On Vainglory and the Education of Children

On Vainglory and the Education of Children

§ 1

The Golden Book of St. John Chrysostom, concerning the Education of Children. Translated out of the Greek by John Evelyn, Esq. (London, 1659). Source reprint: John Evelyn, Miscellaneous Writings (London, 1825), Internet Archive cu31924013181791.

Public domain: translator d. 1706; 1659 original; 1825 collected reprint.

SCOPE NOTE: Evelyn renders the education-of-children section of De inani gloria et de educandis liberis (CPG 4455). Opening chapters on vainglory proper are not included in this 1659 English. Full modern English of the whole tract: Laistner 1951 (copyrighted) — not packaged. Greek full tract packaged separately in this phase from Migne-tradition Unicode PDF.

OCR from Internet Archive djvu.txt; spacing lightly normalized.

GOLDEN BOOK OF ST. JOHN CHRYSOSTOM,

CONCERNING THE

EDUCATION OF CHILDREN.

TRANSLATED OUT OF THE GREEK,

BY

ESQ.

LONDON:

PRINTED BY X>. M. FOR G. BEDEL AND T. COLLINS, AT THE MIDDLE TEMPLE GATE,

IN FLEET STREET.

1659.

The epistle DEDICATORY.

To my most incomparable Brothers, George & Richard Evelyn, of Wooton and Woodcot, in Surrey, Esqrs. My dear Brothers,

Amongst the very many diversions which I have experimented to mitigate and attemper the sorrowes which do still oppresse me, for the loss of my children, and especially of that One so precious to me *, I have found nothing that has afforded me a greater consolation then this ; that it pleased God to give me opportunities and such a subject to work upon, as I cannot but hope he has in mercy accepted. And truly, when I seriously contemplate the felicity of all those which are well out of this miserable world, I 'find the griefe which wee conceive for their absence to be a meer <p«XauT/a, and does nothing at all concerne them whom we mourne for, that have served God, their generation with honour, and left a memorial without reproach. You have,' Brothers, both of you lost children, but nohe of them for whom you had reason to be so sensible as my selfe ; because they died infants, and could not so intirely engage your affections as if they had arrived to yeers of more maturity, aiid the spring had flattered you with the expectation of a fruitful harvest, as me it did.

But because we are all obnoxious, and that cuivis potest accidere, quod cuiquam potest, be assured, that of all the afflictions which can touch the heart in this life, one of the most superlative is the loss of a hopeful child ; and 'till I had the experience of this my self, I have often wondered that David should suffer himselfe to be so , far transported for the death of a rebel, that had violated all the relations which ought to be betwixt a son and a most indulgent father. I know well that another cause might contribute to the effect, but all who shall read that sad story cannot but impute as much to his paternal affections as by Ynan could be expressed.

* A very interesting and affecting account of the death of this extraordinary child may be seen in " Memoirs," vol. I. p. 299 j and in vol. II. p. 176, a beautiful letter of consolation is addressed to Mr. Evelyn by the eminent Dr. Jeremy Taylor.

P

These are, Brothers, the contingencies which (since we can never be exempted perfectly of) have caused me to seek the remedies which I presume here to have at last encountered, and which I here likewise affectionately present unto you. Let us make our children fit for God, and then let us not be displeased whensoever he takes them from us. Deus nobis illos educandos non mancipio dederat. There are a multitude of other precepts that I might recollect out of the consolatory writings which are at hand ; Plutarch and Cicero, Seneca and others. But all their topicks (S. Hierom and some few Christians only excepted) are most of them derived from philosophy, the pride and courage of another institution, and afford us but uncertain consolations in the wiser estimate of things. So that hereby we may be less troubled in wanting the writings of Diogenes, Clitomachus, Carneades, Possidonius, upon the same subject ; there being nothing capable truly to compose the mind of a good man for the absence of his friend or of his child, like the contemplation of his undoubted felicity.

It is that which I therefore endeavor here to secure, in offering

to you this Golden Book of'S. Chrysostom, which having afforded

me soe great a consolation, 1 cannot but hope may be likewise accept'

able to you, and useful to as many as have either bin touched with

the like resentiments, or that do establish for an infallible maxime

that saying of Plato *, ug oiye o'gflwff vewcuSovfiisjioi, trx^^ov aycSoi yiyovra,

" that those who are well and rightly instructed, do easily become good

men." And the thing is verily of so gr^it importaace,' that some have

taken education for religion it selfe, all for another nature ; which he

that shall read of the Laconick discipline will not easily dispute. This

is certain, that were this one thing well secured, princes would have

good subjects, fathers good children, wives good husbands, mastera

good servants, God would be sincerely served, and all things would be

well with us. And here I would now end, did not my affections a

little transport me, and the hopes that you wiU yet indulge it, if, whilst

I erect to my dear child no other monumemt, I shew to the wodd how

neerly I iHjncurr'd with the instructions of this Golden Book /before I

* De L^gibus.

had seene it), and what may l?e expected from a timely education, if (now that we may both read and have it) we with diligence pursue it.

I cannot, with St. Augustine *, say of my son, as he of his, Annorum erat fere quindecim, §• irigenio proeveniehat multos graves 8f doctos viros. But this I can truely affirm ; he was little above five years old, and he did excel many that I have known at fifteene. Tarn bfevi spatio tempora multa compleverat. He was taught to pray as soon as he could speak, and he was taught to read as soon as he could pray. At three years old he read any character or letter whatsoever used in our printed books, and, within a little time after, any tolerable writing hand, and had gotten (by heart) before he was five years of age seven or eight hundred Latine and Greek words, as I .have since calculated out of his 'Ovo[ji.a(riKoVf together with their genders and declensions. I entred him then upon the verbs,, which in four months time he did perfectly conjugate, together with most of the irregulars excepted in our grammar. These he conquered with incredible delight, and intelligence of their use. But it is more strange to consider, that when from them I thought to set him to the nouns, he had in that interim (by himself) learned both the declensions and their examples, their exceptions, adjectives, comparisons, pronouns, without any knowledge or precept of mine, insomuch as I stood amazed at his sedulity and memory. This engaged me to bring him a Sententice Pueriles, and a Cato, and of late Comenius ; the short sentences of which two first, and the more solid ones of the last, he learned to construe and parse as fast as one could well teach and attend him : for he became not onely dextrous in the ordinary rules by frequent recourse to them (for indeed I never obliged him to get any of them by art as a task, by. that same carni- Jicina puerorurn) upon occasions, but did at this age also easily comprehend both the meaning and the use of the relative, the ellipsis, and defects of verbs and nouns unexpressed f . But to repeat here all that I could justly affirm concerning his promptitude in this nature, were

« Conf. lib, 9, cap 6.

f Quid in illo virtutum, quid ingenii, quid pietatis invenerim, vereor dicere ne tidem credulitatis excedam. Hier. ad Marcell. Epitaph.

altogether prodigious, so that truly I have been sometimes even constrained to cry out with the father, as of another Adeodatus, horrori mihi est hoc ingenium. For so insatiable were his desires of knowledg, that I well remember upon a time hearing one discourse of Terence and Plautus, and being told (upon his enquiring concerning these authors) that the books were too difficult for him, he wept for very grief, and would hardly be pacified : but thus it is reported of Thucydides, when those noble Muses were recited in his hearing, at one of the most illustrious assemblies of Greece, from whence was predicted the greatness of his genius. To tell you how exactly he read French, how much of it he spake and understood, were to let you onely know that his mother did instruct him without any confusion te the rest. Thus he learned a catechism and many prayers, and read divers things in that language. More to bee admired was the liveliness of his judgment, that being much affected with the diagramms in Euclid, he did with so great facility interpret to me many of the common postulata and definitions, which he would readily repeate in Latine and apply it. And he was in one hour onely taught to play the first half of a thorough basse, to one of our Church psalmes, upon the organ. Let no man think that we did hereby crowd his spirit too full of notions. Those things which we force upon other children were strangely natural to him ; for as he very seldome affected their toyes, to such things were his usual recreations as the gravest man might not be ashamed to divert himself withal. These were especially the Apologues of ^sop, most of which he could so readily recount, with divers Other stories, as you would admire from whence he produced them : but he was never without some book or other in his hand. Pictures did afford him infinite pleasure ; above all, a pen and ink, with which he now began to form his letters. Thus he often delighted himself in reciting of poems and sentences, some whereof he had in Greek, fragments of comedies, divers verses out of Herbert, and, amongst the psalmes, his beloved and often repeated ^cce qudm bonum : and indeed he had an ear so curiously framed to sounds, that he would never misse infallibly to have told you what language it was you did read by the accent only, were it Latine, Greek, French;, Italian or Dutch. To all I might add, the incomparable sweetness of his countenance and eyes, the clean fabrick of his body and pretty addresses : how easily he forgot injuries, when at any time I would break and crosse his passions, by sometimes interrupting his enjoyments, in the midst of some sweet or other delicious things which allured him : that I might thereby render him the more indifferent to all things, though these he seldom quitted without rewards and advantage. But above all, extreamly conspicuous was his affection to his younger brother, with whose impertinencies he would continually bear, saying, he was but a child, and understood no better. For he was ever so smiling, cheerful, and in perfect good humour, that it might be truly verified of him, as it was once of Heliodorus*, grcauitatem morum hilarite frontis temperahat. But these things were obvious, and I dwel no longer on them : there are yet better behind ; and those are, his early piety, and how ripe he was for God. Never did this child lye in bed (by his good will) longer then six or seven, winter or summer ; and the first thing he did (being up) was to say his French prayers, and our Church Catechism; after breakfast that short Latine prayer, which having encountred. at the beginning of our Lillie's Grammar, he had learned by heart, without any l^nowledge or injunction of mine, and whatsoever he so committed to memory, he would never desist till he perfectly understood ; yet with all this, did he no day employ above two houres at his book by my order; what he else learned was most by hiraselfe, without constraint or the least severity, unseene, and totally imported by his own inclination. But to return, wonderful was it to observe the chapters which himselfe would choose, and the psalmes and verses that he would apply upon occasions, and as in particular he did to some that were sick in my family a little before him, bidding them to consider the sufferings of Christ, how bitter they were, and how willingly he endured them. How frequently would be pray by himself in the day time, and procure others to joyn with him in some private corner of the house apart ? The last time he was at Church (which was, as I remember, at Greenwich), at his return I asked him what he brought away from the sermon ; he replyed, that he had remembred two good things, bonum

