THE GOLDEN BOOK OF St. John Chrysostom, Concerning the EDUCATION OF CHILDREN. Translated out of the Greek BY I. E. Esq LONDON, Printed by D. M. for G. B●del and T. Collins, at the Middle Temple Gate in Fleetstreet, 1659. To my Most Incomparable Brothers GEORGE EVELYN Of Wotton in Surrey and RICHARD EVELYN Of Woodcot in Surrey, esq My Dear Brothers, AMongst the very many diversions which I have experimented to mitigate and attemper the sorrows which do still oppress 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 than 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 grief which we conceive for their absence to be a mere 〈◊〉, and does nothing at all concern them whom we mourn for, that have served God, their Generation with honour, and left a memorial without reproach. You have, Brothers, both of you lost Children, but none of them for whom you had reason to be so sensible as myself; because they died Infants, and could not so entirely engage your affections, as if they had arrived to years of more maturity, and 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 myself, I have often wondered That David should suffer himself 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 man could be expressed. 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 topics (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 endeavour here to secure, in offering to you this Golden Book of S. Chrysostom, which having afforded me so great a consolation, I cannot but ●hope may be likewise acceptable to you, and useful to as many as have either been touched with the like resentiments, or that do establish for an infallible maxim that saying of Plato, De Legib. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That those who are well and rightly instructed, do easily become good men. And the thing is verily of so great importance, That some have taken Education for Religion itself; All for another Nature; which he that shall read of the laconic Discipline, will not easily dispute. This is certain, That were this one thing well secured, Princes would have good Subjects, father's good Children, Wives good Husbands, Master's 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 will yet indulge it, if whilst I erect to my dear Child no other Monument, I show to the world how nearly I concurred with the Instructions of this Golden Book (before I had seen it) and what may be expected from a timely Education, if (now that we may both read and have it) we with diligence pursue it. I cannot with S. Augustine, Conf. lib. 9 cap. ●. say of my son, as he of his, Annorum erat ferè quindecim, & ingenio praeveniebat multos graves, & doctos viros. But this I can truly affirm, He was little above five years old, and he did excel many that I have known of fifteen. Tam brevi spatio tempor a 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 Latin and Greek words, as I have since calculated out of his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, together with their Genders and Declensions. I entered him then upon the Verbs, which in four months' time he did fectly 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 Sententiae Pueriles and a Cato, and of late Comeniu●▪ the short Sentences of which two first, and the more solid ones of the last, he learned to Construe and Perse, as fast as one could well teach and attend him: for he became not only dextrous in the ordinary rules by frequent recourse to them (for indeed I never obliged him to get any of them by heart as a task, by that same carnificina puerorum) 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 * Quid in illo virtutum, quid ingenii, quid pietatis invenerim▪ vereor dicere ne fidem credulitatis ●xcedam. Hier. ad Marcell. Epitaph. But to repeat here all that I could justly affirm concerning his promptitude in this nature, were 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 knowledge, that I well remember upon a time hearing one discourse of Terence and Plautus, and being told (upon his enquiring concerning those 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 spoke and understood, were to let you only know, that his Mother did instruct him without any confusion to the rest. Thus he learned a Catechism and many prayers, and read divers things in that Language. More to be admired was the liveliness of his judgement, 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 repeat in Latin and apply it. And he was in one hour only taught to play, the first half of a through Basse, to one of our Church psalms 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 seldom affected their toys; to such things were his usual Recreations, as the gravest man might not be ashamed to divert himself withal. These were especially the Apologus of Aesop; 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 psalms, his Beloved, and often repeated, Ecce quam Bonum: and indeed he had an ear so curiously framed to sounds, that he would never miss infallibly to have told you what Language it was you did read by the Accent only, were it Latin, Greek, French, Italian or Dutch. To all I might add, the incomparable sweetness of his countenance and eyes, the clean fabric of his body and pretty addresses: how easily he forgot injuries, when at any time I would break and cross his passions, by sometimes interrupting his enjoyments, in the midst of some sweet or other delicious things which allured him; that I might there●● render him the more indifferent to all things▪ though these he seldom quitted without rewards and advantage. But above all, extremely 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 inperfect good humour, that it might be truly verified of him, as it was once of Heliodorus, Hi●rom Gravitatem morum, hilaritate, frontis temperabat. But these things were obvious, and I dwell 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 lie in bed (by his good will) longer than 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 Latin Prayer, which having encountered at the beginning of our lilies Grammar, he had learned by