Counsel and Directions DIVINE and MORAL: IN Plain and Familiar LETTERS OF ADVICE FROM A Divine of the Church of England, TO A Young Gentleman, his Nephew, Soon after his Admission into a College IN OXFORD.  Prov. xxii. 6. 
Train up a Child in the way that he shall go, and when he is old he will not depart from it.  
LONDON, Printed for Robert Clavell at the Peacock in St. Paul's Church-yard. 1685.   

Advertisement TO THE READER.  
THE Author, intending, by this Advice to one of his Nephews, the benefit of many other of his Youthful Relations, who are at present, or are like to be, in the same Circumstances, hath been prevailed on by the consideration of the numerousness of his Kindred, and to prevent the trouble of Transcribing sundry Copies, to publish these his Instructions. How far they will be useful to other young Scholars, or Youth of the Age he is not well assured; but of this he is very confident that as they are honestly designed; so they may prove by Gods blessing being seriously considered, and diligently Practised, very helpful to Establish young men in a course of virtue, and Devotion, on their first arrival at the University, and to caution them against those dangerous Rocks, whereon a multitude of unwary young men have oftentimes split to their temporal and eternal ruin.  
THE four first Letters, though suitable enough to the young Scholar for whom they were Intended, do not seem, it is confessed, in all respects, calculated for the Press, and had never troubled it, if the original design of giving some Instructions to other Kindred besides this young Gentleman could have been well effected without it. But since they are become public: the chief thing that the Author desires( and whereof he doth not despair) is, that they may contribute to the begetting of some more reverence and respect than is usual with young Scholars, at their first approaches to God's Altar, and evince the Preposterousness of that extreme which Youth run into in this careless Age, namely, in rushing upon the holy Sacrament at first without due Preparation, and afterwards keep away( unless when the Law and Custom compels them) out of pretended Veneration to those sacred mysteries, which require much longer preparation and self-examination( it must be acknowledged) from young Catecumeni, than from elder and more understanding Christians, who are never unacceptable Guests at the Lord's Table while they live in the fear of God, and are habitually Prepared; which when they are, they ought not to keep off from that holy Duty unless they have other Impediment than what arises from the necessary and Lawful Businesses of their Lives and Calling.  
WHAT has been said on this account may partly Apologize for the commendation of the Ancestors of the Author, and the young Gentleman, which though a thing more liable to Censure( in appearance) than other matters, yet will not seem altogether strange and unfit to those who are thoroughly acquainted with the Temper and Circumstances of the Person and Family. And the Power of Example being generally much greater than that of Precept, it could not well be passed over in a Discourse to young men who are sometimes apt to value themselves upon the virtues of their Predecessors.  
AS for the dangerous Temptations from Atheistical Company, and evil Examples of the Terrae-filius, &c. which are brought to view, they ought not to deter from an University Life, since there is no way of Education free from the like hazard, and Inconveniences. The Corruptions and Abuses of the best things must necessary be always worst. And it is no wonder then, that there may be found somewhat of that kind in a famous, and well-governed University. It ought indeed to put all young Students upon a greater guard, and oblige them to extraordinary watchfulness, lest they are unawares ensnared( by the subtle Adversary of Mankind) into too favourable an opinion of those ways and courses that are destructive to virtue, thus occasioning an excellent course to prove their Marring which was well intended for their Making. But by no means should that, or any thing else, fright from an University Education, which without Dispute, is the best in the whole World, more than the innumerable hazards and difficulties which do attend a Christian Life, should deter from the Profession of Christianity.  
SO far is the Author from decrying University Education( which to do he thinks not only intolerable Impudence but Frenzy) that no body laments more than he, the Error and Folly of such Parents: as do content themselves to Educate their Children at home, or under small Country Pedagogues( and such sometimes who are not only ignorant, but very ill Principled) when they have ability and opportunity to sand them to Oxford or Cambridge: A great sin against the Church in general, as well as Injustice to their Family in particular.  
SUCH Readers as are not pleased with the Juvenility of the first Letters, nor conceive the subject agreeable to their present State or judgement, may pick and choose by the Table of Contents, some matter that better suits with their Palate. There are some Points of highest moment, brought to consideration, not unworthy the thoughts of such Gentlemen as have left the University, who should not therewith abandon Religion. They who have nothing to do with College or University Discipline, should yet be a little concerned at the unhappy growth of Atheism and Immorality, and ought not to despise seasonable Precautions, and honest Helps against such mighty Evils.  
THOSE who are so unhappy as to want a Calling, or laudable employment( whom I look on as the unhappiest of men) may take a view of the mischievous consequences of an idle life, and find some well meant Advice and Motives to seek after one, and make a prudent choice as to that particular.  
HERE also they who dedicate themselves to the Camp or the Court will meet with some profitable Meditations, as well as those who devote themselves to the honourable Professions of physic, Law, or Divinity. All must think themselves interested in the practise of Piety and virtue, and cannot deny it their duty to endeavour after such a post as may render them useful in their Generation, and profitable Members of the Universe, which cannot be effected without the sincere Imbracement of Religion, the main subject of the ensuing Letters, designed in the first place for the spiritual advantage of young Gentlemen( especially Scholars in the University, and most particularly the Kindred of the Author) and now in the last recommended to the Candour of the Courteous Reader, and God's blessing, who can by the poorest means, and weakest Instruments, accomplish his Work, his Servants good, and their Souls Salvation.   

THE CONTENTS.  

LETTER I. showing the Reason of the Authors Application to his Nephew; the sweetness of a College Life, and his obligation to improve the same, in order to the attaimment of Virtue and useful knowledge; with advice to receive the Holy Communion, and in order thereunto, to betake himself to the serious Reading of the Scriptures, and the Study of his Common-Prayer-Book. page. 1  
LETTER II. Laying down more particular directions concerning Spiritual Reading, Preparatory to a worthy Reception of the Holy Sacrament, proper for a young Man, that never hath Communicated in his Life. p. 16  
LETTER III. Setting forth the Consistency of the prescribed Method of Devotion and Reading, &c. with a young Scholars course of study, and Progress in Learning, with some Reflections upon the usefulness of Fasting. p. 29  
LETTER IV. Recommending to the young Scholar another Method of spiritual Reading more brief than the former, with some wholesome Advice and Directions to perform this important work[ the first Dedication of himself to God at his Altar] in a profitable manner, and with due care and circumspection. p. 42  
LETTER V. Warning against Temptations, usually Incident to young Scholars, and more particularly the difficulty of their owning a Course of virtue and Religion. p. 54  
LETTER VI. Fortifying the young Scholar against the danger of being corrupted in his Principles, especially by Men of an Atheistical Spirit. p. 72  
LETTER VII. Treating of due submission and subjection to those who have the Government of Youth, and the usual Negligence of some Parents, School-masters, and Tutors, with the ill consequence thereof. p. 84  
LETTER VIII. Inciting the young Gentleman to imitate the virtues of his Ancestors. p. 103  
LETTER IX. Expressing the excellency of the virtue of Frugality, with some Directions relating thereunto. p. 116  
LETTER X. Declaring the greatness of the sin of Prodigality, and the miseries that do attend the bad example of People of all Conditions, in this Profuse Age, on that account. p. 130  
LETTER XI. Exposing the Extravagance of the Terrae-Filius, &c. p. 147  
LETTER XII. Directing the Choice of a particular Calling. p. 170  
LETTER XIII. Exhorting to keep close to the Church of England, together with some Cautions against Mr. hobbs. p. 182  
LETTER XIV. Concerning frequent Communion, and the good Example of Cathedral Churches, in that Particular.    

Letters of Advice To a young Gentleman upon his first Admission into a COLLEGE, in the UNIVERSITY of OXFORD.  