* Hierom.

gratice, and bonum glorice, which expressions were indeed used, though I did not believe he had minded them.

I should even tire you with repeating all that I might call to mind of his pertinent answers upon several occasions, one of the last whereof I will only instance. When about Christmas a kinsman of his related to us by the fire side some passages of the presumptuous fasting of certain enthusiasts about Colchester, whilst we were expressing some admiration at the passage, That, sayes the child (being upon the gentlemans knee, and, as we thought, not minding the discourse), is no such wonder, for it is written, " Man shall not live by bread alone, &c." But more to be admired was his perfect comprehension of the sacred histories in the method of our Golden Author, so as it may b.e truly, affirmed of this child, as it was once said of Timothy *, Quodapuero sacras literas noverat. Nor was all this by rote only (as they term it), for that he was capable of the greater mystery of our salvation by Christ I have had many infallible indications. And Avhen the Lords day fortnight before he died, he repeated to me our Church Catechism, he told me that he now perceived his godfathers were dis-engaged ; for that since he himself did now understand what his duty was, it would be required of him, and not of them for the future. And let no man think, that when I use the term dis-engaged, it is to expresse the childs meaning with a fine word, for he did not only make use of such phrases himself, but would frequently in his ordinary discourse come out with such expressions as one would have admired how he came by them ; but upon enquiry he would certainly have produced his authority, and either in the Bible, or some other booke, shewed you the words so used. How divinely did this pious infant speake of his being weary of this troublesome world (into which he was scarcely entred), and whilst he lay sick, of his desires to goe to Heaven ; that the angels might conveye him into Abrahams bosome, passionately perswading those that tended him to dye with him ; for he told them that he knew he should not live : and really, though it were an ague which carried him from us (a disease which I least apprehended, finding him so lively in his interval),

* Tim, iii, 15.

yet the day before he took his leave of us, he call'd to me, and pronounced it very soberly ; Father (sayes he), you have often told me that you would give me your house, and your land, your bookes, and all your fine things ; but I tell you, I shall have none of them ; you will leave them all to my brother. This he spake without any provocation or passion ; and it did somewhat trouble me, that I could not make him alter this conceit, which in another would be esteemed prophetick. But that I may conclude, and shew how truly jealous this child was least he should offend God in the least scruple, that very morning, not many bowres before he fell into that sleepe which was his last, being in the midst of his paroxcisme, he called to me, and asked of me whether he should not offend, if in the extremity of his pain he mentioned so often the name of God calling for ea§e ; and whether God would accept his prayers if be did not hold his hands out of bed in the posture of praying? which when I had pacified him about, he prayed, till his prayers were turned into eternal praises. Thus ended your nephew, being but five years five monethes and three dayes old, and more I could still say. Nam quern eorpore non valemus recordoHone teneamus, et cum quo loqui non possumus de eo loqui nunquam desinamus. But my tears mingle so fest with my inke, that I must breake oflF here, and be silent — I end therefore with that bleSsed Saint : Munera tua tibi confiteor, Domine Dms mens, Creator omnium, multum potem reformare nostra deformia : nam ego in illo puero, preeter delictum nihil haheham,. Quod enim enutriebatur & nobis in discipline tud. Tu inspira veras nobis, nullus alius. Munera tua tibi confiteor. — Gito de terra abstulisti vitam ejus, et securior eum recordor. Deare Brothers, indulge me these excesses. It is not a new thing which I doe. S* Hierom wrote divers Epistles, which he inscribed his Epitaphs; and never was a Paula or Estochium dearer to him then this your nephew was to,

Dear B. B. , Your most affectionate brother and most humble servant,

J. E. Grot, ad Patrem. Carere liberis durum non est, nisi his qui habuerunt .

Epitaphium *.

R. Evelyn, I. F.

Qiiiescit hoc sub marmore,

Una quiescit quicquid est amabile,

Patres quod optent, aut quod orbi lugeant.

Genas decentes non, ut ante, risus

Lepore condit amplius.

Morum venustas, quanta paucis contigit

Desideratur omnibus.

Lingua Latina, Gallica,

Quas imbibit cum lacte materno, tacent.

Tentarat artes, artiumque principiis

Pietatis elementa hauserat.

Libris inhaesit improbo labore,

Ut sola mors divelleret.

Quid indoles, quid disciplina, quid labor

Possint, abuno disceres.

Puer stupendus qualis hie esset senex,

Si fata vitae subministrassenf iter !

Sed aliter est visum Deo.

Correptus ille febriculalevijacet:

Jacent tot una spes parentum. «

Vixit ANN. V. M. V. Ill super D.

Eheu ! delicias breves.

Quicquid placet mortale non placet diu,

Quicquid placet mortale ne placeat nimis.

* This epitaph was written by Christopher Wase, a distant relation of Sir Richard Browne, with whom Evelyn became acquainted at Paris in 1652} and whom he brought to England, where he ultimately provided for him. See " Memoirs," vol. I. p. 255. This information is derived from a manuscript note in a copy of the present Tract, formerly in the possession of the late J. Bindley, Esq. ,

TO THE READER.

I ADVERTISE the Reader that this Golden Book of S* Chrysostom is not to be encountred amongst any of his Works formerly published; but hath (amongst other fragments of that incomparable Author) bin lately produced out of a MS. in the Cardinals Library at Paris, by the industry of Father Francis Combesis, of the Order of the Friers Preacher, and there printed the last year, 1656.

THE

GOLDEN BOOK OF ST. JOHN CHRYSOSTOM,

CONCERNING THE

EDUCATION OF CHILDREN*.

So soon as ever a child is borne, the father bestirs himself, not that he may rightly take order about his education, but that he-may magnificently set him forth, and adorn him with jewels and rich apparel. O Vain man, wherfore dost thou this ? Be it that thou thyself art cloathed with all these things, why dost thou instruct thy child, as yet free from this madnesse, in these trifles ? For what, purpose dost thou put that ornament about his neck ? He needs the care of a diligent tutor, who may coflipose and regulate his manners : he hath no need of gold. And thou dost nourish him a lock of hair behind like a girle, efl^eminating thy son even from the very cradle. Softning thus the vigor of his sex, engraftest into that tender age a superfluous love of riches, and dost perswade him to the pursuit of those things which are totaly unuseful. Why dost thou spread for him so large a spare ? Wherefore doSt thou so charm him with the love of corporal things ? If a man (saith S^ Paul) have long hair it is a shame unto himf. Nature will not endure it ; God hath not indulg'd it ; 'tis a thing altogether forbidden ; it is the practice of Gentil superstitionf. But many there be who hang gold in their ears. I would that were wholy forborn even by the female sex ; you infect boyes vvith this pest also; nay, and there are very many who deride these discourses as if they were small matters. I tell you, they are not small matters but exceeding great, and very considerable. A maid,

* Originally published 16th Sept, 165S, " which," says Evelyn, " I dedicated to both my brothers, to comfort them on the loss of their children."— Memoirs, vol. I. p. 314. + 1st Cor. xi. 14,

Q when in her mothers chamber she hath learned to long after these various tires and ornaments of women, being gone out of her fathers' house, becomes impertinent to her husband, and very troublesome, putting him to more charges then the very publicans. I have already told you, that it is therefore a difficult thing to reform a vice, because there is no body which takes the care of children, no body discourses to them about virginity, no body concerning modesty, no body of the contempt of riches and glory, and no body speaks to them of those blessed promises which are made in the Scriptures.