heart, without any knowledge or injunction of mine, and whatsoever he so committed to memory, he would never desist till heperfectly understood; yet withal this, did he no day employ above two hours at his Book by my order; what he else learned was most by himself, without constraint or the least severity, unseen, and totally imported by his own inclination. But to return, Wonderful was it to observe the Chapters which himself would choose, and the psalms 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 he pray by himself in the day time, and procure others to join 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 replied, That he had remembered two good things, Bonum Gratiae, and Bonum Gloriae, 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, says the Child (being upon the gentleman's 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 Auth●r so as it may be truly affirmed of this Child, as it was once said of Timothy, 2 Tim. 3. 15. Quod à puero Sacras litter as 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 when the Lord's day fortnight before he died he repeated to me our Church-Catechism, he told me that he now perceived his godfathers were disengaged; 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 disengaged, it is to express the Child 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 book showed you the words so used. How divinely did this pious Infant speak of his being weary of this troublesome world (into which he was scarcely entered) and whilst he lay sick, of his desires to go to Heaven; that the Angels might convey him into Abraham's bosom, passionately persuading those that tended him to die 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 Intervals;) yet the day before he took his leave of us, he called to me, and pronounced it very soberly; Father (Says he) you have often told me that you would give me your house, and your Land, your books 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 spoke 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 prophetic. But that I may conclude and show how truly jealous this child was. lest he should offend God in the least scruple, that very morning, not many hours before he fell into that sleep 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, caling for ease; and whether God would accept his prayers if he 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 months and three days old, and more I could still say. Nam quem Corpore non valemus recordatione teneamus, et cum quo loqui non 〈◊〉 de eo loqui nunquam desinamus. But my tears mingle so fast with my ink that I am forced to break off here, and be silent— I end therefore with that blessed Saint, Munera tua tibi confiteor Domine Deus meus, Creator omnium, multum potens reformare nostra deformia: Nam ego in illo puero, praeter delictum nihil habebam. Quod enim enutriebatur à nobis in disciplinâ tuâ. Tu inspiraveras nobis, nullus alias. Munera tua tibi confiteor— Cito de terra abstulisti vitam ejus, et securior eum recordor. dear Brothers, indulge me these excesses: It is not a new thing which I do, St. Hierom wrote divers Epistles which he inscribed his Epitaphs; and never was a Paula or Estochium dearer to him, than this your Nephew was to Dear B. B. Your Most Affectionate Brother, and most humble Servant I. E. Grot. ad Patrem. Carere Liberi● durum non est, nisi 〈◊〉 qui habuerunt. EPITAPHIUM. R. Evelyn, I. F. Q efcit hoc sub marmore, Ur à ●uiescit quicquid est amabile, Patres quod optent, aut quod orbi lugeant Genas decentes non, ut ante, risus Lepore condit ampliùs. Morum venustas, quanta paucis contigit Desideratur omnibus. Linguae Latina, Gallica. Quas imbibit cum lacte materno, tacent Tentârat Artes, Artiumque principiis, Pietatis elementa hauserat. Libris inhaesit improbo labore Ut sola mors divelleret. Quid indoles, quid disciplina, quid labour Possint, ab Uno disceres. Puer stupendus qualis hic effect senex Si fata v●tae submin●st●âssent iter! Sed al●ter est●visum Deo. Correptus ille febriculâ levi jacet: Jacent tot unà spes parentum. Vixit ANN. V. M. V III super D. Eheu! delicias breves. Quicquid placet mortale non placet diu, Quicquid placet mortale ne placet nimis To the READER. I Advertise the Reader, that this Golden-Book of St. Chrysostom is not to be encountered amongst any of his Works formerly published; but hath (amongst other Fragments of that incomparable Author) been lately produced out of a M. SS. in the Cardinal's Library at Paris, by the industry of Father Francis Combefis of the Order of the friar's 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, Wherefore dost thou this? Be it that thou thyself art clothed with all these things, why dost thou instruct thy Child, as yet free from this madness, in these trifles? For what purpose dost thou put that Ornament about his neck? He needs the care of a diligent Tutor, who may compose and regulate his manners, he hath no need of Gold. And thou dost nourish him a lock of hair behind like a girl, effeminating thy Son even from the very cradle. Softening thus the vigour of his Sex, engraftest into that tender age a superfluous love of riches, and dost persuade him to the pursuit of those things which are totaly unuseful. Why dost thou spread for him so large a snare? Wherefore dost thou so charm him with the love of corporal things? If a man (saith he) wear long hair it is a shame unto him. 1 Cor. 11. 14 Nature will not endure it; God hath not indulged it; ●tis a thing altogether forbidden; it is the Practice of Gentil superstition. But many there be who hang gold in their ears, I would that were wholly forborn even by the female Sex, you infect boys with 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 when in her mother's chamber she hath learned to long after these various tires and ornaments of women, being gone out of her father's house, becomes impertinent to her husband, and very troublesome, putting him to more charges than the very Publicans. I have already told you, that it is therefore a difficult thing to reform a vice, because there is nobody which takes the care of Children, nobody discourses to them about Virginity, nobody concerning Modesty, nobody of the contempt of Riches and Glory, and nobody 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 they 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, and to beg of you, That before all things ●lse whatsoever, you would now compose the manners of your children. For if thou wilt be truly indulgent to thy child, declare it in this, thou ●●alt not lose thy reward. Hear what S. Paul saith, ● Tim. 5. 