A LETTER OF ADVICE TO A YOUNG GENTLEMAN Of an Honourable FAMILY, Now in His TRAVELS Beyond the SEA'S: For his more safe and profitable Conduct in the Three great Instances, of Study, Moral Deportment, and Religion. In Three Parts. By a True Son of the Church of England.  
LONDON: Printed for R. Clavell, at the Sign of the Peacock in S. Paul's Churchyard, 1688.   

LICENCED,  
July 25th. 1688.   

Honoured SIR,  
MY Old Distemper returning suddenly upon me, I could not wait on you as I designed, and see you on Shipboard: Yet my hearty Prayers and Well-wishes have, and shall ever attend you, for the good Success of your Travels, and safe Return. I think myself also obliged to congratulate your happy Voyage, and hopeful Settlement (and as I am informed) in a flourishing and well-governed University; where you cannot want Means and Opportunities to improve your Parts considerably, and enrich your Soul with such excellent Habits, as none of your Rank and Years may outdo you in the most desirable Accomplishments of Knowledge, Wisdom and Experience.  
But (Sir,) besides those many Obligations which I shall always recognize with the greatest Expressions of Love and Gratitude, I have several other Motives and Inducements, (as you'd see in the Sequel of this Epistle,) which have prompted me to give you the trouble of perusing these following Sheets: And though I am very sensible, that you cannot want the Counsel and Advice of Men far more eminent for Learning and Observation than I durst ever pretend to; yet my Endeavours may have their desired Influence (and kind Acceptance) as the Effect of undissembled Love and Fidelity, and the Product of his retired and serious Thoughts, who (to his power) ever was, is, and, God willing, shall be a true Friend to yourself and Family.  
Yet I must beg leave to tell you, (before I proceed to the subject Matter of this Epistle,) that the Eyes of your Country are much upon you, as the hopeful Son of such a Father; and therefore you must expect, as your Accomplishments, so your Defects will be narrowly and critically observed. You must therefore either study to equal, and (if possible) outdo his eminent Virtues and Endowments, or otherwise you'll find that they'll exceedingly lessen and eclipse your own. Besides, you have left your Country, Relations and Friends, for the increase of Learning and Experience; we do all therefore hope to see the generous and worthy Fruits and Effects of your Care and Industry, and as great a change in your Person as in the Climate. Nor can it be much satisfaction to yourself or others, though you be able to give an account (at your return) of the strange Occurrences of Nature or Event: For, the Fruits of Study and Travel should not rest there, but your chief business will be to cultivate and beautify your Soul with such useful and profitable Knowledge, as may be a future benefit both to yourself and others; nor can any thing less than this, counter vail the great Charge, Hazards, and Fatigues of Travel.  
You should also consider (Sir,) that your Cotemporaries here are growing up apace, and may be great Proficients in all sorts of Learning; and therefore as you'll have greater Opportunities, so you must endeavour to make a suitable Improvement in all the gentiel, ingenuous and virtuous Accomplishments, both of Mind and Body. But if by their Diligence they should outstrip you, it would be no little Reflection; not to mention the fruitless expense of Time and Money, and the far greater Hazards you run upon amongst Foreigners and Fugitives.  
Nor will it be unseasonable to remark to you, that several Young Gentlemen (within the compass of your own observation,) have returned from beyond Sea's, as ignorant to the full, and more immoral and extravagant, than if they had never left the Smoke of their own Chimneys. They have indeed dearly purchased, and brought over with them some new Modes, affected Gestures, (if not the Diseases of the Country,) and such Language and Deportment as are not only ungentiel and unbecoming, but unmanly and unchristian: (We shall have occasion to take notice of some Particulars afterwards;) insomuch that they are so far from being either wiser, or better for their Travels, that (to give them their due) they have only commenced Masters of that hellish and black Art of Debauchery, Irreligion and Profaneness. But,  
These Examples (Sir,) are only noted by way of caution: For we know, and shall always hope for, and expect better Things and Fruits from you: And your virtuous Temper, and hither to religious Education, will be a Sovereign Antidote, and sure Defensitive against all the dangerous and charming Illectives you can possibly meet with. To which give me leave to add the following Advice, which I hope may be useful to you in all your Travels; nor shall it be unseasonable, whilst you continue in that well governed Society, where perhaps the least Danger is neither feared nor suspected.  
Not to trouble you with a longer Exordium: What I have further to impart, shall for Methods sake, be comprehended under these Three following Heads of Discourse. And the  
First, will respect the well-husbanding and management of your Time in attending your Studies, or Conversation with others. The  
Second, Your Morals, and Civil Deportment. And the  
Third, Your Religion.  
In all which I shall endeavour to lay down such Rules, as I hope may direct and encourage you to employ your Time to the best Purposes; so that you may go on cheerfully in your Business, with the greatest success, delight and satisfaction; and return home through God's Blessing, every way accomplished, as a well-bred Gentleman, a good Scholar, and a sound Christian. All which would be the greatest Comfort and Blessing to your Parents, an Ornament to your Country, and the most peculiar Happiness to your Self.  
Of these severally and in Order. And First,   


A LETTER OF ADVICE TO A YOUNG GENTLEMAN Now in His TRAVELS Beyond the SEA'S, &c. PART I. Of STUDIES.  
NOW (Sir) it would be an ill and unaccountable Application of your Time, if your Quality (as we have seen in too many) should make you impatient of Discipline and Restraint, or make you consult your Liberty and Ease; the Effects whereof are usually dangerous and destructive. For since God has blessed and ennobled you with the Privileges of Birth and Blood, and an ingenuous and religious Education, you should employ your Time and Faculties in the search of, and pursuit after those things which now, and in the after-course of your Life, will afford you the greatest Advantages, as well as Pleasure and Delight. You must not fancy then, that God made you only for Sports and Pastimes, but gentiel and heroic Exercises: Let those who understand no better, please and divert themselves with their Horses, Dogs, Wine, etc. But what are all these to the more noble and worthy Endowments of a Gentleman and a Scholar? And seeing God has been pleased to bless you with the understanding and all other Faculties of a Man (and those too in the best degree) employ the most considerable part of your Time (especially now whilst you have Leisure, Opportunity, and few Avocations) at your Book, and in your Study. For,  
First, As this will adorn your Soul with the greatest Treasures this World can afford, so you'll have cause to congratulate to yourself your own Happiness, and God Almighty will bless and prosper you in your Endeavours: Who even in Paradise would not allow Pleasure to the first Adam (though certainly as Noble as any of his Descendants) without Labour and Industry. Nor can your retired and seeming Obscurity in your Studies lessen your Gentility, since there's no well-bred Scholar that can fail of the Reputation and Character of a Gentleman. But besides,  
Secondly, You'll hereby become not only more courteous and obliging to all you converse with, but more capable also of managing (with Prudence and Discretion) those weighty Affairs which may await you at your Return; and your Birth and Education will entitle you to, both of Justice and State. Besides, you'll better understand what Respect and Encouragement is defervedly due to Learned Men, (such I mean as are diligent, sober and pious) and herein your dear and worthy Father may be a Pattern to you, who by his discreet and obliging Carriage, has extremely endeared himself to all Scholars, but the Orthodox Clergy of the Church of England especially. And hence 'tis very observable, that those Gentlemen only who have purchased to themselves the honour of Learning and true Breeding, know best how to value and esteem, and are most willing to encourage those Attainments in others; which will also have a mighty Influence upon all your Dependants, as well as others below you, who do usually either respect or contemn wise and good Men, by the Examples of their Leaders. Consider,  
Thirdly, That whereas the Virtues or Vices of private Men do commonly pass without much Notice or Censure, you'll beset as it were a Beacon upon an Hill; and as the Words of great Men are usually Maxims and Theorems, so their Actions become Examples, Rules and Precedents for others to steer and walk by. Besides, you'll be no less esteemed and admired for the Excellency of your natural and acquired Abilities, than herein for the sway and influence of your Authority; nor can any thing be more base and inglorious, than a Gentleman only by name, whose Soul is ignorant and Life immoral.  
Fourthly, There's nothing in this World, which can countervail the great Expense of your Time and Pains, etc. but Learning and Experience (as before) which are only attainable by Study and a suitable Conversation with Scholars and Men of Parts; for hereby you may be qualified both for Action and Speculation, and excel the Mobile as much in Understanding and Virtue, as Nobility of Birth and gentiel Extraction. Now, these are the genuine and proper Fruits of Education and Study; and unless you employ and improve your Time and Faculties to these purposes, though perhaps you may gratify and please your Fancy with vain and empty Delights, yet your Understanding will prove unfruitful; and after many tedious and dangerous Traverses, you may return Home with a shattered Body, and a barren and empty Soul.  
These are all such generous Inducements, as will prevail with your ingenuous Temper and Inclination, to keep close to your Studies: But as a further Obligation and Enforcement, give me leave to remind you of the Miscarriages of some (who would neither be persuaded to love Learning nor Books) which may be a sure Caution to you to avoid those Sins and Indiscretions of licentious and ungoverned Youth.  
For alas! we have many deplorable Instances (the Sparks and Blades of our Age) who consume their Time, Parts, Wit, Estates, etc. in pursuit of the greatest Fooleries and Vanities in the World, to the greatest shame and disgrace of themselves, and scandal of others; as if they were a distinct Species from all Rational Being's, and made only for a Sword, or a Horse, or a Dog, and the other brutish and sensual Exercises of Luxury and Profaneness. I am no Enemy to moderate and innocent Pleasures; but those Sots and Ignaro's make it their Trade and way of Living, to observe all Modes and Fashions, drink, swear, curse, whore, game, sight and quarrel like Hector's and Madmen, despise and scorn all below them, and run on in a full Career of Sin and Extravagance.  
Insomuch, that I'm afraid they have scarce leisure to say their Prayers, or look on a Book, and therefore wholly unfit for Christian or ingenuous Converse; (their Dogs, Horses, etc. being usually the Subjects of their Discourse in their more serious Intervals). By all which inhuman Methods, many of them are become so barbarously Ignorant, and void of all Learning, that they have almost forgot that ever they were at Schools or University (unless they happen to remember some Pranks they played there) and are as much strangers to Humanity, Philosophy, History, etc. as if there had been never any such thing as Books or Learning in the World.  
Nor are these the Faults only of our homebred Gentlemen; (for we have many learned, wise, and good Men, who never had the Curiosity nor Convenience of Travel) but even of those who have seen many Foreign Countries, Cities, Delights, etc. yet neglecting the Business they went about (as we have observed already) have returned home after many impertinent Wander, more vain and prodigal, wicked and irreligious, than those Companions of Ignorance and Epicurism they left behind them. For what pleasure and satisfaction has that Man, who has seen all the Novelties and Curiosities in the World, if he has studied nothing else but to please and pamper his own Appetite? All that we can say of him, is, that he has bestowed much pains to no purpose, or for that which is worse; and bought his Sins and Vanities at a dearer rate than others.  
Thus, I have set before you those Arguments and Motives, and Dangers and Hazards, on the right hand and on the left, which your Prudence will consider betimes; so, that you may improve all those Opportunities that fall in your way to the best advantages, lest you should unhappily miscarry in your great Adventure, (as those miserable Instances we have already noted; which the Lord of his great mercy avert.  
Consider again, that your Station, Quality and Parts, may dispose you at your Return for Offices of Honour and Trust; wherein you may be highly Serviceable to your King and Country, as your worthy Father is, and has been before you: Nor can any Magistrate be duly qualified to administer Justice or Counsel, with ease and satisfaction to himself, or for the benefit of others, but by such habitual Accomplishments as are the proper Results of Study and Observation: Insomuch that Charles the Great, Emperor, did solemnly declare, That he had rather abound in Knowledge than Riches and Honour.  
But besides those foregoing Topics, you'll find by Experience, that the Pleasures as well as the Benefits of Study, are so charming and delightful, that 'tis next to impossible for a Scholar to be idle: Especially considering (as a Learned Man observes) the many Improvements of Reason, the sweetness and delights of Knowledge, the great range and multitude of Thoughts and Speculations; for there's much wit in Poetry, in Philosophy Reason, improved, in Mathematics Acuteness, in History curious and strange Events, in Politics variety of Projects and Designs, in Oratory sweet and delightful Eloquence, in Divinity supernatural Light, Rules of holy Living and Dying, and heavenly Devotions: Which last will be a means to sanctify all Endeavours to your use, and make all your other Studies both pleasant and profitable.  
Now a strict and diligent Enquiry into all these several sorts of Learning, will fill up all the empty Spaces of your Time, which is commonly misemployed, if not vainly misspent, by all those Gentlemen that are not Scholars. You may alter the Methods and Course of your Studies as you please, so that there shall never be any spare Time upon your hands; nor will it ever seem to pass away slowly. But seeing the Husbanding of Time well, is a thing of the greatest advantage and importance to a Student; I shall give you an account of the Method which I have used, and found very successful in the Conduct of mine own Studies: Yet I would not have you to observe it so exactly, as to neglect the more seasonable Advice of others.  
Now I have always thought, that 'tis the Duty and Interest of every Christian to be well skilled in the divine Arithmetic of numbering his Days: For Time is a precious Jewel, for which we must all be accountable; and therefore he who loses a Day is dangerously prodigal; but those that dare misspend it, little less than desperate. For the prevention then of those Evils and Mischiefs resulting from the fruitless expense of Time, I shall propound to you this following Method. And,  
First, Rise early in the Morning, if your Health permit; for Aurora musis amica, and the sooner the more early the Blessing. Let your first Thoughts be always with God; return him most humble and hearty Thanks for your Refreshment and Protection from the dangers of the Night. Present the first Fruits of your Reason and other Faculties to your Maker; think on him whilst you are dressing, and humbly beg that you may be clothed upon with the Robes of your Saviour's Righteousness, and the most precious Ornaments of his Grace and Spirit.  
