Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

CHAP. XIV. The Duty of Parents and Children.

[unspec 1] THE Duty of Parents and Children is Reciprocal, and Natural on both sides; Thus far they both agree. But, if the Obligation be somewhat stricter on the Child's Part, that Difference is compensated by being more Ancient on the Parents side: For Parents are the Authors, and first Cause; and, of the Two, of much greater Conse∣quence to the Publick. The Peopling the World with Good Men and Good Patriots, is their Work; the Educa∣cation and Instruction of Youth is the only Method of effecting it, so that here the first Seeds of Political Socie∣ties and Institutions are first laid. And, of the Two In∣conveniencies, That is much less, which the State suffers from the Disobedience and Ingratitude of Children toward their Parents, than from the Remisness and Neglect Pa∣rents are guilty of toward their Children. Hence, in the Lacedoemonian, and some other very wise Governments, there were Mulcts and other Penalties inflicted upon Pa∣rents, when their Children prov'd Perverse and Ill-temper∣ed. And Plato declared, he knew no one Instance, that needed a Man's Care more, or deserved it better, than the endeavouring to make a good Son. And Crates in great Wrath expostulated thus with his Country-men.

To what Purpose is all this Pains to heap up great Estates, while it is no part of your Concern what manner of Heirs you leave them to? This is like a Man's being

Nice of his Shooe, and Negligent of his Foot. What should a Man do with Riches, who hath not the Sense, nor the Hert to make a good Use of them? This is like an embroidered Saddle, and sumptuous Furniture up∣on a Jaded Horse.

Parents indeed are doubly obliged to the Performance of this Duty. In Kindness to themselves; as they are their own Offspring; and in Regard to the Publick, because these young Suckers are the Hopes of the Tree, the promising Shoots, upon the thriving and kindly cul∣tivating whereof, the Strength and Succession of the Body Politick depends. So that this is, killing Two Birds with One Stone, serving one's own private Interest, and pro∣moting the Welfare and Honour of one's Country, at the same time.

[unspec 2] Now, this Duty consists of Four Parts; each of which succeed in order to the other; and these are proportion'd to the Four Advantages which Children ought to receive from their Parents in their proper Seasons. Life, and Nourishment, Instruction, and partaking of the Advantages of Life with them. The First respects the Time of a Child's Existence, till his Birth inclusively; The Second his Infancy; The Third his Youth, and the Last his riper Age.

[unspec 3] Concerning the First of These I shall only say, that though it be very little attended to, yet is it of mighty Consequence, and of strict Obligation: For no Man, who hath any the least Insight into Nature, can be ignorant, how hereditary Constitutions and Complexions are: And therefore we may be good or ill Parents, even before our Children are born. And I am sure, among other Induce∣ments to the care of Health, and a regular Way of living, This ought not to be the least, that Those who derive their Being from us, do depend upon this Care for a great part of their Happiness; For by what hath been largely discoursed in the first Book, it may plainly appear, that the Capaci∣ty and Turn of Men's Minds, and the Soundness and Vi∣gour of their Bodies, are in great Measure owing to a Parents good Constitution. And certainly, To Men of a∣ny Conscience, it should be an Eternal Sting and Reproach, to reflect what Rottenness and Diseases, they entail upon their Posterity, by abandoning themselves to Lewdness and Debauchery; how dearly those Innocents pay for their Ancestor's Excesses, and what a Barbarity it is to send poor Wretches into the World, to languith out a Life of Misery and Pain, and suffer for Sins, which they never commit∣ted.

So Necessary, so Important a Virtue is Temperance to Successions and Families, as well as to Mens own Per∣sons: So Mischievous is Vice, and so Subtilly does it pro∣pagate its dismal Effects, even to those that are yet unborn.

[unspec 4] The Second of these Heads I leave to Physicians and Nurses; and having thus briefly dispatch'd the Two First, because somewhat foreign to our present Design, and neces∣sary to be mention'd, only for the rendring this Division compleat, I shall proceed to the Third, which concerns the Instructing of them, and is a Subject more worthy our serious Consideration.

[unspec 5] So soon as the Child begins to move his Soul; and the Faculties of That, as well as the Organs of his Body shew that he is a Rational, and not only a Living Crea∣ture; Great Application should be used to form him well at first. And this Care may be allowed to take Place a∣bout Four or Five Years Old, for by that time The Me∣mory and Imagination, and some little Strokes of Reason begin to dawn and display themselves. It is not to be imagined, of what consequence these first Tinctures and Impressions are to the following part of Life; and what wonderful Efficacy and Influence they have, even to the changing and conquering Nature it self: For Education is frequently observed to be Stronger than Natural Disposi∣tion; either for the bettering or corrupting of the Man. Lycurgus made People sensible of this, by taking Two Whelps of the same Litter, which he had brought up dif∣ferent Ways, and in the Presence of a great Company, setting before them Broth and a young Leveret; The Dog which had been brought up tenderly, and within Doors, fell to the Broth; but the Other, which had been used to range and hunt, neglected his Meat, and pursued his Game.

Now that which renders such Instructions so marvellously powerful, is, that they are taken in very easily, and as hardly lost again: For that which comes first, takes absolute Pos∣session; and carries all the Authority you can desire; there being no Antecedent Notions to dispute the Title, or call the Truth of it in Question. While therefore the Soul is fresh and clear, a fair and perfect Blank, flexible and ten∣der, there can be no Difficulty in making it what you please; for this Condition disposes it to receive any manner of Impression, and to be moulded into any manner of Form.

[unspec 6] Now, the laying these first Foundations is no such trivial Matter as is generally believed; rather indeed the Diffi∣culty of doing it well, is proportionable to the Importance of its being done so. Nay, not of private only, but pub∣lick and general Importance; which makes me think the Complaint of Aristotle and Plutarch most just, though there is little or no Care taken to redress it, when they cryed out Loudly against the Education of Children being left en∣tirely to the Mercy and Disposal of Parents, as a most notorious, deplorable, and destructive Injury to the State. For why should This rest wholly upon Persons, who are so often found to be Careless, or Ignorant, or Indiscreet, and by no Means sit to govern themselves? Why should not the Publick concern themselves in the Thing, and or∣der some better Care to be taken of it, rather than suffer what they Daily do, by sitting still and seeing their own Ruin? Lacedamon and Crete are almost the only Con∣stitutions, where the disciplining of Children hath been pre∣scribed by National Laws. And Sparta was indeed the best School in the World; which made Agesilaus persuade Xeno∣phon, to send his Children thither, because there they would be sure to be instructed in the Best and Noblest Science; that of Governing, and of Obeying well; and because this was the Work-house, where they made admirable Law∣givers, Generals, Civil Magistrates, and Private Subjects. They seem'd indeed to be more intent upon the Instru∣ction of Youth, and to lay greater Stress upon it, than upon any other Thing whatsoever. Insomuch that when Antipater demanded Fifty Children for Hostages, they Re∣ply'd, That they did not care to part with any at that Age, and had much rather give him twice as many grown Men.