15 If they continue in faith, and charity, and holiness with sobriety. And though thou art conscious to thyself 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 Caelibat him, send him into the deserts and 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 burden 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, nobody shall be ever able to efface them when he becomes more firm, being then as the wax which hath received the impression. As yet thou hast him trembling, fearful and revering thy very looks, thy words and 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 thyself. 'Tis reported, that when pearls are first taken up, they are only little drops of water, so that he which receives them being sk●lful, pl●cing the drops in ●is hand, and exquisitely turning them in his palm, renders them perfectly round and polished. But when once they have attained their perfect shape and are become hard, they are no more to be moulded to every man's fancy; for 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 stiffness, is with difficulty to be moved, or susceptible of any other form. Let then every one of us (who are Parents) as we behold Painters adorning their Pictures and Statues with so much exactness, be diligently studious 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, b●nd all your endeavours, as pr●paring those admirable Statues for God; take away that which is superfluous, add that which you find wanting: 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 extremely to inf●ct the minds of youth; yea and before he have ess●yed it, teach him to be sober, to be vigilant and assiduous in his devo●io●s and upon whatsoever he saith or doth to put the Seal upon it. Imagine thyself a 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 labour, 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 soldiers; 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 things, s●ch as shameless men, others more modest, such as are modest persons: Some again are effeminate, as Women be amongst us; others discourse more indiscreetly, like children; some domineer as if over Vass●ls, because they are domestics; others ●s over the freeborn because they are noble and ingenuous We must therefore of necessity have Laws, that we may e●terminate t●e●e evil cogitations and cherish those which are good; but never let us permit the evil ●o 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 soldiers 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 spoils the whole Government. It is truly no otherwise in that which we have spoken. The Mind of a Child is therefore a City, a City newly built and furnished, a City full of new inhabitants, and as yet wholly unexperienced. 'Tis an easy matter to instruct and model such: for those which have been at first possessed 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 enjoin them. Establish Laws therefore in this City, and for those who are denizens 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, unless Punishment be also inflicted: Make Laws then, and look diligently to your Work; for know, that we impose laws upon no less than the Universe itself: To day we build a City, let the four Senses be the bulwarks and the Ga●es, and let all the rest of the body be as the Walls. Now these Gates, are the Eyes, the Tongue, the ears and the Nose, and (if you please) also the Touch. Through these overtures it is that the Citizens go out and in at; 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 bars, not of wood nor of iron, but of Gold, for the very City itself which is thus built, is of Gold, and not any man, but he that is the King of the Universe shall keep his Court in this City, if thus you prepare it: and you shall perceive by the process his speech, in what parts of this City to consig● him a Palace. Let us therefore make the doors and the bars for it of Gold I say; namely the Oracles of God, as the Prophet speaketh. Psal. 119. 103. The words of God are more delicious than honey or the honey comb, Psal. 18. 11 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 cross of our Lord be the bar of these Gates, which is indeed everywhere inchased with stones of price: let this than be put athwart the middle of the Gates; and when we shall thus have made the doors 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 certain 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 pass these Gates; but to him, and to all his Retinue let them be still opened, according as it is said of it, Psal. 117. 20 This is the Gate of the Lord, the Rightious shall enter into it. And with the blessed Paul, Ephes. 4. 29▪ 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 always be discoursing of God▪ and of that Philosophy which is from above. But which way shall we now effect all this? and from what topics 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 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 transgress this Law, chastise him some●imes with a stern 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 always with blows, nor accustom thyself so to chastise him; for if thou art used to correct him every day, he will soon learn to despise it, and having once learned to do so it utterly mars all: rather cause him always to fear the rod, not always to feel it: shake indeed the scourage, but touch him not with it, neither from threats proceed to the work: But let him not know that your words are only menaces; for then threatenings are only proper, when children believe they will proceed to deeds: For if the Offender once understand this economy, he will soon contemn it: Let him therefore expect to be chastized, but yet let him not be chastized, lest it extinguish his reverence; rather let it remain like a glowing fire, and everywhere burn up the thorns, or like a keen pickax, 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 very 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 even your child though free; for he that shall see he is not permitted to reproach his very lackey, will much less dare to injure or miscall one that is freeborn and his equal. Lock up his mouth 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 pedagogue and his servant, 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 his mouth, and those golden portals. Do not imagine that the thing requires so much time, provided that from the beginning thou press 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 itself. 