Then return to your Closet, and pray earnestly, servently, constantly, devoutly and affectionately unto God, for your Preservation that day, and for ever, from Temptation. Sin and Danger; and that he would sanctify your Person, and bless and prosper you in your Studies. 'Twas Luther's observation of himself, that been or ass est bene studuisse; and if your Heart be early seasoned with God's Presence, 'twill relish of him all the day after. And when you have thus happily performed your Morning Devotions, then,  
Secondly, Sat down a little and consider (especially if you have occasion to go abroad or entertain Company that day at your Chamber,) what Temptations or Sins you are in danger to run upon; resolve against them, and see that your Purposes be fixed and steady: So that if any of those Temptations should afterwards assault you, call to mind what you have resolved on in your Closet, and then endeavour to arm yourself against them with the Arguments of your Religion; as the considerations of Death, Judgement, Heaven and Hell. But if you expect nothing extraordinary that day, (intending to continue in the course of your Studies,) then a serious Recommendation of your Person and Affairs to God, in a general Petition, will be acceptable and sufficient.  
Thirdly, Begin your Studies with reading a Chapter or more of the New Testament, every morning, till you have read it all over; and then begin again; always observing the same Method. Meditate of, and consider well what you read, that you may thence collect some useful Notes and Observations, for the Confirmation of your Faith, and Conduct of your Manners in the ways of Religion. And having read some Portion of the Holy Scripture seriously and deliberately, (for the better understanding of it, you may consult Dr. Hammonds Paraphrase, or Grotius;) this, with your Prayers, will prepare you for your other Studies. Wherein,  
Fourthly, Your Tutor will be careful to give you the most proper and seasonable Advice. Your University Learning will be chief (as I suppose) Logicks and Philosophy: Now if you'll but take pains to be an accurate Logician, and thoroughpaced Philosopher, (which will not require very much time, if you be always careful to attend the Lectures and Disputations in the Schools) you'll readily understand any Author; and the whole course of all your future Studies, will not only thereby become beneficial, but pleasant and delightful.  
Yet herein I desire to caution you, not to spend too much Time in dry and useless Notions and Speculations, being a Fault which I have observed in the Methods of reading Philosophy in Foreign Universities; for no Study is worth a Man's while that's not accompanied with Profit, and such unanswerable Reasons and Arguments as are in a great measure able to silence all future Debates, seeing the capacity of the Ignorant lies as much below such Philosophical Curiosities, as the more knowing and judicious are above them; so that there remains to all in things dubious and only probable, a Power to admit, or reject what Opinions they please. Therefore I would recommend Mathematics next to Logicks, as the most useful part of Philosophy; for this Science proposes nothing but what's apparent by most undeniable Demonstrations; which Knowledge is not only the chief we can acquire upon Earth, but will also accompany us to Heaven.  
Fifthly, When you have leisure, read over your Classic Authors, and remark with your Pen what you find most observable in them; for as you'll hereby understand the Customs and Manners of the most ancient and celebrated Heathens; so this sort of Learning will qualify you to write and speak Latin well: And when you have obtained this Faculty, you cannot be a stranger in any place where you come; nor can any thing be a greater Ornament to a Gentleman and a Scholar.  
Sixthly, And seeing your Quality and Estate will exempt you from all other Professions but that of a Statesman, the Knowledge of all sorts of History will be very useful and necessary; but especially French Authors, being of all others the most accurate in Negotiations and Memoirs, recorded by public Ministers, and published by their Secretaries after their Deaths: For 'tis observed by a Person of great Judgement and Policy, that none make more faithful Reports of things done in all Nations than Ambassadors; having the best and most authentic Intelligence from their Prince's Pensioners, who are obliged to acquaint them with all they can discover.  
Seventhly, Consult likewise all the several Speeches, Declarations, Trials and Transactions, occasioned by the late unhappy Wars in England, wherein you'll find more natural and useful Knowledge, than is ordinarily to be met with in all the mouldy Records of ancient Statists and Politicians.  
Eighthly, There will be no need to advise you what Authors you shall read in Divinity; for I know sufficient care is taken for that already; yet in my Opinion, next to the Holy Scriptures and our Church's Catechism, Dr. Hammonds Practical Catechism, and those Books by the Author of the Whole Duty of Man, are the best. And indeed all our modern Writers of the Church of England for the last fifty or sixty years, (who have employed their Parts, Faculties and Time, in treating de omni ente, and outdone the greatest part of the World,) if accurately read and well digested, will furnish you with variety of Matter, all sorts of Methods, and a delicate Style. But than you should take Advice in the choice of such Books, as are approved and most authentic upon every Subject, that the whole Time of your Study may be profitably employed; for a few Books well read and throughly digested, will more improve your Reason and Judgement, than hundreds superficially turned over, as many young Students do.  
Yet there's abundance of Pleasure in variety of Books; for when your Faculties grow dull and weary of one, you may pass to another, as your own Genius and Inclination shall direct; whereby the whole Time and Business of your Study will become a delight and benefit, rather than a burden to you: Nor can any Recreation be so pleasant, (this I find by experience,) nor any Labour so profitable to a Scholar as Study. And,  
Lastly, You'll find it of singular use and advantage for the improvement of your Parts, to employ and exercise your Pen upon every Occasion. Writ often to your Relations and Friends; for the neglect of that is a general fault in young Students. Have always a Common-Place Book by you, (your Tutor will direct you to the most useful Heads, and note therein the most remarkable, acquaint, and ingenuous Passages you meet with in any Author, which you may afterwards have recourse to immediately upon every occasion: Observe likewise, and note in writing, all the Remarkable Occurrences in your Travel; particularly the Situation of Places, the Customs and Manners of the People, their Religion, Government, Policies, Traffic, etc. This will be of great ease to your Memory, and of singular use and advantage in the whole Progress of your Life; besides, you'll find that your Parts, Style and Method, will be the best improved by much Writing: All Learned Men can witness this from their own Experience, and is very remarkable in all our English Worthies; insomuch that I dare be confident, if you'll apply yourself to this method, your Reason and Judgement will by degrees attain to such a Habit, as will not dare to present you with any thing but what's very curious and excellent.  
Yet I would not hereby engage you to be so earnest in the pursuit of your Studies, as to prejudice your own Constitution; for there's a Time for all things, and too much reading may prevent the Access of a newer, nearer, and quicker Invention of your own: Besides, if your Body be strong, as you'll rather complain of the shortness of the Day, than be wearied with Study; so, if it be weak and feeble, the Decays of Nature may be repaired, being also allowed to the strongest Constitutions,) either, First, By a suitable Conversation; or, Secondly, By moderate and innocent Recreations.  
For the first of these, namely a suitable Conversation: When you are wearied and indisposed with your Studies, a door of Conference is open, and the Conversation of learned, wise, and good Men, is a greater Refiner of the Spirit than Books. Yet let not this tempt you from your Studies in the Forenoon, which is the most proper Time to be reserved, and at your Book; however, whilst you continue in the University: And herein let me advise you to lay down such Rules to yourself, in observing those stated Hours, as no Man shall be able to persuade you to recede from them; for that when your Resolutions are once known, as no Person of Ingenuity will disturb you, so you'll find this Method of keeping this best part of the Day to yourself,) will become not only practicable, but very commendable, and of singular benefit to you in more instances than I can readily mention.  
But when Dinner is over, (so soon as you can with convenience and civility to the Company,) retire to your Closet, and pray (as in the Morning,) always concluding your Devotions in the Name of our Lord Jesus Christ, and with the Lords Prayer: Again, read some portion of the Holy Scripture in the Old Testament, and the Psalms for the Day, and (as before) with attentive Observation. (And be as careful in performing your Evening Devotions, with Thanksgivings for the Blessings of the Day, and earnest Prayer for your Safety and Protection, that night and for ever). I do not doubt but you have good 
* As Common Prayer Book, Patrick's Devotions, etc.  Helps and particular Devotions by you for Morning and Evening, which you may use with your own, as God shall be pleased to enable you: But be sure that you never lie down to rest, till you have made your Evening Oblation; that whether you sleep or wake, you may be always safe under the shelter and protection of a gracious Providence.  
But to return, having performed your Devotions after Dinner, than you may either go to, or send for such Companions as you think fit, and see that they be always choice and few; for as the vicious and unlearned are not worthy of your Company and Acquaintance, so too many of the more learned, wiser, and better sort, will but increase the expense both of your Time and Money; besides, the Examples of others do usually prevail more, and have a greater Influence than their Precepts and Counsels; and by the opportunities of Converse, either good or bad, we commonly imbibe all the Tinctures of Vice or Virtue; insomuch that 'tis almost impossible for the most prudent Man to hold out long against the forcible Batteries of Custom and Opportunity. But,  
There are no certain Rules to be prescribed for Converse; seeing all Discourses of that Kind are Occasional, and depend much upon the Circumstances of Time, Place, Persons, etc. yet a Gentleman has usually the freedom to be as inquisitive as he pleases; and what would be censured in others as humorous Moroseness, or pragmatical Sauciness, will be interpreted in you, as an ingenuous desire and thirst after Knowledge: Therefore 'tis a singular and extraordinary Privilege you have in this Kind above Persons of a lower Rank, which (being improved to the best Advantages,) may very much conduce to your Interest and Satisfaction; for he's a very weak Companion from whom you may not receive some benefit, and return wiser. But then if you correspond with Learned Men and Communicative, they'll freely impart to you those Secrets (in a little time,) which have cost them, and would have put you to the expense of much Pains and Travel; and if the Company be below you in Parts and Learning in being free, open, and discursive of what you know, and the oftener you repeat them they'll be more riveted and confirmed to you, and impress them upon your Mind and Memory, in more durable and indelible Characters.  
Yet give me leave to caution you in two things: And First, See that you be innocently free and cheerful in your Conversation: Let hoc age be your constant Motto; for if a Man be sullen, morose, mopish, and unseasonably poring upon his Book or Business, he loses the Fruits and Benefits of Converse, nor will his Company be looked upon by others to be either profitable or diversive. And Secondly, Avoid the other Extreme of talking too much, as troublesome and absurd; for every Man that can be a fit Companion for you, will expect to have a share in the Discourse. It must needs then be a great Vanity in many Gentlemen, who having some little smattering of Learning, (for empty Vessels have the loudest Sound,) do make all Places echo with their Latin, Italian, French, etc. and Citations out of the most celebrated Authors; for the more that any Man seems to borrow from Books, he does thereby proclaim the meanness of his own natural Parts, which only and properly can be called his own.  
Be reserved in passing your Judgement, especially in what may concern the Reputations or Interests of other Men; your Business will be rather to inquire (as before,) and that too with all possible Candour and Modesty, into the Policies and Forms of Government, all sorts of Learning, etc. And therefore to this End endeavour to be acquainted, and converse with Men of the greatest Parts Sobriety and Experience; from whom you'll always receive Benefit, and note something worthy your Observation. I would not advise you to avoid wholly the Conversation of your Countrymen, yet correspond as little with them as possible; for you would find it very unprofitable upon several accounts, which I leave to your own Consideration.  
Thus every thing is beautiful in its Season: And we have seen hitherto how the chief part of your Time should be employed at your Book, Lectures, and Exercises in the Schools, and Conversation with others, whilst you continue in the University, or when settled in any other Place: (For upon Travel,) the Methods must be altered and ordered according to the Laws and Dictates of Prudence and Discretion. And though neither Birth, nor Quality, nor Estate, can give any Man a Privilege or Patent to be idle: Yet,  
Secondly, There must be some convenient Time set apart (which should always be in the Afternoon,) for seasonable and innocent Refreshments; the Diversion and Reparation of your weary Thoughts, as well as the Ease and Support of your Body. But herein I must caution you, that your Recreations be moderate, endeavouring always to confine yourself to these following Rules and Measures.  
Therefore your bodily Pleasures should not be expensive of too much Time, nor Money; both which may be very well employed to better Purposes; nor cruel, nor bloody, nor sinful; as when Pastimes and Sports are mixed with Anger, Passion, Violence, Fury, Cursing, Swearing, Quarrelling, Covetousness, and the like: For we should use our Diversion and Merriments, as we do Sauces to our Meats, to delight and refresh Us, that we may hereby become more active and vigorous when we return to our necessary Business and Studies; which cannot by any means serve those good and necessary Ends, unless they be always conducted with Reason and Sobriety.  
Hitherto of those Arguments and Motives, Rules and Methods, which I hope may be of some use, not only to allure and invite, (though most agreeable to your own temper, and therefore more attractive,) but direct you too in the successful Management of your Studies. We pass on now to the Second Head, which will more immediately respect your Manners and Deportment, as they dispose to Religion.  
The End of the First Part.   

ADVICE TO A YOUNG GENTLEMAN Of an Honourable FAMILY Now in His TRAVELS Beyond the SEA'S, &c. PART II. Of Manners and Deportment.  