[unspec 7] Now, before I enter upon this Subject particularly, per∣mit me by the way to give one Advertisement; which seems to carry somewhat of Weight in it. Many Peo∣ple take a great deal of Pains to find out the Inclinati∣ons of their Children, what sort of Business they are ••it for. But alas! This at those Years is somewhat so ve∣ry tender, so much in the Dark, and so very uncertain; that Parents after having (as they imagine) pitch'd right, and been at a World of Pains and Charge, find them∣selves miserably Mistaken. And therefore without troubling our selves about these dim Prognosticks, and depending upon the very weak and slender Conjectures, capable of

being drawn from the Motions of Minds so very Young; the best course will be, to possess them with such Instru∣ctions, as may be universally Good, and of general Use at first; and when they are seasoned well with these, That will prove a most excellent Preparation, for their taking to any particular Employment afterwards. Thus you build upon a sure Bottom, and perfect them presently, in that which must be the constant, and daily Business of their Lives; and this first Tincture, like the Ground of a Picture, fits them for the receiving any other Colours.

[unspec 8] To proceed now on, to the Matter it self; which may very conveniently be reduced to three Heads; The Forming of the Mind, Managing the Body, and Regulating of the Manners. But I must once more beg my Reader's Par∣don, for another Digression, (if it deserve to be thought so) since, before I proceed to consider these Particulars, it seems to me highly Expedient, to lay down some General Rules relating to this Matter, which may direct us how to pro∣ceed, with Discretion and Success.

[unspec 9] The first of these Directions is, To keep this little White Soul from the Contagion and Corruption so universal among Men, that it may contract no Blemish, no Taint at its first coming abroad into the World. In order hereunto strict Centry must be kep at the Doors; I mean the Eyes, and especially the Ears, must be diligently guarded, that no un∣clean Thing get Admittance there. Now, This is done by taking Care of those that are about the Child, and not suffering any, even of his Relations to come near him; whose Conversation is so lavish and dissolute, that we have Reason to fear they may convey any ill Idea's into him, though never so little, never so secretly: For One single Word, One distant Hint, is sufficient to do more Mischief in a Child, than a great deal of Pains will be able to root out, or retrieve again. Upon this Account it was, that Plato would never endure, that Children should be left to Servants, or entertained with their Stories: For if they talk nothing worse, yet the best we can expect from them is idle Tales and ridiculous Fictions, which take such deep Root in this tender Soil, that I verily believe a very great Part of the Vulgar Errours and Idle Prejudices most Men are possest with, is owing to the Giants, and Hobgoblins, and the rest of that ridiculous Stuff, which they were kept in awe, or diverted with, in their very Infancy.

[unspec 10] The Second Direction concerns the Persons to be en∣trusted with this Child; what they are, what Discourse they have with him, what Books they put into his Hands. As to the Persons themselves; They should be Men of Honesty and Virtue, of a good Temper, and winning Behaviour; Men whose Heads lie well; and eminent, rather for Wisdom, than Learning. They must also keep a good Correspon∣dence together, and perfectly understand each other's Me∣thod; for fear, while they take contrary Ways, (as if one would gain upon his Charge by Fear, and another by Flat∣tery) they should happen to cross and hinder one an∣other; confound the Child, perplex the Design, and be perpetually doing and undoing. The Books and the Dis∣course intended for his Entertainment, should by no Means be such as treat of mean and tristing, frivolous and idle Subjects; but Great, and Serious, and Noble; such as may help to enrich his Understanding, to direct his Opinions, to regulate his Manners and Affections. Such particularly, as set before him Human Nature, as it really is; descry the secret Springs, and inward Movements of the Soul; that so he may not mistake the World, but be well ac∣quainted with him self and other People: Such as may teach him, which are the proper Objects of his Fear, and Love, and Desire; how he ought to be affected with Re∣gard to all external Things; What Passion, what Virtue is: And how he shall discern the Difference between Am∣bition and Avarice, between Servitude and Subjection, be∣tween Liberty and Licentiousness. And suffer not your self to be diverted from such early Attempts, by a ridicu∣lous Pretence of the Child's Incapacity for Matters of so important a Nature; for, assure your self, he will swal∣low and digest these, as easily as those of another and more ludicrous Kind. There is not one jot more of Capa∣city or Apprehension required, to the Understanding all the illustrious Examples of Valerius Maximus, than there is to the knowing the Fears of Guy of Wurwick, or Amadis of Gaul. The Greek and Roman History, which is the No∣blest and most Useful Dearning in the World, is every whit as entertaining, as easie to be comprehended, as any Romance of the same Bulk. A Child, that can tell how many Cocks and Hens run about his Mother's Yard, and can count and distinguish his Uncles and Cousins; what should hinder him from remembring with the same ease, the seven Kings of Rome, and the Twelve Caesars? There

is indeed a great Difference, between several Sciences; And the Faculties of Children have their proper Seasons; but then this makes no Difference between the different Parts of the same Science, and Exercises of the same Faculty; and no Man will ever be able to prove, that one Matter of Fact is easie, and another difficult or impossible to be at∣tained; but especially, that the False and Fictitious Inven∣tions, are accommodated to the Capacity of Children, and that True and Serious Narratives are above, and unfit for them. This looks, as if God had made our Minds only capable of being deceived; and given them a strange Ala∣crity in Lyes and Fables. But the Matter is much other∣wise. For the main Business is, to manage the Capacity of a Child well, and if this be done, the Improvement will quickly shew the Vanity of trifling with Children, and di∣strusting their Abilities for greater and better Things. [unspec 11]

The Third Admonition to this purpose is, that these Tu∣tors and Governors would behave themselves as becomes them towards their Charge; Not putting on always solemn and austere Looks, or treating them with Harshness and Severity; but with Methods that are gentle and engag∣ing, good Humour, and a cheerful Countenance. I cannot here but condemn without more ado, that general Cu∣stom of beating, whipping, scolding and storming at Chil∣dren; and keeping them in all that Terror, and Subjection, which is usual in some great Schools. For This is really a most unreasonable Thing; of pernicious Consequence, and as indecent as it would be in a Judge to fall into violent Passions with Criminals at the Bar; or a Physician to fall foul upon his Patients, and call them all to naught. How Prejudicial must this needs be in the Effect, how contrary to the Design of Education, which is, to make them in love with Virtue betimes, to sweeten their Tem∣pers, and train them in Virtue and Knowledge, and De∣cency of Behaviour! Now, this Imperious, and rough Treatment gives them a Prejudice to Instruction; makes them hate, and be afraid of it; fills them with Horrour, and Indignation, and Rage; tempts them to be Desperate and Head-strong; damps their Spirits, and depresses their Courage: Till at last by being used like Slaves, they de∣generate entirely into cowardly and slavish Dispositions. The Holy Ghost himself hath given us fair Warning of this Mischievous Consequence; when he commands by St. Paul,* 1.1 that Parents should not provoke their Children to

Wrath, lest they be discouraged. This is the ready way to make them good for Nothing; they curse their Teacher, and hate the Government they are under. If they do what they are bidden, it is only because Your Eye is up∣on them, and they dare not do otherwise; not with any Cheerfulness or Satisfaction, or because they are acted by any Noble and Generous Principle. If they have been tardy in their Duty, they take Sanctuary in the vilest Me∣thods to save themselves from Punishment. Lyes, and Equi∣vocations, and shuffling Excuses; Trembling, and Tears of Madness, and Despair; Playing Truant, and Running away from School; all which are Refuges infinitely worse, than the Fault they were guilty of before.