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 all 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 shooting, to put on the Corslet, and manage the great Horse, their age and stature being no impediment. How much rather than those which are entered into the heavenly Militia, ought they to provide themselves with these Accoutrements for the serservice of their King? Learn him therefore to sing Praises to God, that he have no leisure for impurer Songs and foolish discourses. And be this Gate thus guarded, and such Citizens el●cted; the rest let us destroy within, as the Bees do the drones, not suffering them to go forth, or once to buzz at home. But now let us proceed to the next Gate; What is that? even that which is the next, and of near affinity with it, I mean the Hearing; for that Gate indeed hath Citizens which pass out from within, but none that have admission through it; but in this they enter in from without, and there are none which by it do sally forth. This therefore hath great affinity 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 preserve the other; since he which doth not hear filthy and wicked things, does not likely speak wicked things: but if these lie open and common to all, the danger will be great, and give disturbance to all that are within. This then peradventure were first to have been spoken of, and the Entrance to have been secured. Let Children therefore hear nothing impertinent, neither of their domestics, nor their Governors, nor their Nurse: For as Plants have then most need of care, when they are young and tender, so have Children. Provide them careful and virtuous Nurses, that a good Foundation be laid at first, and that from their very infancy they receive nothing of ●vil. Let them than never hear any foolish and ●ldwives fables: Such a person (Says he) gave such a one a kiss; the Emperor's 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 discourses of their servants, and those which wait upon them; but 'tis not fitting to mix with all promiscuously, and with the domestics 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 which are indeed fitted for it be taken to our assistance: and in case we can find none, inquire after 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 Co●djutor of the work. Let them by no means therefore hear such idle Fables; but when the child is to have relaxation from his task (for the mind is much delighted to stay a little upon old Stories) discourse f●eely to him, and withdrawing him as m●ch as possible from Childish sports, remember thou bringst 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 of them Brothers. Here pause a little: then go on, They came both out of the same Belly, one of them was the E●der; and the other the Yong●r. The first was a husbandman, and his brother was a shepherd that used to lead out his Flock upon the downs and amongst the thickets (sweeten then your discourse with some pretty diversion, that the child may take delight in what you say, and lest it become tedious) The other sowed seed 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 a thousand times better to discourse these things to them, then ●o 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 nothing in 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 he●ven and snatched up all that lay upon the Altar. But the Elder Brother did not behave himself in this manner, but out 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 lie 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 farms, when they come to present their fruits: One of them his Master honours, and brings him in to the house, the other he lets stand regardless 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 says to him, Wherefore art thou so sad, knowest thou not that thou didst offer to God, why then didst thou me that Injury? What hadst thou to complain of? How comes it to pass that thou offeredst the refus● to me? Here if you think fit to descend more to his capacity, you may a●d, That he having nothing at all to reply, held his peace and answered not a word. A little after this, spying his younger Brother, he says to him, Come, prithee, 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 Broeher? What can I tell, replies he, Am I my brother's keeper? Then says God to him, Behold thy brother's blood cries 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 which 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 (Says one) a Demi-Goddess, and the child believes it, and though he ●now not what a Demi-God is, yet he imagines it something which is more than a man, and he wonders presently at the hearing of it: How much more than when he shall hear of the Resurrection, that his Soul ascended into heaven, and that God immediately took him up? But as for the murderer, having lived many years after, miserably unfortunate, and continually in fear and trembling, he suffered innumerable evils, and was punished every day. Speak to him conce●ning the punition with terror, not gently. That he heard God say, Thou shalt be groaning and trembling upon the face of the Earth. The child indeed knows not what this signifies at first: But say it