THE tender Care of your Worthy Parents in your virtuous and religious, as well as learned Education, and your own natural Genius and Temper might spare me the trouble of writing a large Essay of Morality and Civil Deportment: Yet because Wickedness and Vice is always more insinuative than Virtue and Goodness, which by several repeated Acts grows (gradually) to a custom, and becomes habitual; and because Persons in your Station are usually exposed to more and greater Temptations than those who move in a lower Orb: Therefore without any further Apology, you'll be pleased to indulge me the liberty and freedom to become your Remembrancer, or rather Monitor in a few Things. And,  
First, It will be a great Argument of Parts and Discretion, to be modest and reserved in speaking of yourself, Family, and Affairs, lest by a sanciful and overweening Conceit of your own Quality and Merits, you deservedly incur the the Censure of Pragmaticalness and Ostentation; from which Precipice many have dangerously fallen: For we know that Pride was the Sin of the fallen Angels and Foundress of Hell, the ruin of Mankind from the beginning of the Creation, and ever since hateful in itself, and abominable to God and all good Men: But besides the Evil, such is the Folly and Vanity of this Vice, that though the humorous and self-conceited Man has seldom any thing to boast of, yet he's usually so transported with an Opinion and towering Ambition of what he has, as to neglect a Supply of what is wanting; and being always attended with Insolence and Contempt of others, does effectually blast and disparage all other Virtues: For every Man is more inquisitive after the Blemishes than Beauties of a proud Person; whereas the humble and modest Man may pass silently and uncensured, with more real Faults and Indiscretions.  
Therefore have always a lowly and modest Opinion of your own Person, Quality, Acquisitions, Merits and Endowments, both of Body and Mind; and be content that others should have so too: For why should any Man admire those little Pittances of Learning, Knowledge, etc. seeing they are not properly our own, but are either begged or borrowed from others, or have been purchased and acquired by dear-bought Experience? Besides if we seriously reflect upon and consider all the Desiciences, Follies and Indiscretions of our best Performances, the Ignorance and Errors of our Judgements, the Perverseness and Obstinacy of our Wills, the many Sins and Infirmities we are daily guilty of, and that every thing we have may be taken away or blasted in a moment: Such Considerations as these, would humble the proudest Man alive, and subdue all the vain and insolent Conceits of our haughty and ambitious Spirits; for such proud and supercilious Humours are more suitable to the Court of Spain, where Men seem wifer than they are, than this of England, where our Patriots are usually wiser than at first sight they seem to be. Therefore as you are obliged to subdue and abandon all aspiring and lofty Conceits of what you are, or what you have, so the Practice of Modesty and Humility will recommend you to the Acceptance, and procure you a good Esteem and Opinion from all you converse with.  
Secondly, Be prudently reserved in censuring or ridiculing the Faults and Indiscretions of other Men: For, a prudent Carriage is highly esteemed by all, but strangers especially. Besides, Prudence and Discretion will teach and direct you how to subjugate all the Appetites, Passions, Affections and Inclinations both of Soul and Body, to the Empire of Reason and sound Judgement; so that when you have reduced all your lower Faculties to this Order and Harmony, your Understanding will direct aright, and your Will and Affections become conformable to the Laws and Rules of right Reason and Religion. Then, you'll manage all your Affairs prudently, with the greatest Calmness and Tranquillity, and be always in the pursuit of generous Ends, and the most effectual Means and Methods of obtaining them. And thus,  
Thirdly, By acting according to these Rules of Prudence and Discretion, you'll come by degrees to an excellent Temper and Habit of Sobriety and Moderation: For you'll hereby prevail with yourself, not to indulge your Appetite, to the disturbance and disquiet of your rational Powers: Nor will any Man of Prudence and Sobriety endeavour to please and gratify his Palate with delicate Meats and Drinks, nor his Touch with Softness and Effeminacy, nor his Eye with fair and gaudy Shows, nor his Smell with costly Perfumes: For an immoderate Compliance with all or any of these, would not only force your Reason to quit her Dominion and Authority, and thereby hurry you into all manner of sin and wickedness, but continually distract your Thoughts, with a fruitless variety of Expectations and Disappointments. The ready way then to be at peace with God, and Man, and your own Conscience, will be to govern yourself according to the sober Dictates of Prudence and Moderation, as Gods Holy Word and the Dictates of right Reason shall direct you.  
Now, these Virtues and their opposite Vices having the most considerable Aspect upon Gentlemen, as the greatest Examples either of Good or Evil; I shall therefore be more particular in the handling of this Point of Sobriety: And for the prevention of a Shipwreck of your Interest and Honour, (many thousands having split their Vessels upon this Rock,) give me leave to advise you in the  
First place, To be very sober and temperate in Eating. Have recourse always to the foregoing Rules of Prudence, and they'll teach you to consult the Health & Preservation of the Body, that so it may be the fit Mansion for your Soul: For 'tis always observable, that ungoverned Lusts are the inseparable Companions of intemperate Eating, and all other Sins are indulged and encouraged by this Kind of Excess; whereas on the contrary, those that live temperately and according to Rule, are seldom tempted, or troubled, as the intemperate are, with sickly and ill Humours, or deprived of the comforts and benefits of Health by raging and violent Distempers: For as a good Conscience is the best Divinity, so Temperance is the best Physic, and a good Expedient through God's Blessing, to preserve mentem sanam in Corpore sano. And therefore if through inadvertency you should transgress at any one Meal, let no Temptation allure you to a second Repast, till by a fierce Hunger and Fasting, you find yourself discharged of the former Excess: By which means, your Understanding will be always clear, and your Constitution firm and unshaken; especially if you take care,  
Secondly, To use the like moderation in Drinking, for your Health and Refreshment, both as to the Quality and Quantity of Liquors. Your Prudence will observe, that this is one of the reigning and epidemical Sins of the Nation, and an Inlet to most other Sins, which many thousands (and those generally none of the meanest Rank,) make their chief Trade and Business; and is of late Years become so modish and fashionable in all Entertainments, that the many will scarce think themselves welcome, unless the Liquor and Freedom be allowed them to make Beasts of themselves: One would think that their Quality and Education should reach 'em better Manners. But alas! they'll go further yet, and the most which is yet a higher Aggravation of their Sin and Villainy,) become the Devils Factors for Damnation; and use the most base and sordid Methods, not only to debauch themselves, but knock down others. But for the prevention of all Excess in this Kind, be pleased to consider,  
That intemperate Drinking is the incentive to, and fuel of all filthy Lusts: For Chambering and Wantonness is the usual Effect of Rioting and Drukenness, as the most Debauchees find and feel by woeful experience. This puts Men upon desperate Projects, and engages 'em in all sorts of Wickedness and Villainy; insomuch, that the very most in their drunken Fits, will blaspheme, swear, curse, lie, backbite and rail against their innocent Neighbours, and do often kill and destroy one another: For some of 'em are cut off by sudden Accidents, others in Duels, occasioned through Drinking; and not a few of those guzzling Hector's have summed up their Days at the end of a Watchman's Bill. In a word, intemperate Drinking lays a sure Foundation for all sorts of lingering Diseases, makes the most not only Beasts, but Madmen, and either brings them (as I have noted to you,) to a swift, untimely, and cruel Death, or a detestable and infamous Old Age, (which not one in a thousand ever attains to,) and those that do, are offensive to all honest and virtuous Company, and to God the most of all: And besides these temporal Punishments, see their eternal Doom is detained already, if they live and die in this Sin unrepented of, and unreformed. Isa. 5.11, 12. Luke 21.34. Gal. 5.21. Whereunto might be added many other parallel Passages to the same purpose.  
These Considerations well weighed, might persuade any Man to be master of his Appetite, and keep himself within the due bounds of Temperance and Moderation; which would not only be an extraordinary Blessing to private Persons and Families, but conduce very much to the Interest of the Public: For I am confident, there's more Money spent in one year in excessive Drinking, than would very well provide for and maintain all the truly poor and indigent People in England.  
Therefore as you tender the Welfare of your Person and Family, and Interest of your Soul and Body, in this and a future Life, avoid and abandon the Conversation and Company of all dissolute, debauched and intemperate Persons: Let not their Allurements, nor Scoffing, nor Rail, persuade you to a compliance with them in their inhuman and beastly Immoralities, so as to run with them to the same Excess of Riot, 1 Pet. 4.4. For, they are the Devils Instruments, whom he commonly employs, to precipitate inconsiderate Youth from the Throne of Virtue: Besides, 'tis a most infectious and bewitching Vice, insomuch, that if a Man should once fall in love with, and contract a Habit of Drunkenness, 'twill be very difficult to shake it off; for the longer it possesseth him, the more he will delight in it; and the older he grows, the more beastly and sottish: Upon which account many have complained at the last Hour, that this single Sin has been the cause of all their other Wickednesses, which they must eternally smart for.  
I know the best of Men may sometimes exceed the Boundaries of Sobriety and Temperance in Drinking: Now (Sir,) if ever it should be your Unhappiness to be overtaken with this Fault, whose Consequences are so mischievous, (which I beseech you beware of;) do not remove from the place where you received it, except in such a place or company where the Danger may increase by your continuance therein; for hereby some part of the Inconvenience may be avoided, and more of the Shame and Scandal, always attending this giddy Spirit; which working in the Pate, will make one act all the Humours habitual in a Madman. When you have obtained a Habit of Temperance, in the moderate use of Meats and Drinks, which are the proper Effects and Fruits of Prudence, these Virtues will dispose you:  
Thirdly, For the well-governing of the other Lusts and Appetites of the Flesh, in your Abstinence from bodily Pleasures. Now (Sir) you are under the most forcible Obligations by the Laws of Nature and Christianity, to avoid and abstain from all carnal Pollutions, and every kind and degree of Effeminacy: For unless you keep under your Appetite (as Prudence directs,) 'twill presently set on fire the whole Course of Nature, and plunge both Soul and Body into most desperate, damnable, and irreparable Mischiefs.  
For this kind of sinful Excess and Extravagance, seldom or never fails to draw Men away from God and his Worship; which is observable in that deplorable Instance of young King Solomon, 1 Kings 11.12. who tells us from his own sad Experience, (which might be a sufficient Caution to all young Men,) that when they are once plunged into those Pits of Filthiness, 'tis very difficult to retreat. See Prov. 7.22, 23. and Prov. 23.27. implying in both Passages, the great Perils and Dangers intemperate rate Persons run upon, who will prostitute their Wit, Learning, Honour. Estates, and endanger their Souls, Bodies, and All, rather than not gratify their brutish and unsatiable Lusts. This is not only the case of this great Man before us; for we have seen many sad and miserable Spectacles even in our own Age of the decayed Bodies, shattered Estates, and ruin'd Families, of many (otherwise hopeful) Young Gentlemen. And though perhaps here and there one may escape the woeful Effects of this Lewdness and Debauchery, for the present,) yet without repentance and amendment of Life, God's Judgements and Vengeance will certainly overtake them in another World: For Whoremongers and Adulterers God will judge; and whosoever dies under the reigning Power and Prevalence of this Sin, shall never enter into the Kingdom of God.  
Therefore for God's sake and your own, and as you tender the Weal of your Family, hold no Parley with your Appetite in this Case; for if you do comply in the least, you are in great danger of being overcome. Set a strict Guard then upon all your Senses, watch all the Ports and Avenues of your Soul against the incursion of carnal Temptations, and have God always in your thoughts: This was young joseph's security against the lustful Temptations of his wanton and importunate Mistress; so that by this means, if any evil Motions should creep in unawares, you'll not suffer them to fix there; but either cast them out, or kill them.  
Use strict Temperance (as we have persuaded before,) with Fasting and Labour; all which are powerful Expedients to subjugate the Flesh, and the best Instruments to further you in the great work and necessary business of Mortification and Self-denial. And hereunto add your most earnest Prayers unto God for the assistance of his Grace, that you may obtain a comfortable Victory over your Appetites and Passions; which is a Duty so absolutely necessary, that unless it be constantly and regularly performed, all your other Natural and Moral Endeavours will prove ineffectual and to no purpose. And thus your Christian Prudence and Moderation in all these several Instances, will further qualify you,  
Fourthly, For the exercise and improvement of those other excellent Virtues of Meekness and Patience, which you'll find of admirable use and advantage for the quiet and peaceable government of your whole Life; so that your Conversation will become not only pleasant, but delightful both to yourself and others. Now these Virtues do eminently consist, in bearing and suffering meekly and patiently all the cross Accidents (which you'll often meet with,) without fainting and fretting, and such an evenness and composedness of Mind, as is only consonant to the Mild and Gentle, yet magnanimous Temper and Spirit of Christianity; and if all be thus well within, no Troubles nor Afflictions can vex nor discompose you from without. Besides, when by the Assistance of God's Grace you are formed into this admirable Frame and Temper of Mind and Spirit, you'll neither be timorous in Danger, envious in Want, impatient under Afflictions, angry or restless at Reproaches and Contempt, nor malicious and revengeful under Injuries and Affronts; but bear every cross Event with equanimity and a cheerful submission to the Will of God, in all Straits and Difficulties whatsoever. And this is certainly the greatect Victory in the World, (and far beyond all the Conquests and Achievements we ever read of,) for a Gentleman to be master of his own Passions.  
Hence therefore 'twill evidently appear, how much those Persons are to blame, who think it a piece of Honour in case of Injuries and Affronts, to make the Sword Umpire of their own Life and others. And though many great Families have paid dear for this Honour or Valour, (as they are pleased to call it,) yet I do not find it warranted either by Prudence or Religion, (as a worthy Gentleman observes;) nor will any Man that is either wise or pious, either give or accept a Challenge: For no Quarrel can be screwed up to that pitch of Indiscretion, but one or both Parties must be arraigned as guilty of the most stupendious Folly and Madness in the World. Besides, formal Duels are but a late Invention of the Devil, and never heard of in former Times, as relating to private Injuries and Affronts; and 'tis most certain, that sending of Challenges renders the Dead a greater Murderer than he that kills him, as being the immediate Author of his own Death: Nor are these inhuman and unchristian Practices so genteilly treated by our English Laws, that any Man should be encouraged in this desperate Attempt: For if the Murderers Legs, or his Friends procure not his Pardon or Reprieve, (though he should not die in the Encounter, yet) he runs precipitantly upon his own Death, and his Estate shall be confiscated too, to the perpetual detriment and undoing of his Family. Besides the Sting of Conscience, (if he has any Conscience at all,) and a dreadful Fear like that of cain's, attending Blood, will render the whole remainder of his Life tedious and miserable to such unfortunate Men; who will ever after smell too strong of Blood, to be admitted into any intimate Friendship or Relation.  