* 1.2He that's compell'd by Threats to do his Duty, Will be wary no longer than you've an Eye over him; But when he sees he shan't be found out, He'll even follow his own Inclinations. But he that's govern'd by Love, obeys most cheerfully; Strives to make due returns, and is the same, Present or Absent.

[unspec 12] Now, I would have Children used with greater Easiness and Freedom; bred as becomes Men and Gentlemen; ar∣gued into their Duty by fair and mild Remonstrances, and possest with Principles of Honour, and Modesty, and Shame to do amiss. The Former of these Affections would prove a Spur and mighty Incitement to Goodness; and the Latter a Curb and powerful Restraint, to disengage them from Vice, and work in them a just Abhorrence and De∣testation of Evil. There seems to me to be somwhat so mean and servile in Severity and rigorous Constraint, that it can never be reconciled with Honour and true Freedom of Mind. We should therefore exalt rather and ennoble their Affections with Ingenuity of Temper and Be∣haviour, and the Love of Virtue, winning upon their Minds with setting before them it's Desirableness, and displaying all it's Charms, and attracting Beauties.

* 1.3'Twas always my Opinion, that 'tis much better To keep Children in Order by Shame, and Generosity Of Inclination, than by Fear— This is a Father's part to use his Child, So as his own Choice rather than Constraint Should put him upon doing well. Here lies the Difference between a Father and a Master; And he that acts otherwise, let him confess, That he understands not at all the Art Of managing Children.—

Blows are for Beasts, which are incapable of hearing Reason; and Rage and Brawling, and contemptuous Usage, for none but Slaves. He that is once accustomed to these, will come to very little. But Reason and Argument, the Gracefulness of the Action, the Imitation of excellent Men, the Honour and Respect, and universal Approbation that attend their doing well, the pleasing and generous Satisfa∣ctions of one's own Mind, which result from a Sense of having done so, and the Deference paid by others to such Persons and Actions; The Deformity of an ill thing, the Representations of its being unworthy and unbecoming, a Reproach and Affront to Human Nature; the Shame and Scandal, the inward Upbraiding and Discontents, and the General Dislike and Aversion it draws upon us; how de∣spicable and little it makes us appear, both in our own Eyes, and the Esteem of the World; These are the Defen∣sive Arms against Vice; these the Spurs to Virtue, that in∣fluence and quicken up all Children of good Tempers, and such as give us any tolerable Hopes of making signifi∣cant Men. These we shall do well to be perpetually ring∣ing in their Ears; and if such Arts as these prove ineffe∣ctual, all the Methods of Rigour will do but little Good upon them. What cannot be compassed by dint of Rea∣son, and Prudence, and Address, will either never be com∣passed by dint of Blow; or if it be, it will turn to very

poor Account. But indeed there is no fear of Disappoint∣ment, if such Methods are taken in time, and the Cor∣ruptions of Vice be not suffered to get beforehand with us: For these Notions are commensurate, and Proper to the Soul, and the most natural that can possibly be, while it is preserved in its Primitive Innocence and Purity. I would not be mistaken in all this; As if it were any part of my Intention to countenance or commend that loose and effeminate Indulgence, which admits of no Contradi∣ction, no Correction at all; but makes it a Principle, to let Children have their Humour in every Thing, for fear of fretting and putting them out of Temper. This is an Extreme every whit as extravagant, and as destructive, as the other. Such Parents are like the Ivy, that certainly kills the Tree encircled by it; or the Age that hugs her Whelps to Death with mere Fondness. 'Tis as if when we see a Man drowning, we should stand by, and let him sink, for fear the pulling him out by the Hair of the Head should hurt him. Against this Foolish Tenderness it is, that the wise Preacher inveighs so largely, and so smart∣ly.* 1.4 He that spareth the Rod, hateth his Son; but he that loveth him chasteneth him betimes. Chasten thy Son while there is hope, and let not thy Soul spare for his crying. With-hold not Correction from the Child; for if thou beatest him with the Rod, he shall not die. Thou shalt beat him with the Rod, and shalt deliver his Soul from Hell. An Horse not broken becometh Headstrong; and a Child lest to himself will be wilfull; Cocker thy Child, and he shall make thee afraid. Bow down his Neck while he is young, lest he wax subborn, and bring Sorrow to thine Heart. And all this Advice is very consistent with what I recommended before; for Youth must not be suffered to run wild, and grow Lawless. They ought to be contained in Discipline and good Order; but then this Discipline should be so tempered and managed, as becomes a Spiritual, Human, and reasonable Discipline; and not fly out into Rage, and Fury, as if we were dealing with Brutes who have no Sense; or with Madmen, who have lost their Senses, and must be bang'd into them again.

[unspec 13] And now it may be seasonable for us to proceed in the Consideration of those Particulars mention'd lately, * 1.5 and the Rules for Instruction and Education suited to each of them. The First of these Particulars was said to consist, in ex∣ercising, sharpening and forming the Minds of young Peo∣ple.

And here we might take Occasion to lay down a great Variety of Directions; But the First, and Chief, and indeed the Fundamental Rule of all the rest, (that which regards the Aim and End of all this painful Toil; and which I am the more concerned to press and incul∣cate, because it is very little observed, but by an Epidemi∣cal and fatal Mistake, Men are generally fond of the quite contrary Course) this Rule, I say, which I would urge, and presume to be infinitely the most concerning and ma∣terial of any, is, That Men would employ the greatest Part by much, and make it in a manner the Whole, of their Business and Study, to exercise, and improve, and ex∣ert. That which is our Natural and Particular Excellence; to brighten, and bring to light the Treasure hid in every Man's breast, rather than to heap up, and make Ostenta∣tion of that which is a foreign Growth. To aim at Wis∣dom rather than Learning, and the quaint Subtilties of Spe∣culative Knowledge; to strengthen the Judgment, and con∣sequently give the true Bent and Turn to the Will and the Conscience, rather than fill the Memory, and warm the Fancy; in a Word, That they would labour to make the Persons committed to their Charge, Prudent, Honest, and good Men, and think this better Service, and infinite∣ly higher Accomplishments, than the making them Nice, Florid, Learned, or all that which the World calls fine Scholars, and fine Gentlemen. Of the Three predominant Parts of the Reasonable Soul, Judgment is the Chief, and most Valuable;* 1.6 as was shewn at large in the Beginning of this Treatise, to which I refer my Reader. But almost all the World are of another Opinion, and run greedily after Art and acquired Learning. Parents are at an infinite Ex∣pence; and Children themselves at infinite Pains and trou∣ble, to purchase a Stock of Knowledge; and yet Taci∣tus his Complaint may be ours at this Day; That the Ex∣cess of Learning is our Disease; and as it is in all other Excesses, the World is not the better, but the worse for it: For in the midst of all this Fruitless Care and Charge, they are in little or no Concern, for that which would come at a much easier Rate; the breeding them so, that they may be Prudent and Honest, and fit for Business. Now, though this Fault may be so general, yet All are not Guilty of it upon the same Principle. Some are blindly led away by Custom; and imagine, that Wisdom and Learning are either the same thing, or very near of

