The golden book of St. John Chrysostom, concerning the education of children translated out of the Greek by J.E., Esq.

THE Golden BOOK OF S^t. Iohn Chrysostom, Concerning the EDUCATION OF CHILDREN.

SO soon as ever a Child is borne, the Father be∣stirs 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 thy self 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 compose and regulate his manners, he hath no need of Gold. And thou dost nou∣rish him a lock of hair behind like a Girle, effeminating thy Son even from the very cra∣dle. Softning thus the vigor of his Sex, engraftest into that tender age a superfluous love of riches, and dost per∣swade him to the pursuit of those things which are totaly unuseful. Why dost thou

spred 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.* 1.1 Nature will not endure it; God hath not indulg'd it; ••tis a thing altogether forbidden; it is the Practice of Gentil super∣stition. But many there be who hang gold in their ears, I would that were wholy for∣born even by the female Sex, you infect boies with this pest also; nay and there are very many who deride these dis∣courses as if they were smal matters; I tell you, they are not small matters but exceed∣ing great, and very consider∣able. A maid when in her mothers chamber she hath learned to long after these va∣rious

tires and ornaments of women, being gone out of her Fathers house, becomes impertinent to her husband, and very troublesome, put∣ting 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 concer∣ning Modesty, no body of the contempt of Riches and Glory, and no body speaks to them of those blessed Pro∣mises which are made in the Scriptures.

If therefore Children be from their Infancy deprived of Governors, what will be∣come 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 them∣selves to hear such discour∣ses! Now indeed that their children may be instructed in the Arts, Letters and Elo∣quence every one doth studi∣ously contend; but that they may cultivate their minds few, or none are at all solicitous.

I will never desist to be∣seech, 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,* 1.2 If they continue in faith, and cha∣rity, and holinesse with sobrie∣ty. 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 Caelibat him, send him into the De∣sarts 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 burthen too great for him to support, I do not compel. Bring up a Champion (I say) for Christ, and whilst he re∣mains 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 efface 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 and every little beck. Treat him as thou shouldst at the begin∣ning. 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 re∣ceives 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 at∣tained

their perfect shape and are become hard, they are no more to be moulded to every mans 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 st••ff••esse, is with difficulty to be moved, or susceptible of a∣ny other form.

Let then every one of us (who are Parents) as we be∣hold Painters adorning their Pictures and Statues with so much exactnesse, be diligent∣ly studious about these won∣derful Statues. For when Painters have once designed a Picture, they work every day about it to bring it to per∣fection; the same do Statua∣ries,

abating what is superflu∣ous, and adding whatsoever is deficient. So you also like so many Statuaries, b••nd all your endeavors, 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 ac∣cordingly abate them: But with all sedulity and above all things, be careful to ex∣terminate unseemly speeches, for this custom begins extrem∣ly 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 thy self 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 trans∣act all they do foolishly; just so it is with the discourses and cogitations of the mind, some of them strive and mi∣litate against injuries, like as in a City there are souldiers; some of these thoughts pro∣vide for the Body and••Hous∣hold, like the Senators of a City; others command in Chief, such as are Governors; some speak lascivious things, s••ch as shamelesse men, o∣thers more modest, such as are modest persons: Some

again are effeminate, as Wo∣men be amongst us; others discourse more indiscreetly, like children; some domineer as if over Vass••ls, because they are domesticks; others ••s over the free-borne because they are noble and ingenuous We must therefore of neces∣sitie have Laws, that we may e••terminate t••e••e evil cogita∣tions and cherish those which are good; but never let us permit the evil ••o rebel a∣gainst the good. For as in a City, if one should constitute Laws giving liberty and im∣punity 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 usurpa∣tion 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 therefore a City, a City new∣ly built and furnished, a City full of new inhabitants, and as yet wholly unexperienced. 'Tis an easie matter to in∣struct and model such: for those which have been at first possest and grown up with e∣vil principles, such as are ma∣ny old persons, are truly with great difficulty reformed though neither is that impos∣sible (for even they them∣selves may be converted if they will) but such as are to∣tally

ignorant, will with ease embrace the Laws which you enjoyn them.