Therefore in this Case particularly, Meekness and Patience are not only a Christian Virtue, but the truest Courage and surest Defensative against all Injuries and Affronts: And as the practice of these Virtues may probably qualify the Heats and Passions of any quarrelsome and dissolute Company you shall happen to engage in, (though take all possible care to avoid such Furies,) so this excellent Frame and Temper of Mind and Spirit, will dispose you for a brighter Crown when these Storms are blown over. Again, The exercise and improvement of this Christian Prudence and Moderation, Meekness and Patience, will further direct and enable you,  
Fifthly, To be moderate in using, and a good Husband in the management of that Patrimony and Estate, which Gods Providence and the Discretion of your Parents have allotted you. Now 'tis observable, that Riches and Honours do expose Men to the greatest Temptations; (and though your present Circumstances do not require much Enlargement upon this Head,) yet give me leave to remark to you, That 'tis a great fault and weakness in many Young Gentlemen, who cannot see the Pomp's and Vanities of the World, but they must needs fall in love with them. These seeming Beauties may and will tempt you (if possible,) to Lewdness and Luxury; but 'tis your own fault if you be ensnared and led captive by them: Nor shall you ever find any thing in those vain Fooleries, which will be able to satisfy or please your rational Desires and Expectations.  
Yet I shall readily grant you, that he whom God has blessed with a plentiful Estate, has many great Opportunities to do good both to himself and others; (for your direction herein, see the Gentleman's Calling): Nor can any Man of Reason and Piety (though he be rich and honourable,) come under the Temptations of being either Idle or Extravagant: For righteous Noah did in reality see two Worlds (before and after the Deluge,) and yet was not polluted with the Vices or Vanities of either; virtuous Lot was holy and chaste in the midst of Sodom; and Moses in Pharaoh's House kept close to the God of Israel; so did Elisha in the Syrian Court, and Daniel and others among the Persians, etc. Your Danger or Safety then, must slow from a Principle within you: For though the Devil and the World may and will tempt, yet they have no power to constrain you: Nor can any thing ever make a Man unhappy, but a voluntary compliance with those Temptations, and the base suggestions of his own slavish Appetite. Be prudent and moderate therefore in disposing of your Money (both now and always); for if you spend too high, you'll incur the Censure of Prodigality or Epicurism; and if too low, either of unbecoming Niggardliness, or fordid Covetousness: Which (as an ingenious Person observes,) is like a Candle ill made, and smothers the splendour of a happy Fortune in its own Grease.  
Sixthly, Be moderate also in your Habit and Apparel; let it not be youthfully wanton, but grave and comely, like the Mind and Behaviour of the Wearer. But do not by any means exceed in the Humour of Bravery: For our Clothes should rather humble, than puff us up, being always the visible Ensigns of our Sin and Slavery; nor shall any Man be esteemed for this sort of Extravagance, but by Fools and Wantoness.  
Seventhly, I shall but add one Consideration more, and that will be of general use and necessary importance, in the prudent, moderate, patiented, peaceable and christian Conduct of your whole life; which will render your Conversation pleasant and profitable to yourself, and acceptable to all virtuous and good Men. And this will be the discreet and conscientious Management of all your Thoughts, Words and Actions. And,  
First, For the government of your Thoughts. Now (Sir,) if you be careful and reserved, so as not (willingly) to conceive or foster an evil Thought, you'll then be afraid to speak, or act any thing contrary to your own Reason and Conscience. And to this End think often (as before) of the quatuor Novissima, Death and Judgement, Heaven and Hell; which thro' the assistance of God's Grace, may keep all the sinful Excursions of your Thoughts under so much restraint, as you'll not readily and willingly conceive any thing that shall be either sinful or irregular. And this will be an excellent Disposition.  
Secondly, For the Government of the Tongue, which should be always kept under a strict guard: For Solomon says, That Life and Death are in the power of it. And Euripides truly affirms, That every licentious and unbridled Tongue shall in the end find itself unfortunate: For we see by daily experience, that all Quarrels, Mischief, Hatred, etc. and Destruction, ariseth from unadvised Speech; and in much Talking there are many Errors, from which your Enemies will take the most dangerous Advantage. Besides, all scurrilous, frothy, profane, idle, uncharitable, filthy, and wanton Communication, is not only sinful and impertinent, but altogether unbecoming a Gentleman; whose Example is usually a Pattern to others, and for whose sins they must be accountable (if they be Patterns of wickedness) as well as their own.  
Set a watch then always before the doors of your Lips, that no vain Communication proceed out of your Mouth; and pray earnestly unto God, that he would so sanctify your Speech, that Truth, Integrity and Innocence, may be the Rule and Standard of all your Discourse. And as it will be very happy for you if you observe these Rules, so 'twill be as necessary to avoid the Conversation of those whose Tongues are profane and licentious. Do not by any means listen to, nor give the least Encouragement to Whisperers, Tale-bearers, and inquisitive Persons, who busy themselves with the Affairs of other Men, that creep into Houses as Spies, to hear and learn News, which concerns them not: For I have always observed them to be base and unworthy; few of them thrive and prosper, nor shall they ever be respected amongst worthy and wise Men. But,  
Thirdly, Be circumspect and prudent in the Management of all your Actions. Set yourself against all Sins in general, and every one in particular, but especially, against those whereunto your Temper and Disposition are the most inclined; for these will require the greatest Diligence and Endeavour to overcome and subdue them. Do not indulge yourself in any one Lust, neither commit the least sin with delight and approbation; because, even those which we think are the smallest, will prove Decoys and Incentives to greater; vain and sinful Thoughts proceeding to Words, and Words to Deeds: So that in this Progress of Wickedness, a Man knows not where to stop, till he has plunged himself into the most dangerous and irreparable Mischiefs.  
And then on the other hand, for your Positive Duties; you should always propose God's Glory, the happiness of yourself and others, as the End, and his infallible Word and the Dictates of sober Reason, as the Rule and Standard to govern all your Affairs by: For without this, your best Endeavours will prove either unprofitable or sinful. Whereas, if you observe this Method, and your Intentions be sincere, though you fail in many Instances of Duty, and unwillingly fall into some Sins and Errors, yet God will be gracious in not imputing them, and pass Judgement upon you according to the general Frame and Tendency of your Life, if you do not wilfully and wickedly continue in any known Sin, or the neglect of any known Duty.  
'Tis observable hence, what Obligations you lie under, to avoid the most accursed and tempting Company of profane Swearers, gluttonous Persons, Winebibbers, unchaste Men and Women, etc. I have singled out those Vices (on purpose) which are most incident to Youth, and given you the most seasonable Advice I can think of, to vanquish and overcome them. Reject therefore every Temptation to sin and wickedness in the first Assault, and the Conquest will be easy and certain. Lament and deplore your past Failings, and humbly beg the assistance of God's Grace and Spirit, that you may be more watchful over yourself and ways for the future. Now the best and most certain Means to avoid greater Sins, is to make Conscience of the less: (For the least Sin is damnable in the sight of God); and when the work of Regeneration is wrought in you, beware of Relapsing; consider the dangers of habitual Sin and Apostasy from Grace, and exert all your Endeavours to live in the exercise of a Conscience void of offence both towards God and Man: For so the whole Time of your short abode in this World, will be pleasant and comfortable, and your Death happy.  
There are some other little things I desire to note to you before I leave this Point. And,  
First, Beware of Swimming, which you'll probably be alured to in those Low Countries, the most being dexterous in that Art: For though it may save a Man's Life in case of necessity, yet a vain Currosity herein may expose you to the greatest Dangers and Hazards. Therefore if you should attempt it for your Pleasure, exceed not your own Depth; and in seeking to save another, have a care you drown not your self.  
Secondly, Your Gesture and Deportment should neither be light, nor insolent, nor wanton: For the Life and Soul of true Honour, is in generous Qualities, and a modest and affable Carriage; but yet with a comely regard to yourself, and such as becomes a Gentleman, whose Mind is furnished with worthy and generous Spirits. But in this Point (as in his abstinence from the Vices, and practice of all the Virtues hitherto recommended,) you have an admirable Pattern in your dear and worthy Father, almost beyond Example; whose temper and sweetness of Disposition has deservedly recommended him to the Favour, and made him honourable and respected amongst all Persons of all Ranks and Conditions. Yet be careful to avoid the other Extreme of affected Easiness or Compliance, lest your good Disposition should be imposed upon by others Deceit, and your own too much Credulity: For too much Familiarity and Fawning is always rewarded either with Flattery or Contempt.  
Thirdly, What concerns your Bodily Deportment, Wrestling, Fencing, and other Feats of Arms and Military Skill; and how far all or any of these are expedient or necessary to be understood or practised, I must leave to yourself, and better Judgements, for Advice and Direction; for these are not my Province.  
What other Virtues or Vices may occur in your Conversation with others, (which my designed Brevity and the Occasion I writ upon, have persuaded me to omit,) you should note and observe them, and make that use of them, at least to improve and correct your own: For what you dislike or admire in others, study and endeavour to avoid the Evil, and strive to imitate what is virtuous and commendable. And when you have seriously considered all those several Rules and Arguments, which under this Head do concern your Manners and Deportment; you'll be pleased to go one step farther to the last Branch of this faithful and friendly Advice, which will have a more peculiar Respect to your Religion.  
The End of the Second Part.   

ADVICE TO A YOUNG GENTLEMAN Of an Honourable FAMILY Now in His TRAVELS Beyond the SEA'S, &c. PART III. Of RELIGION.  
THE Business of Religion is the grand Concernment that all of us are sent into the World to mind; and our eternal Happiness or Misery depends on the right knowing and acknowledging of God, or mistakes about it. We had need therefore be very accurate in the choice of that Religion we intent to live and die in, and venture our eternal Salvation upon.  
Now, there are many Opinions in the World concerning Religion; and we may be easily imposed on and deluded, if we make not a prudent and wise Choice. I shall not trouble you with an account of Heathenism, Mahometanism, and Judaisme: For these are all false Religions, and contrary to the whole scope and design of the Gospel; which being without the Lines of Christian Communication, we leave 'em to themselves and the righteous Judgement of God. We Christians know no other way to Salvation but One, and that's by Faith in Christ Jesus; and therefore we think ourselves obliged to believe the Principles of Christianity with all our Hearts, and live according to them: For there's no other name under Heaven whereby we can expect or hope for Salvation, but the Name of our Lord Jesus Christ, Acts 4.12.  
Yet there are many Differences, not only Circumstantial but Fundamental, even amongst those that are called Christians, which disturb the Peace of the Church, and ruin the Souls of many private Persons, as will appear more fully afterwards. But 'tis more immediately my Design to recommend to you, and enforce the Belief and Practice of the truly Primitive and Reformed Religion, as now solemnly and publicly professed, and by Law established in the Church of England.  
I have not the least cause to doubt or suspect, but that your Parents did seriously weigh and consider (when they sent you abroad,) the Minority of your Age and Judgement; which (yet) without your own extraordinary care and caution, may hurry you unawares into the peril of Miscarriage. For alas! how many young Gentlemen have lost their Hopes and themselves in Foreign Adventures, and returned home as empty of Grace and other virtuous Accomplishments, as full of Words, Vanity, and other vicious Habits and Inclinations? Now (Sir,) if you should unhappily Miscarry, which the Lord of his great Mercy prevent; as it would be the greatest mischief to your self; so not only your Parents hopes of your Youth, but the Staff and Comfort of their Age will lie a bleeding, to their unexpressible Grief and Sorrow.  
These Considerations have very much affected me, which I took the freedom to mention to some of your Friends, when I first heard of their Design of sending you beyond Sea; and upon more due and serious deliberation, do now with more confidence (yet humbly) communicate my Thoughts to you upon these Subjects: For I am very well assured, (that considering me as a Divine and True Friend,) I shall not incur the least suspicion of being (herein) too bold or presumptuous; and will think myself sufficiently paid, if thro' God's Blessing, I may be an happy Instrument in doing the least good to your Soul. I know it would be the greatest Happiness to your self, as well as a Comfort to all your Friends, if you be persuaded by any means to fall in love with Religion betimes, and remember your Creator in the Days of your Youth, Eccles. 12.1. This has been for many Ages the glory and support of your Family, which has been always eminent for Religion and Loyalty; nor could there ever be less Danger of a degenerous Heir, (not to slatter you Sir, nor puff you up,) nor greater Hopes of its establishment to future Generations.  
But before we come to the Point, give me leave to note to you (for your greater Security,) That you'll be in danger of meeting with many Brokers of Villainy, whose Trade and Business it is to pervert, and do live upon the Spoils and Ruins of Young Gentlemen; insomuch that scarce any Person of your Quality can travel into Foreign Parts, but he shall be mightily caressed, and treated with so much respect and civility, as if it were a pleasure to be seduced. We know very well what Stratagems are used by some Men, to undermine the sacred Foundations of the Doctrine and Worship of the Church of England; insomuch that (before his Majesty's Declaration of Indulgence) neither Laws nor Penalties could restrain them. What then will they not dare to attempt within their own Territories and Jurisdictions, especially when they meet with Persons of Temper and Quality, who are inclined and disposed (as you are) to Religion? And seeing also they have not only free scope and privilege, but encouragement to seduce; so, that 'tis next to impossible not to be assaulted (at least) by their close and cunning Insinuations.  