Kin to one another; but to be sure, that they constantly go together, and that one of them cannot possibly be attained without the other. These Men are under an in∣nocent Mistake, and deserve to have some Pains taken with them, for their better Information. Others are wil∣fully in the Wrong; and know well enough the Difference between these Two: But still they will have artifical and acquired Knowledge, whatever it cost them. And indeed as the Case stands now with our Western Parts of Europe; this is the only way to make a Noise in the World. Reputation and Riches are not to be got without it. So that the Persons we now speak of, make a Trade of Learn∣ing, and sink it into a Mercenary, Pedantick, Sordid, Me∣chanical Thing. A Commodity bought dear, to be sold again dearer at second Hand. These Hucksters are past all Cure, and it is not worth while to give our selves any Trouble about them. Not but that our Men of Mode are, some of them as Extravagantly Foolish in the other Extreme, who esteem Learning an ungentile Thing, and somewhat too Pedantick and Mean for Quality, and e∣steem a Man the less for being a Scholar. This is but an∣other Proof of their Folly and Emptiness, and Want of all Sense of Virtue and Honour, which their Ignorance, Im∣pertinence, sauntring Lives, and vain Fopperies, give us such abundant Demonstrations of every Day.

[unspec 14] But now for the Instruction of those Others, * 1.7 that give us some Hopes of Recovery, and for the discovering where their Mistake lies, we must shew Two Things First, That there is a Real Difference between Learning and Wisdom; and that the Latter is infinitely to be pre∣ferred, before any the most exquisite and exalted Degree of the Former. Secondly, That they do not always go to∣gether, nay, that most commonly they obstruct each other; insomuch that your Men of nice Learning are not often eminent for Wisdom; nor your Truly wise Men deep Learned. There are, I confess, some Exceptions to this last Observation, but it were heartily to be wished there were more of them. They that are so, are Men of Great, and Noble Souls; of which Antiquity furnishes some In∣stances, but the more Modern Times are very barren of them.

[unspec 15] In order to the doing this Argument Right, we must first know what Learning and Wisdom are. Now, Learn∣ing is a vast Collection of other Peoples Excellencies; a

Stock laid in with Labour and long Trouble, of all that we have seen, and heard, and read in Books; the Sayings and Actions of Great and Good Men, who have lived in all Ages and Nations. The Repository or Magazine, where this Provision is treasured up, is the Memory. He who is provided by Nature with a good Memory, hath no body to blame but himself, if he be not a Scholar; for he hath the Means in his own Hands. Wisdom is a calm and re∣gular Government of the Soul: That Man is Wise, who observes true Measures, and a due Decorum in his Thoughts, and Opinions, and Desires; his Words, and Actions, and Deportment. In short; Wisdom is the Rule and Standard of the Soul, and he that uses this Rule aright, that is, The Man of Judgment and Discretion, that sees, and discerns, judges and esteems Things according to their Nature and Intrinsick Value; who places each in its just Order and Degree, is the Person we would have every one attempt to be. And how Reasonable that Advice is, will quickly ap∣pear, by observing how far the greater Excellence of the Two, this of Wisdom is.

Learning, however Valuable in it self, [unspec 16] is yet but a poor and barren Accomplishment, in Comparison of Wis∣dom: For it is not only unnecessary; being what Two Parts in Three of Mankind make a very good Shift with∣out; but the Usefulness of is but small; and there are but a very few Instances (comparatively) to which that Usefulness extends. It contributes nothing at all to Life; [unspec I] for how many do we see of all Qualities and Conditions, High and Low, Rich and Poor, that pass their Time in great. Ease and Pleasure, without knowing any thing at all of the Matter? There are a great many other Things, more Serviceable both to Men's private Happiness, and to Human Society in General. Honour, and Reputation, No∣ble Birth, and Quality, and yet even These are far from being absolutely necessary; The most they can pretend to, is the being Ornaments, and Conveniences, [unspec II] and additio∣nal Advantages. It contributes Nothing to any Natural Operations; the most ignorant Man, in this Respect, is upon the Level with the greatest Clerk. For Nature is of her self a sufficient Mistress, [unspec III] and deals to every one the Knowledge needful for supporting her own Occasions. Nor does it in any Degree assist a Man's Probity; no body is one whit the Honester, or Juster for it; rather indeed it hinders and corrupts the Integrity of the Mind, by teach∣ing

Men to be Subtle, and to distinguish all Plain-dealing quite away. Look into the Characters of Excellent Persons in History; and you shall find most amongst them of mo∣derate and very indifferent Attainments. Witness Old Rome, which, in the Days of her Ignorance, was renowned for Justice and Honour; but when Learning and Eloquence got the Ascendent, the Fame of her Virtue was in its De∣clension; and in Proportion as Mens Wits grew more Subtle and Refin'd, Innocence and Simplicity fell into De∣cay and Contempt. Sects and Heresies, Errours and Atheism it self have ever been set on foot and propaga∣ted, by Persons of Artifice and Learning. The primitive Source of our Misery and Ruine, and that first Tempta∣tion of the Devil, which inveigled and undid Mankind, was an unseasonable and intemperate Desire of Knowledge. Ye shall be as Gods discerning between Good and Evil, was that fatal Expectation, which deprest our first Parents, and made them less than Man. The more Men employed their Wits in Study, the more plausible, and consequently the more dangerous Notions they started; which made St. Paul bid his Colossians beware, that they were not seduced by Philosophy, and vain Deceit. And one of the Learnedest Men, that ever liv'd, speaks but very meanly of it, as a Thing Vain and Unprofitable, Hurtful and Troublesom, such as was never to be enjoyed without many grievous Incumbrances; since he that increaseth Knowledge must una∣voidably increase Sorrow at the same Time. In a Word; Learning, it is confest, may Civilize and refine us, but it cannot moralize us; we may be more courteous, and conversable, and accomplished; but we cannot be one jot the Holier, the Juster, more Temperate, or more Cha∣ritable for it. [unspec IV] Nay, Fourthly, it does us no Service, nei∣ther in the sweetning of our Lives, or abating our Re∣sentments, for any of the Afflictions that embitter them. It rather sets a Sharper Edge upon our Calamities, and raises our Sense of them to be more quick and tender. Accordingly we see, that Children, and plain ignorant Peo∣ple, (who measure their Misfortunes, only by what they feel at present, and neither anticipate, and give them an Imaginary Being; nor revive and, as it were, raise them from the Dead again by melancholy Reflections,) get over their Sufferings much more easily, and support themselves under them with much greater Temper and Moderation, than your quaint, and refined, and more thinking Men.