LETTER I.  
showing the reason of the Authors Application to his Nephew; the sweetness of a College Life, and his obligation to improve the same, in order to the attaimment of Virtue and useful knowledge; with advice to receive the Holy Communion, and in order thereunto, to betake himself to the serious Reading of the Scriptures, and the Study of his Common Prayer-Book.  
My Dear Nephew,  
THo Providence hath placed me very Remote, far from the place of my Birth, and Abode of my Relations, yet I cannot esteem myself so Insignificant a Member of my Family, as to be wholly unconcerned in the Education of my Kindred. Tho they are not part of my Flock, nor so immediately under my care and conduct, as the People of my Parish, yet I conceive there doth some obligation lye 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 public Station, to do service to God, and his Church, their King, and Country; so you are not likely, I conceive, to be less considerable, than others of your Parentage, by having betaken yourself 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 necessary be to any serious, and sober young man in an extraordinary measure delightful. And I together with your other Friends, do please ourselves 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 pleasing, in rendering 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 qualify yourself with Religion and Learning, by a right use and improvement of those blessed Opportunities, for the attaimment 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 advice 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 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 practise 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 yourself, be sure to begin the same with the practise of Religion. I do advice you therefore at your first entrance on a course of Study, to season it with Devotion, offering yourself 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 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 practise.  
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 Man, Dr. cumber 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 employed) 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 an hour to be added to your other hours every morning, and to be employed in order to the attaimment of University Learning.  
BY such a practise as this( I mean by reading two Chapters every morning) if you red likewise one Chapter every evening( which may be out of the new Testament till you have red it once over) you will go through the whole Bible in the space of a year. Which Task if you impose upon yourself( being no ways inconsistent with your other designs) I dare affirm that it will be highly advantageous to you.  
AND as I do advice you now in your Youth( a most proper time for you to Remember your Creator in) to familiarize to yourself 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 most particularly concern your Age and condition of Life: So would I have you in the next place very well to acquaint yourself 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 chapel; but to judge 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. cumber, 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 public, employed him with great industry for the 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 show 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 easy( otherwise they would not svit with Common Prayer) but the acts of Uniformity, the rubrics, 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 itself be more profitable, than the Reading of the 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 reverend 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 advice 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 have extraordinary times preceding them; enjoining 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 public 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 consideration; which may possibly be your Case.  
YOU have stayed 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 knowledge, and steadfast Resolutions to live virtuously. 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 stayed 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 virtue, or can be reasonably expected by you or your Friends, from  
( Dear Nephew) Your affectionate Uncle. Sept. 1st. 1684.   

LETTER II.  
Laying down more Particular directions concerning Spiritual Reading, Preparatory to a worthy Reception of the Holy Sacrament, proper for a young Man, that never hath Communicated in his Life.  
My D. N.  
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 knowledge, 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, and their Eves, whereon as the Church addeth to her public 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 easy 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, red also another small Manual styled, 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, 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 public 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 red 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 them up to God in the public Celebration, with better Devotion, greater enlargements, 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 red over) I advice 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, styled, the Companion to the Altar.  
THE times which I have before specified, will be abundantly sufficient without any let, or Hindrance to your studies, to perform these Tasks assigned you, and also afford reasonable time every Day, to red some Portion in the New Testament; which, it is very desirable, that you should before you Receive once red thoroughly over with good Consideration, and Attention, taking a very particular 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 comform yourself, when you approach unto the Lords Table, to be made partaker of the Holy Sacrament of his precious Body and blood.  
I would not willingly imagine but that you had already( being arrived to the seventeenth or eighteen year of your Age) red at least the New Testament more than once, together with those generally approved of, Practical Treatises recommended. But I would advice 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 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, human, 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 across( which we do always show 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, red 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 oftener they are red, 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, virtue, and Devotion: so you 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 red 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 red over the holy Bible once every year( a commendable practise) 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 red 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; 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 easy, which he thought he had thoroughly 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 judgement, 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 public Worship, as well as the advantage of understanding Christians in a main part of their Private Devotions, that it may be very justly esteemed as suitable 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 rendered 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 which is recommended in the very Title page. of the Book, namely, to red 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 practise 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 red, 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 thorough 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 slipped over.  
These Directions shall suffice at present, as to the Times and Manner of your Reading. I am better pleased( and it may be more to Edification) to sand you frequent, rather than over-large Letters. The next shall be to show 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,  
My D. N. Your affectionate Uncle. Sept. 7. 1684.   

LETTER III.  
Setting forth the Consistency of the prescribed Method of Devotion and Reading, &c. with a young Scholars course of study, and Progress in Learning, with some Reflections upon the usefulness of Fasting.  
My. D. N.  
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 enjoined with the time allotted for the performance; namely, from Michaelmas day to the Feast of our Lord's Nativity.  

As for Example.  
FROM the one Feast to the other you have 87 Days, and the whole New Testament contains only 259 Chapters; so that if you red 
The daily practise of reading two Chapters out of the Old Testament, and one out of the New, recommended p. 7. and 9. may be omitted till you have received, and be begun with the New Year.  three Chapters each day, the New Testament will be dispatched in the time.  
The whole Duty of Man consists only of seventeen Chapters, and if you should add to the Sundays, that will happen in the three months specified, the intervening holidays( including Michaelmas day) it will make up the aforesaid Number; and thus if you do but red one Chapter on each of those Days, you will go through this Treatise likewise: And this Duty may yet be made more easy to you by assigning some part of Saturday Afternoon and the Eves of the holidays( as I have already intimated) to spiritual Reading.  
LASTLY, The other Treatise that I have in a particular manner recommended to your reading, as it is with the other three Parts abridged in one Octavo lately published, styled Short discourses upon the whole Common Prayer,( which will be sufficient for you to red if you want leisure to peruse the larger Volume) will not take up very many hours to be thoroughly perused, and may with great ease be dispatched in one Weeks space, without any obstruction of your ordinary Devotions, or Businesses of the day. So that all required, you see, may be finished without let of your studies; which I hope nothing will prevail with you, when you are in health of body, to lay aside.  
ONE half hour, daily, in the morning, and a quarter at night will suffice for the reading of your Chapters in the New Testament. An hour in the Morning, and another in the Evening, of every Sunday, and holiday,( at least with an hour on each of their Eves) will suffice for the reading of the longest Chapter of the whole Duty of Man; and one hour every day in the Afternoon will suffice to finish your Task in the abridgement before mentioned, within the space of five or six days.  
THUS it is very clear, and evident that my design in proposing a Method of spiritual Exercises, to prepare you in an extraordinary manner, for the solemn Renewal of the Covenant which you entred into with God at your Baptism, is consistent with the present Circumstances of our Life, and will rob you of none of that time that is necessary for a Scholar to employ to make a progress in Learning.  
BUT if it did, it would not be blamable, since it is for the accomplishment of so excellent an end, as may procure a special Blessing upon all your future Endeavours and Undertakings; which you ought to devote to God, and consecrate, by the sincere performance of this Duty( which you cannot longer omit without Sin, and Scandal) wherein you have an opportunity to offer, and present them unto God, together with yourself, Soul, and Body, to be a Reasonable, Holy, and Lively Sacrifice unto him in whom we live, move, and have our being, and from whom are all our expectations of success, in whatsoever we go about, which always succeeds the better, when it is begun in the name of God, and Prefaced with the Duties of Religion.  
THE profit which would accrue to your Soul would abundantly make amends, if it did snatch a little time from some of your Studies, till you have perfected this good work: But it is not at all necessary for you so to do; for you see, as the matter is ordered, there is a great deal of time that may be secured for this purpose, without so much as clashing with your necessary Recreations: which I should( indeed) advice you to shorten sometimes rather than your Studies, or to be very moderate in them, since it will be a thing very decent, and congruous, and a very reasonable act of Self-denial, and Mortification, while your thoughts are taken up in the study and exercise of repentance, which is one of the Graces that is necessary required to qualify you for the worthy partaking of the Lords Supper.  
AND to be very prudent and moderate in your Recreations, at your first coming to the University( especially those that you shall use out of the College) will be beneficial in avoiding a multiplicity of Acquaintance of other Colleges, which can hardly be shunned by any one that diverts himself much abroad; and which every serious, and studious Young man will feel to be an extraordinary impediment to his Progress in Learning.  
NEXT to Moderation in your Recreations, which may contribute much to the good husbanding of your time, I shall recommend as another expedient, on that same account, the denial of yourself a Meal sometimes, [ a Breakfast, or a Dinner, once or twice a Week] for which Wednesday and Friday seem the most proper days. This can be no injurious course for your Body, if you are( as I suppose you to be) a healthy young man, but very profitable to your Soul.  
HEREBY much time is certainly gained for spiritual Reading, and Prayer, and it will accustom you by degrees to the Religious duty of Fasting,( very seasonable before the holy Sacrament,) whereon our blessed Saviour sets so much stress, as to lay down particular Directions for it in his Sermon upon the Mount, ranking Religious Fasting with the other two important Christian Duties, Prayer, and almsgiving.  
THIS is a Duty, I confess, in this Age fallen into lamentable contempt among Christians, and God knows it is to the sad Detriment of Mens Souls, but will never be wholly disregarded by the devouter part of the World, neither can be without too notorious a contempt of the Primitive Piety, and example of the best Ages and Christians.  
OUR own Mother is a great Friend thereto, and he is none of her true Sons that does contemn it: She doth, by her enjoining of Lent, and other days of Fasting and Abstinence, invite her Children to the practise of the same, as a Duty of high Reputation in the purest Times of the Church, and very helpful to Penitentential Devotion.  
IT is not possible for a young Scholar, that is not Master of his own time, and business, but under Conduct, and Government, and liable to the Discipline of his House( which are performed on days dedicated to the exercise of Repentance as well as others) to give himself up wholly and frequently to spiritual Meditation and Prayer( as those who have more leisure) on the Churches days of Fasting and Abstinence; but to employ, now and then, that time, which he would have spent in Feeding, and Recreating his Body, in the refreshing of his Soul, is a thing very practicable and proper, and will not be altogether neglected by a well disposed and devout Young man; especially at such a season as he is preparing himself for the first reception of the holy Sacrament, which all Novices in Devotion, ought to have in their view a very considerable while before they presume to partake thereof.  
No inconvenience, that I know of, can ensue hereby to a Person come to your Years; your Body when in health will very well bear it; neither will there be occasioned the least impediment to your study; which will be rather promoted by that serious temper of Soul, you may, in all probability, attain to by your discreet exercise of Devotion, in an exact and regular performance of your spiritual Employments, engaging you to go about your Studies, and all other things you undertake in the fear of God, the beginning of Wisdom, and most infallible means to secure Gods blessing.  
THUS by keeping once or twice a week in your Study while others are in the Buttery at Breakfast, or in the Hall at Dinner, or walking, according to Custom, in the Fields, after their Meals, you will save more than two hours time( a very considerable portion of the day) for the business of your soul; which added to the hours already prefixed, will give you a great deal of Latitude in the performance of your Task, and sufficient liberty, not only to red your spiritual Books with great consideration, and deliberation, but profitably to review such Places as may chiefly affect you, or do in any particular manner concern you.  
BY such a course as this, if you chance to slip any of your spiritual Tasks at your other intended hours of performance, you may regain it when you please, by doing no greater Penance than denying yourself a Breakfast or a Dinner, which I did experience when I was in Oxford, to be a very small Mortification, though I was hardly so strong a young man then as you are now.  
AND as you may to good purpose practise this Duty sometimes betwixt this and Advent, so would I have you by no means to omit such a kind of Fasting, during that season, which many devout Christians do, according to the Examples of former times, dedicate to extraordinary Devotion: some remains of which ancient Piety we have, blessed be God, still among us, as namely, Sermons in some Cathedrals 
At York through Advent as well as Lent; at Canterbury, at the Kings chapel, and in the City of London through Lent.  on Wednesdays and Fridays then as well as in Lent; both which Times of Devotion did in former days enjoy not only Prayers, but Sermons daily; whereas now it is to be feared, that in most places in the Country, and too often in Cities( excepting the City of London, Cathedrals, and colleges) they enjoy not so much as Prayers: a well what I writ: you shall again in very scandalous omission. Consider a few days hear from,  
My D. N. Your affectionate Uncle. Sept. 14. 1684.    