There have been, alas! too many perverted already; the loss of whom joined with the Churches, we have sufficient cause to lament: And indeed 'tis a great wonder we have lost no more, (and let us praise God for it,) considering the importunate Methods and Plausibleness of our Adversaries, on the right hand and on the left; who like those infected with the Plague, have always an itching desire of tainting others. Wherefore none can blame the Clergy of the Church of England, if we be as zealous for Truth, as our Adversaries of Falsehood; which Argument alone might be a sufficient Apology for this Undertaking.  
I have read (Sir) of some Countries (I wish your Curiosity may not carry you thither) whose chief Virtues (modestly speaking,) do very much border either on Impiety or Superstition; and yet those very Places (as Travellers observe,) which are most worth seeing, are of all others the most contagious. Now 'tis no small difficulty for a Young Gentleman to be chaste and virtuous in the midst of Sodom, and few have travelled thither, however they may please themselves with variety of Objects, and returned home without some dangerous Tincture, either of Sin and Wickedness, or Schism and Sedition.  
Thus I have noted in general, what Temptations and Hazards you are exposed to amongst Foreigners; and the greatest of all is, the danger of being corrupted and contaminated in your Religion and Manners: And 'tis certain, though your Tutors be never so careful, yet much must be left to your own Temper and Inclination, how to sever Good from Evil: For there's no Man proves Factious, Superstitious, or extremely Wicked on a sudden, but thro' several Declinations, falls by degrees from Virtue and Religion. Seeing then so many Temptations and Snares may await you in every Place where you come, (which no Man's Prudence can foresee,) and your own Heart prove deceitful and forward to betray you: Therefore I beseech you, be constantly upon your Guard; and if your Tutors should either be negligent or , (as many have been in the like Trust, and I could name some of them,) yet thro' the Assistance of God's Grace, you may secure your Religion and Conscience inviolable.  
But for the further prevention of their Machinations, who lie in wait to deceive, and your Establishment and Confirmation in the Religion of the Church of England, I offer these Three following Particulars to your serious and impartial Consideration. And,  
First, I shall give you a true (though short) Account of the Constitution of the Church of England, both as to her Doctrine and Worship, or Discipline; which I hope may for ever oblige you to continue in her Communion.  
Secondly, We shall inquire a little into the Principles and Practices of the Romish Church and Religion, wherein they chief differ from Us: A Religion of all others (within the Pail of the Christian Church,) the most pleasing and delightful to Flesh and Blood: A Religion which no Man scarce can comply with; especially if he has been bred up in the Church of England, but must offer violence to his own Reason and Conscience, if he pretends to either.  
Thirdly, We shall consider the Pretensions, Reasons and Arguments, which our Brethren of the Nonconformity have urged in their own Defence, to palliate their Separation from our Communion, and seduce others: By all which, I hope 'twill evidently appear, that there cannot be the least colour of Reason, nor any thing like Argument to tempt, much less to persuade you, or any other Person of Parts and Education, (who is not blinded with Passion, Interest or Prejudice,) to separate from the most truly Orthodox, and best constituted Church in the whole World; I mean the Church of England. Of all these severally. And,  
First, Of the Religion of our Church, both as to its Doctrine and Worship, or Discipline. And First, Concerning her Doctrine: Wherein 'tis most plain and evident, That we have a clear Profession of all Fundamental Truths and Duties, both to God and Man, in our Creeds, Commandments, Lords Prayer, and the Doctrine of the Two Sacraments; which every Orthodox and Believing Christian in the whole World, will readily subscribe, and say Amen to.  
Our Sabbaths are duly observed and kept, with the greatest Reverence and Solemnity. God's Holy Word is purely and faithfully preached; his Sacraments duly administered, according to our Blessed Saviour's own Institution. We worship God, viz. the One Divine Essence, and Trinity of Persons, in Spirit and Truth; in and through Christ, without the Mediation of Saints and Angels. We hope for, and believe the Remission of Sins, and Salvation of our Souls and Bodies, by the Merits of Christ alone, through the Mercies of God, and upon the condition of a sincere and unseigned Repentance: Which Repentance in the Judgement of our Church, implies a true Sight and Confession of, hearty arrow for, and the hatred and forsaking of all our former Sins; with a steadfast Resolution never to return to them again, with any consent, delight or approbation, and the use of all possible Endeavours to put these Resolutions in practice, even to our Lives End: So, that if we shall at any time fall into the commission of the least Sin, or the neglect of any Duty, either wilfully, or by infirmity and surprise; we do again seriously and solemnly renew our Repentance, and are never at peace with ourselves and in our Consciences, till we be again reconciled unto God, or our Neighbour, whom we have offended. And this we do as well after as before our Conversion; not daring to continue in any one sin unrepented of, unreformed.  
When we have thus renounced and abandoned Sin, the World, and the Devil, as our deadly Enemies, we think ourselves further obliged to magnify and adorn our Profession, by the Works and Fruits of Piety and true Holiness, Justice and Charity, Purity and Sobriety, Tit. 2.12. and to perform all and every one of these Duties both to God and Man, without Partiality, without Hypocrisy. This is a short Specimen of the Doctrine and Fundamentals of our Religion, which in all and every particular are warranted and recommended to Us by God's infallible Word, and the concurrent Suffrages and Confessions of all the Churches of Christ, in the Primitive and Purest Ages of the Gospel. And as the Doctrine of our Church is Sound and Orthodox, so,  
Secondly, Our Worship and Discipline is truly Ancient and Apostolical: For there's not one single Passage in our Liturgy and Church Service, and Circumstantials of Worship (our most rigid Adversaries being Judges,) that is either Anti-Scriptural or Sinful, but do all very much conduce to Decency, Order, Uniformity, and the Edification of its Members: All which, I could easily make appear to you by an Induction of Particulars; insomuch that there's not one National Church under the Cope of Heaven, that's more Orthodox than Ours, in Her whole Worship and Polity. Consult and examine our Liturgy, Articles, Homilies, Canons and Constitutions, Ceremonies, etc. and there you'll find a truly Primitive and Apostolical Spirit in the disposition of the several Parts, for the Honour and Glory of God, and Advancement of his true Religion and Worship amongst Us.  
And for a further Testimony hereof, and your own particular Satisfaction, read (when you can have the convenience of those Books, and leisure to read 'em,) hooker's Ecclesiastical Polity, Dr. Comber's large Volume on our Church Liturgy, and Dr. Falkner's Libertas Ecclesiastica; which Triumvirate are sufficiently able to answer all the Doubts and Scruples of any unbiast and unprejudiced Reader. Besides, I can give you a Catalogue of such Books, when you please to command it, as have treated so learnedly, judiciously and convincingly of the Religion of the Church of England, in all the Points of Faith, Worship and Discipline, as will furnish you with such Reasons and Arguments, as neither Papist nor Fanatic were ever yet able to answer.  
Let your Religion then, and that Church into which you were admitted and initiated by Baptism, and in whose Communion you have been hitherto educated, be as dear to you as your Estate and Life. Remit nothing of your Love and Affection, Zeal and Courage, to defend it, when you are thereunto lawfully called: For the Doctrine and Worship of our Church has been transmitted to Us by our pious Ancestors, with all the Sanctions both of divine and humane Authority; and as sure as there is a God, the Religion which you profess came down from Heaven: For the everlasting Prince of Peace has consigned and confirmed it to Us, by the Effusion of his own precious Blood, and the Suffrage of many Saints and Martyrs in this Kingdom; so that you have not the least reason to scruple your Compliance with, and Conformity to it.  
If therefore an Angel, or Devil, or any ill Men, should at any time suggest the contrary to you, have no Communication with him, but reject him as an utter Enemy and Impostor. And when you have more leisure, opportunity and experience, your Curiosity may lead you to read over and consider the Canons and Constitutions of the Greek and Latin Churches; wherein you'll find the true State of Things and Times, the Beginnings, Proceed, Increases, Encounters, Yield, and Restaurations of the Gospel; and what the Primitive Fathers did and suffered for the propagation of the Christian Religion and the interest of the Church: And herein you'll also see the Conformity of our Church of England Men, since the beginning of the Reformation, to the Primitive Pattern. And when you have thus made some considerable Progress in enquiring into the Fundamentals and Superstructures of our Religion, you'll be better able to judge of the Opinions and Errors of those that differ from Us. But till you have more time and convenience to inform your self as to the Particulars, I shall present you,  
Secondly, With a true and brief Account of Popery, or the Doctrine and Practices of the Church of Rome, as to those Particulars wherein they differ from the Church of England: For which cause, we are forced to separate from them, since we cannot communicate with them without sin; nor have we departed further from 'em, than they have departed from Themselves, and the Truth.  
Now for Method's sake, we shall consider also, First, The Principles or Doctrine; And, Secondly, The Practices of the pretended Catholics of the Romish Church: Whereby 'twill evidently appear, that Popery (if rightly understood,) is no such beautiful and charming Object, as to allure any Man of Reason and Conscience to fall in love with it. And,  
First, For the Principles of Popery; and we are obliged to call them so, because they are so esteemed and accounted by their own Church: For since their Council of Trent, no Man can properly be admitted into the Romish Communion (however in Popish Countries) but shall be censured and condemned as a damned Heretic, unless he believes as followeth, viz.  
That a Mortal Man, as the Pope in Cathedra, (or as some say, with his Council of Cardinals) is infallible, knows all things, and can err in nothing; that he directs, informs, animates, and commands both in Earth and Purgatory; expounds Scripture, forgives Sins, canonizeth Saints, creates new Articles of Faith; and in all these, (and many other of the same Stamp and Character) is as absolute and infallible as his Maker. [But they are not yet agreed amongst themselves where to fix this Infallible Judgement, whether in the Pope alone, or Council, or the Pope and his Council; and therefore their Church and Pope, for any thing they have yet proved or determined, are erroneous and fallible in the first Principle of their New Creed, and monstrous Doctrine of Infallibility.]  
The the Pope is the Supreme Head, and Christ's chief Vicar in, and has an Unlimited Jurisdiction over the whole Catholic Church; that he has power to dispense with the Laws of God, and can set up Laws of his own devising, which obliges all Men's Consciences to pay him the Tribute of Fealty & Obedience, as will more fully appear afterwards. [This is a grand Usurpation upon the Rights and Privileges of Kings, Emperors, and all other Christian Bishops; two parts of Christendom having rejected his Authority, and that upon most reasonable and just grounds: For the Jurisdiction of the Bishops of Rome, was limited for the five first Centuries to the Suburbiarion Regions, and had only a Primacy of Order, not Jurisdiction over his Fellow Bishops. See Hammond's Fundament. Dr. Barrow upon the Supremacy; and Dr. Fulwood's Roma ruit. Which Usurpation does also directly overthrow Christ's Kingly Office.]  

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

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

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

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

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

Council of Trent. Sess. 9  That the Saints reigning with Christ, and offering up their Prayers for Men, it is good and profitable humbly to invocate them; and that we may obtain Benefits of God, thro' his Son Jesus Christ our Lord, who is our only Redeemer and Saviour to have recourse to their Prayers, Aid and Assistance, etc. [This Doctrine has no Foundation in, nor Warrant from God's Word: For there's not one Precept nor Example of praying to Saints in the whole Bible, nor Promise that such Prayers shall be heard and accepted; but the contrary is every where evident. Besides, this Practice is irrational and absurd: For the Saints (and Angels) are neither omnipresent nor omnipercipient; and therefore they cannot hear Us. 
Cassand. de Merit. & Intercess. Sanct.  And they do also solemnly invocate and worship many of their reputed Saints, whose Saintship, nay, whose Existence (says one of their own celebrated Authors,) is very questionable.]  
Not to trouble you with Citations at large, there are several other known and received Doctrines of their Church, which bear the same Impression and Character; but those I have mentioned already being the most considerable, the rest will either stand or fall by 'em. Yet their Doctrine of Oral Tradition (which I had almost omitted,) deserves its place amongst the rest: For this vilifies the Holy Scripture, destroys its Authority and Sufficiency, by a certain Dependence upon the Church; whereby they make our Saviour's Prophetical Office a mere Nullity, in saying no less, than that He has not sufficiently revealed the Will of God to the Sons of Men, but all the World must be beholden to the Church of Rome for their Oral Tradition. In a word, all their Pardons, Confessions, Indulgences, Satisfactions, Merits, etc. do expressly contradict the great End and Design of our Saviour's Incarnation, and set up the Pope and Priests in his stead.  
These are the New Articles of Popery, which (as incredible and absurd as they are) the Subjects of that Communion are bound to believe, under the pain and peril of the Pope's Anathema. And indeed, they are all New, (you may see the Original of 'em in Dr. Comber's Advice to the Roman Catholics) and wholly unknown to the Old Church of Rome, in her Primitive and Gospel Purity: For these Errors and Delusions seem to have been contrived on purpose, for the Support and Maintenance of the Pride and Covetousness of the Bishop of Rome and his Clergy, as well as the Advancement of the Stateliness and Grandeur of their Church.  