Ignorance is in some Degree a good Remedy; a strong Amulet against Misfortunes; and our Friends (it is very manifest) are of that Opinion, when they beg of us to forget, and not to think of them. For what is this but to drive us hither for Shelter? I confess such Advice is Ri∣diculous, and a mere Jest; for Remembring and Forget∣ting, are not Things in our own disposal; and all we can contribute toward this, is not to torment our selves In∣dustriously; not to awaken the sleeping Lyon; and when such Reflections offer themselves, to soften, and counter-Work them, by Arguments for Patience and Contentedness; But here our Advisers play the Surgeon's Part; who when they cannot heal the Wound, asswage the Pain and Skin over the Sore, as well as they can. Those that have advised People to dispatch themselves, when their Sufferings are come to Extremity, and all Hope, all Possibility of Amendment gone, are directly of the same Mind: For what is Death but a State of Stupidity and Insensibility? and those who seek a Refuge here, acknowledge Ignorance to be their last, and most effectual Remedy.

But now, Wisdom is an Accomplishment, of absolute Ne∣cessity, and universal Use; All Things fall within the Verge of its Jurisdiction, and nothing can be exempted, or conceal'd from its Cognizance. It rules and sits Supreme in War and in Peace; in Publick and Private; nay, it presides over our Frolicks and Feasts; our Jollities and Recreations; for All these ought to be managed with Prudence, and Discretion, and Sobriety. And, where Wisdom does not interpose, all things run into Disorder and Confusion.

[unspec 17] Secondly. Learning is Servile, and Mean, and Mechani∣cal, when put into the Balance with Wisdom; It is a bor∣rowed Excellence, and borrowed with great Importunity too. A learned Man is like the Jay in the Fable, tricked up and made fine with the Feathers of other Birds. He sets him∣self off and entertains the World with his Reading; but this is like making a Feast at another Man's Cost. Whereas the Wise Man lives upon his Rents, and hath an inexhaustible Fund of his own: For Wisdom is a Man's proper Possession, an In∣heritance setled upon him by Nature; but cultivated, and made Fertile, by Art, and Industry, and Exercise.

[unspec 18] Thirdly. The Qualities and Conditions of these Two are vastly Different; more Graceful, more Generous in the One, than the Other. Learning is usually Proud and Peevish, Captious and Cavilling, Arrogant and Presumptuous,

Peremptory and Bold, Quarrelsome and addicted to Dis∣putes, Ill-mannerd and Indiscreet. Wisdom is Modest and Reserved, Gentle and Peaceable, free from a Spirit of Con∣tradiction, and full of Respect. Again. Learning is com∣monly Forward and Affected, Unseasonable and Pretending, always thrusting it self in at every Thing, and yet able to do Nothing: For it consists not in Action, but in Talk. But Wisdom is full of Efficacy and Activity; it Manages and Governs every Thing; and is never Troublesom, or Vain; never Nauseous or out of Time.

Thus it Appears, that there is a mighty Difference be∣tween true Wisdom, and acquired Knowledge; and how much the One is Better and more Valuable than the Other. As much indeed, as a Thing that is indispensably Necessary, and of general Use, Active and Vigorous, and Substantial; Noble, and Virtuous, and Becoming; excels another, which is Serviceable but in some Cases, and ab∣solutely Necessary in none; Impotent and Unactive, Me∣chanick and Mean, Presumptuous and Positive, Stiff and Humorsome; Captious and Cavilling.

[unspec 19] Let us Now proceed to the Other part of this Argu∣ment, which undertakes to prove, that these Two do not always go together; nay, that they are generally found single and asunder. The Account of this, so far as Na∣ture is concern'd in it, seems to be, what hath been for∣merly explain'd at large; that the Temperaments of the Brain, which capacitate and dispose Men to these several Accomplishments, are distant and incompatible: For That where Memory excels, which qualifies Men for acquired Learning, is Moist; and the other, where Wisdom is Predominant and Judgment excels, is Dry. This is also hinted to us, by what the Scriptures mention to have befallen our first Parents; for in the Instant that they fixed their Desires upon Speculative Knowledge, Wisdom forsook them quite; and the Advantages of this Kind, which were included in the Original Perfection of Human Na∣ture, were withdrawn. And constant Experience shews us, that the Fate of their Successors is still in Proportion the same. The Greatest and most Flourishing Empires and Common-wealths, both Ancient and Modern have been, and yet are govern'd by Wisdom destitute of Scholarship; both in Civil and Military Affairs. Rome was as Ignorant as any other Part of the World, for the First Five Hun∣dred Years; and then was it's Acme both for Virtue and Va∣lour:

when Learning came in, Corruption and Vice, Fa∣ctions and Civil Wars entred with it. The most glorious Constitution the World ever saw, was that of the Lacoede∣monians founded by Lycurgus. The Gallantest Men in Story were bred under it, and yet they do not seem to have made any Pretension to Learning, or to express any great Esteem for it at that time. This was the Famous School for Vir∣tue and Wisdom; and conquered Athens, the most re∣fined City in the World, the Scene of Sciences, the Seat of the Muses, and Store-house of Philosophy. These Ex∣amples are Notorious in Ancient Story. If we descend down to our own Times: All those large, wealthy and flou∣rishing Kingdoms in the East and West Indies, lived very well, and wanted neither Grandeur nor Plenty; they ne∣ver had Learning, nor did they ever feel the Want of it; nay; they were Ignorant even of reading and writing; and the Knowledge as they have now, hath been purcha∣sed at the expence of their Liberty: Besides that, they have learnt to cheat, and to be Vicious into the Bargain, and several wicked Arts, never so much as mention'd amongst them before. But indeed where do we find an Empire, for Glory and Success, comparable to that of the Grand Signior? He, like the Lyon of the World, renders himself Formidable to all his Neighbours; and is a Check and Terror to the Princes and Monarchs of the Earth. And yet in this whole Dominion, Nothing Reigns so Univer∣sally, as profound Ignorance of Letters; No Professors of Sciences, no Schools, no Allowance to read for the Pub∣lick Instruction of others; no, not even in Religion it self. What then hath contained this State in such excellent Order? what hath procur'd all its Successes? what indeed but Prudence, and Discipline, and Conduct? Turn your Eyes now, and ob∣serve those other Kingdoms where Learning hath been in Au∣thority and Reputation. That of France, for Example, which seems to succeed Athens in all its Glory. The Principal Mini∣sters of this Crown, the Constables, and Mareschals, and Admi∣rals, and Secretaries of State, through whose Hands all Business of Moment passes, are for the most Part Persons of little or no acquired Learning. And we know, that several eminent Law∣givers, and Princes, and Founders of Common-wealths, have utterly banish'd all Studies of this Nature as the Poyson and Plague of a Nation; So did Licinius, and Valentinian, and Mahomet, and an ancienter and better Man than all these, Lycur∣gus. This is a sufficient Proof, that there may be Wisdom,