LETTER IV.  
Recommending to the young Scholar another Method of spiritual Reading more brief than the former, with some wholesome Advice and Directions to perform this important work[ the first Dedication of himself to God at his Altar] in a profitable manner, and with due care and circumspection.  
My D. N.  
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 red them in the manner following:  
First, BESIDES your course of reading the Scripture, i.e. perusing 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 red some Portion daily out of the Whole Duty of Man( as much as you can with convenience) till you have red it quiter over, and so you may dispatch it in less than a month.  
Secondly, THAT you would observe the same Method in reading over the abridgement of the Companion to the Altar, till you have completely 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 thorough 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 would have you dedicate to the devout practise 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 enjoined you, very easy 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 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 entire 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 the effectual practise 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 knowledge, 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 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 thoroughly as you ought at your first approach to the Holy Eucharist; hearty resolving to live a virtuous 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 yourself; 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 virtuous life is the best Preparation, and he that doth hearty endeavour so to live, is never altogether unprepared to partake of the Sacrament of his Saviour's Body and blood, which is designed as physic for all sincere, penitent sinners, who may be termed sin-sick-souls, and have most need of such a Sovereign 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 join 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 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 indispensible 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 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 catholic 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 oil 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 Life, bewailing not only your Corrupt Nature, but all the actual Sins that you have committed,( which,( tho you have approved yourself a very civil serious young man) cannot but be many in the sight of God) devoting yourself 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 yourself 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 and your honest intentions, and endeavours, to Gods Grace, and rest.  
My D. N. Your affectionate Uncle. St. Matthews day, 1684.   

LETTER V.  
Warning against Temptations, usually Incident to young Scholars, and more particularly the difficulty of their owning a Course of virtue and Religion.  