Establish Laws therefore in this City, and for those who are Denisons of it formida∣ble, and severe Lawes, which if any shall dare to violate, approve thy self a Governor and revenge it; for it is to no purpose to enact Laws, un∣lesse Punishment be also in∣flicted: 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 Bull∣warks and the Ga••es, 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 Citizens go out and in at; that is to say, by these Ports it is that our cogitations are corrupted or amend∣ed.

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 is the King of the Universe shall keep his Court in this City, if thus you prepare it: and

you shall perceive by the pro∣cesse his speech, in what parts of this City to consig•• him a Palace. Let us there∣fore make the Doores and the Barrs for it of Gold I say; namely the Oracles of God, as the Prophet speaketh.* 1.3 The words of God are more de∣licious then honey or the ho∣ney comb,* 1.4 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 altoge∣ther of solid gold, and ha∣ving the precious stones fixed one against another without.

Let the Crosse of our Lord be the barre of these 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, banish∣ing all strangers out of Town, lest otherwise a certain impure and infected rabble enter, and commix themselves with our Citizens, such as are reproch∣ful words, injurious and fool∣ish, 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,* 1.5 This is the Gate of the Lord, the Rightious shall enter into it. And with the blessed Paul,* 1.6 If there be any word which is good to the use of edifying, that it may mini∣ster grace to the hearers. Let their talk be giving of thanks, modest songs, and let them alwayes be discoursing of God▪ and of that Philo∣sophy which is from a∣bove.

But which way shal we now effect all this? and from what Topicks shall we in∣struct them? If we become severe Judges of the actions which they do; for in a child there is an extraordinary fa∣cility. 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. Ap∣point him a Law immediate∣ly, That he wrong none, that he defame none, that he do not swear, that he be peace∣able; and if you shall per∣ceive him to transgresse this Law, Chastize him some∣••imes with a sterne counte∣nance, 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 thy self so to chastize him; for if thou art used to correct him every day, he will soon

learn to despise it, and ha∣ving 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 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 threatnings are only proper, when children believe they will proceed to deeds: For if the Offender once under∣stand this oeconomy, he will soon contemne it: Let him therefore expect to be chasti∣zed, but yet let him not be chastized, lest it extinguish his reverence; rather let it re∣maine like a glowing fire, and every where burn up the thornes, or like a keen pick∣axe,

let it dig to the very bot∣tom. And when once you perceive that you have gain∣ed any fruit by fear, remit a little, for there is due even to our very natures some relax∣ation. Teach him to be mo∣dest 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 hee that shall see he is not permit∣ted to reproach his very Lac∣quey, will much lesse dare to injure or miscal one that is free-borne 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 er∣rors.

Admonish his mother, his Paedagogue 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 dili∣gently observe that none of those evil cogitations pro∣ceed from his mouth, and those golden portals.

Do not imagine that the thing requires so much time, provided that from the be∣ginning thou presse it earnest∣ly 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, scurri∣lity nor folly, or any such thing, but all as becomes such a Master. For as those who traine up their children to serve the State in the Wars immediately instruct their Warlike Youth in the Art of shooting, to put on the Cor∣slet, and manege the great Horse, their age and stature being no impediment. How much rather then those which are entred into the heavenly Militia, ought they to pro∣vide themselves with these Accoutrements for the ser∣service of their King? Learn him therefore to sing Praises to God, that he have no leisure for im∣purer

Songs and foolish dis∣courses.

And be this Gate thus guarded, and such Citizens el••cted; the rest let us de∣stroy within, as the Bees do the drones, not suffering them to go forth, or once to buz at home.

But now let us proceed to the next Gate; What is that? even that which is the next, and of neer affinity with it, I mean the Hearing; for that Gate indeed hath Ci∣tizens which passe out from within, but none that have admission through it; but in this they enter in from with∣out, 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 heare filthy and wicked things, does not likely speak wicked things: but if these lie open and com∣mon to all, the danger will be great, and give distur∣bance to all that are within. This then peradventure were first to have been spoken of, and the Entrance to have bin secured.