If therefore children be from their infancy deprived of governors, what will become of them ? If some from the womb even to their old and decrepit age, having been instituted,- are not yet arrived to perfection, what will not thev perpetrate, who from the beginning of their life have accustomed themselves to hear such discourses ! Now indeed that their children may be instructed in the arts, 'letters^ and eloquence, every one doth studiously contend ; but that they may, > cultivate their minds few or none are at all solicitous. I will never desist to beseech, to entreat, knd to beg of you, thai before all things else whatsoever, yoti would now compose the manners of your children. For If thou wilt be truly indulgent to thy child, deelaTeit in this, thou shalt not lose thy reward. Hear what St. Paul saith *, " If . they continue in faith and charity, and holinesse with sobriety;" And ; though thou art conscious to thy self of never so many evils, the rather seek, out some consolation for them. Make a Champion for Christ: I do not speak it that thou shouldst coelibat him, send him into the desarts, send make him a monk ; I say not so ; I wish It Indeed, and would, with all my heart, that every man could receive it : but "since that may seem a burthen too great for him to support, I do not compel. Bring up a Champion (I say) for Christ, and whilst he remains in this world instruct him from his very cradle. If whilst he Is yet young thou imprint good principles in him^ no body shall be ever able to eiface them when he becomes more firme being then as the wax which hath received the Impression. As yet thou hast him trembling, fearful, and revering thy very looks, thy words.

* 1 Timothy, chap. ii. v. 15.

atid every little beck. Treat him as thou shouldst at the beginning; If thou have a good child, thou wilt have the first benefit of him, and then God. Thou labourest but for thy self. 'Tis reported, that when pearles are first taken up, they are only little drops of water, so that he which receives them being skilful, placing the drops in his hand, and exquisitely turning. them in his palm, renders them- perfectly round and polished. But whea once they have attained their perfect shape and become hard, thfey are no more to be moulded to every mans fancy ; foe that which, is soft is every .way flexible, being not as yet compacted, and therefore is. easily drawn which way one pleaseth ; ]but that which is hard, as having once attained a disposition to stiflFnesse, is with difficulty to be moved, .or susceptible of any other form.

liCt then every one of us (who are •' parents) as we behold painters adorning their pictures and statues with so much exactneisse, be diligently sjtudioas about these wonderful statues. For when painters have once designed a picture, they work every day about it to bring it to perfection ; the same do statuaries^ abating what is superfluous, and adding whatsoever is deficient. So you also, like so many statuaries, bend, all ybur endeavors, , as preparing those admirable statues for God, take away that which is superfluous, add that which- you find w-anting .• consider every day how they abound in natural endowments, that you may timely augment them : what natural defects you espy, that you may accordingly abate them: but with all sedulity, and above all things, be careful to exterminate unseemly speeches, for this custom begins extremly tp infect the minds of youth ; yea, and before he have essayed it, teach him to be sober, to be vigilant and assiduous in his devotions, and upon whatsoever he saith or doth to put, the seal upon it* Imagine thy self a (TippsytSot king who hast a city to govern, the mind of thy child ; for really the mind is a city ; and as in a city some are thieves, some live honestly, some labourj and others transact all they do foolishly ; just so it is with the discourses and cogitations of the mind ; some of them strive and militate against injuries, like as in a city there are souldiers ; some of these thoughts provide for the body and houshold, like the senators of a city ; others command in chief, such as are governors ; some speak lascivious thino-s, such as shamelesse men, others naore modest, such as are modest persons : some againe are efFeminate, as women be amongst us ; others discourse more indiscreetly, like children ; some domineer as if over vassals, because they are domesticks ; others as over the free borne, because they are noble and ingenuous. We. must therefore of necessitie have laws, that we may exterminate these evil cogitations and cherish those which are good ; but never let us permit the evil to rebel against the good. For as in a city, if one should constitute laws giving liberty and impunity to thieves, it would soon subvert all : and if the souldiers pursue their fury without respect to what is fit, all things fall to confusion ; and if every one quitting his due order, take upon him to prosecute that which belongs to another, by this usurpation and avarice he violates and utterly spoiles the whole government. It is truly no otherwise in that which we have spoken. ,

The mind of a child is therefoje a city, a city newly built and furnished, a city full of new inhabitants, and as yet wholly unexperienced. 'Tls an easie matter to instruct and model such : for those which have been at first possest and grown up with evil principles, such as are many old persons, are truly with great difficulty reformed, though neither is that impossible (for even they themselves may be converted if they will) but such as are totally ignorant, will with ease embrace the laws which you en joyn them.

Establish laws therefore in this city, and for those who are denisons of it, formidable and severe laws, which if any shall dare to violate, approve thyself a governor and revenge it ; for it is to no purpose to enact laws, unlesse punishment be also inflicted : make laws then, and look diligently to your work ; for know, that wee impose lawes upon no lesse then the universe it selfe. To day we build a city, let the four senses be the bulwarks and the gates, and let all the rest of the bodie be as the walls. Now these gates are the eyes, the tongue, the eares, and the nose, and (if you please) also the touch. Through these overtures it is that the dtizens go out and in ; that is to say, by these ports it is that our cogitations are corrupted or amended.

Go to then, and first let us go to the gate of the tongue, since this is of all the rest the chief, and the greatest port ; let us now prepare for it the doors and its barres, not of wood nor of iron, but of gold, for the very city it self which is thus built is of gold, and not any man, but he that isi the King of the Universe shall keep his court in this city, if thus you prepare it: and you shall perceive by the processe his speech, in what parts of this city to consign him a palace.. Let us therefore make the doors and the barrs for it of gold, I say ; namely, the Oracles of God, as the Prophet speaketh. " The words of God are more delicious than honey or the honey comb, above gold and much precious stone *." Let us teach them to have these things continually in their mouths and wheresoever they stir, and that not slightly, nor perfunctorily or seldom, but without ceasing. Nor is it yet sufficient that the doors be overlayed with gold, but they must be framed altogether of solid gold, and having the precious stones fixed one against another without. Let, the Crosse of our Lord be the barre of thesfe gates, which is, indeed, every where inchased with stones of price : let this then bee put athwart the middle of the gates ; and when we shall thus have made the doores fast, solid, and of gold, and shut to the bolt, let us then make them worthy citizens ; namely, by instructing the child to speak gravely and piously, banishing all strangers out of town, lest otherwise a certaine impure and infected rabble enter, and commix themselves with our citizens, such as are reproachful words, injurious and foolish, filthy speeches, secular and worldly ; all these let us eject ; nor, besides the King only, permit any to passe these gates ; but to him, and to all his retinue, let them be still opened, according as it is said of it f, ^' This is the gate of the Lord, the righteous shall enter into it." And, with the" blessed Paul J, '■ If there be any word which is good to the use of edifying, that it may minister grace to the hearers." Let their talk be giving of thanks, modest songs, and let them alwayes be discoursing of God, and of that philosophy which is from above.

But which way shall we now eifect all this ? and from what topicks shall we instruct them ? If we become severe judges of the actions which they do, for in a child there is an extraordinary facility. How ? He contends not for wealth nor for glory ; he is yet a child : not for a wife, not for children, not for an house; therefore what occasion

* Psalm xix. ver. 1 1 . and Psalm cxix. ver. 103. f Psalm jd. verse ?0. f Eph. ch. iv, ver. 29.

hath he to injure or traduce any one ? He only contends with his equals. Appoint him a law immediately, that he wrong none, that he defame none, that he do not swear, that he be peaceable ; and if you shall perceive him to transgresse this law, chastize him sometimes with a sterne countenance, sometimes with sharp reproofs, such as may go to the quick, and upbraid him, and now and then sooth and flatter him with promises. Treat him not alwayes with blows, nor accustome thyself so, to chastize him j for if thou art used to correct him every day, he will soon learne to dei^pise it, and having once learned to do so, it utterly marres all : rather cause him alwayes to fear the rod, not alwayes to feel it : shake indeed the scourge, but touch him not with it, neither from threats proceed to the work: but let him hot know that your words are only menaces ; f6r then threatenings are only proper/ when children believe they will proceed to deeds : for if the offender once understand this oeconomy, he will soon cOntemrife it : let him therefore expect to be chastized, but yet let him not be chastized, lest it extinguish his reverence ; rather let it remaine like a glowing fire, and every where burn up the thornes, or, like a keen pick-axe, let it dig to the very bottom. And when once you perceive that you have gained any fruit by fear, remit a little, for there is due even to our vel-y natures some relaxation. Teach him to be modest and courteous ; but if you perceive him to do any injury to his servant, connive not at it, but check your child though free; for bee that shall see he is not permitted to reproach his very lacquey, will much lesse dare to injure or miscal one that is free-borne and his equal. Lock up his niouth from ill language ; if you find him accusing of any, stop the mouth, and convert your tongue against her own errors.

Admonish his mother, his paedagogue and his set-vantj that they still speak and inculcate the same things to the child, that they may all of them be his keepers together, and diligently observe that none of those evil cogitations proceed from hi^ mouth, and those golden portals.