My. D. N.  
HAVING in some former Letters finished all the Advice, which I thought necessary to give you, concerning a method of Spiritual Reading, Preparatory to the Holy Sacrament,( not unfit to be Practised by Young Scholars before their first Approach unto the Lords Table) and as to particular directions concerning your private Devotions immediately before, and your reverend behaviour at, the Communion, having referred you to some useful printed Treatises, I shall proceed to the giving some farther Counsel concerning your behaviour afterwards; that your chief endeavours throughout your whole Life may be, to perform those Holy Vows you have sealed with your Saviours Blood, in comforming your Life( as far as you are able) to the Life of Christ,( the grand exemplar of all true Grace and virtue) and the Holy Scripture, the rule and square of all our Actions.  
AND that you may not be deterred from a farther Progress in virtue, and Devotion, and shamed out of the serious practise of Religion( and consequently out of your Salvation) by the idle, unadvised, and profane youth of the Age( of which sort I fear you will meet with too many) I shall in the first place labour, by Gods assistance, to fortify you against those dangerous Temptations, that young Gentlemen, in a University or elsewhere, do ordinarily meet withal, when they set about the practise of Religion in hearty good earnest. 
Eccl. 2.1.  My Son if thou come to serve the Lord, prepare thy Soul for Temptation.  
I have known sundry young men sent up to the University of very towardly Dispositions, and sweet Inclinations, in all appearance, such as might have become very useful in their Generations, considerable Instruments of good unto the World, and great Props to Religion; who, by contagious, Conversation Pernicious Example, and diabolic Advice, have been prevailed on at length to Enter into the ways of Darkness, and afterwards to walk in the Counsel of the ungodly, and at last to stand so boldly in the way of Sinners that they have in a short time Arrived to the Scorners Chair; that is, have become desperate Sinners, Villains of the first Magnitude, the very Pests of a Kingdom, open Opposers of Religion and virtue, perfect Renouncers of God and goodness( nay of common good Nature and Humanity) in so egregious a manner, that it will be difficult to find out for them, in former Ages, even among Turks and Pagans, any Parallel.  
AND there having been not only many such great Demonstrations, of the wonderful Degeneracy of men in this late Age, but that I have taken very particular notice of many lamentable Instances, among my very Acquaintance and Contemporaries( some of whom I cannot think of without shedding Tears) I suppose myself in a very peculiar manner obliged to warn all the Youth that may any ways relate unto me, or are under my Conduct, lest they be ensnared into those dangerous Paths that led down to the Chambers of Death.  
ONE of the first and most dangerous Temptations that Youth( well descended) are liable unto, is, to fancy that the practise of Religion, and Devotion is inconsistent with a Gentleman. That the young Debauchees of our Age do think so, is plain from their industrious rejecting of both, giving themselves wholly up to their full swinge of 'vice, and lewdness; and that there are too many, within the Walls of most Colleges, so corrupted in their Principles, as well as practise, as not to be contented only to bee vicious themselves, but to use their best rhetoric to prevail with all their Companions to be so likewise, I fear, you will have too soon experience.  
THE best preservative that I know of against such Contagion, or Antidote to expel any poison, which you, through the frailty of Youth, should chance to swallow, is, the frequent reading of the Holy Scripture, and Prayer to God; by the one you will discover not only the deformity of 'vice, but the amiableness of virtue; and by the other you will obtain( if you are sincere, and diligent therein) not only strength to resist the ordinary assaults of your Spiritual Enemies, whereby multitudes of unwary Youth do fall, but receive Divine Light to discern the devil in his Temptations: the most dangerous of which are those, wherein he transforms himself into an Angel of Light, and recommends 'vice to young Lads under the colour of virtue.  
YOU may learn of the very Heathens, that Virtue is the truest Nobility, and 'vice the most infallible mark of a Clown. Many of them thought it not allowable for the Rascality to be sottishly vicious, when among us Christians,( to our everlasting shane) it is many times become the distinguishing Character of Gentility.  
THE works of Seneca, Cicero, Epictetus, and Hierocles with sundry other( which I do not doubt but your worthy Tutor will recommend hereafter to your reading) will abundantly confirm unto you this truth: that by how much the better your extraction is, so much the greater is your obligation to be eminent in Virtue.  
BUT since Moral virtue is but a step to true Godliness and Christian Piety( and it is not to be expected that you should learn more than that from the School of Aristotle, or Plato &c.) I do conjure you to open your eyes and take a particular, and full view of the Virtues that did shine in the Life and Death of the Son of God the Saviour of the World; the best of Patterns for a Christians Imitation.  
HE is the Way, the Truth and the Life, whoso follows this our infallible guide, takes the most expeditious Course, to be truly Illuminated; so as to see plainly wherein true happiness doth really consist, and which is the most direct Path leading thereunto.  
WHEREFORE as I have already desired that you will not fail to red over( at least) the new Testament, before you Communicate; so I do entreat you, that you will take most especial notice of the Writings of the Holy Evangelists, and very particularly those of St. Matthew, wherein you will find our Saviours Sermon on the Mount( the best Body of Christian Philosophy that ever was extant in the World.) penned down more largely than elsewhere; as also our Blessed Saviours Passion set forth more particularly than in the other Gospels; And among other matters of moment be sure to take heed that you do by no means slip over that important Threat: Whoso denieth me before men, him also will I deny before my Father which is in Heaven; which you, and every one, will do, if you are ashamed to own him so, as faithfully to Practise his Precepts, as well as to profess his Religion.  
AND this Temptation, namely the difficulty to despise the shane of the World, being a very sore one( and a Block over which you must get, sooner or later, or you can make no Progress in Virtue) I shall dwell a while thereon, and furnish you for such a purpose, before I proceed, with some Choice and Pertinent Scriptures.  
IN the Evangelical Prophet Isaiah( who was of himself nobly descended being of the Blood Royal) we are very pathetically dissuaded chap. 51. v. 7, 8. Fear ye not the reproach of men, neither be afraid of their revilings.  
FOR the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.  
AND again at the 12th. verse— Who art thou, that art afraid of a man that shall die, and of the son of man which shall be made as Grass?  
AND forgettest the Lord thy maker that has stretched forth the heavens, and laid the foundation of the earth.  
THESE and sundry other precepts( yea and examples too particularly of Moses and David) to despise reproach, you will find upon Record in the old Testament,— as also in some of the Books of the Apocrypha, namely, the Books of Wisdom and Ecclesiasticus: which since the Church honours so much as to red sometimes publicly in the Congregation,( for our instructions in manners not the establishing any point of doctrine) and permits to be bound up with the Bible; ought to be seriously, and frequently perused with greater respect than other writings, except the caconical Scriptures.  
AND if you examine the New Testament you will also find many remarkable places, both in the Gospels, and the Epistles, to encourage us to glory in our Christian Profession. You will perceive a benediction pronounced in the very beginning of St. Matthew's Gospel to all those that shall suffer Reproach for the name of Christ, Blessed are ye when men shall revile you and persecute you falsely for my sake, 
Mat. 5.11.  rejoice and be exceeding glad for greatis your reward in Heaven, for so persecuted they the Prophets that were before you.  
OF this Christian Magnanimity St. Paul was a notable example, I am not ashamed of the Gospel of Christ( says he Rom. 1. v. 16) for it is the power of God unto salvation.  
AND if any man lay under greater Temptations than another to be ashamed of the Gospel it was St. Paul. You'l do well to consider how he was Treated: a large Catalogue of whose Sufferings for his Zeal to Christianity you will find in 2 Cor. 11. from ver. 22, to ver. 32. He was Beaten, Imprisoned, shipwrecked, exposed to a thousand Perils, and yet not at all discouraged in his Duty, but instead thereof so much more inflamed with a fervent Love to Christ's Religion, glorying in the things which concern his Infirmities, yea, in his very Bonds, I take pleasure( says he Chap. 12. v. 10.) in Infirmities, in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake. He was even proud to follow the Captain of his salvation, though it was, even through a Sea of blood.  
BUT leaving other Pertinent and Powerful places to your own observation in Reading( which I hearty beseech God to bless, and make effectual, so as to wean you from the Vanities of the World) I shall set the eminent Example of St. John the Evangelist before your eyes, to provoke you to embrace, and own Religion, with a Christian Resolution now in your younger years.  
St. John did( as I would have you do) follow his Saviour in his Youth, dedicating the Members of his Body and the Faculties of his Soul to Devotion before they were defiled with sin. For which reason it is conceived he became so dear unto his Saviour as to be styled the Beloved Disciple, and to have the honour, at his last Supper to lean on his Master's Bosom.  
NEXT to the holy Scripture, I cannot conceive that any Book is like to be more Prevalent, and Persuasive with young Gentlemen, to own Religion, and the strict practise of virtue with Christian Fortitude, than the incomparable Piece of our late martyred Sovereign, written during his Solitude, and Sufferings; where, with sundry remarkable Passages, worthy of notice, in relation to the late Wars, you will find a certain strain of Devotion, scarce ever reached by any but the holy Penmen.  
CERTAINLY it will be very difficult in any Age of Primitive Piety, and impossible in this last profane one, to discover either Prince, or Prophet, tuned up so divinely to the melodious Harp of holy David.  
I was so happy, as first to meet with that portraiture of the best of Princes, when I was a young man( as you are) in the University of Oxford, and it had mighty force on me; and so it had mighty force on me; and so it will, I hope, on you; to discern a Sovereign Prince to be as good as he was great, and to value his Conscience more than his Kingdoms.  
THE Example as well as the Writings of that Pious, and Royal Martyr hath proved a standing Sermon, not only to the People of England, but to a great part of the Christian World; who do as much admire that unusual Pitch of virtue and goodness which abounded in that Gracious Prince, as they do abhor the Barbarity of his Subjects, who, under the pretence of Religion, Murdered him at his own Door.  
BESIDES the knowledge of things therein contained, and a provocation to Religion by one of the best Examples that the World ever enjoyed you may much improve yourself, by frequent reading of so excellent a Composure, as to your style.  
IT will be commendable in you to set before you, in this Particular, and in all other your Endeavours, the best and highest Examples; and consequently you will do very well to strive to naturalise unto you this Princely style, as majestic( as a certain Writer does very well express it) as the Crown he wore, and as free from Affectation as Levity; though it may be too justly feared, that such a flight is hardly attainable, by any, but such an extraordinary parsonage, in as extraordinary Circumstances.  
Concerning which choice Work,( which I hope you will so hearty affect, as, in some small Volume, to make it your Pocket Companion) I shall say no more, at present, but that you will take care to red it first,( and often) in the Language wherein our excellent Prince wrote it; for though it may be a very commendable Curiosity to red it in any, or all, of those Languages wherein it is Translated, yet you cannot expect so much Pleasure and Profit from so doing; since there are divers reasons why a Translation of this Book, wherein most things seem to be singular, and out of the common Road, may, more than others, come short of its Original. About New-years-day, I promise that you shall not fail to receive some farther advice, which I hope you will esteem no bad New-years-gift, nor ill testimony of the affection of  
My D. N. Your affectionate Uncle. St. Thomas day. 1684.   

Postscript.  
I Have not writ to you a great while because I would not interrupt, or burden your thoughts with such matters, as may be seasonably enough considered of after your Reception of the holy Communion. And though I sand you now new matter; yet I would not have you trouble yourself with more perusals of this Letter than one, till Christmas day, and the Duties of the Feasts be over, for which you have been thus long preparing yourself. I pray God bless you, that it may be to some purpose.    

LETTER VI.  
Fortifying the young Scholar against the danger of being corrupted in his Principles, especially by Men of an Atheistical Spirit.  
My D. N.  
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 certain Gang( who in my time did abound, and I am afraid 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 mixed with much Pleasantry, and Wit; but is in reality exceeding injurious to the right Education of young men in the true Principles of virtue, and Religion, and sound Learning.  
THESE you are to take heed of, lest you are ensnared before you are ware into an Intimate Conversation, which you cannot easily shake off, with those who will allow of the practise of many parts of Morality, but hate true Religion, and Christian virtue: making it their Divertisement, in their private Clubs with their Chronees, to question the Immortality of the Soul, nay, the 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 led 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 profaneness have been first sown in the Universities and Inns of Court by these Instruments of satan; 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 busy and concerned to pervert such admirable Institutions, by labouring to corrupt and poison( 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 circumspectly 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 often observed, that young Scholars prove such as those Officious Persons are who do first engross 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 virtue 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 college. If he escapes the being poisoned and tainted the first year, it is a good Presage that he may succeed in his good endeavours and a scholastic way of Education: But if he be not, at coming, Proof, against the Insinuations of such Instruments of Satan as haunt most Colleges, and lye 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 labour to make you a very good Moral Philosopher, as well as Logician.  
YOU are more happy, in my judgement, 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 settled 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 carelessly demean themselves( and I could wish that this was the worst) as to render a College Life quiter ineffectual, sometimes living, so as if they were sent there only for their Recreation, and Divertisement, to learn to play with a Bonne Grace at Tennis, or swagger in a Tavern, or( which is more incongruous, and unsuitable 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 enticements of loose Companions: All which doth encourage rather than discourage Gentry of Quality to sand 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 yourself in Philosophy and useful knowledge, are many more than theirs,( as they now order the 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 practise of Obedience and Submission to your superiors; which commendable Virtues, well and thoroughly learnt, will make amends abundantly for all the supposed or real privileges 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. 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 meanness 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 wholesome Herb, and the other a rank Weed very poisonous.  
YOU have hitherto given very good Testimony of this virtue( 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 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 naturalised the virtues of submission and subjection to all kind of superiors, 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 topics of Loyalty to the King, and Reverence to the Church, for you have, I trust, sucked 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 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,  
My D. N. Your affectionate Uncle. New-years day 1684.   