however. As you, when you st●nd perplexed before your Master, shortly to be whipped, tremble and fear; so he lived all his life-time, after he had thus offended God. And hitherto shall suffice for the first. Afterwards, one evening as you are at Supper, talk of this again to him, and let his Mother repeat the same things; and then when he hath heard it several times over, require it of him. My Son, recite me th●Story, and, the more to encourage him, when you find he hath retained▪ it, you shall propose him some reward. The mind will indeed upon the first narration of this History, gather some fruit by you, as you make the deduction. After this, say thus, Do you see, child, what a horrible thing it is to envy ones. Brother? Do you perceive what a crime it is to think one can hide any thing from God? for he sees all things; yea, even those things which are committed in secret. So that sowing this Doctrine only in the child, thou wilt have no need of a pedagogue, since the fear which the Deity doth hereby work in him, will affect the child beyond any other apprehension whatsoever, and extremely move his mind. But this is not all, you shall lead him also to Church, and then especially when this Less●n is read: How you shall perceive him to exsult, dance and rejoice, that what everybody does not know he does, out-running in h●s understanding the words of the Minister, and arguing that he knows that already, and receiving wonderful fruit by it. And by this the thing will become sufficiently fixed in his memory; There are many other advantages to be reaped from this Narration. Let him be taught therefore by you, that from the very beginning, from the death of this child, we are instruct●d not to grieve when we are ●fflicted, seeing he who was thus accepted, was by death received up into Heaven; When this Narration shall be well rooted in the mind of the child, introduce another, as that of other two Brothers, and say, There were also other two Brothers, an Elder also and a younger; The Elder of them was a Hunter, the younger was a keeper and a lover of home; and this hath somewhat of more delight in it then the former (as being full of more variety of emergencies; and the Persons which manage it being more in years then the former.) Now these were also two Brothers, 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, go thy way I pray and prepare for me some Veni●on: That is, take me a Ro●buck, or an Hare, and bring it to me, that when I have eaten of it I may bless thee: But to the younger he said nothing at all. Now the Mother oover-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: harken what I say to thee, H●sten immediately to the flock, and fetching thence some young fat kids, bring them hither to me, and I will make such as thy Father loves, and thou shalt carry it to him, that when he has tasted of it, he may bless thee; For the Father was dark through extremity of Age. Now when the younger had brought her the Kids, his Mother stewed them, and putting the viands into a dis●, delivers it to her Son who carried it in: And she also clad him with the skins of the Goats, lest he should be discovered, seeing he was smooth, but his brother was all hairy and rough; that by this means 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 an end of blessing him, in comes the Elder brother bringing the Venison: but perceiving what had h●pned, roaring out aloud he wept lamentably. Observe now what a world of benefit t●is will produce, & do not recount all the story at once: but see what profit will spring from this. For in the first place, children will learn to reverence their Parents, perceiving how they contended for the blessing, and will rather endure a thousand stripes, than once to hear their Father curse them. If you fill their thoughts with such like stories, so as they may imagine them worthy of belief (as indeed they are very truths) how will it not affect and fill them full of reverence? By this also they will learn to contemn gluttony (for that is likewise to 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 remembered this, upon some other evening, thou shall require him to repeat this story of the two brothers. And if he begin to speak of Cain and Abel, recall him, and say, I do not mean this, but that of the two other, whom the Father gav● his blessing to; thus giving him some hints, but without mentioning the names, and when he has recited it all, add as follows, and say, Mark now what happened after this, This also sought to have slain his brother, and for that end expected only his father's 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 condescension) implanted into the Spirit of the child, so that the Narration be skilfully and dxteronsly 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 as●ending and descending, and God himself standing at the top of all. Then he said, Bless me, and he blessed him, and called him Israel. It comes happily into my mind, and now I remember, that from the very Names another Instruction may be inserted, and what is that? (viz.) That from the appellations we presently introduce a certain emulation of virtue 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 Apellation of some Holy man, and talk not to me of the Gentilnames; 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 practi●e ●hem; 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 R●ghteous 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 R●ghteous did not so call their children, for ●b●aham beg●t Isaac; Jacob, and Moses were not called after their ancestors names, nor do we find any of the Just so c●lled. O what an example will he●e 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? Mat. 16. 18. Because thou didst confess. Gen. 17. 5 And thou shalt be called Abraham, Gen. 32. 28. Why so? Because thou art a Father of Nations. And Israel, because he did see God. 