Let Children therefore heare nothing impertinent, neither of their Domesticks, nor their Governors, nor their Nurse: For as Plants

have then most need of care, when they are yong and tender, so have Children. Provide them careful and virtuous Nurses, that a good Foundation be laid at first, and that from their very in∣fancy they receive nothing of ••vil. Let them then ne∣ver hear any foolish and ••ld∣wives fables: Such a person (sayes 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 with∣out any Circumlocution, and with all fidelity. They may indeed hear the discour∣ses of their servants, and those which wait upon them; but 'tis not fitting to mix

with all promiscuously, and with the Domesticks in ge∣neral: 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 rash∣ly to the work? let those servants which are indeed fit∣ted for it be taken to our as∣sistance: and in case we can find none, enquire after

ingenuous person for a Sti∣pend, such a one as is virtu∣ous; and commit rather all things to him, that he be ta∣ken in as a Co••djutor of the work.

Let them by no means therefore hear such idle Fa∣bles; 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 f••eely to him, and withdrawing him as m••ch as possible from Child∣ish 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 begin∣ning, 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 o∣ther the Yong••r. The first was a Husband-man, and his brother was a Shephard that us'd to lead out his Flock upon the Downes and a∣mongst the thickets (sweeten then your discourse with some pretty diversion, that the child may take delight in what you say, and least it become tedious) The other sowed seed in the ground and planted trees. But upon a time they went to serve God, and the Shephard taking the very best Lamb of all his Flock, offered it up to God. Is it not a thou∣sand 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 it self is a very serious matter, there is nothing in it false, all is out of Scipture. Now because he offered to God the firstling and prime of his flock, there came pre∣sently 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 accordi••gly had no re∣spect unto it▪ but slighted

and turned from it; letting it lye 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 o∣ver our farmes, when they come to present their fruits: One of them his Master ho∣nours, and brings him in to the house, the other he lets stand regardlesse without. Just so it fell out here. But what followed this now? Why, the Elder Brother be∣came dejected, and as one that saw himself despised and not approved of, walks melancholy out. And God sayes 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 of∣fredst the refus•• to me? Here if you think fit to descend more to his capacity, you may a••d, That he having no∣thing at all to reply, held his peace and answered not a word.

A little after this, spying his Yonger Brother, he sayes to him, Come, prithy, let us walk a little out in the fields; and when they were there, surprizing 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 askes him, Where is thy Broeher? What can I tell, replies he, Am I my Brothers keeper? Then sayes God to him, Behold thy Bro∣thers

blood cryes to me from the Earth.

Let the Mother sit by whilst the mind of the child is moulding with these dis∣courses, that she now and then interpose, and praise that which is recounted. But what follow'd all this? God took him up into heaven, and he being dead, lives a∣bove 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 Demi-Goddess, and the child believes it, and though he ••now not what a Demi-God is, yet he imagins it some∣thing which is more then a man, and he wonders present∣ly

at the hearing of it: How much more then when he shal hear of the Resurrection, that his Soul ascended into heaven, and that God im∣mediately took him up? But as for the Murtherer, having lived many years af∣ter, miserably unfortunate, and continually in fear and trembling, he suffered innu∣merable evils, and was pu∣nished every day. Speak to him conce••ning the punition with terror, not gently. That he heard God say, Thou shalt be groaning and tremb∣ling upon the face of the Earth. The child indeed knows not what this signi∣fies at first: But say it however. As you, when you st••nd perplexed be∣fore your Master, shortly to

be whipped, tremble and fear; so he lived all his life∣time, after he had thus offen∣ded God. And hitherto shall suffice for the first.

Afterwards, one evening as 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 several times over, require it of him. My Son, recite me th•• Story, and, the more to encourage him, when you find he hath re∣tain'd▪ 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. Bro∣ther? 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 Do∣ctrine onely in the child, thou wilt have no need of a Paedagogue, since the feare which the Deity doth hereby work in him, will affect the child beyond any other ap∣prehension whatsoever, and extreamly 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 ex∣sult, dance and rejoyce, that

what every body does not know he does, out-running in h••s understanding the words of the Minister, and arguing that he knowes that already, and receiving wonderfull fruit by it. And by this the thing will become sufficient∣ly fixed in his memory; There are many other ad∣vantages to be reaped from this Narration.