LETTER VII.  
Treating of due submission and subjection to those who have the Government of Youth, and the usual Negligence of some Parents, School-masters, and Tutors, with the ill consequence thereof.  

My. D. N.  
I Am now advanced on to treat of the Errors of Parents and School-masters, &c. in Training up of Youth, which I shall endeavour to do with all reasonable brevity.  
IF we should inquire into the Original Causes, of that Inveterate Prejudice against God's Vicegerents, both in Church and State; which did possess the generality of the People of England, during our late Combustions, when the very Body politic did seem to labour under a kind of Frenzy, we shall find them chiefly spring from this unpardonable Neglect complained of; i.e. the not right Principling of Youth, and not teaching them the Duties of subjection, in their first and tender Years.  
How much Guilt there lies at the door of Parents, School-masters, Tutors, and Governours, I had rather leave to their own Consciences to discover, than peremptorily with my Pen or Tongue declare; upon a through Inquisition it will notoriously appear, I am afraid, to be very heinous that lies on every one of them, and on Natural Parents oftentimes more than on the other.  
THE Father and Mother sometimes under colour of that which they fancy to be Indulgence,( but in reality is Barbarous Cruelty) Cocker their Child, in what is really amiss, and suffer evil Inclinations to get so much strength, as to require the Rod, which at first would have been perfectly crushed, by a frown, or severe look. And the Father( very often God knows) in Imitation of our great Grandsire Adam,( contrary to the Method of the Universe) suffering himself to be overruled by his Wife, spares the Rod till he hath spoiled his Child: Neglects moderate Correction so long till very smart Discipline will not effect a Cure, and he be forced to fetch many drops of blood for unruliness from that Child, which he could first have stamped into Obedience.  
AND at last after he has felt the uneasiness that does accrue to himself from the exercise of Discipline,( and sometimes out of a weak, Womanish Compassion, having not the heart to Correct, nor endure the sight of his Child's Tears) delivers him over to a Country School to learn that which he could better learn at home; as if a petty School-master should be more concerned for his Child, than he himself, and should be better able to reform the faults of twenty stubborn Boys, than the Natural Father is able to deal with one. And it was very well if Parents would stick here and repent of the Errors in their Conduct, while their Children are under their own eyes, and not involve themselves into farther guilt by obstructing the School-master from Eradicating those Weeds, which they, by an accountable Fondness or Negligence, had suffered to grow.  
IT is too common a practise in Parents to take the Character of Schoolmasters from their Scholars, and from those usually who are most Peccant, which is very Preposterous, and unreasonable; and hereon the Father, or Mother, and sometimes both, giving credit to their angry Child,( who for some real fault hath received due Correction) or to some old Servant of the Family( who to his young Master is good Natured beyond Discretion) do fall foul on the honest Master, and hinder him in a very well intended and good Work, in making the Child truly Obedient, and Tractable,( which ought always to be done by School-masters, in the first place, when Boys are committed to their Charge, and is a better Office both for Parent and Child, than to teach the Lad his Book) And at last, in a Huff, take that Child quiter away from School, to the Injury both of Master, Scholar, and themselves; not without much guilt of real Injustice to the School-master's Reputation, and as real Cruelty to their poor Child, by hardening his Neck, out of a mistaken Favour to his Back; and putting the next School-master, to whose care the stubborn Youth is committed, under an absolute Necessity to use a much more severe Method of Discipline with his Headstrong Scholar,( whom the fondness of his Parents has taught to dispute with those he should obey) or be accersary to his ruin, in giving so much way to the Boys humour, till he be grown a perfect slave to his own Will; and that too mighty for either Master at School, or Tutor at University, to Resist or control.  
WHEN these and the like weaknesses of Parents have rendered their Children almost unfit to live under any Government, their next Essay is to sand them to a University, and place them in a College under the conduct of a Tutor: Expecting a Tutor to do Impossibilities, and to Cure what is really Incurable; to make that Boy a Scholar, who is resolved not to learn; or a good man, whose Ears are shut to all honest Counsel, and Advice. And when the young man is become a perfect Rake-hell, which is in many cases above the power of the ablest Tutor to prevent,( and which happens to be very soon, if the Freshman falls into a League with some of the worst Comrades which the University does afford) he is as rashly snatched from the College, as he was from the School, with unreasonable Complaints of the Tutor, and unjust Accusations of College-Discipline, and sent up to the Inns of Court, where meeting with greater Liberty, and much worse Company, becomes a perfect Sacrifice to 'vice, and Commences( if he meets with some Tutors very common in those places) long before he puts on a Barrister's Gown, a down-right Atheist.  
OR else, instead of being sent to London, to be ruined, and debauched in his own Country, is sent abroad into the World to travail under the Conduct of one, who, though honest and Ingenious, needs perhaps sometimes a governor, and Guide himself; and being too head-strong for the Person that is to govern him, shakes him off, or makes him weary of his charge, so as voluntarily to desert it; and thus the young Spark is at liberty to do what he will, and ruin himself beyond the Seas; bringing home no more considerable Remarks, than some noted Vices of a foreign Nation, to Transplant, and Propagate in his own Country, and among his own Kin: in the Conclusion, becoming not only a useless, but gangrened Member of the Commonwealth, and by an infamous Exit( which too often happens) staining the Honour of a Noble House.  
THUS Parents too frequently are the Authors of their Children's sin, and consequently of their misery, contributing very much to their undutifulness, and obstinacy; which God does punish as remarkably in this World, as he does reward Obedience, cutting of the wilful and stubborn very often in the midst of their days, and sometime in the midst of their sins; whilst he blesses those who are Tractable, and do honour and obey their Parents( whereby we must understand all kind of superiors) with a long life; and all manner of temporal felicity.  
AND such sort of Parents, who will not follow the advice of Solomon, nor betake themselves to the Method of God in using the Rod of Correction, in due season, to drive out folly from the heart of their Child, can no more justly complain of their Children, than Magistrates can of their People for those sins, and disorders in the Church and State, which are occasioned, and increased by want of Execution of good, and wholesome Laws, established to keep Subjects in obedience.  
BUT to be just to Parents, and not to accuse them, to be the sole Cause of the ruin of Youth, nor to condemn all Parents as equally guilty; Let their other Conductors, School-masters, Tutors, and Governours take their share of the guilt.  
IF a School-master do not, in the fear of God, faithfully discharge his Province, which is of mighty moment to the Commonwealty,( and the most petty School-master, that Teaches but the A, B, C, has a considerable part to act) he is a great sinner, in betraying a weighty trust committed to him, wherein the good of Church, and Kingdom is in an extraordinary manner concerned; indeed so much, that it is matter of mighty wonder, that there should not be in all places more care taken, that none should be permitted to teach, so much as English in the most private School, unless duly qualified with Sobriety, Ability, and right Principles: For School-masters, in reality( when they are such as they ought to be) have it in their power to New Model, and set right( by God's blessing) once in twenty years, a whole Kingdom: or if it be not in their power alone, yet it is certainly so in theirs, and the Tutors of the University jointly. On the other side, when these Instructors are not such as they should be, they have it in their power to do as much contrary mischief. To take care therefore of the Qualifications of both ( as well as of their encouragement when they do their Duty) is of all things most desirable; and some regard must be had hereto, before we are like to see a quiet, and flourishing Church, and State.  
WHEN School-masters are not Sober, and Conscientious, and strictly Religious, they do their Boys more hurt by their Example, than they do them good by their Teaching.  
Secondly, IF School-masters should make conscience of their Ways and Duty, and use their best endeavour to instruct their Youth; yet if they want Ability, and Dexterity, to discharge that particular Province, their labours will have but little, or slow success, and teach their Boys no more in three or four years than a well Qualified Person might do in one.  
Lastly, IF a School-master should be both Conscientious, and Able, and yet not right Principled,( which may often happen since there are great Errors consistent with sincerity) he may infuse more poison into his Boys than he does Learning, and make them so much the worse Subjects, by being able Scholars; more pernicious to their Country by having knowledge, and Parts, abusing both to the disturbance of Church and State: whereof we have had of late innumerable instances.  
THUS may School-masters spoil Boys by their bad Principles, Negligence, or ill Example, when they come tolerably well conditioned out of the hands of the Parent: and the Tutor as often, by the same faults and defects, when they come well instructed, and nurtured out of the hands of both.  
SCHOOL-MASTERS, having to deal with that Age which is most capable of Impression, have the fairest opportunity to insinuate good Inclinations, and desires into their Scholars, and to prepare them for the more solid Precepts of good manners and virtue, which they may meet withal under Tutorage in a University, as well as to fortify them against those Temptations which Youth are liable to, before they are past the Rod; but Tutors and Governours have the fittest occasion to blow up the flamme, that may be kindled in their Souls, and nourish their good Desires, till they come into Acts, and those Acts arrive to Habits, and those Habits be so strengthened in their Pupils, that they may take pleasure in virtue, and resist, with Understanding and Resolution, those more dangerous temptations, to very desperate Vices, which are incident to young men of riper years.  
AND if School-masters, and Tutors, do not conceive these things within their Sphere; but conclude that they have nothing to do, but to teach their Lads Grammar at the School, and Genus and Species in the College, they do strangely forget some special Duties incumbent upon all instructors of Youth, and the chief end of all their studies which should begin and end in the fear of the Lord.  
THE 79 Canon sets forth the Duty of School-masters, and puts it out of all dispute, that the Church expects them to do their best to teach their Scholars Religion as well as Letters; and to see that they frequent God's House, and behave themselves therein with Reverence and Devotion, as well as to learn their Lesson at the School: A good work of general profit, scandalously neglected to the deplorable detriment of young-mens souls, who being not sufficiently instructed in the Principles of Religion, nor brought to Confirmation when they are come to Years of discretion( whereof their School-masters as well as their Godfathers would do well to be their Monitors) are admitted to the Holy Sacrament without either, nay, oftentimes without being able to say so much as the very words of their Catechism.  
IT ought to be looked upon as a very great unhappiness for young men, to be ever admitted to the holy Sacrament, without owning their Baptismal Vow in public in the presence of the Bishop, and a Congregation, and in an Apostolical way, from a Father of the Church receiving a Benediction. But that young People should so frequently be allowed to approach unto the Lords Table, not only without receiving this holy Rite of great Antiquity, but being perfectly voided of necessary Knowledge and Devotion, neither knowing nor considering what they do, or wherefore they come there, is an intolerable irregularity: and so much the more deplorable, by reason the sin is aggravated with high contempt; God having blessed us, since the happy Restauration of our Gracious Sovereign, and the sacred Order of Episcopacy, with a Bishop in every diocese.  
THAT such Youth as live in the remote parts of some dioceses, very far distant from their Bishops See, should make use of the Indulgence of the Church in presuming to receive the Communion without Confirmation( provided they be ready and desirous to be Confirmed) is not unreasonable; 
Rubr. after Conf.  but that Scholars in a University( especially that of Oxford) which is happy in the constant Residence of a Right worthy, Vigilant, and Indefatigable Prelate of Primitive Piety, and Devotion, should ever be permitted to partake of the Sacrament of their Saviour's Body, and blood, without receiving this sacred Rite, with such due Preparation, and Instruction, as it, as well as the Sacrament, doth require, is an Omission in young men( or indeed rather in the Tutors) very unaccountable, and greatly to be bewailed; and which I earnestly beseech you( if it be your Case) carefully to avoid; as well as the other extreme, which some, out of well-meaning,( and others out of a very blamable carelessness, if not Presumption) run into; receiving Confirmation more than once, and looking upon this holy Apostolical Institution to be no other than a Bishops Ordinary Blessing: whereas it is in itself so sacred, and of so near affinity to our solemn Incorporation into the Christian Church, that it is no more to be repeated than Baptism.  
I shall add nothing else at present, but that the Spirit of Truth, Grace, and Comfort, would defend you in all Temptations, and prosper to you all means of right Education, is the hearty prayer of,  
My D. N. Your affectionate Uncle. St. Paul's day. 1684.   