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 R●ghteous rather than of our Progenitors. This likewise will be very beneficial both to us and to our children: Nor be●ause the Instance is small, think it to be small; for the supposition is exceeding profitable. But as I said, Let us pr●ceed to that which follows. He spied a Ladder fixed, he sought for a ble●●ing, and God did bless him: He traveled to his Kindred, and became a Shepherd to his Kinsman, then treated with him concerning a Wife, and of his return: And here also there will result a world of advantage, observe but what a deal he will learn. That being Nobly born, he despise no man, not to be ashamed of Poverty, that he bear Adversity courageously, and then all the rest. A●●er this, when he is a little older, relate t●ings that are more terrible; but being as yet tender, impose not such a burden on him, lest thou too much terrify and abash him: But when he has at●ained to fifteen years old, or shall be grown bigger, let him hear of the pains of Hell, and when he is about ten, or eight, or less, tell him what happened at the Deluge, of Sodom, of Egypt, which examples are full of sever●ty, and acquaint him with all these particulars at large. Being then grown bigger, instruct him in matters of the New-Testament; of Grace, of Hell. By these and sundry other Narrations and familiar Ex●●ples guard and secure his Ears. But if any man come in with a false Tale, by no means (as I said) let him be admitted. If you find a servant speaking filthily before him, chastise him for it immediately, and be thyself a severe and bitter Censor of whatsoever evil they do. But if by chance thou espy a young maid (yea rather let there no such approach him) let her not so much as light the fire; unless it be some old woman, which has nothing to attract a young Man: From a young maid, I say, ●●ie rather than from the fire, and by this means it will come to pass, that he which hears nothing impertinent, will speak nothing impertinent. Thus therefore let them be brought up. But we proceed now to another Port. The Smelling, For this also brings a very great inconvenience with it, unless timely barred; such are Odours and Incense; there being nothing which more dissolves the ●rame and tenor of the mind, nothing that more softens it, then if thou be affected with sweet smells: What then says he? Ought one to take pleasure in dirt? I do not say so, but neither with this, nor that. Let none therefore bring him sweet Ointments, for as soon as that once affects the Brain, it effeminates and softens all the rest: Hence also Lusts are incited, and in that do lurk innumerable snares. Therefore lock up that Gate securely. For the faculty of Smelling is to breathe the Air, not to receive Perfumes. Some there are which peradventure will deride all this, as though whilst we discourse of this nurture, we trouble ourselves about trifles: But in truth the matter is not small; but the very Basis, Instruction and Institution of the whole world, that these things be duly performed. There is likewise another Gate, more specious than the former, but of exceed●ng ●●fficulty to guard, namely, that of the Eyes, as being raised on high, set in the front, and beautified. This has many smaller Leaves, by which it not only sees but is seen, if it be gallantly framed. Here then there is great necessity of Laws, one of the principal whereof let be, never to send the Child to the theatre, lest thereby he receive an entire overthrow at once, both by the Ears, & by the eyes: and le● his Attendant observe this especially in the Markets, and whilst he passes through the by-Lanes and Streets, careful that he never fall into that debauchery. Now to the end he may receive no harm 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 Boy take it heinously, as if he were disfigured by it, teach him this first, That it is the greatest Ornament. Now that he may not gaze, sufficient to preserve him will be those stories of the Sons of God, which happened on the Daughters of Men, and of the Sodomites, Hell, and such like instances. Here then must the governor and he that waits on him, be wonderful careful and solicitous, show him therefore other beautiful obj●●ts, drawing away his eyes from these things: Such as are the Heavens, the Stars, the Flowers of the Earth, the Meadows, fair Books, &c. These therefore let him delight his eyes withal; and there are many other objects besides, which are very inoffensive: For it is a Port extremely difficult to guard; for as much as it has a fire burning within, and a kind of natural necessity as I may say. Teach him some Divine Verses. And thus, unless he be inwardly incited, he will not care to be seen abroad. Be sure that he never bathe with women, it is a very wicked custom: neither permit him to haunt their company. Let him often hear the whole 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 chaste. Promise him a beautiful Wife, and that you will make him your 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 show a great deal of circumspection and an access of Virtue. If you persevere, I will quickly marry you: But especially if he be taught to abhor filthy speeches, he has gained from above a very excellent Foundation of Modesty: Discourse to him of the pul●hritude of the Mind, make him resolute against Women. Tell him 'tis a disingenuous thing to be despised of a lavish maid, and that much more circumspection is required in a youth. When any man speaks, he is known; but he that sees only is not known: For this is a very quick Sense, and one si●ting amongst many persons is able to take which of them he pleases with one only dart of his eye. Let him therefore have no converse with Womankind, his Mother only excepted: Suffer him to be hold 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, & 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 first is both a Virtue and a Vice. Sobriety and Modesty is a virtue; Rashness and Morosity a Vice. Likewise the V●rtue of Concupiscence, is Chastity, Luxury a Vice. The Virtue of the Intellect is Prudence, the Vice, Folly. Let us there●ore have a care that Virtues be produced in those places, and that they bring forth such as are good, not evil Citizens. For these affecti●ns 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 injured 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 conveent manner take his part. But how should this be? when they are trained up to it in their own servants. Being undervalved, are not impatient, being disobeyed, are not outrageous; but rather vindicate that which is committed against others: But in these Cases let the Father be always A●biter, and when they transgress the Orders it behooves him to be sharp and severe, 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 trial of their Patience, that th●y may learn how to govern their Passions amongst the domestics. 