Do not imagine that the thing requires so much time, provided that from the beginning thou presse it earnestly upon him, threaten, and dost constitute so many guards over him. Two months will be sufficient all things will be redressed, the business established, and pass into very nature it selfe.

By this means will this gate be made worthy for the Lord, when there shall, be neither .filthy speech, scurrility^ nor folly, or any such thing, but Ml as becomes such, a Master. For as those who train up their children to serve the State in the wars, immediately instruct their warlike youth in the art of s.hooting, to put on the corslet, and manage the great horse, their age and stature being, no impediment ;< how much rather then those which are entered into the heavenly militia,' ought they to provide themsfelves with those accoutrements for the service of their King ? Learn him, therefore, to sing" praises to God, that he have no, leisure for im purer songs and foolish discourses. ...

And be this gate thus guarded, and such citizens elected ; the rest let us destroy within, as the bees do the drones, not suffering them to go forth, or once to buz at .home.

. ]3ut .now let us proceed to the next gate. What is that ? even that which is the, next,, and .of our near affinity with it, 1 mean the Hearing ; for .th^t. gate indeed hath citizens which passe out from within, but npn^ have admission through it j but;in this they enter in from without, and ,there are none which by it do sally forth. This, therefore,- hath gfeat , ?iffinity with the other; for if no filthy nor polluted thing be suffered to climb up by this portal, there will be no great difficulty to pre^rve the other ; since he which doth not heare filthy and wicked things, does not likely speak wicked things ; but if these lie open and common to a.11, the danger will be great, and give disturbance to all that are withijo. This then, peradventure, were first to have been spoken of, and the.entrance tojiave bin secured.

Let children, therefore, heare nothing impertinent,^ neither of their doipestlfiks nor their governors, nor their nurse : for as plants have then most need flf care, when they are yong and tender, so have children. Provide them careful and virtuous nurses, that a good foundation Ije l£^id at first, and that from their very infancy they receive nothing of evil. Let them then never hear any foolish and old wives fables : such a person (says he) gave such a one a kisse ; the Emperors son and his little daughter did this and this ; permit them to hear none of these matters ; but other things they may hear, so they be related without any circumlocution, and with all fidelity. They may, indeed, hear the

1.20

discourses of their servants, and those which wait upon them : but 'tis not fitting to mix with all promiscuously, and with the domesticks in general : but let them be known what they are, as it becomes them whom we take as assistants for the framing of these artificial statues.

For if it be necessary that being skilful architects, and building a palace for the Prince, we admit not all the servants in common to be our associates in the edifice ; shall we now, when we are erecting a city, and making citizens for the King of Heaven, admit of all rashly to the work ? Let those servants vi^hich are indeed fitted for it be taken to our assistance : and in case we can find none, enquire after some ingenuous person for a stipend, such a one as is virtuous ; and commit rather all things to him, that he be taken in as a coadjutor of the work.

Let them by no means therefore hear such idle fables ; but when the child is to have relaxation from his taske (for the mind is much delighted to stay a little upon old stories) discourse freely to him, and withdrawing him as much as possible from childish sports, remember thou bringest up a philosopher, and a champion, and a citizen of Heaven. Discourse therefore with him, and tell him — Once upon a time at the beginning, a father had two sons, both pf them brothers. Here pause a little ; then go on. ,They came both out of the same body, one of them was the elder, and the other the younger. The first was a husbandman, and his brother was a shepherd, that us'd to lead out his flock upon the downes and amongst the thickets. Sweeten then your discourse with some pretty diversion, that the child may take delight in what you say, least it becomes tedious. The other sowed s6ed in the ground and planted trees. But upon a time they went to serve God, and the shepherd taking the very best lamb of all his flock offered it up to God. Is it not d thousand times better to discourse these things to them, then to amuse them with I know not what wonders of the Golden Fleece, and the like ? Then encourage his attention again ; for the narration itself is a very serious matter, there is ndthinpin it false, all is out of Scripture. Now because he offered to God the firstling and prime of his flock, there came presently fire down from Heaven, and snatched up all that lay upon the altar.

But the elder brother did not behave himself in this manner but out

.. 121

he goes, and reserves for himself the best and first-fruits of his labours, offering the second and the worst to God ; and God accordingly had ' no respect unto it, but slighted and turned from it : letting it He still upon the ground ; when as the others he received up to himself. Just as it happens with those who are the stewards and bailiffs over our farmes, when they come to present their fruits : one of them his master honours and brings him into the house, the other he lets stand regardlesse ' without. Just so it fell out here. But what followed this now ? Why, the elder brother became dejected, and as one that saw himself despised and not approved of, walks melancholy out. And God saves to him, 'Wherefore art thou so sad ? knowest thou not that thou didst oflFer to God } why then didst thou me that injury ? What hadst thou to complain of ? How comes it to pass that thou oflFredst the refuse to me ?' Here, if you think fit to descend more to his capacity, you may add. That he having nothing at all to reply, held his peace and answered not a word. ^

'A little after this, spying his yonger brother, he sayes to him, * Cdme, prithy, let us walk a little out in the fields ;' and when they were there, surprising him treacherously, and being stronger, he kills his poor brother, and thought that he should conceal it all from God. But God comes to him, and asks him, ' Where is thy brother ?' ' What can I tell ?' replies he ; ' Am I my brothers keeper ?' Then sayes God to him, * Behold thy brother's blood cryes to me from the earth.'

Let the mother sit by whilst the mind of the child is moulding with ' these discourses, that she now and then interpose, and praise that whiqh is recounted. But what followed all this ? God took him up into heaven, and he being dead, lives above for ever. By this means the child will begin to learn the doctrine of the resurrection ; for they use to relate such stories in fables : They made her (sayes one) a demigoddess, and the child believes it, and though he know not what a demi-god is ; yet he imagines it something which is more then a man, and he wonders presently at the hearing of it • how much more, then, when he shall hear of the resurrection, that his soul ascended into heaven, and that God immediately took him up. But as for the murtherer, having lived many years after, miserably unfortunate, and conti-

R

12g

nually in fear and trembling, h^ §ufFer§d innumerable evils, and was punished every day. Speak tp hiin concerning the punition with terror, not gently. Th^t- hje hes^rd God say, * Thou ghalt be groaning and trembling upon thp f&ce of the earth/ The phild indeed knows -not what this signifies at first ;' but say It, however. As you, when you stand perplexed before your master, shortly to be whipped, tremble and fear ; so he lived all his life-time;, s^ftpr he had thus Qflpended God. And hitherto shall sufficcjfor the firgt. ? : .' ,

Afterwards, one evening ag you are at supper, talke of this again to him, and let his mother repeat the same things ; and then when he hath heard it ^evieral times over, require it of him. ' My son, recite mid the stpry ; and, the nipre tp encourage him, when ypu find he hath retained it, you shall prpppse to him some reward, The mind will, indeed, upon tjie first narration of this history, gather some fruit by you, as you m&ke the deduction. After this, say thus: 'Do yousee^ child, what a horrible thing it is to envy ones brother .' Do you ner-^ ceive what a crime it is to think one can hide any thing from God } for be sees ^U things ; yea, even those things which are committed, sin secret.' So that sowing this doptrine onely in the child, thou wilt have no n^ed of a pedagogue, since the feare which the Deity doth hereby; work in him, will affect the child beyond every -pther apprehension whatsoever, and extreamly niove his mind. -..,

But this, is not all; .you shall l§ad him also Jo church, and then especially when the lesson is rejad, how you shall perceive him to exult dance and, r^jbyce, that what every body does not know he does, outrunning in hisrunderstanding the words of the minister, and arg^jng thit iheiknowes that already, and receiving^wpriderfull fruit by it. And by this the thing will become sufficiently fixed in his memory. ' J.Theye are many other advantages to be reaped from this narration. fo-

! Let him be taught, therefore by you,^ thHt from the very beginning, from the ;dg4jh pf this ehild, we are instructed not to grieve when we are aiHieled, seeing be who was, thus accepted, was by death ^received up into heaven. When this, narration shall he well rooted in the mind of the child, introduce another, as that pf other two brothers, and say ' Ifherf were also pt^er two brpthers, an elder and a ypungfer ; the elder of

1S3

them was a hunter, the younger was a keeper and lover of home ;' and this hath somewhat of more delight in it then the former (as being full of more variety of emergencies, and thfe persons which manage it beiiig more in yeares then the former). * Now these were also two brdthers, and both of them twins; but when they were born, the mother loved the younger, but the father was more fond of the elder, who was wont to pass his time abroad in the fields ; but the younger kept altogether at home. Upon a day, his father being now very aged,'? said to him whom he loved, ' Son, seeing I am now an old man, goe thy way, I pray, and prepare for me some venison : that is, take me a ro-buck, or an hare, and bring it to me, that when I havfe eaten of it I may blesse thee :' but to the younger he said nothing at all.