Postscript.  
UNDERSTANDING that you have with commendable diligence dispatched my former directions in reference to the Communion, I have made the more hast to sand you other spiritual employment for your thoughts, relating to your future Conduct.    

LETTER VIII.  
Inciting the young Gentleman to imitate the virtues of his Ancestors.  
My D. N.  
I Have lately set before your eyes the dangers that ordinarily accrue to young men, from the sinful negligence of those that begot 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 hearty embrace and proceed in virtue, and labour faithfully henceforth to save your Soul; since God hath been so gracious, as hitherto to preserve you from being shipwrecked on either of these Rocks.  
You are many ways happy, in your Parents, you have been bread 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 public peace in Church and State, and which more might have been, if they had proportionably improved themselves, and brought forth fruit answerable to the wholesome 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, 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 show you the utmost respect, which you yourself 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 yourself 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 virtue, and Learning, or your considerable hopes of Preferment, for the time to come, to be placed in a post which may 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 myself 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 virtues, 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 yourself 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, 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 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 virtues 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 testify; whose virtuous 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 to the virtues 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 rendered 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 suitable 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 thoroughly 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 virtues in this profane 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 virtue and embracing 'vice, I shall make it more my peculiar Province to apply myself to them, by reason I have a more comfortable prospect of success from such my Endeavours; it being more easy 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 catechize 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 as a particular subject of my best( though I confess in itself very poor) Counsel, and Advice, and shown 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 myself, that you will be so good natured as to make a right use of them, in considering what I writ so seriously, as to digest the Matter, in order to such a practise of the Rules I lay down in these Letters for your Education, as may be visible in a truly Religious, virtuous, 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 virtue from being Incompatible with true Gentility, that to speak properly, and strictly, a Man cannot be a complete Gentleman who is utterly voided thereof, nor be a well-grown Christian and right virtuous Man, and be voided of Gentility; a Gentility that may more truly be so called, than what doth only run in the blood.  
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 virtue, therein recorded, which are oftentimes more prevalent than the other; and that you might not want any imaginable discouragements from 'vice, nor provocations to virtue, I have made it apparent that you will very much degenerate, if you are not a sober man, from many worthy Progenitors, who have been in their times very Eminent and Serviceable to the public, 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 chancellor of England.  
AND I myself 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 myself 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 myself 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 myself with some abruptness at present, being in hast, but with all imaginable reality,  
My D. N. Your affectionate Uncle. Valentines day 1684.   

LETTER IX.  
Expressing the excellency of the virtue of Frugality, with some Directions relating thereunto.  
My D. N.  
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 mechanic 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 your Infancy so demeaned yourself, 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 lewdness) 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 virtue) 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. He that is not able to do what is very easy, 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 virtue, 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 that my expenses have been otherwise sinful, than by not being kept within the compass of my Estate( having not spent my money in lewdness or Debauchery) which I should not mention( having begun, God be praised, a better course) but that I desire you may be thoroughly 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 take the pains to writ down regularly every Penny of your receipts and disbursements.  
Secondly, BE very considerate, and well advised in your expenses, 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 expenses 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 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 led to so many sins, nor feed so sinful a Temper as all kind of game for money doth, even in Children; teaching them to lye, 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 led 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 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 yourself to this, as well as other virtuous Actions, will contribute to the begetting a habit in you, and cause you to delight in doing that which others delight in leaving undone. 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 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 enure yourself 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 beggared 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 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 ourselves, 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 suretyship: Be more forward to lend to your Friend a hundred pound when you have it by you, and can spare it, than be Bound for twenty. Pray against, and endeavour to mortify, 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 virtue.  
WHILE I am persuading to Frugality, I am not teaching you to abandon Generosity, but should rejoice 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 ruin 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 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 styled the Philosophers ston) 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 yourself.  
3. NEVER to despise small Gains. Wishing you God's grace to avoid the dangerous example of this Age in this particular, I rest,  
My D.N. Your affectionate Uncle. March 1. 168●/ ●.   

LETTER X.  
Declaring the greatness of the sin of Prodigality, and the miseries that do attend the bad example of People of all Conditions, in this Profuse Age, on that account.  
My D. N.  
THE good Rules last sent to you thoroughly considered, and well practised now in your Youth, will by degrees habituate you to Frugality, so as to qualify 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 virtue, you must begin betimes, and the sooner the better, before you arrive to any considerable measure of the contrary Habit, which I find by woeful experience, is very difficulty, if ever reformed.  
TRUE Frugality( Nephew) is a virtue 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 styled 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 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 gratify 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. 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 Examples of great Families come to nought by mistaking this sin for a commendable virtue, 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 mechanics, is a kind of Demonstration of the extravagant expenses 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 delightsome 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 inquire 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 traffic, 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 heinous 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 public view) may above any other thing contribute to the corrupting and debauching 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 ourselves to Devotions rather than Libels, as an effectual Method to reform a Court: devoutly Praying for all our superiors( 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 busy 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 among Servants. They also do universally live above their Condition. It is no difficult thing to find out sundry Valets de chamber, 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 triple 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 virtues 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 yourself to the diligent, and vigorous, pursuit and prosecution of Goodness, now in those tender years which are most capable of virtuous 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 virtues& doing much good in the World; which a man( though honest, and well meaning,) plunged 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 virtuous; so most men may, if they will, be rich. There are very few men but have an opportunity so to be, once, if not oftener, 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 public Spirit, a large Heart, and mortified Desires, is a great Blessing; such as without it a man cannot be completely happy in this World; by reason, that a Person who wants it cannot exercise those virtues, which are the Fruits of a great and Charitable mind.  
A man of virtue may indeed without Riches, nay, in Fetters, and a 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 virtue, 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 practise of Christian virtue; 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 virtues, yet remember and consider that it is a main Branch of one of them.  
PRUDENCE is always very defificient when it does not extend itself 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 virtue; The Vulgar( among whom we ought to reckon every one that is Vicious) can no more judge of virtue, than a Blind man of Colours, or a Deaf 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 advice you to suffer yourself to be grossly cheated for fear of their bad one.  
You were so happy as to travail some thousand of Miles in your Childhood, and to live in your Fathers House, who was a public 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 virtues,( though 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 voided 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 virtue to throw away Money, and an unpardonable sin to question a Reckoning.  
I do please myself 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 eton, 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 yourself may remember something worthy of Imitation) and for the refreshing of your Memory, and the improving of your Understanding, red, 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 virtues 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 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 virtue; and ensnared, before they can well Judge, into a belief that Scurrility, profaneness, 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 enlarge thereon, I shall reserve it as the subject of another Letter, and 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,  
My D. N. Your affectionate Uncle. Easter Tuesday 1685.   