Let him be taught there∣fore by you, that from the very beginning, from the death of this child, we are in∣struct••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 ano∣ther,

as that of other two Brothers, and say, There were also other two Bro∣thers, 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 some∣what of more delight in it then the former (as being full of more variety of e∣mergencies; and the Persons which manage it being more in yeares 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 passe his time abroad in the fields: but the younger kept altogether at home; Upon a day, his Fa∣ther

being now very aged, said to him whom he loved, Son, Seeing I am now an old man, goe thy way I pray and pre∣pare 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 blesse thee: But to the younger he said no∣thing at all.

Now the Mother o∣over-hearing all that the Fa∣ther said▪ calls her young∣est son, and says to him, Son, Since thy Father has com∣manded thine elder-Brother to bring him some Venison, that eating of it he may give him his blessing: Hearken 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 blesse 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, least he should be discovered, seeing he was smooth, but his brother was all hairy and rough; that by this meanes it might be con∣cealed, and his Father not discern the imposture, and

thus accoutr'd 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 lamenta∣bly.

Observe now what a world of benefit t••is will produce, & do not recount all the story at once: but see what pro∣fit will spring from this. For in the first place, children will learn to reverence their Parents, perceiving how they contended for the bles∣sing, and will rather indure 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 in∣deed they are very truths) how will it not affect and fill them ful of reverence? By this also they will learn to con∣temne gluttony (for that is likewise to be told them) and that he gained nothing by heing the first borne and the Eldest, since by the intempe∣rance of his belly, he betray∣ed the excellency of his birth-right.

Now when the child shall have throughly remembred this, upon some other e∣vening, thou shall 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 gav•• his blessing to; thus giving him some hints, but without mention∣ing the names, and when he has recited it all, add as fol∣lowes, 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 Phi∣losophy, 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 dxteronsly hand∣led: Thus therefore let us tell him.

This same Brother went his way, and came to a cer∣tain place having no body with him, not so much as a servant, no Fosterer no At∣tendant, nor any person be∣sides. Being arrived to the place, he prayed, and said, O Lord, give me, I beseech thee bread and cloathing, and save me; and having said thus, overcome with sorrow he fel asleep; and there he saw in a dream a Ladder reaching up from the earth to the Hea∣vens, and the Angels of God as••ending and descend∣ing, and God himselfe stand∣ing

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 appel∣lations we presently intro∣duce a certain emulation of Vertue in children. Let none therefore be forward to name their children for the memo∣ry of their Fathers, or Mo∣thers, or Grandfathers: but of the Righteous, of the Martyrs, Bishops and Apo∣stles. Be this also their emu∣lation, let this child be cal∣led Peter, that Iohn, and a∣nother by the Apellation of

some Holy man, and talke not to me of the Gentil∣names; for (believe it) it is no small reproach, and wor∣thy of derision, when in a Christian Family some hea∣then Ceremonies are per∣formed, and they light up the lamps, and watch which of them shall first go out and be spent, with other the like fop∣peries, 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 up∣on your children, for it was the custom in the beginning (not without reason) that

they called their children by the names of thetr Ancestors, it being a kind of Consola∣tion against Mortality, that he which was gone seemed still to live, by reason of his name: but now this custome is quite out of re∣quest.

Truly we see that the R••ghteous did not so call their children, for ••b••aham beg••t Isaac; Iacob, and Moses were not called after their Anc••stors names, nor do we find any of the Just so c••lled. O what an exam∣ple will he••e be of Virtue, of Consolation, and of Ex∣hortation. And moreover neither do we find any other cause of changing names besides this only, That it

may be a Monument of Vir∣tues. Thou, saith he, shalt be called Cephas, which is being expounded, Peter, Why so?* 1.7 Because thou didst Confesse.* 1.8 And thou shalt be called Abraham,* 1.9 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 hea∣vens and touching it: let the names therefore of the Saints enter into your houses, by the Appellations of your chil∣dren, that by this means it may not alone compose the manners of the Children, but

of the Fathers also; when he shall remember him∣self to be the Son of Iohn, of Elias, of Iacob; see∣ing those names were cir∣cumspectly and piously im∣pos'd, and for the honour of those that are depart∣ed.