I could easily make it appear to you in all the Particulars, that there's not one of these Articles that has any Foundation in Scripture or Primitive Antiquity, but are contrary to both, and do undermine and overthrow almost all the Articles of our Christian Faith. But what I have said already concerning these Doctrines, may be a sufficient caution to you not to venture your eternal Salvation upon such a Bottom, lest you communicate with them in their Plagues, Rev. 18.4. I have taken some pains to digest the whole Body of Popish Controversy into Order and Method, for the satisfaction of myself and Friends, (which I thought of necessary use at this time.) There are other excellent Authors which may be more valuable, but you may command this if you please; 'tis not very large, yet Methodical. But to return: As the Doctrine and Principles of the Church of Rome, (in those Instances wherein they differ from Us) are heterodox, absurd and erroneous; so,  
Secondly, Their Practices are the natural and  Results and Consequences of such Principles. Not to mention their private and personal Immoralities, which may consist well enough with that Religion, especially considering the Liberty and Indulgence allowed them, (which do more professedly belong to those of that Communion than any other,) we shall consider their Practices as Popish, which are warranted to them by the Examples and Sanctions of their Superiors. And of this Rank are,  
Their Worshipping of Images, Relics, Crosses, Angels, Saints, and particularly the Virgin Mary; all which are a most direct Violation of the Second Commandment; and therefore they leave it out of all their Catechisms, Manuals, Mass-Books, etc. lest it should rise up in Judgement against them; which Practices are also contrary to the whole Word of God, and the Doctrine both of the Old and New Testaments.  
Such also are their Deal with the Laity, who rob them of the Bread of Life, in denying them the reading of the Holy Scriptures, the Cup in the Sacrament, and in commanding the whole Worship of God to be celebrated and performed in an unknown Tongue; which few of their Laity, and perhaps some of their Priests do not understand. Tho they cannot but know that our blessed Saviour has expressly commanded, that all (indefinitely) both Priests and People, should search the Scriptures, drink of that holy Cup, and pray with the Spirit, and pray with the Understanding also: Which no Person can in their Communion, unless he understands Latin well, and the strange Mumbling of their Priests; who being generally too ignorant themselves, are afraid that the People should know it. O horrendum Nefas! that such Practices as these should be so much as tolerated by those that are called Christians. And yet there are still others as bad, or worse than the former, viz.  
Their Spiritual Tyranny, in exacting a blind Obedience in Matters of Faith; their innumerable Ceremonies and Superstitions, which almost swallow up the whole Substance of Religion; their notorious Schism (many degrees worse than that of the Donatists and Novatians,) in separating from all other Churches, far more Pure and Orthodox than themselves; and yet, because they cannot be the Pope's Subjects, therefore they shall be none of Christ's.  
To say nothing of their School Points and Casuistical Divinity, 'tis evident that their whole Religion is only the bare shadow and outsides of Christianity, and mere Pageantry and Formality of Devotion: For alas! their poor simple and ignorant Laity, say, hear, and do they know not what, and return from their Churches as void of Instruction, and Christian Admonition and Edification, as when they went; and yet for all this, (which is the highest aggravation of their Sin and Misery,) they are obliged to believe, that this their blind Devotion is not only acceptable but meritorious. Besides, how many notorious and damnable Sins pass for Venial, and how easily are they atoned for? Insomuch that a few Drops of Holy Water, and Cross upon their Breasts or Foreheads, will throughly wash off the Stain, (according to their groundless Apprehensions,) and expiate the guilt of all their heinous and crying Sins. Their notorious Equivocations have scarce left any room for Truth, whereby they deceive others, and offer violence to their own Consciences. But though poor ignorant and unwary Souls may be imposed upon and deluded, yet it cannot be so with an Allseeing God; who will one day convince all Men, and expose their Sophistical Villainies and Reservations to the open and public view both of Men and Angels.  
Now this Liberty and Indulgence of theirs is so pleasing and acceptable to sensual and carnal Men, that 'tis no great wonder that they gain so many Proselytes to their Party, as some do presumptuously and vainly boast. But then if we give ourselves the trouble to inquire what sort of Persons they are whom they have perverted; we shall find, that many of 'em are silly Women and Men notoriously debauched, or ignorant, or of mercenary Spirits, who expect Preferment in that Way. And therefore we have no great cause to regret the loss of them; and if our number be less, yet we are not the worse: For if all our Licentious Hypocrites and Malefactors, who are not worthy to live in the World, should go over to their Communion, we shall have no great cause to complain.  
But alas! these erroneous Principles and worse Practices of the Papists, who being the more intelligent and judicious sort of that Communion, cannot be so much the error and mistake of their Judgements, as the perverseness of their Wills: And though a simple and ignorant Popeling, who lies under such Temptations and Obligations, (as before,) may be saved; yet I am afraid, the more Learned and Discreet having made Shipwreck of Faith and a good Conscience, are in a very dangerous State, if they live and die according to those corrupt Principles; because they are in the number of those damnable Heresies the Scripture speaks of.  
What I have already offered, are Truths as clear as the Sun; nor can any thing in the World be more demonstrative to a Person throughly acquainted with the Principles and Practices of Popery. And yet for all this, 'tis a thousand to one you'll meet with some bold and cunning Sophisters, who'll tell you a great many plausible Stories, and endeavour to elude the most clear and convincing Reasons, which can be urged against them; whereby they do strangely impose upon, and many times entrap poor ignorant and unwary Souls. To instance in some Particulars: And,  
First, A Catholic (say they,) so living and dying, even by the Confession of the Protestants themselves, may be saved. [Which is a confessed Argument of our Charity and Moderation.]  
Secondly, That the One Church of Christ is more likely to be found in all World, than in a Corner. [As if there were no true Church in the World, but theirs.]  
Thirdly, In all Ages than of later Years. [Not considering that we had a Christian Church in England, before ever Popery was known in the World.]  
Fourthly, That this One Church is rather to be found in Unity, than in Division. [Which we could easily recriminate and retort upon themselves: For there are more and greater Schisms and Divisions in the Church of Rome, than in any other Christian Church whatsoever.]  
Fifthly, That they have a Succession of Bishops, Priests and Deacons, from the Days of the Apostles downward. [So have we, as is fully evident from all our Ancient and Authentic Records. See Bishop Bamhal's Account of the Schism of the Church of Rome. And they have quite forgotten that there were three Popes, or Bishops of Rome, at the same time: What then became of their uninterrupted Succession?  
Sixthly, That the Bishop of Rome is the Supreme Head of the Church Universal, and Christ's Vicar in extraordinary upon Earth. [Which spurious Title and Usurpation, (as we noted before,) is rejected by at least two parts of the Catholic Church at this day, and disliked by some National Churches (as 'tis supposed) of their own Communion; who are inclinable enough (if they knew but how) to cast off that Papal and Tyrannical Yoke.]  
Seventhly, That the Church of England is only a Branch lopped off, or a Rag torn from the Coat, and that we had no Church nor Religion before Luther. [This is a most gross and manifest Untruth: For we had a Christian Church in England before ever St. Peter came at Rome, founded by Joseph of Arimathea, and flourished under King Lucius, the first Christian Monarch in the World. And we know very well by what Usurpations and Encroachments, and the time when Popery first got footing in England; that Augustin the Monk, caused some hundreds of that Order to be slain at Bangor, to make way for it: And 'tis further evident by what Means and Methods the Bishops of Rome did work upon the Weaknesses and Credulity of some, and the Necessities of others of our Christian Princes, not having the Power, or Courage, or Resolution, to cast off the Pope's Supremacy, till the Reign of Henry the Eighth, King of England: A Person whose Temper and Affairs (let our Adversaries bespatter him as they please,) made him a fit Instrument to begin the Reformation; which through God's Providence, and the prudent and religious Conduct of his Successors, has been happily carried on and perfected; which we hope through the Favour and Protection of his Sacred Majesty who now Reigns, may be continued a Blessing to Us and our Posterity.]  
Hence therefore 'twill appear to you, That these are all threadbare and stolen Evasions and Subtersuges, to colour and palliate their groundless and unreasonable Pretences to Antiquity, Visibility, Unity, Magnificence, Right of Succession of, and in their Church: All which have been answered at least an hundred times, by Worthy and Learned Authors, as you'll see afterwards. But this Controversy has been so well stated and throughly canvassed by our Church of England Men in these last three Years, that there will be more difficulty now than ever, to persuade any Gentleman of Sense and Ingenuity to believe their incongruous and hateful Absurdities.  
But yet there are some others of the same Foot-mark, who having laid aside all Modesty and Candour, their Foreheads are so steeled with Confidence, as to affirm, That we have neither Church, Priests, Sacraments, nor Religion amongst Us; and are so uncharitable as to load Us with all the nonsensical and unjust Calumnies imaginable, not regarding what they are, so they be but spiteful and malicious; observing the old Maxim, Fortiter calumniari aliquid haerebit. Nay, they'll even disclaim their own Popish Doctrines and Practices, as the Invocation of Saints, Worshipping of Images, etc. and do tell the credulous People, that their Adversaries out of mere Spite and Malice, do misrepresent them.  
These Methods have been lately used (by an Eminent Papist here of my Acquaintance and Neighbourhood,) to some Persons of our Communion who were formerly my Parishioners, and seemed to be warping towards Popery: They acquainted me with it, and looked upon those Sophisms to be nervous and strong Arguments and Motives, (and so indeed they were if they had been true,) to persuade them to change their Religion. But such shuffling Tricks as these carry their own Confutation along with them; for this is an old piece of Legerdemain, which one would have thought should have been long since exploded. And I find the very same Hocus pocus, Illusions, used by the Popish Priests, about the beginning of the Reign of Q. Elizabeth: For we know very well, what Privileges are allowed them to swear and forswear; and not only deny, but even rail against their own received Doctrines, Practices, Church, and the Pope himself, for the Interest of the Catholic (i. e.) the Roman Religion. Consult Dr. Nalson's Foxes and Firebrands, and there you'll find many of their juggling Devices, and being Men of Latitude and Faculties to prepare Dishes for every Palate.  
I have been a little more express in stating these Differences, because I know those Popish Emissaries are crept into all countries', and do every where lie in wait to debauch and corrupt Young Gentlemen, both in their Principles and Manners. There are not a few Instances of both, who have been taken Captives by them: I shall name Two particularly. The one a Person of good Quality, strong and quick natural Parts, an excellent Scholar, under the Conduct (as 'twas supposed,) of a well qualified Tutor, well educated according to the Church of England, by his pious and prudent Parents; and yet for all this, was perverted in his Travels, and continues a zealous and cunning Papist. There was another Gentleman also, both of my Acquaintance, not inferior to the former, and every way as well fitted for Travel, yet did contract such a habit of Lewdness and Debauchery, (to say no worse,) that in few years an Estate of above 2000 l. per Annum is entirely wasted, and nothing remains but a bare puff of Honour without any Estate to support it: I could tell you all the particulars by what Methods that unfortunate, sweet, and ingenuous Young Gentleman was alured and trapan'd into these Mischiefs, who also died immaturely, etc. Which Examples amongst many others, have been often in my Thoughts: And though there be not the least grounds of any Jealousy or Suspicion of your Miscarriage, yet I have set them in your View as Land Marks, and Sea Marks, to prevent the danger of splitting your Vessel, (so well built and richly laden,) either upon the Sands and Shelves of Debauchery and Profaneness, or the Rocks and Splinters of Schism and Superstition.  
Therefore (Dear Sir) let me beseech you once more to be continually upon your Watch, that you may return with the same Soul and same Body you carried from hence, and all the Tempers and Dispositions of both. And for this End endeavour throughly to understand, and then live up to the Principles and Rules of that Religion you have hitherto professed. This will prove the best Antidote against that destructive Poison, which might otherwise taint and infect both your Intellectuals and Morals; and not only destroy the Christian, but even the Man (or rational part) within you.  
Let me advise you still more particularly, not so much as to lend an Ear to hear, nor a Tongue to discourse with those enchanting Sirens; be afraid of their seeming Favours, whose Errand is Deceit, and under the pretence of Kindness and Respect, will wound you to the very Heart. Look not upon the pompous Ceremonies and costly Ornaments of that Religion wherein all things are outwardly glorious and pleasant to the Eye; but keep close to innocent Truth, and let your Soul be always deeply affected with that Worship whose Majesty is in the Heart, not in the Face, which we profess (with the greatest comfort and satisfaction, and may we ever do so) in the Communion of the best of Churches.  
Thus we have seen at length that the Errors and Superstitions of the Church of Rome wherein they differ from Us, are Fundamental Points both of Faith and Worship: Therefore have no communication with those of that Way, unless it be where civil Relations, and Offices of Humanity and Charity require your compliance.  
Now, to conclude this Point, all the Members of the Church of England are called Protestants; a Name common to Us with our Brethren of the Reformed Churches beyond Sea, and so indeed we are: For we do solemnly protest against the Popish Universal Hierarchy, Infallible Judgement, Dispensations with the Laws of God and Sins of Men, Oral Traditions and other Sacrileges, disposing of Kingdoms, deposing and Murdering of Princes, the Merit of Good Works in our Conversion, the Priests pretended Power of transubstantiating Bread and Wine into the Body and Blood of Christ, the Sacrifice of the Mass, Adoration of the Hostie, Images, Relics, Prayers to Saints and Angels, Power of Indulgences, Doctrine of Purgatory, necessity of Auricular Confession, Prohibition of Priests Marriages, Pilgrimages, Prayers in an unknown Tongue, multitude of Sacraments, Penances, Miracles and Indian Wonders, and pretences of curing the Deaf Dumb, Blind, Lame, and raising the Dead, Equivocations, mental Reservations, pious Frauds, legendary Fables, devilish Incantations, sacred, yet diabolical Magic, and all their other Delusions and Fopperies, as damnable and anti-christian. You'll be pleased (Sir) to join with me in this Protestation, (the very naming whereof, though I cannot now insist upon all the Particulars, might almost induce you to it,) and let all true hearted and reform Protestants, both here and every where, say, Amen.  