Now the mother over-hearing all that the father said, calls her youngest son, and says to him, ' Son, since thy father has commanded thine elder brother to bring him some venison, that eating of it he may give him his blessing, hearken what I say to thee : hasten immediately to the-flock, and fetching therlce some young fat kids, bring them hither to me, atid I will make such as thy father loves, and thou shalt carry it to him, that when he has tasted of it, he may blesse thee ;' for the father was dark through extremity of age.

■ Now when the youtiger had brought her the kids, his mother stewed them, and putting the viands iiitoa dish, delivers it to her son, who carried it in : and she also clad him with the skins of the goats, least he should be discovered, seeing he was Smooth, but his brother was all hairy and rough; that by this mean's it might be concealed, and his father not discern the imposture : and thus accoutred, in she sent him. Now the good old man supposing him to have been the elder, having eaten the meat, blessed him. And when he had made ah end of blessing him, in comes the elder brother, bringing the venison : but perceiving wHat had hapned, roaring out aloud, he wept lamentably.

Observe now what a world of benefit this will produce, and do not recoutit all the story at on6e, but see what profit will spring from this. For in the first place, children will learn to reverence their paretits, perceiving how they cotitehdfed for the blessing, and will rather 'endure a thousand stripes then once to hear their father curse them.

If you fill their thoughts with such like stories, so as they may imagine them worthy of beliefe (as indeed they are very truths), how will it not affect and fill them full of reverence ? By this also they will learn to contemne gluttony (for that is likewise t6 be told them), and that he gained nothing by being the first-borne and the eldest, since by the intemperance of his belly, he betrayed the excellency of his birthright.

Now when the child shall have throughly remembred this, upon some other evening, thou shalt require him to repeate this story of the two brothers. And if he begin to speak of Cain and Abell, recall him, and say, ' I do not mean this, but that of the two other, whom the father gave his blessing to ;' thus giving him some hints, but without mentioning the names, and when he has recited it all, add as followes, and say, ' Mark now what hapned after this : this also sought to have slain his brother, and for that end expected onely his fathers decease,; which the mother coming to hear of, and fearing it, caused her son to flee away.' Much philosophy, far exceeding the apprehension of the child, may be hence (with a little condescention) implanted into the spirit of the child, so that the narration be skilfully and dexterously handled. Thus therefore let us tell him. This same brother went his way, and came to a certain place, having nobody with him, not so much as a servant, no fosterer, no attendant, nor any person besides. Being arrived to the place, he prayed, and said, ' O Lord, give me, I beseech thee, bread and clothing, and save me ;' and having said thus, overcome with sorrow, he fell asleep ; and there he saw in a dream a ladder reaching up from the earth to the heavens', and the angels of God ascending and descending, and God himself standing at the top of all. Then he said, ' Bless me ;' and h* blessed him, and called him Israel.

It comes happily into my mind, arid now I remember, that from the very names anothei" instruction may be inserted, and' what is that ? viz. That from the appellations we presently introduce a certain emulation of vertue in children. Let none, therefore, be forward to name their children for the memory of their fathers, or mothers, or grandfathers : but of the righteous, of the martyrs, bishops, and apostles. Be this also their emulation ; let this child be called Peter, that John, and another by the appellation of some holy man, and talke not to me of the Gentil names ; for (believe it) it is no small reproach, and worthy of derision, when in a Christian family some heathen ceremonies are performed, and they light up the lamps, and watch which of them shall first go out and be spent, with other the like fopperies, which bring no little detriment to those which practise them ; for do not imagine that these are small matters or trifles which are done.

This, therefore, I require of you, that you impose the names of the righteous upon your children, for it was the custom in the beginning (not without reason) that they called their children by the names of their ancestors, it being a kind of consolation against mortality, that he which was gone seemed still to live, by reason of his name : but now this custom is quite out of request.

Truly we see that the righteous did not so call their children, for Abraham begat Isaac : Jacob and Moses were not called after their ancestors na:mes, nor do we find any of the just so called. O what an example will here be of virtue, of consolation, and of exhortation. And moreover neither do we find any Other cause of changing names besides this only, that it may be a monument of virtues. Thou, saith he, shalt be called Cephas, which is, being expounded, Peter *. Why so } Because thou didst confesse. And thou shalt be called Abraham. Why so.? Because thou art a father of nations f. And Israel, because he did see God J. Hence, therefore, let us begin our care over our children, and institute their lives.

But as I said, he saw a ladder reaching to the heavens and touching it; let the names therefore of the saints enter into your houses, by the appellations of your children, that by this means it may not alone compose the manners of the children, but of the fathers also ; when he shall remember himself to be the son of John, of Elias, of Jacob, seeing those names were circumspectly and piously imposed, and for the honour of those that are departed.

Thus, therefore, let us court the affinity of the righteous rather then of our progenitors. This likewise will be very beneficial both to us and

* Mat. c. 16. V. IS. t Gen. c. 17. v. 5. J Gen. c. 32. v. 23.

our chiWferi : nor because thd instance is small, think it to be;S

for the supposition is exceedingly profitable. But, as I said, Jet u

ceed to that which follows. He spied a ladder fixed, he sough

blessing, and God did bless him : He travelled to his kindre(

became a shepherd to his kinsman, then treated with him concerr

wife, and of his return. jt.And ht^re also there will result a wc

advantage; observe but what a deal he will learn. . That being

born, he despise no man, not to be ashamed of poverty^ that h

adversity coufagiously, and then all the rest. After this, when 1

little older, relate thiilgs 'that afe fnore terrible ; but being as yet t

impose not such a burthen on hitn, lest thou too much terrific and

him; but when he h«ls attained to fifteen years old, or shall be

bigger, let him hear of the pains of hell; and when he is about I

eight, or less, tell him what. happened alt the Deluge, of Sodo

^gypt, which examples are full of severity, and acquaint him ,w

these jjarticulars at large. Being then grown bigger, instruct 1

matters of the New Testament, of Grace, of Hell. By these iand i

other narrations and familiar examples,* guafd and secure his ears

Butif any man come in with a false tale, by no means (as I s^

him be admitted. If you find a servant speaking filthily befoi"

chastise him for it immediately, and be thy self a severe and

censor of whatsoever evil they do.' Butif by chance thou espy a

maid (yea' rather let there be no such approach him), let her

much as light the fire; unless it be some old woman,, which has n

to attract a young man. From a young maid, I say, flie rathe

frbm the fire ; and by this means it will come to pass, that he

hears nothing impertinent, will speak nothing impertinent.

therefore, let them be brought up.

But we proceed now to another port — the Smelling: for th brings a very great inconvenience with it, unless timely barr'd are odours an^ incense ; there being nothing which more dissob frame and tenor of the mind, nothing that more softens it, then i be affected with sweet smells. What, then, says he, * ought one i pleasure in dirt ?' I do not say so ; but neither with this nor th Let none therefore bring him sweet ointments, for as soon once affects the brain, It effeminates and softens all the rest : hence alsp lusts are incited, and in that do lurk Innumerable snares. Therefore lock up that gate securely. Fpr the faculty of smelling is to hreathe the air, not to receive perfjujaes. Some ihere are which peradveniur]© will deride all this, as though whjlest we discourse of this nurture, yv.^ trouble ourselves about trifles : but in truth the matter is not small ; but the very basis, instruction, and institution of the whole world, tha,t these things be duly performed, .-? i i, , .'i / II .< i.

There is likewise another ^ate, more specious then the former, but of exceeding difficulty to guard, namely, that of the eyes, as beingrais'd on' high, set In the front and beautified. This has many smaller leaves, by which it not onely sees but is seen. If It be gallantly framed. Here then there is great necessity of laws, one of the priaGipal whereof let be, never to send the child to the theater, lest thereby he receiv.e ari entire overthrow at onqe, both by the ears and by the eyes: andilet his attendant observe this especially In the markets, and'whllest he passes through the by-knesand atrpets, cajc-efull that he never fall into that debauchery. Now to the end he may receive no hafhi by being seen, there are divers* things to be considered. Deprive him of all over-costly apparel and superfluous ornaments, let him wear his hair modestly short, and If the ;boyitake it baloously, as If he were disfigured by It, teach him this first. That Itrls^.the greatest ornament. "«

Now that he may not-ga^ey sufficient to preserve : him wUl ihe? those, stdries of the Sons of God,;wbidi happened on the Daughters of Men, and of the Sodomites, Hell, and: such like instances. Here then^mtjist the Governour .andfhe ithatvvaits on him, be wonderfull carefulL and solllcitousj shew him tbefefore other beautiftjU) objects, drawltig^away his eyes from these things: such as are the heavens, the starsfy the flowers of the earth, the meadows,, fair, books, &c, : these therefore let him delight his eyes withall; and there are maijiy other objects besides, ^ wiilchare very inoffensive ; for; it is a Port extreamly diffitaijtto guard; for as. much as It has a fire burning within, and a kind of naturjil necessity as 1 may say. Teach him some divine verses. And thus, unless, he be inwardly Incited, he.(»;ill not cafe, to be seen ,^broad. Be sure that he never bath with w<t)men, it is a very wicked custome : neither permit him to haunt their company. Let him often hear the wholt history of Joseph, and now learn the things which concern the kingdom of Heaven : what a garland there's laid up for those which are chast. Promise him a beautifull wife, and that you will make him yout heir; but menace all the contrary, if you find him disobedient: And talk thus to him : ' We shall never procure you, son, a virtuous wife, unless you shew a great deal of circumspection, and an access ol virtue. If you persevere, I will quickly marry you :' but especially if he be taught to abhor filthy speeches, he has gain'd from above a very excellent foundation of modesty. Discourse to him of the pulchritude of the mind, make him resolute against women. Tell him 'tis a disingenuous thing, to be despis'd of a slavish maid, and that much more circumspection is requir'd in a youth. When any man speaks, he- is known ; but he that sees onely is not known. For this is a very quick sense, and one sitting amongst many persons is able to take which of them he pleases with one onely dart of his eye. Let him therefore have no converse with woman-kinde, his mother onely excepted. Suffer him to behold no woman. Give him no gold, let nothing that is sordid once enter into him : but teach him to contemn pleasure, and all such like things.