LETTER XI.  
Exposing the Extravagance of the Terrae Filias, &c.  
My D.N.  
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 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 virtuous persons, as much as it is doted 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 increase of their own shane, and sin of those who do encourage them against the established Government, and Governours of the Place, who have oftentimes shown Zeal against, and declared their detestation of this Enormity.  
I look upon it as an Infallible Demonstration, that true Wit, as well as virtue 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 rak 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 writ Satyrs upon virtue, when there is something like it( in defiance of Authority) annually acted in the University; and at such a public time and Concourse of People[ even foreigners of most Civilized Nations of Europe] that the two ancient Universities of Oxford, and Cambridge, famous all the World over in other matters, in this become their Derision.  
To the truth of this, I myself can bear Testimony, having heard, to my great trouble, foreigners abroad, for the sake of the Terrae-filius, make as severe reflections 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 no severity to condemn so public and unpardonable a Buffoon, to be for ever after uncapable of so sacred a Function as the Ministry, unless his Repentance be as public as his Sin: and I must declare myself 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 vicechancellor and Doctors inflicted upon offenders.  
Surely, if ever such ill logic 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 ambassador 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 Boyish, Wanton, and Injudicious, to get the Reputation of Wit: which if he does, let him remember that such a Wit[ voided 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] style a fool in earnest.  
Were this Exorbitancy only a fruit of an exercise 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 wondered 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 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 ethics, 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 satire: 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 virtue; and instead of Reforming the Old, Corrupt the Young; instead of declaiming against 'vice, exclaim 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, vilify, Name, and Point at, their superiors,( and sometimes the worthiest of the Land) and falsely accuse them to their very faces, in the presence of Persons of all Nations, Degrees, and Qualities; and all this in so bald and rustic 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 sand their Children to the University, who, indeed, would have great reason to keep them away( knowledge being too dearly bought when it is purchased by the loss of virtue) 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 yourself discern this Corruption against which I now inveigh to be very blamable in itself, 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 [ the very Excrement of the Act] may have not any kind reception in your breast to the prejudice of virtue.  
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 sour and morose. Innocent mirth does become none so well as virtuous Souls, and indeed none but a real good man can be inwardly Gay, and cheerful: 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 quintessence of right laudable Wit, and Ingenuity; But be thoroughly 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 styled the Church Porch, very well deserving not only to be red, 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 falsely so styled, as I dare pronounce all such to be, who for want of Wit turn Buffoons and Atheists. 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 writ proceeds from any particular Provocation. I never was, neither am I ever like to be, a Head of a College, or governor 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, leveled 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 shane, to invent and utter Lies, and to expose ones self, at one of the most public 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 myself, 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 blessed me with, and are yearly Spectators at the Egregious Folly of the Terrae-filius, the shane 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 lewd 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 vicechancellor, 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 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 public Exercises, or Private Discourses, as relish 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 poison belched 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 in a manner profaned, while they countenance and give credit to such Discourses as are pernicious to virtue) and prove an admirable Preservative also against the Contagion of such profane 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 virtue, 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 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 virtue, 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 virtue, 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 dote 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 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 yourself 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 virtue 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 loathe not only the company of openly vicious and lewd opposers of virtue, 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, virtue, and Learning, where all things, even Divertisements, should be so ordered, as to be some way, or other, to Edification.  
THE practise of virtue will thus soon become to you very easy, and delightsome: 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 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 yourself, proceed from one degree of virtue 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 bread man; not in the eyes of the Vulgar,( I would not have you seek for Praise from such as understand not virtue,) 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 of a Nation, who are very bad Judges of the Qualifications of a man of Merit; and do seldom cry up those Qualities and virtues that best deserve a universal famed.  
Being once well fraught with virtue, and furnished with a good measure of Reason( and you are likely the more to increase in one as you grow in the other) you will be qualified for a freer Converse among men; and not lye 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 virtue, like the Bee, from the very same subject-matter, from which indiscreet and ill-disposed Persons, like the Spider, do suck poison; and when you are indeed arrived to such a pitch of virtue, and knowledge, you will begin really to deserve the name of a Philosopher, and Christian( which more 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,  
My D. N. Your affectionate Uncle. St. Marks day 1685.   

LETTER XII.  
Directing the Choice of a particular Calling.  

My D. N.  
HOPING that you have well considered, and digested in some measure, the subjects recommended to you in my former Letters( which are I humbly conceive all of very great moment▪) I am encouraged to proceed in my proposed Method of advice( by way of Letter since I have not yet an opportunity to talk with you) for your good establishment now at your first setting out in the World.  
WHAT Profession or state of life you are most inclined to, or best Calculated for, I am yet ignorant; neither is it very necessary to my present Design strictly to inquire after, Whatsoever Course you steer you are not like to succeed the worse for the practise of Virtue and Devotion, but have rather ground to fear, that without the blessing of Heaven, which no person can promise himself who rejects Religion, you are not like to prosper in any undertaking.  
WHETHER you Eye Divinity, Civil Law, or physic, or the Common Law; the Life of a Soldier, or that of a Courtier. It is necessary for you in the first place to become a good Christian: and in those Professions wherein men vulgarly think true Christianity less necessary, there we shall find, if we make a right judgement of things, that it is most indispensably required; As for Example, To instance in the two last, the soldier and the Courtier.  
Men are apt to fancy, that Religion is an unsuitable Concomitant of either of these Professions, whereas if we thoroughly consider the dangers of a War, and temptations of a Court, we shall discern small reason to venture ourselves in either, without a good Conscience, and a mortified Soul.  
A soldier should ever live in a constant preparation for death, which he cannot do without the practise of Religion; his Life is in continual, and greater hazard than other men's, and therefore has more reason than they to take care of his Soul. It is no part of Valour, to contemn God, nor cowardice, to fear Damnation. A Commander cannot be truly Valiant without virtue. That which appears most so in Vicious men, is but the Rage of a wild Beast[ a Lion or a Tiger] rather than Fortitude. And he that should be most crwoned with Victory and Success, and arrive to a Pitch of famed, and Glory, even to that of Alexander, without virtue, Faith, and Compassion, would not pass, among the wisest, so much for a great man, as a cruel Butcher.  
A Courtier, though not in so constant danger, as to his Body, is in more in reference to his Soul. No course of life is more exposed to continual Temptation; and therefore such a measure of virtue as might suffice another man, will not be sufficient for him who lives in a Court. He is always encompassed with snares, and not an hour free from some dangerous allurement to 'vice, or Vanity. A Courtier, therefore, without many good habits of virtue, is like a Soldier, without his armor, when in peril every moment to be attacked by the Enemy. If he escapes a mortal wound, he cannot possibly avoid the being often repulsed, and very fadly treated by his spiritual Enemies.  
Neither do all the Obligations which a Courtier has to true Piety consist in his spiritual danger. He has sundry and powerful Motives to be exemplarily good, from his public Station; He being set, as it were, on a Hill, and exposed to such public view, that his example must necessary do either mighty Service, or Disservice, to virtue. And however the Eyes of some men do, in this purblind Age, overlook the scandals of a Court,( as much as some others unjustly magnify them) thinking 'vice more dispensible, than elsewhere, near the Persons of Sacred Princes: yet it is in good truth, no where so odious and abominable. And it is, of all spectacles, the most lamentable, to discern, at the Elbow of a Christian King, such a Monster as an Atheist; which does justly deserve to be banished from all Courts in Christendom; and will so be, whensoever the hearts of men are zealously bent to prosecute the true Interest of Virtue, or Civil Government.  
BUT hearty praying that I may live to see so blessed an alteration, rather than enlarge on this topic,( which I did once before touch on) I shall proceed in my Reflections on the necessity of virtue for the right discharge of any Profession, or state of Life; which, without Religion, cannot be truly styled a Christian Calling.  
Now granting that Religion ought not to be dispensed withal, in men of the Sword, I need not spend any Ink to convince you that it is much more Essential in those of the Gown and the Long rob, namely, in the four other Professions which I just now mentioned: One whereof I confess I would much rather see you, than the most Eligible of the two other, though I am sure neither you, nor I, have any cause to be an Enemy to either of those, but many special reasons to be well-willers to both.  
I shall not use any particular Arguments to persuade you to any one of the six states of life laid before you, provided you choose one of them, and qualify yourself, as I have advised, before you undertake it, I shall rest very well contented.  
ALL Gentlemen must not be Divines, more than Lawyers, and Physicians, nor all Lawyers and Physitians, more than Soldiers, and Courtiers. The Body politic as well as ecclesiastic, is made up of divers members, and no one can be cut off without maiming of the Body. By the like Proportion, as the members of a Natural Body( peruse and consider well the twelfth Chapter of the first Epistle to the Corinthians) tend all to the mutual decency, service, and succour of the same body; so we should do one for another, to make up the mystical Body of Christ.  
SOME ought to be Praying daily in the Church; some Disputing in the Schools; some Pleading in the Courts of Judicature; some, when there is just cause of War, fighting in the Field; and others honouring their Prince( whereby they do serve their Country) by a near attendance upon his Person. Nay, we must not forget, that the meanest mechanic, though they ought not to be sought for in public Counsel, nor sit high in the Congregation: be placed on the Judges Seat, nor understand the Sentence of judgement: yet they do( as the Wiseman speaks, Ecclus. 38.33.) contribute to the maintaining of the World, and that without them a City cannot be inhabited.  
GOD has tempered all Bodies[ Civil or ecclesiastic] like the natural Body of Man, giving more abundant honour to that part which lacketh, that there should be no Schism in the Body; but that the Members should have the same care for one another, making those Members necessary which seem to be more feeble, and bestowing more abundant honour upon them, which we think to be less honourable: so that whether we are high, or low in a Christian Commonwealth we have an opportunity to do good, and to glorify our Maker, and should not despise or envy one another.  
UPON these considerations you are left, to your free Election, by me, and I suppose by all your Relations, to please yourself with the choice of your future state of Life, and will have no violence used, provided you make a discreet Election,( every one of your Relations would be sorry to see you live idly, though you might wear as good Cloths, and eat as good Meat as your Elder Brother) concerning which I shall only farther advice, that you would be exceeding wary, and deliberate in your Determination, and with great Humility and Devotion, for some considerable time, consult this matter of high importance betwixt God and your own Soul.  
Prostrate yourself often before the Throne of Grace, and beseech him who is infinite in Wisdom, Power, and Love, to incline you to what is most suitable to his Will, and wherein you are most capable to contribute to the good of the Universe. Have patience to spend some time in a Course of Study and Devotion, till both are( as they will in a short while) become pleasant. Carry this Request along with you, not only once, but several times to God's Altar. Recommend unto God all your present Designs, and future hopes, and wait upon him for his Illumination. advice with your best and wisest Friends, those who are best acquainted with your Natural Parts, and Temper, and who in some matters may be more competent Judges than you yourself. And, after all this Pious, and Prudent Care, do, in the name of God, as your own Mind and Conscience shall direct you. And that both may be guided by the alwise God, is the hearty Prayer of,  
My D. N. Your affectionate Uncle. May 1. 1685.   