There are also several other Religious Sects (or rather Heretics,) which do err from the Foundation and the true Faith: Such are the Anti-Trinitarians, Arians, Socinians, etc. who deny the Doctrine of the Holy Trinity, the Divinity of Christ and the Holy Ghost, and our Saviour's Satisfaction: All which being excommunicated by Us, you must avoid them as the Pests, and Enemies of our Religion, and have no Intercourse nor Communion with them.  
There's another silly Sect called Quakers, a People so far fallen from Christianity, that they do scarce retain any one Article of the true Faith, slight and reject all the Ordinances of the Gospel; and extol the Light within them above the Holy Scriptures, as the only sufficient Rule they are obliged to walk by. I only tell you in short, what Quakerism is, and shall need to say no more of it, being there's so little Temptation to that Opinion. Thus much by way of Digression. My method leads me,  
Thirdly, To consider those Pretensions, Reasons and Arguments, which our Brethren of the Nonconformity have urged in defence of their Separation from Us. But to do them all the Justice imaginable, I must note to you in the first place, That those called Antinomians, Anabaptists, Independants, and Presbyterians, do hold the Foundation, though they differ from Us in some Opinions not essential to Salvation; and notwithstanding their uncharitableness to Us, we account them Christians, and Brethren, as holding the Essentials of Christianity, though they build upon a weak Foundation.  
And seeing Providence has led you into those Countries for the present, where you cannot worship God according to your own Way; the Church of England, both in her Judgement and Practice, allows you to communicate with those Sister-Churches of the Reformation, to whom we have always given the right Hand of Fellowship, though there be some circumstantial Differences between Them and Us. But,  
You'll probably meet with some in your Travels, as well as in our own Nation, who will be very forward to find Faults with and censure our Liturgy and Discipline, (as we have many of that capricious Humour amongst Us, though they scarce understand it. Therefore for the further Confirmation and Establishment of your own Judgement herein, and that you may be better fortified with Reasons and Arguments to vindicate our Church, and clear those Objections which may be urged against her. We shall consider,  
First, The most material Objections, which have been form against our Liturgy and Church Polity, both at home and abroad.  
Secondly, We shall draw some rational Inferences from those Answers and Solutions, for your further satisfaction. And,  
Thirdly, Lay down some Rules by way of caution, which I hope may secure you, and by your Influence, many others from a groundless Separation. Of these distinctly: And,  
First, All the Scruples of our Nonconforming Brethren, against our Discipline and Set Form of Worship, are reducible to, and comprehended under these two Objections. And,  
1. They charge Us with Popery, (which we abhor as much, if not more than they do,) because (say they) our Form of Common Prayer by Law established, is taken out of the Popish Mass-Book, that they are Popish Prayers; and much of our Discipline, and many of our Ceremonies are now used in the Church of Rome. Which Objection at the first appearance, seems to be very harsh; and has so affrighted some weak, yet well-meaning Christians, that they dare scarce come near Us, but hold off, and separate from our Communion. To which I  
Answer. This Objection is so far from being of any force against Us, that it does very much approve and justify the singular Moderation of the Church of England, as most willing and desirous to communicate with the Papists in all Things wherein we can do it lawfully, and with a safe Conscience. Besides, those Divines who compiled our Liturgy, were all Men of extraordinary Parts, Piety and Learning, and several of them died Martyrs for our Religion. Nor have our dissenting Brethren the least colour of Reason to brand our Church Service with savouring too much of Popery, seeing the Papists always have, and ever had our Worship in the greatest detestation and abhorrence; because they know 'tis impossible that Popery should ever return upon Us, or be established again in England, while our Common-Prayer-Book is kept unaltered.  
For, the whole Form of our Worship is point blank contrary to Image-Worship, praying to Angels and Saints, Propitiatory Sacrifice, Doctrine of their Sacraments, Transubstantiation, etc. And this is the true Reason why they do so mortally hate both Us and our Religion. And again, those Prayers in our Liturgy which were taken out of the Mass-Book, are many of them the Collects and Devotions of the Ancient Fathers, which were in use before ever Popery was known in the World; which being purged from the Popish Superstition by our Reformers, are now lawfully used by the Church of England, according to their Original Institution: Insomuch, that those who cavil at our Service, because some part of it is used by the Papists, may as well find fault with the Epistles and Gospels, Psalms, Chapters, Creeds, Commandments, Lords Prayer, etc. these being also in the Papists Mass-Book. Having fully cleared this first Objection, we pass to the  
2. And they charge Us again with many Corruptions, Additions, Defects, and circumstantial Errors in our Set Form of Worship and Discipline, (for they have no Objections against our Doctrine and Fundamentals;) and for those seeming Reasons, they think themselves obliged to withdraw and separate from our Communion.  
Answer. This may seem to be a weighty Objection at the first sight, and the most plead it (being joined with the former, which we have answered to the full,) as the Cause, why they think and speak so hardly of our Church, and desert our Communion: But they might be persuaded to alter their Opinion, if (laying aside all Prejudice,) they would but seriously and impartially consider these few Things. And,  
1. 'Tis a true and undoubted Maxim, that all Persons are obliged to hold Communion with the National and Established Church where they live, and must by no means separate from it; though there be some circumstantial Additions, Errors and Defects, in its external Worship, Polity or Discipline. For 'tis plain, that the Prophets and People of God, did not separate from, but held Communion with the Jews in their Public Worship, though there were very many and great Defects and Corruptions, etc. both in their Doctrine and Practice. This is clear in many Instances: For the solemn Ordinances of God, as Circumcision and the Passover, were for a long time a-wanting; and such Monuments of Idolatry were set up, as not only the People thereby became superstitious and immoral, but even the Priests also (as Eli's two Sons, etc.) brought a Scandal upon their Religion. Were not these greater Faults than any of our fiercest Adversaries can charge upon us? And yet for all that, we sinned not one Precedent of so much as any single Person that departed from their Communion.  
2. At the time of our B. Saviour's coming into the World, the Jewish Worship was exceedingly corrupted with the Leaven of the Pharisees & the Heresy of the Sadduces, who denied the Immortality of the Soul and the Resurrection of the Body. Besides, the whole Service of God was intolerably profaned, the Temple polluted, Religion subverted, Judgement and the Love of God trampled upon and neglected, many needless and superstitious Ceremonies interlarded with their Worship, the People. addicted to all manner of Wickedness, and even the Priests themselves very heterodox and dissolute both in their Faith and Manners: And yet at that time, we find several religious Persons, both Men and Women, with great Zeal and Devotion, worshipping God in the Temple, as Zachary and Simeon, Hannah and Elizabeth, etc. And our Blessed Saviour himself was (by his pious Parents) presented in the Temple according to the Custom and Law of Moses. He afterwards kept the Passover, and all the Festivals of the Jewish Church, frequented and taught daily in the Temple & in their Synagogues, gave Honour and Reverence, and paid Tribute to their Rulers; nor did he ever desert their Communion, till he was forced to retire to save his own Life: So that he thought it necessary (and so did those other Votaries) to join in Gods Public Worship, notwithstanding those great Errors and Defects, which thanks be to God, are not chargeable upon Us. But,  
3. There were many Errors and Defects, both in the Doctrine and Practice of the then slourishing Churches of Corinth, Galatia, etc. and yet the Apostle S. Paul was so far from encouraging a Schism in, and Separation from the Communion of those Churches; that he threatens those Persons with the severest Punishments, who were the Instruments in fomenting and promoting those Animosities and Divisions. Nor is there any one Instance or Precedent in the whole Scripture, to warrant our departure from any Church that is Sound and Orthodox in her Principles, however erroneous and corrupt in the Polity and Circumstantials of Divine Worship. We might hereunto add,  
4. The concurrent Judgements and Opinions of the most Eminent and Reformed Divines beyond Sea; who have unanimously declared their Dislike of a Separation from our Communion; as Calvin, Bullinger, Bucer, and many others. And though they dissented from Us in lesser Things, yet held Communion and Correspondence with our Church & Churchmen, as may appear by their several Letters to our Reformers; and would have been glad if their Circumstances would have allowed our Form of Church Polity; and deservedly preferred it to any Church Government in the World. But to argue yet more closely;  
5. If any will refuse our Communion, and separate from Us, because there are some pretended Errors in the Discipline and Circumstantials of our Worship, (which yet none have ever been able to prove against Us,) they'll be obliged upon the same score, to withdraw their Communion from all the Churches in Christendom: For what Church Government shall they be ever able to assign, that's so pure and sincere, as to be wholly exempted from Circumstantial Errors and Defects? And were there not more Faults in the Worship of the Primitive Churches for the five first Centuries, than are at present in Ours? Are there no Errors in the Worship, Constitutions, and Ecclesiastical Government of Geneva and Amsterdam? I'm sure many of their Learned Divines have ingenuously acknowledged that all things were not according to their Desire, and yet did not think it Prudence to alter the Government for the sake of some small Errors.  
In short, our Dissenting Brethren must either disclaim these Conceits, or turn Hermits and Anchorets, live in a Cell or Wilderness, and even departed from themselves; who (as I could easily show them) are guilty of as many, if not more, and greater Faults and Errors in their little Assemblies, than can be justly charged upon Us, or the Liturgy and Government of the Church of England. Whither would not these wild and extravagant Fancies carry any Man that shall give way to them? So that they must either prove their own Churches to be infallible in point of Worship and Discipline, which I think the most of them disclaim, or for ever quit their Pretensions for a Separation from Us, because of the little Errors which they have discovered in our Administrations.  
Having thus fully answered the chief Objections of our Brethren for their unwarrantable Separation from the Church of England, which I know will fully satisfy you. We shall proceed,  
Secondly, To draw some clear and undeniable Inferences from the Premises, for the prevention of all further Scruples in this Case. And,  
1. It would be a strange Delusion, and no less than absolute Profaneness to cast off all the Public Ordinances, or neglect the Sacred and Solemn Worship of God, because some things may be disliked, or excepted against in their Administrations  
2. The greatest Honour we can ascribe to God, is to worship solemnly and devoutly in the Public Assemblies of the Church: And therefore it must be the most heinous Crime to make a Schism and Rent in any particular Church, where Christ is effectually present by his Grace and Spirit. Nor can any one have a sufficient Plea, to withdraw from the Public Ordinances in any Nation, till Christ has deserted them; which no Man can object against the Pure and Apostolical Church of England: Wherein (as before) the whole World will acknowledge, that the Word of God is purely preached, and the Sacraments duly administered in that admirable Order and Uniformity, which is scarce to be paralleled in any National Church upon Earth.  
Besides, those who are so straight laced as to require absolute Perfection in the Administration of Divine Offices and Church Government, must be guilty of that Popish Error, in confining the Church, with all its Privileges and Immunities, to their own Sect and Party; and so cast off a considerable Part of the Catholic Church, (as the Church of England is at this Day,) which professes and practices all the Essentials of Faith and Worship. Hence we also infer,  
3. That many great and unavoidable Mischiefs do always attend a wilful and unlawful Separation: For a Scissure in and departure from a True Church, (as the Church of England is, and none of our severest Adversaries can deny,) is most dishonourable and displeasing to God, a scandal to Religion, hinders the Success of the Gospel, opens a wide Gap to Atheism and Profaneness, Heresy and Popery and is a dismal Presage of the removing of our Candlestick, Mat. 12.25. Why then should any Persons withdraw and separate themselves from the Communion of our Church for the sake of a few Ceremonies, and set up Altar against Altar, and hereby put an Opportunity into the Adversaries hands, to ruin both us and themselves? But,  
4. Tho all Persons in this Nation are obliged to hold Communion with the Church of England, (seeing those pretended Defects in her are only modal and circumstantial, which no Church in the World can be free from in this State of Trial and Probation,) yet we are sorbidden to communicate with any Church in Sin: And this is the true reason and ground of forsaking the Church of Rome, because her Errors are Fundamental, (as we have seen already,) and the Conditions of Communion with her such, as we cannot comply with, unless we offer Violence to our own Reason and Conscience. And we do always solemnly declare, that if their New Articles of Faith and unchristian Practices did not hinder Us, we should most freely and cheerfully communicate with her; nor do we further departed from her, than she departs from Christ and her Self, as to her ancient Faith and Worship.  
And again, we have so much Love and Charity for our modern Dissenters in England, that if any one has a truly tender Conscience, so as after a diligent and faithful use of all convenient and necessary Means and Methods for his Conviction, (as earnest Prayer to God, reading of good Books, consultation with his Parish-Minister, or some other Pious and Learned Divine of the Church of England, he still remains scrupulous and unsatisfied; yet rather than sin against his own Conscience, we do not blame, but pity him, if he modestly withdraws from our Communion. But I am afraid there are some who have not practised these Methods, although I have the Charity to believe that very many have; and that most of those who have separated from our Communion, have not done it through a wilful Obstinacy, but merely upon the account of Conscience.  