Thus therefore let us Court the affinity of the R••ghteous rather then of our Progenitors. This like∣wise will be very beneficial both to us and to our chil∣dren: Nor be••ause the In∣stance 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 tra∣vell'd 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 Adversi••y couragiously, and then all the rest. A••••er this, when he is a little old∣er, relate t••ings that are more terrible; but being as yet tender, impose not such a burthen on him, lest thou too much terrifie and abash him: But when he has at••ain∣ed 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 Sodome, of Aegypt, which examples are full of sever••ty, and acquaint him with all these particulars at large. Be∣ing then grown bigger, in∣struct him in matters of the New-Testament; of Grace, of Hell. By these and sun∣dry other Narrations and fa∣miliar 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 ser∣vant speaking filthily before him, chastise him for it im∣mediately, and be thy self 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 no∣thing to attract a young Man: From a young maid, I say, ••••ie rather then from the fire, and by this means it will come to pass, that he which hears nothing imper∣tinent, 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 barr'd; 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 sof∣tens 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 breath the Air, not to receive Perfumes. Some there are which perad∣venture will deride all this, as though whilest we dis∣course of this nurture, we trouble our selves about tri∣fles:

But in truth the matter is not small; but the very Basis, Instruction and Insti∣tution of the whole world, that these things be duly per∣formed.

There is likewise another Gate, more specious then the former, but of exceed••ng ••••f∣ficulty to guard, namely, that of the Eyes, as being rais'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 principal whereof let be, never to send the Child to the Theater, lest thereby he receive an entire o∣verthrow at once, both by the Ears, & by the Eys: and le•• his

Attendant observe this espe∣cially in the Markets, and whilest he passes through the by-Lanes and Streets, care∣full 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 Appa∣rel and superfluous Orna∣ments, let him wear his Hair modestly short, and if the Boy take it hainously, 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 Sodo∣mites, Hell, and such like instances. Here then must the Governour and he that waits on him, be wonderfull carefull and sollicitous, shew him therefore other beautifull 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 de∣light his eyes withal; and there are many other objects besides, which are very in∣offensive: For it is a Port ex∣treamly 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 Di∣vine Verses. And thus, unless

he be inwardly incited, he will not care to be seen a∣broad. Be sure that he ne∣ver bath with women, it is a very wicked custome: nei∣ther permit him to haunt their company.

Let him often hear the whole History of Ioseph, and now learn the things which concern the Kingdom of Heaven: What a Gar∣land there's laid up for those which are Chast. Promise him a beautifull 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 shew a great deal of circumspection

and an access of Virtue. If you persevere, I will quick∣ly marry you: But especial∣ly 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 pul∣••hritude of the Mind, make him resolute against Wo∣men. Tell him 'tis a dis∣ingenuous thing to be de∣spis'd of a lavish maid, and that much more circumspe∣ction 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 ve∣ry quick Sense, and one si••ting amongst many persons is a∣ble to take which of them he pleases with one onely dart of his eye. Let him there∣fore have no converse with

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woman-kinde, his Mother onely 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 con∣temn pleasure, and all such like things.

There is yet another Gate behind, which hath no re∣semblance 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; ren∣der 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 or∣dered.

Go to then, and entering into this City, let us pre∣scribe Laws, and make Or∣dinances: For now the Gates are in posture: And in the first place take we diligent notice of the Houses, & of the Lodg∣ings where the Citizens re∣main, those which are cir∣cumspect, 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, Con∣cupiscence in the Liver, and the Understanding in the Brain. The first is both a

Virtue and a Vice. Sobri∣ety and Modesty is a Vertue; Rashness and Morosity a Vice. Likewise the V••rtue of Concupiscence, is Chasti∣ty, Luxury a Vice. The Virtue of the Intellect is Pru∣dence, 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 af∣fecti••ns are as it were the ve∣ry parents of all our cogita∣tions.

