tutor, and the Governour of the College. Or if this should not by the Method of the College be ex­acted from you, you will do well to Receive every other Month (which is but six times in the year) and very ill if you should not Receive so often as the very Letter of the Canon prescribes all Students, Can. 23. which is four times.

To Receive less than so, in my poor Judgment is more scandalous in a Col­lege, than it is in a Parochial Church and Chappel not to Receive three times in the year; which neglect I have ever judged so unpardonable, that it ought to be by no means [Page 202]past by without severe Punish­ment.

I hope you will have much good Example given you, by the young Scholars of your College, especially by those in your own Circumstances; but if it should happen to be otherwise, be you sure to do your duty, and ne­ver govern your self by the Example of careless young-men, but by the Pre­cepts of the Church.

BE not ashamed to be accounted singular for doing that you are assured is your Christian duty, and will pro­mote your Salvation. Such forward­ness in Youth will be a very commen­dable vertue, and very far from a blameable singularity.

THE Ecclesiastical Constitutions of our Church require that in all Colleges and Halls within both the Universi­ties, ‘The Masters and Fellows (such [Page 203]especially as have any Pupils) shall be careful that all their said Pupils, and the rest who remain amongst them be well brought up, and throughly instructed in Points of Religion, and that they do diligent­ly frequent Publick Service and Ser­mons, and Receive the holy Com­munion; and that the holy Com­munion should be Administred the first or second Sunday in every Month, requiring all Students, Of­ficers, and even Servants belonging to the College to Communicate four times in the year at the least.’

AND our present Common-Prayer-Book (a later Establishment) hath raised the frequency of College Com­munions into a Weekly Celebration, making such Foundations where there are many Priests and Deacons (and [Page 204]not without good reason) in point of Devotion, equal to Cathedrals. Had this obtained in all Colleges in both Universities, as it was intended, it had been certainly highly advantagious to both the Church and Kingdom: the setting right Colleges of the Univer­sity in point of Religious Order and Worship, as well as College Discipline, being a matter of mighty moment towards the firm establishment of both.

IT is very visible that those two Colleges which have born witness to God and the Church in this particu­lar, ever since the last Regulation of the Common-Prayer-Book, namely, Christs Church in Oxford, and St. Johns Colledge in Cambridge, have sent forth a more considerable number of right Principled and sober men for service of Church and State than other [Page 205]Colleges. Which good effect must not be attributed folely to the strict Discipline of those two Houses, (though it must be confessed they have been all along very eminent for it, and good Government) but to the commenda­ble care of the Governours, in keeping Religion continually in the view of their young men, and more particu­larly this most excellent part thereof, and Primitive piece of Piety, the Administration of the Lords Supper every Lords day.

THE consideration of so much fruit from this Laudable and Pious Practice will prevail at last (it is hoped by some good men) with other Col­leges, to set up the same Order in their Houses, and whether this be not a sea­sonable, and more than ordinary pro­per time, in Colleges, as well as Ca­thedrals, to revive this excellent and [Page 206]edifying Order, I will not presume to determine, but rather leave to the wor­thy and wise Governours of the Uni­versities to Judge.

ALL that will become me to say further on this account (and so much Liberty I hope no one will deny me) is, that I have often observed much ill Consequence of Irregularities au­thorized in the Colleges of the Uni­versity: and have as often felt the sore Inconvenience thereof in my Jurisdiction. Young Divines having been very apt to dispute pragmati­cally in Justification of their Col­lege-Chappel-Practice (though Irre­gular to the retrenching of consi­derable parts of the Service, even the First Lesson, and Te Deum) con­cluding the Order that they saw in their College Chappels as uncon­troulable a Rule, as was heretofore [Page 207]the use of Sarum, Hereford, Ban­gor, York, and Lincoln: which makes it a duty in me to Caution so near a Relation as a Nephew, against that Prejudice which is very apt to creep into the minds of young men in Reference to the established Rule of God's Worship, by the counte­nancing of the breach of Rubrick in Universities; which since Cathe­drals have lately given worthy Example (the name of God be praised) I hope, by God's blessing, I may live to see Reformed.

BESEECHING our gracious God to accept my honest Intentions, and you, with all those to whom I de­dicate my poor Endeavours, to per­use these Directions seriously without Prejudice, and with sincerity and diligence to put them (as occasion offers) into Practice, I do with an [Page 208]extraordinary Zeal, and unfeigned Love to your Souls, subscribe my self, in a very particular man­ner,