There is yet another gate behind, which hath no resemblance to the former, but which goes through the whole body. We call it the Touch. Indeed one would imagine it shut, yet as if it were of all the rest the most open, it admits entrance to all. Let us neither suffer this to be acquainted either with soft clothing or bodies ; render him more hardy, we are bringing up a champion, and let us seriously mind it. Permit him neither to use soft coverings, nor soft garments, and thus let matters be ordered.

Go to then, and entering into this city let us prescribe laws, and make ordinances ; for now the gates are in posture : and in the first place take we diligent notice of the houses, and of the lodgings where the citizens remain, those which are circumspect, and those which are dissolute.

They report that the place and habitation of anger is the breast and the heart, which is in the breast, concupiscence in the liver and the understanding in the brain. The iSrst is both a virtue and a vice. Sobriety and modesty is a virtue ; rashness and morosity a vice. Likewise the virtue of concupiscence is chastity ; luxury a vice. The virtue of the intellect is prudence, the vice, folly. Let us therefore have a care that virtues be produced in those places, and that they bring forth such as are good, not evil citizens. For these aflFections are as it were the very parents of all our cogitations.

But let us now proceed to the tyrant, anger : for neither is that to be altogether cut off in a youth, nor upon all occasions to be used. But thus let us instruct him from the cradle, that being injur'd he bear it patiently, and that when they perceive another man wronged, they stoutly revenge it, and according as the person is depressed, in a due and convenient manner take his part. But how should this be, when they are train'd up to it in their own servants ? Being under-valu'd, are not impatient, being disobey'd are not outrageous ; but rather vindicate that which is committed against others. But in these cases let the father be always arbiter, and when they transgress the orders it behoves him to be sharp and sievere, as when they perform and observe them rightly, to be kind and gentle, enticing and alluring the child with many rewards : for with this method God governs the world, by the fear of hell, and the promises of the kingdom ; and so should we our children, permitting them to be vexed now and then, for the exercise and tryal of their patience, that they may learn how to govern their passions amongst the domesticks.

And as in a wrestling place, before they play the prize, they daily exercise with their companions, that making their party good with them, they may the more easily vanquish their antagonists : so should a child be educated at home. And let his father or his brother frequently cross his humours above all the rest, and exceedingly contend for the victory, or else some other defend him that he may be exercised in that other person ; thus the servants may occasionally provoke him, right or wrong, that so he may be taught every where to moderate and qualifie his passion ; seeing if the father onely incite him, it will be no such great matter; for the very name of father prsepossessing the mind does not suffer him to turn again and make head ; but let his com-

s .

panions and servants, and such as are ingenuou^y born do it, that by them he may be taught moderation.

There is yet another. What is that .^ When ever he is angry, put him in mind of his proper passions : when he is offended against a servant, whether he himself never committed a fault, and what he would be if he were in his place. But in case he find him striking a servant, meet him with revenge ; and if he extreamly wrong him, chastise him again for it ; never suffer him to be too soft and remiss ; nor over churlish and morose, in as much as he is a man, and should be affable and courteous. Sometimes, indeed, he may have a worthy occasion for his anger, as if hereafter he should have children of his own, or himself be a master of servants, in such a condition anger were very usefull. Then onely it is unprofitable when we revenge our selves. And therefore Paul never made use of it himself, but for their sakes only who suffered the wrong. Thus Moses, seeing his brother injured*, had recourse to his anger, and that stoutly, being yet of all men the most meek -f , but when afterward he was himself injured, he did not revenge it, but fled away. These discourses inculcate into him. For whilst we are thus trimming the gates, they have great need of such plain narrations. But when entringe into the city, we begin to discipHne the citizens, 'twill then be fit to discourse to them of sublimer matters. But let this law be fixed in him, that he never revenge himselfe being injured or wronged, nor ever permit him to despise another who suffereth the like.

His very father shall become better, who by teaching him in these matters may himself be instructed ; or in case he do it for no other end he shall become better then himself, least he set a bad example before his child. And therefore let him learn to be despised, and to suffer contempt, exacting nothing of the servants, because himself is free born ; but upon many occasions serve rather himself. Let his servants take care only of such things as he cannot so handsomely perform in person : for instance, a gentleman should not be his own cook ; for it is not decent that, quitting those studies which become a gentleman he should give his mind to this inferior employment. But if there be occa-

* Exod. ii. 12. f Num. xii. 3.

sJon to wash his feet, never let him make use of a servant, let himself do it. And by this means thou shalt render him ingenuous, mild, and amiable to the servants. Nor permit any body to bring him his clothes, nor in the bath to use any ceremony to him ; but let him perform there all necessaries himself. This will make the youth robust, not disdainful, but affable and meek. Teach him also those things which concern nature; what a servant is, what a freeman. Say to him, child, there was heretofore no servants in the dayes of our fore-fathers; 'twas sin that introduced servitude : but because one was irreverent towards his father *, there was this punishment inflicted upon him, that he should be his brothers servant ; beware, therefore, lest thou become the servant of servants : for if you be implacable and furious as they were, and in all things follow tHeir example, and hast nothing of virtue more then them, neither shalt thou have any thing of excellency or preheminence above them.

Strive, therefore, that thou mayest become their master, not upon this account,.but by thy manners and education, least being free-born thyself, thou become their servant. Perceive you not how many fathers have disinherited their children, and adopted their vassals in their stead ? Take heed least any such thing should happen to you. Truly I neither desire nor wish it. They are as yet 'either of the'm in your power. And in this sort qualifie his passion ; perswading him so to deport himself to his servants as to his brothers. And thus instruct him concerning the laws of nature, repeating to him the words of Job : If ever (sayes he-j") I dispised the, cause of my man-servant, or of my maid-servant, when they contended with me ; what then shall I do when God makes enquiry, and when he visiteth what shall I answer him ? Are they not fashion'd in the womb as I am J ? For we are made in the same womb. And again, if my maidens often said, who shall give us to be filled with his flesh, I being very mild. Think you that of Paul § was for nothing? He who knows not how to govern his own house is not fit to rule in the Church. '

Say therefore, if at any tinie his style be lost, or his pen be broken

* Gen. ix. 35. f Job, xxxi, 13. } Job, xxxi. 31. § 1 Tim. iii. 5.

by his sefvaat: be pot presently in choler, tior mis-oall him, but be rather gentle and easie tp be intreated. ; Thus from smaller things thou shalt with ease support .greater losses. )Or ifi a book-fstring be spoyl'd, or a brazen clasp, boys take the losses of these, things impatiently, and had rather lose their very lives than suffer so great an injury to go unreveng'd: here therefore let their: asperity be mitigated; for well you knowj that he, who on ithese^apoidents is patient and contented will easily, being- a man, undergo all other disasters.

When h«:ha^^then gotten a table-book made of some curious "wood, pure and iwhites, .adorn'd with brazen-chains, and finely polished brazen pens, shiniflg like any silver, or the. like toys ; and that the boy which attends him happening to lose any of them, you perceive him not mov'd at it, 'tis an evident* and, certain indication of philosophy and great wlsdomei Nor do thou upon this buy him new immediately, lest , thou extinguish his passion ; but when you shall perceive he bearsthe want of it handsomly, and is .not. much concern'd with it, then repair his losses.

Believe it j we do in this no trifling matter. The discourse concerns no less then the polity of the world itself. If he have a younger brother, instruct him to suffer him to be preferred in honour before him : but if he have none, then, some servant : for even this likewise is a point of the greatest, philosophy. So therefore mitig^ate and asswage his anger, that it may suggest to us meek cogitations : for when he shall not let his affections run out > upon any thing, when he shall need no mans service, when he shall envy no man's being preferr'd in honour before him, what room will there be left for anger ?