But let us now proceed to the Tyrant, Anger▪ For nei∣ther 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 in∣jur'd

he bear it patiently, and that when they perceive ano∣ther man wronged, they stoutly revenge it, and ac∣cording as the person is de∣pressed, in a due and conve∣ent 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 impa∣tient, being disobey'd, are not outragious; but rather vindicate that which is com∣mitted against others: But in these Cases let the Father be always A••biter, and when they transgress the Orders it behoves him to be sharp and severe, as when they per∣form and observe them right∣ly, 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 promi∣ses of the Kingdom; and so should we our Children, permitting them to be vexed now and then, for the exer∣cise and tryal of their Pati∣ence, that th••y 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 educa∣ted at home. And let his Father or his Brother fre∣quently cross his humours a∣bove all the rest, and exceed∣ingly

contend for the victo∣ry, or else some other de∣fend him that he may be ex∣ercised in that other person; thus the servants may occa∣sionally provoke him, right or wrong, that so he may be taught every where to mo∣derate and qualifie his Passi∣on; seeing if the Father one∣ly 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 compani∣ons 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 Ser∣vant, whether he himself ne∣ver 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 extreamly wrong him, chastise him again for it; ne∣ver 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. Some∣times indeed he may have a worthy occasion for his An∣ger, as if hereafter he should have Children of his own, or himself be a Master of Servants, in such a conditi∣on Anger were very usefull. Then onely it is unprofit••ble, when we revenge our selves.

And therefore Paul never made use of it himself, but for their sakes only who suf∣fered the wrong. Thus Mo∣ses seeing his brother injured,* 1.10 had recourse to his anger, and that stoutly;* 1.11 being yet of all men the most meek: but when afterward he was him∣self injured, he did not re∣venge 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 en∣tring 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 himselfe being injured or wronged, nor ever permit

him to despise another who suffereth the like.

His very father shall be∣come better, who by teach∣ing him in these matters, may himself be instructed; or in case he do it for no o∣ther 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, be∣cause himself is Free-born: but upon many occasi••ns serve rather himself. Let his servants take care only of such things, as he cannot so handsomly perform in per∣son: For instance, a Gentle∣man 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 a∣miable to the servants. Nor permit any body to bring him his cloths, 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 Free∣man. Say to him, Child, There was heretofore no Ser∣vants

in the dayes of our Fore-fathers, 'twas Sin that introduced Servitude: But because one was irreverent towards his father,* 1.12 there was this punishment infl••cted upon him, That he should be his Brothers servant; beware, therefore, lest thou become the servant of servants: For if you be implacable and furi∣ous as they were, and in all things follow their example, and h••st nothing of virtue more then them, n••ither sha•••• 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 educa∣tion, least being Free-born

thy self, thou become their servant. Perceive you not how many Fathers have dis∣inherited 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 them in your power. And in this sort qualifie his passion; per∣swading him so to deport himself to his servants as to his Brothers. And thus in∣struct him concerning the Laws of Nature, repeating to him the words of Iob,* 1.13 If ever (sayes he) I dispised the cause of my man••servant, or of my maid••servant when they contended with me: What the•• shall I do when God makes en∣quiry, and when he visi••••th,

what shall I answer him?* 1.14 Are they not fashion'd in the Womb as I am? For we are made in the same womb. And a∣gain, If my Maidens often said, Who shall give us to be fil∣led with his flesh, I being ve∣ry ••ild. Think you that of Paul was for nothing?* 1.15 He who knows not how to govern his own house, is not fit t•• rule in the Church.