where there is no acquired Learning. Let us next enquire, whether we can find Learning destitute of Wisdom; and the Instances of this Part, are no less obvious, and nume∣rous, than the other. Do but take notice of great part of the Men, who make Learning their Study and Profession, whose Heads are full of Aristotle, and Cicero, the Philoso∣phers, and the School-Men. Are there any People in the World more aukward and uncouth in Business? Is it not a common Proverb, when we see a Man Odd and Clumsie, to say He is a mere Scholar? One would almost think, that they had pored away their Senses; and that excess of Knowledge had stunn'd and stupify'd them. How ma∣ny are there, who would have made excellent Persons, had they not sunk and dwindled into Pedantry; and had been wiser Men, if they had traded upon their own Na∣tural Stock, and never sat down to Books at all? and how many of their own Brethren do we see, who never had that Education, and prove much shrewder Men, and better Contrivers, more quick and expert in all manner of Business? Take one of your Nice Disputants, or quaint Rhetoricians, bring him into a debate at the next Corpo∣ration, where any Matter of Government, or Civil Interest is under Deliberation; put him upon speaking to the Point, and he shall Blush and Tremble, turn Pale, and Cough, and Hem: But it is Odds, if he say any Thing to the Purpose. At last perhaps, you shall have a formal Ha∣rangue; some Definitions of Aristotle, or Quotations out of Tully, with an Ergo at the End of them. And yet at the same Meeting you shall have a dull, plodding Alderman, that chalks up all his Acounts behind the Door; and can neither write nor read, and yet this Fellow, by seeing and knowing the World, shall out of his own Observation and Experience, come to better Resolutions, and propose more feasible and proper Expedients, than the subtilest and most refin'd Student of them all. Were Matters indeed so ma∣naged, that Men turned their Speculation into Practice, and took Care to apply their Reading to the Purposes of Human Life; the Advantage of Learning would be un∣speakable; and we see how illustriously such Persons shine in the World. And therefore what I have said upon this Occasion, is not to be stretched to the Prejudice of Learn∣ing in general; but only to such a false Opinion of it, as depends upon This alone for the most eligible, and Only Qualification of the Mind of Man; and so rests upon it, and buries it in Inactivity. This the foregoing Instances

shew is frequently done, and a very vulgar Error; and consequently they prove the Point, for the Illustrati∣on of which alone they are produced; and that is, That this Distinction between Wisdom and Learning is not Ima∣ginary, but grounded upon a real Differece; and that in Fact these Two do not always go Hand in Hand, nor meet in the same Person.

[unspec 20] This I design to make appear more fully in the follow∣ing Paragraphs of this Chapter; for I have already pro∣mised, not to content my self with urging bare matter of Fact, but likewise to enter into the Reason of the Thing. An Enquiry, which I am the more Zealous, and look upon my self obliged to satisfie, that so I may prevent any Of∣fence being taken at the former Reflection; and cut off any Suspicious, which some might be provoked to enter∣tain concerning me, as if I were an Enemy to Learning, and thought it Insignificant and Despicable. There is, I confess, ground sufficient for this Question, why Wisdom and Learning should not go together; for it is a very odd Case, and seems foreign to the Reason of the Thing, that a Man should not be very much the Wiser, for being a better Scholar; since Learning and Study is without Con∣troversie the ready Road, and a most Excellent Instrument and Preparation to Wisdom. Take any Two Men, equal in all other Respects; let the One be a Man of Letters, the Other not so. 'Tis plain, He who hath employed his Time in Study, ought to be a great deal Wiser than the other; and it will be expected from him, that he should prove so: For he hath all the Advantages, that the Unletter'd Man hath; a Natural Capacity, Reason and Understanding; and he hath a great deal more besides too; the Additional Improvements of Reading, which have furnish'd him with the Examples, Directions, Discourses, and Determinations, of the Greatest Men that ever were in the World. Must not this Person then be Wiser, more Apprehensive and Judicious, of a more exalted Virtue, and greater Address, than the other who is altogether destitute of such Helps; Since he hath the same Stock to set up with, and all these foreign Assistances acquired, and trans∣ported to him from all the Quarters of the Universe be∣sides? Since, as one says very truly, The Natural Advan∣tages, when joyn'd and strengthened by the Accidental, make a Noble and Complete Composition. And yet, in despight of all our Reasonings to the contrary, Experience,

and undeniable Matter of Fact, give us Ten thousand In∣stances of it's being otherwise.

[unspec 21] Now, the true Reason, and satisfactory Answer to this Doubt, stands really thus. That the Methods of Instructi∣on are not well ordered. Books and Places of Publick Education furnish Men with admirable Matter; but they do not imbibe, and use it, as they should do. Hence it is, that vast Improvements in Knowledge turn to so very slender Account: They are Poor in the midst of Plenty; and, like Tantalus in the Fable, starved with the Meat at their Mouths. When they apply themselves to Reading, the Thing they principally aim at, is to learn Words more than Things; or at least, they content themselves with a very slight and superficial Knowledge of Things; and He is reputed the best Scholar, who hath made the largest Collections, and cramm'd his Memory fullest. Thus they are I earned, but not with any Care of polishing their Minds, and forming their Judgments, or growing practically Wise. Like a Man that puts his Bread in his Pocket, and not in his Stomach; and if he go on Thus, he may be famish'd for want of Sustenance, notwithstand∣ing both Pockets are full. Thus they continue Fools, with a vast Treasure of Wisdom in their Brains. They study for Entertainment, or Ostentation, or Gain, or Applause; and not for their own true Benefit, and the becoming Useful to the World. They are living Repertories and Common-place Books; and would be rare Compilers of Precedents and Reports. Cicero, they tell you, or Aristotle, or Plato say Thus and Thus; but all this while, They say not one Tittle of their own Observation. They are guil∣ty of Two great Faults: One is, that they do not apply what they read, to themselves, nor make it their own by Meditation, Reflection and Use; so that all this while they have not advanc'd one Step in Virtue; nor are One whit more Prudent, more Resolute and Confirm'd in Goodness; and thus their Scholarship is never digested, and incorpo∣rated with the Soul, but swims and floats about in the Brain, and consequently can never nourish, or do them any manner of Good. The Other is, That in all this Time and Trouble, so diligently spent in heaping together the Wealth of other Men, they neglect their own Proper and Natural Fund, and let this lie dead, and rust upon their Hands, for want of Exercise. Now, Others, who are not capable of Study, have nothing but their own Common

Sense and Reason to be intent upon; and therefore they must keep it in constant Employment. They manure and cultivate their little Plat of Ground, and reap a Crop in proportion to their Diligence; grow Better, and Wiser, more Resolure and Steady, though not so Knowing, or so Eloquent, so Wealthy, or so Celebrated in the World. The whole of which Observation may be reduced to that short Maxim of an Author to this purpose; That weak and little Souls are spoiled by Learning, but vigorous and great Ones are perfected by it. The Former are diverted by it from Matters more Weighty and Substantial; the Latter make it only Subservient to such, and transcribe it all into their own Practice.