It is now time that we speak of concupiscence. Here also chastity is two-fold, and the violation of it a double loss. I conceive that -young men should neither be dishonestly loved, nor dishonestly love young maids. Physitians sayj that presently after the fifteenth year youths are vehemejjtly, inflamed with the lust of concupiscence. How shall we now fetter this beast? What is there to be done? What bridle shall we put on it ? I know of no other then the fear* of hell it self. First therefore, let us be carefull that he neither see nor hear any thing which is filthy ; nor by any means suffer an ingenuous youth to frequent the theater. But if he seek for these pleasures, if you know of any his contemporaries which deny themselves that vanity, shew th«m to him, that by their example he may be reduced : for there is nothing in the world which does sooner redresse it then emulation, no, not any; -And in every thing else let us observe this rule, especially' if you perceive him to be of an emulous disposition. It is a great deal more effectual then either fear or promises, or whatsoever else.

To these let us devise some other innocent divertisements, bring him to holy men, grant him relaxation, and give him< rewards, that thereby his mind may be the less troubled at it; and instead of these spectacles propose to him some pleasant story, talk- to him of meadows, of sumptuous buildings, and after-wards wheel off your discourse with an .application. Tell him, these 'spectacles, son, are for base and servile persons, to behold -naked women speaking immodestly. Promise- me that thou wilt not hear nor say any thing that is dishonest, and I permit thee to go : but it cannot be, it is impossible that thou shouidest there hear nothing which is vile. The thitigs that are there acted, are unworthy thy eyes, my son. And in saying this, let us kiss and embrace him, that he may perceive how dearly we love him.

With aH these stratagems let us entice him. What then ? As I said already, let a young maid never approach him, nor do any. service about him, but some ancient maid or woman that is well stricken in years. Discourse to him concerning the kingdomCj and of such as have been illustrious for their chastity, as well those without the pale as amongst ourselves; and with these let us perpetually fill his ears; nay, if we have servants that excel in chastity and sobriety, propose them likewise for examplesy seeing it would be a great. reproach, that a servant should fbe modest, and that a free person, a gentleman,' should be sordid.

There is yet another expedient, and what is it.' Let liim learn to fest, if not always, yet twice a week, Wednesdays and Fnydays at least. Cause him to frequent the church. And when the father walks with him abroad, towards the evening, at- the time that the shows are done -and -the theatres are dissolved, let him show him.- those that ^re coming away, and laugh at the old fcrals who as yet have not the discretion of striplings, and' at the young men who are fired with filthylusts. Then let him ask the boy, what he thinks all they have gain'd ? Truly nothing at all but shame, infamy, and damnation. This will prove of no small importance to chastity, that he abstain both from the spectacles and from the discourse. •

But besides all this, let him be taught another thing, and that is, that he pray to God with all diligence and compunction. And say not to me, that these things are not imployments for a child ; a child is not capable of this : yes, a child, especially if of a quick understanditig, and encouraged, is very capable of it. Amongst the ancient we find many such examples; as Daniel, and Joseph; and tell not me that Joseph was seventeen years old, but consider before that age for what he was so dear to his father ; and that he was more fond of him than of all his elder brethren ? Was not Jacob himself the younger ? Jeremias, Daniel but twelve years old * ; was not Solomon also of the same age when he made that wonderful prayer f ? Did not Samuel, being but a very boy, teach his master J ? Let us not then be discouraged. If any one indeed be a child in understanding, he is not capable of this, not if he be a child in years.

Instruct him therefore to pray with much compunction, and to watch likewise, as much as will stand to health, and by all means let there be imprinted on him, being a child, the character of an holy man. For he that is not addicted to swearing, nor being provoked to return injuries, to reproach no body, to hate none ; but gives his mind to fasting, and is assiduous in his prayer, shall from these be sufiiciently furnished to chastity. And in case thou destine him to a secular life, provide a wife betimes, nor defer it till he be inrolled amongst the souldiers, or that he hath attained to some office in the commonwealth, before thou consider of it ; but settle his thoughts first, and then proceed to secure his glory, which is but a worldly business. Dost thou imagine it of so small a concernment to marriage, that a virgin be joyn'd to a virgin ? Truly, it doth not a little concern also the very wifes chastity, not to speak of the young mans also. Shall not this render their aflFection the

* Dan. xiii. 45. f 3 Reg. iii. 4. $ I Reg. iii. 1.

more pure? and, which Is above all this, will not God himself be then more propitious, and fill that marriage with a thousand benedictions, when they thus meet together as he has commanded, and will make them cordially to love one another ?

Whilest he is detained by this affection, he will laugh at all other women; if when you commend the virgin for her beauty and vertue, and all other endowments, you shall then adde, that she will never endure him if once she but understand him to be an idle person ; hereupon, as touch'd in his highest concernments, he will put forth his utmost diligence. For if that holy man, being deceived of his wife, so loved her as yet to serve seven years more for her, nay fourteen years, how much more should we ? Tell him, that all that bplong to the virgin, the father, the mother, servants, all the neighbours and friends, are strict observers of his behaviour and actions, and all will relate it to his virgin. With this obligation bind him ; 'twill prove an eiFectual preservative to the child. So that in case it should not be so convenient to give him a wife very young, let him yet be espoused to one at least from the first ; this will make him strive to excel in goodness, this alone is sufficient to banish all vice.'

There is likewise another excellent guard to chastity, that he perpetually frequent the Bishop of the Church, and from him receive many encouragements ; and of this let his father glory to all that hear it ; let the virgins seeing him, look on him with a reverend esteem : besides, the discourses and the awe of his father, the promises which are made, and with these the rewards reposited for him of God, with all those benefits which the chast shall be made partakers of, will extreamly hinder and repress all lubricity, in this kind.

To this you may add, the gallant atchievements in war and in peace, and to these things studiously direct your discourse, continually declaiming against vice and luxury, and bringing it into contempt. It will much conduce to the repute of chastity, and all these particulars wonderfully restrain the mind of the young man, and produce in us most chast cogitations.

There is one more yet remaining, let us therefore now proceed to that which Is the chief of all, and which keeps all entire ; and what is that ?

namely, iprudeuce. Here must be Infinite care used, that he fee discreet, and that he abandon and banish all folly; and this is a special and grand point of philosophy; that he comprehend those things whichare divine, and what there is laid up for the future : of hell, and the things which Concerne the skingdome of heaven, since the beginning of wisdome is the fear of the Lord*.

Let us therefore establish this point of prudence in him, that he be also intelligent in humane affairs : what riches are, what glory, what powefi to the end he may learn how to contemn them, and set his affections^ upon things which are of highest concernment. Let us often remember him of the good instructions which have been given him, and say, son, fear God alone, and besides him fear none other. And thus he will emerge a prudent and a gracious person. There is nothing in the world that renders a man more a fool, then these vices ;. the fear of God is alone suflScient to make thee wise, and to have such a judgement in gedular and humane affairs as is necessary. This, this is the very sum and top of all wisdome, that he be not taken up with impertinent and childish vanities. Teach him therefore that riches avail' nothing, worldly glory nothing, power nothing ; nothing, death ; nothing this present life. Thus he shall indeed become a wise man. And if, ' educated in this manner, we conduct him to his nuptials, consider how noble a portion thou bringest to his bride.

But Ifet us now celebrate the marriage, not with pipes and harps, and dancing ; with these kind of things to disgrace the bridegroom thus educated, 'it is highly incongruous. Let us rather invite Christ -thither, such a bridegroom is worthy of him ; let us bid his Disciples : these things well become him. And now let him henceforth: thus learn to instruct his own children, and so educate them ; and they theirs ; and thus it will become a golden chain indeed. ■

Let us also promote him to offices in the commonwealth, such as he hath abilities to Undergo, and such as do not minister to vice. Or whether it be any charge in the army, let him learn to gain nothing sordidly. Or whether he patronize the cause of those which are wronged, or

* Eccles, i. 16.

whatever else he undertakes. That his mother learn likewise instruct and discipline her daughters after the same manner, and to avc their thoughts from superfluous attires and fashions, from the worl and from whatsoever else are the proper marks of lewd women ai strumpets.

Let him manage all things by this rule, and wean as well the you as the maid from pleasure and ebriety ; for even this also will be great effect towards chastity ; there being nothing which doth mc molest and trouble young men, then concupiscence; nothing more youi women, then haughtiness and lux of apparel. »

Thus therefore let us order and compose all these things, that so \ may please Almighty God, whilst we bring him up such champior and that we and our children may attain those promises whieh he ha made to them that love him : and all this through the grace and beni nity of our Lord Jesus Christ, to whom with the Father and the He Spirit be glory and honour now and ever, and to eternal ages. A me

NOTES UPON SOME PASSAGES.