S••y therefore,* 1.16 if at any time his Style be lost, or his Pen be broken by the Ser∣vant: Be not presently in Choler, nor mis-call him, but be rather gentle and ea∣sie to be intreated. Thus from smaller things thou shalt with ease support great∣er l••sses. Or if a Book∣string be spoyl'd, or a brazen

Clasp, Boys take the losses of these things impatiently, and had rather lose their ve∣ry lives, than suffer so great an injury to go unreveng'd, Here therefore l••t their aspe∣rity 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 cu∣rious wood, pure and white, adorn'd with Brazen-Chains, and finely polished brazen Pins, shining like any Silver, or the like toys; and that the Boy which attends him hap∣pening to lose any of them, you perceive him not mov'd at it, 'tis an evident and cer∣tain

indication of Philoso∣phy and great wisdome. 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 handsom∣ly, and is not much con∣cern'd with it, then repair his losses.

Believe it, we do in this no trifling matter. The dis∣course concerns no less then the polity of the world it self. If he have a younger Bro∣ther, instruct him to suffer him to be preferred in ho∣nour before him. ••ut if he have none, then some Ser∣vant: For even this likewise is a point of the greatest Philosophy. So therefore mitigat•• and asswage his An∣ger,

that it may suggest to us m••••k cogitations: For when he shall let his affecti∣ons run out upon any thing, when he shall need no mans service, when he shall envy no mans being preferr'd in ho∣nour 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 dis∣honestly love young Maids. Physitians say, That pre∣sently after the fifteenth year, youths are vehement∣ly 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 He•••• 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 contempo∣raries which deny themselves that vanity, shew them to him, that by their example he may be reduced: For there is nothing in the world which does sooner redress it, then 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, then ei∣ther fear, or promises, or whatsoever else.

To these let us devise some other innocent divertise∣ments, 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 plea∣sant 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 per∣sons, to behold naked Wo∣men speaking immodestly. Promise me that thou wilt not hear nor say any thing

that is dishonest, and I per∣mit thee to go: But it cannot be, it is impossible, that thou shouldest there hear no∣thing 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 ap∣proach him, nor do any ser∣vice about him, but some ancient Maid or Woman that is well stricken in years. Discourse to him concerning the Kingdome, and of such as have been illustrious for their Chastity; as well those

without the Pale, as amongst our selves; and with these let us perpetually fill his ••ars: Nay, if we have Ser∣vants that excel in Chastity and Sobriety, propose them likewise for Examples, see∣ing it would be a great re∣proach, that a Servant should be modest, and that a free person, a Gentleman, should be sordid.

There is yet another Ex∣pedi••n••, and what is it? Let him learn to Fast, if not al∣ways, yet twice a Week▪ Wednesdays and Fridays at least: Cause him to fre∣quent the Church. And when the Father walks with him abroad, towards the E∣vening, at the time that the Shows are done, and the

Theaters dissolved, let him shew him those that are com∣ming away, and laugh at the old Fools, who as yet have not the discretion of Strip∣lings, and at the young Men who are fired with filthy lusts. Then let him ask the Boy, What he thinks all they have gain'd? Truly nothing at all but shame, in∣famy, and damnation. This will prove of no small im∣portance 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 com∣punction. And say not to me, That these things are

not imployments for a Child, a Child is not capable of this: Yes, a Child, especi∣ally, if of a quick understand∣ing, and encouraged, is ve∣••y capable of it. Amongst the Anci••••t, we find many such Examples; as Daniel, and Iaseph; and tell not me that Ioseph was seven∣teen 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* 1.17 but twelve years old, was not Solomon also of the same age when he made that won∣derfull Prayer?* 1.18 Did not 〈◊〉〈◊〉,* 1.19 being but a very ••oy▪ teach his Master? Let us 〈◊〉〈◊〉 then be disco••raged. If any

one indeed be a Child in Un∣derstanding, he is not capable of this, not if he be a Child in Years.

Instruct him therefore to pray with much comp••n••ti∣on▪ 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 swear∣ing, nor being provoked to return injuries, to reproach no body, to ••ate none; but g••ves his mind to Fasting, and is assiduous in his Pray∣er, shall from these be ••uffi∣ciently 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 set∣tle his thoughts first, and then proceed to secure his glory, which is but a world∣ly business. Dost thou ima∣gine it of so small a concern∣ment to Marriage, That a Virgin be joyn'd to a Vir∣gin? Truly, it doth not a little concern also the very Wi••es Chastity, not to speak of the Young-Mans 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?