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 everywhere to moderate and qualify his Passion; seeing if the Father only incite him, it will be no such great matter: For the very name of Father praepossessing the mind, does not suffer him to turn again and make head; but let his companions and servants, and such as are ingenuously 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 fi●d him striking the Servant, meet him with revenge; and if he extremely 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 useful. Then only it is unprofit●ble, when we revenge ourselves. And therefore Paul never made use of it himself, but for their sakes only who suffered the wrong. Thus Moses seeing his brother injured, Exod. ●●▪ 12. had recourse to his anger, and that stoutly; Num. 1●. 3. being yet of all men the most meek: 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 entering into the City, we begin to Discipline 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 himself 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 than himself, lest 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 freeborn: but upon many occasi●ns 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 ●ook; 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 occasion 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 anybody 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 days of our forefathers, 'twas Sin that introduced Servitude: But because one was irreverent towards his father, Gen. 9 25. there was this punishment infl●cted upon him, That he should be his brother's 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 h●st nothing of virtue more than them, n●ither sha●● thou have any thing of excellency or pre-eminence above them. Strive therefore that thou mayest become their Master, not upon this account, but by thy manners and education, least being freeborn thyself, thou become their servant. Perceive you not how many Fathers have disinherited their children and adopted their vassals in their stead? take heed lest any such thing should happen to you. Truly, I neither desire nor wish it. They are as yet either of them in your power. And in this sort qualify his passion; persuading 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, Job 31. 13▪ If ever (Says he) I despised the cause of my man●servant, or of my maid●servant when they contended with me: What the● shall I do when God makes enquiry, and when he visi●●th, what shall I answer him? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Job 31. 31. Are they not fashioned in the Womb as I am? 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 ●ild. Think you that of Paul was for nothing? 1 Tim. 3. 5. He who knows not how to govern his own house, is not fit t● rule in the Church. S●y therefore, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. if at any time his Style be lost, or his Pen be broken by the Servant: Be not presently in Choler, nor miscall him, but be rather gentle and easy to be entreated. Thus from smaller things thou shalt with ease support greater l●sses. Or if a Bookstring be spoiled, 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 unrevenged, Here therefore let their asperity be mitigated: For well you know, that he who on these accidents is patient and contented, will easily, being a Man, undergo all other disasters. When he has then gotten ●Table-book made of some curious wood, pure and white, adorned with Brazen-Chains, and finely polished brazen Pins, shining like any Silver, or the like toys; and that the Boy which attends him happening to lose any of them, you perceive him not moved at it, 'tis an evident and certain indication of Philosophy and great wisdom. Nor do thou upon this buy him new immediately, lest thou extinguish his Passion; but when you shall perceive he bears the want of it handsomely, and is not much concerned with it, then repair his losses. Believe it, we do in this no trifling matter. The discourse concerns no less than the polity of the world itself. If he have a younger Brother, instruct him to suffer him to be preferred in honour before him. ●ut if he have none, than some Servant: For even this likewise is a point of the greatest Philosophy. So therefore mitigat● and assuage his Anger, that it may suggest to us m●●k cogitations: For when he shall let his affections run out upon any thing, when he shall need no man's service, when he shall envy no man's being preferred 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 twofold, and the violation of it a double loss. I conceive that young Men should neither be dishonestly loved, nor dishonestly love young Maids. Physicians say, That presently after the fifteenth year, youths are vehemently 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, than the fear of He●● itself. First therefore, let us be careful that he neither see nor hear any thing which is filthy; nor by any means suffer an ingenuous Youth to frequent the theatre. But if he seek for these pleasures, if you know of any his contemporaries which deny themselves that vanity, show them to him, that by their example he may be reduced: For there is nothing in the world which does sooner redress it, than Emu●ation, 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, than 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 〈◊〉 troubled at it; And in stead of these Spectacles, propose to him some pleasant Story; Talk to him