[unspec 22] Now, the Method, which I would prescribe, for reform∣ing this unprofitable and superficial Way of Study, is as follows. Not to trouble our Heads, and wast our Time, in retaining and treasuring up other Mens Knowledge; only that we may be able to repeat and quote it, and make a Shew and Noise with it in Company; or else to convert it to Gain, and so employ it to Sordid and Mercenary Purposes; but to enrich our Minds in good Earnest, by making other Mens Notions our own: Not barely to give them Lodging and Entertainment in our Souls, and use them like Guests, but to incorporate and transubstantiate them: Not only to sprinkle the Mind with them, but thoroughly to soak, and drench it; that the Tincture may be taken all over, and we may become effectually Wise, and Good, and Gene∣rous, and brave; For if This be not done, what is all our Study good for?* 1.8 We must not only get Wisdom, but we must use and enjoy it, if we will do any thing to Pur∣pose. We must not do like the Gatherers of Nosegays, that pick up here and there whole Flowers, and after that make them up into Nosegays to sell or give away; For thus unskilful Students do; They get together a Collection of good Sayings and Observations out of the Books they have read; merely for the Sake of Ostentation, and to put them off in all Company where they come: But we must imitate the Bees, that never take away the Flower entire; but sit and brood upon it, suck out the Life, and Spirit, and Quintessence, and convert it into their own Substance, and Nourishment; and when This is done, they do not render it back again in Thyme, or Marjoram, as they

drew it in, but distil it into most delicious and excellent Ho∣ney. Just after the same Manner, We are not obliged to put our selves under the Slavery of getting Things by Heart; and saying them again by Rote; (which some value them∣selves upon,) nor need we tye up our Attention, to that superstitious Vanity of others, That of remembring precisely the very Passage, and Page, and Chapter; (all which de∣vours our Time, and our Pains, and is bought very Dear with the Loss of that which our Minds should principally aim at;) but we should draw out the Marrow and Substance of our Authors, feed and feast our Thoughts upon them; deduce Inferences, and form the Judgment, and give the Soul quite another Turn; we should bring all Home, and lay it close to our Hearts; that it may be entirely of a Piece with us, instruct our Understandings, regulate our Affe∣ctions, direct and incline our Wills, and guide our Con∣sciences in all their practical Determinations and Debates. In a Word, The Principles of Honesty, and Wisdom, and Prudence, and Perseverance, which we meet with scattered up and down in Books, we are to collect into one entire Body; and out of that make an Honest, Wise, Prudent, and Well-resolved Man. So says Tacitus upon a like Occasi∣on,* 1.9 Our Intention must not be Pomp, and Shew, the Credit and Reputation of being Book-learned; but the fitting our selves for Action and Business, and fortifying our Minds against any Accidents that may happen to us.

[unspec 23] In order hereunto, there must be Care used, that a Proper and Prudent Choice be made of the Sciences young People apply their Studies to. Now those, which I dare take upon me to recommend, because they manifestly conduce most of any, to that sort of Study which I have here been propounding, are Natural and Moral Philosophy; for These teach us what it is to live, and what to live Well; and entertain us with the Images and Beauties both of Nature, and of Virtue; shew us; what we are, and what be ought to be. Under the Heads of Morality I comprehend Politicks, Oeconomicks, and History, as well as that which is more Peculiarly call'd Ethicks. All other Studies are in a manner Emptiness and Air, Diversions to re∣create the Mind, but not of Weight enough to make them our Business. And therefore we should take a little of Them by the

by; but these we may fix and dwell upon, because They will not fail to stick by Us, and amply to reward our Pains.

[unspec 24] This End, to which the Instruction of young People should be directed, and the stating our Comparison between Wisdom and acquired Learning hath detain'd us a very great while, by Reason of the Controversies arising upon it. Let us now at length prosecute the other Parts of this Subject, and come to those Directions which still remain behind. Now, the Manner of either informing one's self, or instructing others, is very various: For first there are Two Ways of Learning, the One Verbal; that is, by Precepts, Instructions, and Lessons read, or heard, or explained to us; or else by Conference and Discourse with able and good Men, thus polishing, and whetting our Minds upon Theirs; as Iron is brightened, and cleansed, and sharpened by the File. This is a very agreable, and pleasant, and Natural Course.

[unspec 25] The Other Method of Instruction is by Facts; This is what we call Example, and a mighty Advantage may be made of it, not only with Regard to those Good and Com∣mendable Ones, which we shall do well carefully to Copy, and conform our selves to; but to those likewise, that are Ill; such as we are obliged to avoid and detest, and suffer no manner of Resemblance, or Agreement with. Some Dis∣positions are so formed, that they improve abundantly more, by this kind of Instruction taken from Contraries; and are much more dextrous at Declining, than Imitating. This is particularly the Method, which publick Justice takes with us; It condemns one Malefactor, that he may be a Warn∣ing, and create Horror in others. And Cato the Elder used to say, that Wise Men might learn a great ••deal more from Fools, than Fools could from Wise Men. The Lacedoemoni∣ans, to work in their Children an Abhorrence of Drunken∣ness, and draw them off from this beastly Vice effectually, made their Slaves drunk; that so this Odious and Ridicu∣lous Spectacle, might leave lasting Impressions behind it. Now, this Second Way of Learning by Example, is insi∣nitely the easier, and more entertaining of the Two. To learn by Precepts is a long and tedious Journey, and carries us a great way about; because it costs us Time and Pains to understand them; and fresh Labour to remember what we do understand; and, after all this, the greatest and most difficult Part of our Business, is to be ready and punctual in the Practice of what we do remember. So that we can∣not easily assure our selves of reaping the Fruit, which is,

and ought to be propounded, as the Recompence of our Studies in this kind. But now Example and Imitation comes Home to us presently, and does the Work at once; it draws us on with greater Eagerness and Zeal; it fires us with a Noble Emulation, of our Patterns, and encourages us with a Prospect of the same Reputation and Advantage, which those Good and Great Men have already attained to by their shining Virtues. All Seeds do by Degrees conform to the Quality of the Soil into which they are transplanted; and carry the Relish of that which is the natural Growth of the Place. And thus the Minds and Manners of Men are assi∣mulated and transformed, into the Dispositions, and Habits, of the Persons, whose Actions they contemplate, and whose Company they frequent: For there is an Universal Contagi∣on in Nature, and One thing is daily more and more changed, and drawn into a nearer Resemblance of another.