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: Here∣upon as touch'd in his highest concernments, he wi••l put forth his utmost di∣ligence.* 1.20 For if that Holy Man, being deceived of his Wife, so loved her, as ye•• to serve seven years more for her, nay fourteene years; how much more should we? Tell him, That all that be∣long

to the Virgin, the Fa∣ther, the Mother, Servants, all the Neighbours and Friends, are strict obs••rvers of his behaviour and actions, and all will relate it to his Virgin. With this obligati∣on 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 th•• 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 fre∣quent the Bishop of the Church, an•• from him re∣ceive

many encouragements; and of this let his Father glo∣ry to all that hear it: Let the Virgins seeing him, look on him with a reverend e∣steem: Besides, the discour∣ses, and the awe of his Fa∣ther, the promises which are made, and with these the re∣wards reposited for him of God, with all those benefits which the Chast shall be made partakers of, will ex∣treamly hinder and repre••s all lubricity in this kind.

To this you may add the the gallant atchievements in War, and in Pe••ce, and to these things studiously di∣rect your discourse, continual∣ly declaiming against Vice, and Luxury, and bringing it into contempt. It will much

conduce to the repute of Chastity and all these parti∣culars, wonderfully restrain the mind of the young Man, and produce in us most chast cogitations.

There is one more yet re∣maining, 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 Philoso∣phy; that he comprehend those things which are Di∣vine, and what there is laid up for the future: Of Hell, and the things which concern the Kingdome of Heaven,

••ince the beginning of Wisdome is the ••ear of the Lord.* 1.21

Let us therefore establish point of Prudence in him, That he be also intelligent in humane affairs: what Rich∣es 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 gra∣cious person. There i•• nothing in the world that renders a Man more a Fool, then t••ese Vices; the Fear of God is alone sufficient 〈…〉〈…〉

Wise, and to have such a Judgement in secular and humane affairs as is necessa∣ry. This, this is the very sum and top of all Wis∣dome, That he be not taken up with impertinent and childish vanities. Teach him therefore that Riches avai•• nothing, worldly Glory no∣thing, Power nothing; no∣thing, Death; nothing, this present Life: Thus he shall indeed become a Wise Man. And if educated in this man∣ner we conduct him to his Nuptials, consider how no∣ble 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 incon∣gruous: Let us rather invite Christ thither, such a Bride∣groom 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 chil∣dren, 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 Common∣wealth, such as he hath abi∣lities 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 Mo∣ther learn likewise to instruct and di••••••pline her Daughter after the same manner, and to ••vert their thoughts from su∣perfluous Attires and Fashi∣ons, from the World, and from whatsoever else are the proper marks of lewd Wo∣men 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 trou∣ble young Men, then Concu∣pis••ence, nothing more young Women, then haughtiness and lux of Apparel.

Thus ••herefore let us order and compo••e all these thi••gs▪ that so we may please Al∣mighty God, w••••••est we bring him up such Champi∣ons, 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 ••he Ho∣ly-Spirit be Gl••••y and Ho∣nour now and ever, and 〈◊〉〈◊〉 Eternal Ages. 〈◊〉〈◊〉.

FINIS.

Notes

• * 1.1

  1 Cor. 11. 14
• * 1.2

  •• Tim. 5. 15
• * 1.3

  Psal. 119. 103.
• * 1.4

  Psal. 18. 11
• * 1.5

  Psal. 117. 20
• * 1.6

  Ephes. 4. 29▪
• * 1.7

  Mat. 16. 18.
• * 1.8

  Gen. 17. 5
• * 1.9

  Gen. 32. 28.
• * 1.10

  Exod. ••••▪ 12.
• * 1.11

  Num. 1••. 3.
• * 1.12

  Gen. 9. 25.
• * 1.13

  Job 31. 13▪
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Job 31. 31.
• * 1.15

  1 Tim. 3. 5.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Dan. 13. 45.
• * 1.18

  3 Reg. 3. 4.
• * 1.19

  •• Reg 3. 1.
• * 1.20

  ••en. 29. 28.
• * 1.21

  Eccl. 1. 16.