5. Our Brethren of the Nonconformity might do well to consider also, that none gains any thing by a groundless Schism and Separation, but that sort of Men whose chief Maxim to promote their own Ends, hath always been, Divide & impera: For 'tis very observable that the Interest of the Reformed Religion is daily weakened by our unchristian and intestine Divisions. And 'tis very certain, that we cannot do our Enemies greater Service nor more precipitate our own Ruin, than by crumbling ourselves into Sects and Parties: Insomuch, that I am afraid, that those who now separate from Us, and (in this juncture) forsake our Communion, will one day find and feel to their great cost (not to mention the present Mischiefs) that it were a thousand times better to swallow an innocent Ceremony than rend a Church; seeing the greatest Sins shall have a lighter Punishment than Schism and Separation. For the Eye that mocketh his Father, and despiseth the Garment of his Mother, the Ravens of the Valley shall pluck it out, and the young Eagles devour it. See further upon the Mischiefs of Schism, Dr. Falconers Libertas Eccles. from the beginning. Which brings me to the,  
Third and last thing, Which will be to lay down some Rules by way of Caution and Advice, which may secure you, and by your Influence, many others from a groundless Separation. And,  
1. We must be subject to every Ordinance of Man for the Lords sake: For they are Gods Ministers, and the supreme Magistrate of these Kingdoms is invested with Sovereign Power and Authority to order and administer the Affairs of Government, for the peace and benefit of men's Souls, as well as their Bodies and Estates: Nor can this seem strange to any one, who either understands the Scriptures or Ecclesiastical History: For 'tis plain, that the religious Kings of Judah & Israel, as King David, Solomon, Asa Jehoshaphat, Hezekiah, etc. and all the Christian Emperors, as Constantine the Great and his Successors, (till the Bishop of Rome's Usurpation,) were as much concerned in ordering of the Affairs of the Church, as the Administration of Civil Government. And indeed, unless this Power and Sovereignty were allowed to the Supreme Magistrate, he should be unable to provide for the benefit of his Subjects; nor could there be any such thing as Order and Uniformity in the Churches of Christ; the Ecclesiastical Laws being only Bruta fulmina without the concurrence and enforcement of the Civil Power: So that from hence it must needs follow, that a cheerful Obedience to and a hearty Compliance with all the Laws and Constitutions of our admirable Government, both in Church and State, is absolutely necessary, not only for our own sakes, but the Peace and Preservation of the whole Body.  
2. 'Tis a strange Mistake then which some have run upon, that nothing is to be admitted in our Public Worship, and Ecclesiastical Discipline and Polity of our Church, but what is plainly expressed in the Holy Scriptures; hereby excluding all human Laws and Constitutions in Matters and Things indisserent. Which wild Hypothesis has been the Original of all those untenable Opinions now on foot; and the very most of our unchristian Divisions, which have almost torn in pieces our Church, are owing to this unreasonable and groundless Conjecture: Whereas on the contrary, the Writers of the greatest Note and Eminence amongst our Brethren of the Nonconformity, are forced to acknowledge, that there are many Circumstances in the Public Service of God, and the Government of the Church, which must be regulated and ordered according to the Light of Nature, and Laws of Christian Prudence; as the holy Apostle directs in those general Rules, Let all things be done decently in order, and for Edification. And do also confess, that even in their own Assemblies (and we know it to be true and certain,) there are many such Circumstances, for which they have no express Rule in Scripture; but do use them prudentially for the Honour and Interest of Religion, and the Order & Uniformity of God's Worship.  
Besides, 'tis observable that the Holy Scriptures treat chief of the Essentials of Faith and Worship, and only mention the Governors and Government of the Church, with some general Rules (as before) for the ordering of its Polity and Discipline: Insomuch, that many Persons of great Learning and Judgement are of opinion, that there's no one Set-Form of Government for the Christian Church to be found in the whole Bible, but must be left to our Governors to order and appoint according to the Rules and Dictates of sound Judgement and Discretion: Which the Learned and Judicious Hooker gives a most admirable Account of in his Ecclesiast. Polit.  
Nor can this in the least impeach (as some have vainly objected the Sufficiency of the Holy Scriptures, or the Fidelity of Christ in not leaving a perfect Model of Church Government behind him: For we have seen already, that the Holy Scriptures were primarily intended to instruct us in the Fundamentals of Faith and Christian Morality, and speak only overtly of Church Discipline and Government. And, for the Fidelity of Christ herein, 'tis plain that the Church in our Saviour's Time was in her Minority, which must afterwards (by degrees) grow up to a state of greater Liberty and Perfection. What others have urged from the Form of Church Government under the Jewish Oeconomie concludes nothing: For the Jews lived all under one Polity and in one Nation; whereas Christianity is dispersed all over the World, under many disserent Civil Governments; and therefore the Circumstances of Religious Worship and Church Discipline, must be suited to the State and Condition of different People within their several Jurisdictions, as may appear most just and reasonable to the Judgements and Discretion of their lawful Governors. Therefore,  
3. Tho every Person be obliged to hate and fly from Idolatry, Heresy, etc. yet none should be affrighted from his Duty with mere Bugs and Scarecrows, or the empty Appearances of Error without sufficient Grounds. For though our Liturgy and Set-Forms of Worship have been extremely caviled at by some of our Adversaries, yet 'tis evident that neither the Prophets of old, nor our Saviour and his Apostles, nor the Primitive Fathers, did ever find fault with the Stated Methods and Forms of Prayer, but did practise and appoint 'em themselves, and highly encouraged them in others. For there are many Set-Forms of Prayer, Benedictions and Thanksgivings, in the Writings of the Prophets; our Saviour composed a Form of Prayer to be used by his Apostles and Followers, (though they were doubtless as able to pray by the Spirit as the most Seraphic Enthusiast,) which Method also was observed by John the Baptist, for the direction and assistance of his Disciples in God's Worship. All which Stated Forms became Patterns and Precedents to the Churches of Christ in after Ages, who had all their several Liturgies as we have; nor is there any thing in our Service Book which is contrary to, but most exactly conformable to those Rules.  
4. Let not the bare Pretence then of some small Errors in and about the Circumstances of Public Worship, prevail with any Man to separate from the Communion of his National Church, seeing there have been, and are as many, and probably greater Errors in all the Churches of Christ in all Ages of the Gospel: For though our Blessed Saviour promised, that the Gates of Hell should not prevail against the Universal Church, that he will be with her to the end of the World, send his Spirit to lead her into all Truth, and abide with her for ever; yet these Promises do only respect the Fundamental Doctrines of the Catholic and Universal Church of Christ, or a People professing the Truth, however they may err (as all of them do) in Opinions not essential to Religion. And seeing every particular Church may be guilty of some Errors and Mistakes in outward Circumstances of Religion, therefore fore he that will separate upon this Account can scarce hold Communion with any National Church upon Earth. And those fickle and fanciful Persons might have had the same Plea, to have separated from the Christian Church in the time of the Apostles that they have now from Us: Nor is there any one that understands the State of our Church, but will readily acknowledge, that our Orders of Bishop's Priests and Deacons, and Set Form of Worship and Discipline, are if not of Apostolical,) yet of Primitive Institution.  
5. No mere Inconveniences, or circumstantial Errors or Defects and those only alleged, not proved against Us, can justify or excuse a Departure from Us, since I have made it fully evident that our Church holds and maintains all the Essentials both of Faith and of Worship. For, we have seen already, that all Men are obliged to conform themselves to the Constitutions of their National Church, though some of the external Modes & Forms be inconvenient, disorderly and defective, rather than not be of any Church at all: And what they cannot reform without disturbing the Peace of the Church,) 'tis their Duty to tolerate, seeing there's no National and Particular Church in the World, (as we have already observed) whose Constitutions and Government are absolutely perfect. Therefore,  
6. Those Persons are extremely to blame that require greater Purity in Gods Public Worship, than the Holy Scriptures have commanded, or our Blessed Saviour and his Apostles, or the Primitive Orthodox Fathers have recommended to Posterity. And though there were some things amiss in the outward Rules and Laws of Worship and Government: Yet 'tis not the Province, nor in the power of private Men to reform Religion; this being wholly lest to the prudent management of those Governors, whom the divine Providence has constituted and appointed to rule over Us. Wherefore that precipitant and rash Zeal (which some miscall Puty) will more disturb the Peace of their own Consciences, and prejudice the Interest of the Church, than their charitable and peaceable Compliance with those seeming Error, and Defects, which they so much cavil at and complain of.  
7. 'Tis the greatest Argument then of Imprudence and Indiscretion, to run upon manifest and real Evils, upon those Fears and Jealousies (which are merely groundless) and only imagined to be so. Will any Man of Reason and Religion dare to forsake Gods public Ordinances, and make a Schism in the Church of Christ, because perhaps there may be some probable Defects in her Communion. For God's Commands to attend his Public Worship, and endeavour the Peace of the Church, are plain and positive, whereas the Errors objected against us are dubious and disputable: And now, to cast the Scales, the far greater number of pious, learned & judicious Men are on our side; so, that for any thing they know, they may be mistaken. But granting 'em that we do err, let our Governors see to it, we have a sufficient Rule for our Obedience, (nor dare we subtract it for the sake of an Inconvenience only, if their Commands be not sinful) but they have none for their Disobedience. And therefore seeing they have no lawful Authority to reform the least Error or Mistake in Government, it would be the greater Prudence, and more Christian like to pray & mourn in secret for what they apprehend amiss, than to disobey and exasperate their Governors, stir up Divisions in the Church, & run upon the dangerous Hazards of a licentious and unwarrantable Separation.  
8. We should be always more concerned for promoting the Interest of the Gospel and our own National Church, than the gratifying of our own personal and private Fancies and Opinions. For it has been a great fault in most of our Brethren of the Nonconformity, who have been so wedded to their own private Humours and Conceits, that they have almost quite forgot the Peace of the Church, and the true Interest of the Protestant Reformed Religion. Hence have sprung those Heresies and Schisms, and that Atheism and Profaneness, which have so strangely overspread the whole Nation, to the great scandal of our Religion and Government; and have done what in their power lies to yield up themselves and us a Prey to our cruel and merciless Enemies. Whereas, if they had the least sense of their Duty and Interest, they would keep close (at this Time especially) to our Communion; which under God would be their chief Refuge, and yield in some small Matters, though less agreeable to their own private Sentiments and Opinions, for the greater Benefit of the Public.  
9 No Prejudice should prevail with any Man so far, as to make him unwilling to recant and disclaim his Errors upon a through Conviction, and return to the ways of Truth and Peace, from which he has formerly erred. And therefore 'tis a great Fault in many who are unwilling to retract those Errors which they have espoused, lest they should be censured by their Party as Renegadoes and Apostates from their Religion: Whereas, if they would but seriously consider it, 'twill be their greatest Honour as well as Interest, and a special Evidence of their Integrity, to acknowledge & recant their Errors & Mistakes; nor need any Man be ashamed or afraid to confess he has erred. St. Aug. writ a whole Book of Retractations, for which he was deservedly as much esteemed, as for any of his other Works: Nor can any Man come under the vile imputation and scandal of an Apostate, who changes only some mistaken Errors and Opinions, not his Religion. And  
Lastly, Others have been extremely to blame in setting up their own private Glosses and Interpretations of the Holy Scriptures, as infallible Maxims and necessary Conclusions, insomuch that they I rather disturb the Peace of the Community, than be persuaded to recede from them: For being ignorant of the scope and meaning of those sacred and lively Oracles, they presently sancy without the least true ground, that every Passage founding that Way, must be a strong and forcible Argument to prove and confirm their Opinion. The Scriptures indeed be allowed, and are of important and necessary use for the Conduct of their Faith and Manners in the ways of Religion: But then shall every Mechanic presume to be an Interpreter and Judge (and think himself as infallible as the Pope in Cathedra) of all the abstruse and difficult Passages in Holy Writ?  
Now, what can it be but mere Enthusiasm and Delusion in any one to pretend to interpret the dark Points of Scripture, (which neither concern men's Faith nor Manners) without the use of those Means which are out of the reach of the Vulgar? They'll readily grant, that in all other Professions, Arts and Sciences, a Man must be a considerable time, and take great pains to gain Experience ere he can be capable of managing, and must be an approved Artist before any one will entrust him with Business in his way of Deal in the World. Shall every Novice then who can scarce read a Chapter distinctly in the Bible, presume to have as much Skill in Divinity and the Holy Scriptures, as he that has been trained up all his life in the Schools of the Prophets; has the advantage of all useful Books, understands the Languages wherein the Scriptures were originally written, and makes this Study his whole Business and Profession? These are such wild and extravagant Conceits, as one would think that no Man of common Reason and Prudence should once pretend to: And yet there are several illiterate country Hobbs, and conceited Tradesmen in Market Towns (and of my acquaintance, as there are in most places of this Kingdom,) who'll undertake to interpret the Scripture, and preach (according to their way; and yet) with more boldness and confidence than the greatest Doctors of the Chair. But we leave such to their own Fancies and Delusions, which can neither concern you nor me more at present, than to pity and pray for them, that they may come in due time to a true sense of their unaccomtable Errors, and (whilst unretracted) unpardonable Mistakes.  
These I am persuaded are such Reasons, as will puzzle our Dissenting Brethren to answer, and obviate all their Pleay and Pretences to a warrantable Separation from the Church of England: However (Sir) such as they are, are humbly offered to your serious Perusal; and probably they may be useful to you in your present Circumstances, having calculated them primarily for that Meridian. Yet let not these or any other so bind you up, as to neglect greater and better of your own: For it will be your great Interest and Advantage to weigh and measure the Drift and Design of all Counsels, by the Dictates of your own Reason and Judgement.  
I doubt I have wearied your Patience with a tedious Epistle; the Subjects being so copious have drawn it out to an undue Proportion. Yet, when you have seriously considered the Scope and Design of it in its full Latitude and Importance, I hope you'll candidly excuse not only the Length, but all other Mistakes and Defects in it without any further Apology. Whatever Indiscretions I have been guilty of either in the Undertaking, or management and composure of this Discourse, are wholly imputable to my Self; none of your Relations or Friends being yet acquainted with it. For all which I do most earnestly and humbly beg your Pardon. Now, that God Almighty may ever bless, preserve, succeed, and prosper you in your Progress and Return; and that all your Endeavours may be acceptable to Him, wellpleasing to your Friends, and a comfort and benefit to yourself, shall be the most earnest, hearty, and constant Prayer of,  
Prayer of, Honoured SIR, Your humble devoted Servant. March 6h. Stylo vetere 1687/8.