Postscript.  
AND having discoursed of the choice of a Calling it is not unseasonable to recommend to your reading the fourth Sermon of learned Bishop Sanderson ad Populum, on 1 Cor. 7.14.    

LETTER XIII.  
Exhorting to keep close to the Church of England, together with some Cautions against Mr. hobbs.  
My D. N.  
I Have said nothing in any of my Letters to fortify you either against paroxysm 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 yourself 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 red them often, with Sincerity, 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 thoroughly 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[ enjoined in our Canons.] You will take the most effectual course to establish yourself 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 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, embittered 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 grossly ignorant of our Order, Discipline, and Doctrine) had not we ourselves 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 red in the Congregation every Year twice, and the Canons, at least, once; as also the Prayers and rubrics 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 styled in the Title page. 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 virtue 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 svit so well with Heaven, as the Infernal Pit; the Portraiture of the Deity, that 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 virtue 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 yourself( 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 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 engross 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 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 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 sovereign, since, a great Prelate here in England, from whose Mouth I have several times 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 vicious 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 virtue 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 virtue and 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, lewd 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 virtue, 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 there is a God, but a God of Vengeance, who,( though Love itself, 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 judgement, 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 numbered 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 hath not shined unto us, and the Sun of Righteousness rose not upon us.  
We wearied ourselves 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,  
My D. N. Your affectionate Uncle. May 10. 1685.   

LETTER XIV.  
Concerning frequent Communion, and the good Example of Cathedral Churches, in that Particular.  
My D. N.  
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 entitled, Constant Communicant.  constant Communicant, where you have an opportunity 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 blood, is the most incongruous, and the most unaccountable thing in the whole world, unless in these Cases:  
1. WHEN a man is surprised 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.  
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 necessary requires some Preparatory Act of Repentance, by way of public 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 profane manner of this Generation, out of the Church, when they see the 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 join 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 administered in your college I am not well informed, but I cannot in Charity imagine that you have fewer 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 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 choir 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 advice 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 reasonable Cause to the contrary; I mean not in your own judgement( I would not have young men govern themselves too soon by their own Heads) but in the judgement of your Tutor, and the governor 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 judgement is more scandalous in a College, than it is in a Parochial Church and chapel not to Receive three times in the year; which neglect I have ever judged so unpardonable, that it ought to be by no means 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 yourself 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 virtue, and very far from a blamable singularity.  
THE Ecclesiastical Constitutions of our Church require that in all Colleges and Halls within both the Universities, The Masters and Fellows( such 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 thoroughly instructed in Points of Religion, and that they do diligently frequent public Service and Sermons, and Receive the holy Communion; and that the holy Communion should be administered 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 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 advantageous 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 college in Cambridge, have sent forth a more considerable number of right Principled and sober men for service of Church and State than other 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 practise 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 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 authorised 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 chapels as uncontrollable a Rule, as was heretofore 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 rubric 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 practise, I do with an extraordinary Zeal, and unfeigned Love to your Souls, subscribe myself, in a very particular manner,  
My D. N. Your Affectionate Uncle. May 20. 1685.    

POSTSCRIPT.  
AS concerning the extravagance of Hair and Habit among Scholars( which is now grown very notorious) I have said nothing in any of my Letters, because your Station may defend you in a good measure from that excess; neither shall I at present say( and only by way of Postscript) any more than this, to wit, that a Courtiers Head on a Scholars Shoulders( and indeed any of the Habit of the first on the back of the latter while a member of a College in the University) is as incongruous, and ugly, as a Soldiers Cravate, and a coloured Ribbon, on a singing man of any Choir chanting out the Litany: both Indecorums and Irregularities of bad Consequence; the first disgracing College Discipline, and the last disparaging the Sacred Worship of Almighty God. The mischief of such unsuitable Excesses in Students have been wisely foreseen by the Governours of the University, and therefore carefully provided against in the public Statutes; and in like manner Members of a Choir had( without all doubt) been forbidden such Unecclesiastick Habiliments,( while they are assisting at God's Service) had it been suspected they would have come into the Choir with ridiculous Accoutrements, any more than with their Swords and Belts upon their Surplices.  
FINIS.   

A Catalogue of some Books Printed for Robert Clavell in St. Paul's Church-yard.  

Dr. Cumbers short discourses upon the Common-Prayer in 8o.  
Tracts written by John Selden.  
Annals of King James and King Charles, fol.  
Mr. Scrivener's Body of Divinity, fol.  
The History of the Irish Rebellon, fol.  
Varenius Geography, fol. Engl.  
Bishop of St. David's vindication of Bishops right to Vote in Capital Cases.  
His Book against the Protestant Reconciler.  
His Answer to Sidneys Speech.  
Martindales Book of Surveying.  
Mr. Ogilbies aesop in 8o, adorned with 160 Sculptures.  
Bishop of Lincolns Brutum Fulmen.  
Dr. Combers Book of Tithes 4o.  
His Discourse of Religion and Loyalty.  
His Catechism two sheets.  
Dr. Byam's Sermons before the King in his Exile.  
Mr. Twell's Grammatica Reformata.  
Mr. Bakers Book of Equations.  
Everard's Book of Gauging.  
Esop's Fables Gr. Lat.  
Skinners Lexicon, fol.  
Smith's Rhetor. 8o.  
A general Catalogue from 1666. continued to the end of Trinity Term 1685.  
A Sermon at the Coronation of King James II. in French and English.  
Dean of Sarum's Pacificatorium Orthodoxae Theologiae Corpusculum.