JvAI KOfirjv be oiricrdev a(j)teis eis Kopr/s fxrjfia, &C. And thou dost nourish him a lock of hair behind like a girle, Sfc. Gear in Rituali sive Euchologia Grcecorum, recites an office in rpixoKovpia, or the detonsion of a child : but it was neither monachal nor clerical, but the common cut; and it seems the custom was introduced to avert the Gentile superstition. Athanasius quast. 28 dictor. 8f interpretat. Parabolarum Evangel. EiwOairtv ol "EXXrives koI awoKeipeiv ruiy iraiSav ras Kopv^as, ical Tois /xaWovs eq.v Kal tovtovs jxeTO. xpovov avaridevai rols haifxoai. The Heathen (Greeks) were wont to shave the crowns of their children, and to have their locks to hang down, which after a space of time they did consecrate to (divels) idols. This heathenish superstition, which the Latine and Greek humane authors attest, St. Chrysostom here intends, and the later Greeks did transfer into Christianism, either by consecrating them, as first-fruits unto the true God, or a^ signifying their surrendering themselves to the service of God : or rather, uncovering their head, as the Apostle enjoynes that sex : and there was to that end not only Evx)? els to Kovpevirai iraiha ; but also for the other sex, Eux?) ctti to avahi^aaudai Re^aXriv yvvaiKa. This primary tonsure was with the godfather. And of old they consecrated their first-shorn locks to Apollo (going often in person to Delphos), to ^sculapius, or their country rivers, as Lucian testifies. Plut. in vit. Thes. And Martial, lib. 1, ep. 32.

Has tihi Phoebe vovet tStos a vertice crines

Encelpus, domini centurionis amor. Grata pudens meriti tulerit cUm pramia pili. Quam primum longas Phctbe recide comas, Dum nulld teneri sordent lanugiiie vultus,

Dumq; decent fusae lactea coUajubce, Utq; tuis longum dominusq; pudrq; fruatur Muneribus, tonsumfac citb, sero virum. But their beastly Catamits, with their monstrous heads of hair, were in great esteem amongst the luxurious Romans j whence that of the poet,

■ ■ Si nemo tribunal

Vendit Acersecomes Juvenal, lib. 3. Sat. 8.

Which when they grew old they used to colour, as appears by that witty Epigram, In Lentinum. Mentiris juvenem tinctis, Lentine, capillis :

Turn subitb corvus, qui modb cygnus eras ? Non omnesfallis, scit te Proserpina canum,

Perso7iam capiti detrahet ilia tuo. Mart. ]. 3. ep. 32.

Which I add in reproof of some old men in our days, who to the reproach of gravity, and that reverend blessing, being now descending to the sepulchre, do yet mentiri juvenem, and would be thought boyes. But of these customes let the reader consult Papinius, Festus Pompeius, Junius, and the most learned Salmasius. I pass them over.

Kopjj ev T^ daXa/i^ rif firirpiKf irahevOeiaa Trpos xiafiov errrorjirdai yvvaiKeiov, &c, A maid when in her mother's chamber she hath learned to long after these various tires and ornaments of women, being gone out of her fathers house, becomes impertinent to her husband, and very iroublesom, Sse. This reproof is parallel to that of the Satyrist, but with less acerbity, more modesty and gravity. — — Expectas ut non sit adultera Larga Filia ; qua nunquam maternos dicere mcechos Tam Clio, nee tanto poterit contexere cursut Ut non ter decies respiret ? Conscia matri Virgo fait ; ceras nunc hac dictante pusiMas Implet,^ ad Mcechum dat eisdemferre cincedis, ■ Sic naturti jubet ; velociils St cHius nos Corrumpunt vitiorum exempla 'domestica magnis

Cilm subeant animos auetoribus ' Juv. Sat. 14.

So true is that of the Orator, Pius homines exemplo quam peccato nocent. And especially parents "whose lewd examples children are many times too prone to imitate.

Aeyovrai ol papyaplrai orav €vOi(i}s \ri<j)6£iinv vbup eTvai, &c. _ Tis reported that when pearls are first taken up, fhey are only little drops of water, Stc, And it was only a report, taken up by S. Chrysostom to metapborize bis discourse : but it is apparently true of glasses, which from a fluid metal receive their figure from the will of tlie blower of them, which is afterwards firm, and not to be new moulded. The French have an expression, II a prins son pli, — A tender -twig soon yeelds. Hence that of Persius,

Udum, et molle lutumes, nunc, nunc properamdus et acri

Fingendus sine sine rotd — — Sat. 3.

Children are rasce Tabula, or rather cerece, apt for every inscription and impression. Tlavra kal Xeyovra nai Troiovvra rrjv afpaylba cjrtrt'fleo'Oai. And upon whatsoever he saith or does to put a •seal. Crncis consignatio, as Combefis; and the acception of this word in the Mixobarbarous Greek, is in that sense, as in the Latine Ecclesiastical Writers sig^nacu/um, and signare. But to skrue it so high as 2 Cor. 1. 22. Kai a^payiaafievos iifias, &c. And hath sealed us, Stc. is farther then will be evinced upon any probable grounds of reason. That in this place it may signifie no more then what was before expressed, els vpoaevxas aypvwveiv, I am at an indifference, if not propension to believe ; comparing it with a sentence of very near affinity in Nilus, a great admirer of S. Chrysostom, Tlairav fikv irpa^iv bia 7rpoo-e«x^s cr^payiS.e' ravrriv Be fiaXXov e<l> y rov Xoyiaii-ov Beupels iifiipifiaXXovTa. Thus men should consecrate all their'undertakings.

'Ovhev yap bxjieXei ridevai vonovs, kav iiri Kai {j eKbUrfais eiroiro. For 'tis to no purpose tp enact laws unlesse punishment be also inflicted, Stc. Conformable to that of the Lyrick. Nullis polluitur casta domus stupris : Mos, S; lex maeulosum edomuit nefas ; Laudantur simili prole Puerperee.

Culpam poena premit comes% Hor. lib, 4. Od. 5.

Such was the Lex Julia de Adulteriis severely inflicted upon the offenders} for

Si non supplicio culpa reciditur ? ^

Quid leges sine moribus Vanm prqficiunt? Hor. 1. 3, od. 24.

MiyaSes, such are called Mestiso's. The Israelites were to be a pure and separate people. Exod. 12. 38. Kai eiriiiiKTos iroXiis avvavejiti aiiroXs, &c. And a mixed multitude went up, Sfc. Numb. 11. I. Kai o eirl/jiLKTOs 6 ev avro'ts eiredifiriirev kiriQvfilav, &c. And a mixt multitude that was among iliem lusted a lust. Such a one was the blasphemer, Levit. '24. 10, He was Hybrida, of an Egyptian father and Israelitish mother. Nehem. 13 .3. kuI exbipitrdrjerav iras eirifiiKTOs ev 'lo-pai/X. It was upon hearing the law that they were separated from Israel all the mixed multitude.

01 rpo(^e(i. Altores, Nuiritii. Nursing fathers. It seems to be an employment about young Nobility ; S. Chrysostom, the Chief Bishop of Constantinople, seems to direct the education of the children of Noblemen and Gentry of great quality j he mentions a garb of attendants — their Tf>off>eis. This office he sets down as the first Impression kK Kprjtrlbos, & t^ apxvs- I suppose a nurse and foster-father taken into the house.

TlaihayMyos, a Governor ; 'AkoKovQos, a. Page ; besides other olKerai, domestick attendants. So that of Jacob, ovheva e\(i>v fieff eavrov, ov BovXov, oh Tpocfiia, ov iraiiayuiyov, ovK aWov ov&eva, &c. Having no body with him, not so much as a servant, no fosterer, no attendant, nor any person beside, S(C.

Kai ■KpoXajifiovovTa, Ka\ einyivbXTKovTa, Out-running in his understanding the words of the Minister, Sfc. Not occupantem, Legetem, as Combefis. The author speaks of a child (if I understand aright) that hath been instructed by narrations from his father and mother, not yet arrived to those years that he hath learned to read ; for it is a question, whether the Greeks were so very forward in putting their children to read and write as we now are. Besides, k-riyivwaKii) does not signifie to read, though avayivixTKi,) do : but agnosco, to own or declare that I knew such a person formerly. Recordor, to call to mind : here it is either by gesture in the church, importing that he knew the history before, or afterwards to recount to -his parents when he comes from church.

Tpa<j>ls, called also Tapaypa(j)ls, ypat^eiov, ■KivaKis, called irv^iov. The fiXuo-is yakKrj, I suppose, bound up the Tabella, and fastened the Style too ; for which use was sometimes (as appears before) ifias, Corrigia, or Lorum.

Tows ie yapovs TzoiGipev pfj peru avXuiv, p^ pera Kidapas, prjbe peril opxvp^ruy. But let us celebrate the marriage, not withpipes, and harps, and dancing, Sic. Pertinent to which passage is that incomparable Homily of this Father, torn. 5, lib. 25, p. 331. Edit. Savil. too long to recite, but most worthy of the reading ; and such a wedding was that of Cana in Galilee, at which our B. Savior was present, John. ii.

To conclude, there is 'EKXoyi) Trepl iraihuv avarpoiprjs. Chrys. Savil; torn. 7, p. S23 ; but it does not contain any part of this work ; yet points it to other places of this Father, where upon the same subject are used phrases harmonious to some of these.

A