of Meadows, of sumptuous Buildings, and afterwards 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 shouldest there hear nothing which is vile. The things 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 all 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 kingdom, 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 ●ars: Nay, if we have Servants that excel in Chastity and Sobriety, propose them likewise for Examples, seeing it would be a great reproach, that a Servant should be modest, and that a free person, a Gentleman, should be sordid. There is yet another Expedi●n●, and what is it? Let him learn to Fast, if not always, yet twice a Week▪ Wednesday and Fridays 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 Theaters dissolved, let him show him those that are coming away, and laugh at the old Fools, who as yet have not the discretion of Striplings, and at the young Men who are fired with filthy lusts. Then let him ask the Boy, What he thinks all they have gained? 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 employments for a Child, a Child is not capable of this: Yes, a Child, especially, if of a quick understanding, and encouraged, is ve●y capable of it. Amongst the ancient, we find many such Examples; as Daniel, and Jaseph; and tell not me that Joseph was seventeen years old, but consider 〈◊〉 that age for what he 〈…〉, and that he was more 〈◊〉 of him then of all his 〈…〉 was not 〈◊〉 himself the Younger▪ 〈◊〉, Da●iel Dan. 13. 45. but twelve years old, was not Solomon also of the same age when he made that wonderful Prayer? 3 Reg. 3. 4. Did not 〈◊〉, ● Reg 3. 1. being but a very ●oy▪ teach his Master? Let us 〈◊〉 then be disco●raged. 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 comp●n●tion▪ 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 nobody, to ●ate none; but g●ves his mind to Fasting, and is assiduous in his Prayer, shall from these be ●ufficiently furnished to Chastity. And in case thou destiny him to a secular life, provide a Wife betimes, nor defer it till he be enrolled amongst the soldiers, 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 joined to a Virgin? Truly, it doth not a little concern also the very Wi●es Chastity, not to speak of the youngman's also: Shall not this render ●heir affection the 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 h●s commanded, and will make them cordially to love one a●other? Whilst he is detained by this affection, he will laugh at all other Women; if when you commend the Virgin for her beauty and virtue, and all other endowments, you shall then add, That she will never endure him, if once she but understand him to be an idle person: Hereupon as touched in his highest concernments, he wi●l put forth his utmost diligence. ●en. 29. 28. For if that Holy Man, being deceived of his Wife, so loved her, as ye● to serve seven years more for her, nay fourteen years; how much more should we? Tell him, That all that belong 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 ●ffectual preservative to the Child. So that in case it should not be so convenient to give him a Wife very you●g, let him yet be espou●●d to one at least from the the first; this will make him strive to e●cel in Goodness, ●his alone is sufficient to ba●ish all Vice. There is likewise another excellent guard to Chastity, That he perpet●ally frequent the Bishop of the Church, an● 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 chaste shall be made partakers of, will extremely hinder and repre●s all lubricity in this kind. To this you may add the the gallant achievements in War, and in Pe●ce, 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 chaste 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, Prudence. Here must be infinite care used, that he be discreet, and that he abandon and banish all folly; and this is a special and grand point of Philosophy; that he comprehend those things which are Divine, and what there is laid up for the future: Of Hell, and the things which concern the kingdom of Heaven, ●ince the beginning of wisdom is the ●ear of the Lord. Eccl. 1. 16. Let us therefore establish point of Prudence in him, That he be also intelligent in human affairs: what Riches are, what Glory, what Power, to the end he m●y learn how to contemn them, and set his affections upo● things which are of highest concernment. Let us ofte● remember him of the good Instructions which have been given him; and say, Son, Fear God alone, & besides him fea● none other. And thus he will ●merge a prudent and a gracious person. There i● nothing in the world that renders a Man more a Fool, than t●ese Vices; the Fear of God is alone sufficient 〈…〉 Wise, and to have such a Judgement in secular and human affairs as is necessary. This, this is the very sum and top of all wisdom, That he be not taken up with impertinent and childish vanities. Teach him therefore that Riches avai● 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 let 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 ●o 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 what ever else he undertakes. That his Mother learn likewise to instruct and di●●●pline her Daughter after the same manner, and to ●vert their thoughts from superfluous Attires and Fashions, from the World, and from whatsoever else are the proper marks of lewd Women and Strumpets. Let him manage all things by this Rule, and wean 〈◊〉 well the Youth as the Maid from pleasure and ●briety: For even this also will be of great effect towards Chastity; there being nothing which doth more molest and trouble young Men, than Concupis●ence, nothing more young Women, than haughtiness and lux of Apparel. Thus ●herefore let us order and compo●e all these thi●gs▪ that so we may please Almighty God, w●●●est we bring him up such Champions, and that we ●nd our Children may 〈…〉 promises, which he hath made to them that lo●e him▪ and all this through ●h● Grace and Benig●●● of our Lord Jesus Christ, to whom with the Father and the Holy-Spirit be Gl●●y and Honour now and ever, and 〈◊〉 Eternal Ages. 〈◊〉. FINIS.