[unspec 26] Now, these Methods of Improvement, both by Verbal Precepts, and by Examples, are capable of a farther Distin∣ction: For they are deduc'd and drawn into Practice from Excellent Persons; who are either now living, by the Bene∣fit of Conversation, and Mutual Conference, or sensible Ob∣servation; or else from such as are already dead, by read∣ing of Books, and such Accounts, as History delivers to us concerning them.

The Former, of holding a Correspondence with the Living, is the more Lively, and Vigorous, and Natural. This in∣deed is a very Profitable Exercise; much in request among the Ancients, and especially in Greece; but then it is acci∣dental and uncertain; it depends upon another, and you cannot always enjoy it, when you would. It is also Diffi∣cult and Rare, for a Man cannot every where meet with Persons proper for it, and less yet can he enjoy them suffi∣ciently to improve by. This again is capable of being pra∣ctised, either about Home, or at a greater Distance, by travel∣ling and visiting foreign Countries. An that is an Advan∣tage, I confess, very considerable, provided a Man make the most of it: For the End of Travelling is not to entertain our selves with fine Sights, or to bring back an Account of the Buildings, or Grottos, or Fountains we see abroad; but to study the Natives, and observe their different Humours, and Manner of Living, their Vices and Virtues, their Laws and Customs, their private Conduct, and publick Constitutions. This is a most agreeable, and a most profitable Way of Education in all Respects; It contributes much to Health,

by keeping the Body in Morion and Moderate Exercise, a due Medium between Idleness and Fatigue: And it keeps the Mind in continual Employment too, by presenting new and strange Objects to it every Day; and provoking it to proper Observations and Reflections from them; and parti∣cularly to the drawing Comparisons between these fresh and foreign Matters, and what we had seen and were acquainted with before. And indeed there is no better School of Life in the World, than the seeing continually so many diffe∣rent Tempers and Ways of living; contemplating the Beau∣ty of Nature in all her different Forms, and out of all these, to pick and cull that, which may complete and a∣dorn our own Conversation.

[unspec 27] The other Sort of Correspondence is kept up with the Dead by the Help of Books; and This is more sure and constant to us. We have it in our own Disposal, and can go into this Company when we will; and beside, it is more suitable to the Circumstances of most Men, because the Trouble and Expence is much Easier, than in the former Case. They who know how to make a good Use of this, may reap infinite Advantage and Satisfaction from it. It discharges us from the Burden of a troublesome Idleness; fills up the void Spaces of Leisure; and leaves no Room for any Complaints of Time hanging upon our Hands; It draws us from the vain and tormenting Imaginations of a roving Mind; and diverts the Uneasiness of any Affairs or Accidents from without, which are apt to distract and perplex our Thoughts, when they find us out of Business, and at Liberty to attend them: It is a powerful Preserva∣tive against Vice; not only by the Force of the Arguments and Instructions it furnishes us with, to oppose and subdue it, but by keeping us out of Harm's Way, and at a di∣stance from the Temptation: It ministers Comfort, and marvellous Relief in our Calamities and Sufferings; but then it must be acknowledged with all, that it only contri∣butes to the Health and Good Constitution of the Mind; for this is a Sedentary Life, it keeps the Body out of Ex∣ercise; and, if pursued with great Vehemence and con∣stant Application, wasts its Strength, impairs its Vigour and Complexion, and disposes it to Melancholy, and Diseases.

[unspec 28] The next thing to be done is to give some Directions con∣cerning a Tutor's Method, and the Forms of Instruction,* 1.10 which it will be proper for him to Observe, in Order to the

making his Care Successful. This Head consists of several Parts. The First Advice I shall give upon it is, That he would frequently confer with his Charge; ask him Questions, and put him upon giving his own Opinion, upon every fresh Occasion or Object, that offers it self to his Consideration. This I am afraid is but too opposite to the manner of pro∣ceeding generally in use; the Master talks All, and teaches his Children in a Dogmatical Way; thus pouring his own Notions into their Heads like Water into a Vessel; so that They in the mean while have nothing to do but to keep their Ears open, and are purely passive in the whole Mat∣ter. This is certainly a very Ill Custom.* 1.11 The Authority of the Teacher, and his taking so much upon himself, is a common and a mighty Hindrance to the Improvement even of the most diligent Scholar. Their Apprehension should be awakend and warmed by starting of Doubts, and requiring an Ac∣count of what we have infused into them; and they should likewise be indulged in the same Liberty of asking us Que∣stions, and putting Cases, informing themselves, and opening their own Way. If we never allow them to come in for a Share of the Discourse, all we say to them will be to little Purpose: Our Scholar only gives us the Hearing, and that sometimes but Coldly and Negligently neither; but as to any Application or Improvement, he troubles not him∣self, nor is at all Zealous about it; because This is a Mat∣ter which he is not called upon for, nor concern'd to bear a Part in the Conversation. Nor is it enough in this Case, that we make them Deliver their Opinions, except we moreover require them to alledge their Reasons, and oblige them to argue in Defence of it: For this is the Way to prevent their talking without Book, and by Rote; This will make them Heedful and Attentive, Cautious what they say, and considerate before they speak; and, for their better Encouragement to confer with us freely, we must commend, and make the best of what they say; and where the Performance falls short, we must accept the Endeavour very graciously. This Method of Instruction by way of Questions, was admirably put in Practice by Socrates, who was indeed the greatest Master in it of all the Philosophers; and we see all along in Plato, by what a Chain and Mu∣tual Connexion of Enquiries, he led Men gently up to the Truth; and by insensible Degrees gain'd his Point upon the

Objectors. But indeed a much Greater than Socrates hath set us a Pattern in it; Even our Blessed Lord, who, with inimitable Prudence, appealed to Men's own Sense and Judg∣ment; and as he sometimes taught his Disciples, so did he at others confute his Adversaries out of their own Mouths. Now these Questions and Conferences need not always be confin'd to such Subjects, as the Attainments of Memory, or Fancy, or what we call acquired Knowledge are concern'd in; but may, (indeed they ought much ra∣ther to) be extended to such as are Tryals of the Judg∣ment, and sound Sense. So that no sort of Subjects, will be excluded; for all, even the least and most Inconsiderable, are capable of being employed to very good Purpose. The Negligence of a Servant, the Folly of a Child, the Morose∣ness and Ill-nature of a Clown, the Sports or Plays of Boys, the Talk at Table; for the Excellency and Business of Judg∣ment does by no Means consist in the Management or De∣termination of Weighty or Sublime Matters only, but in passing a true and Right Decision, and setting a just Va∣lue upon all Manner of Things, be they Great or Small, Trivial or Important: It is not the Condition of the Sub∣ject, but the Truth, and Pertinency of what is resolved, and said upon it, that proves the Person to be Judicious. It will be very convenient therefore to let him deliver his Opinion of Men and Actions; but, to be sure, always to say somewhat in Justification of his Opinion; and to let nothing pass without some Reflexion, and the Inducements, which move him to think thus rather than otherwise: For This will have a wonderful Influence in the directing his Conscience, and practical Judgment; which is of all other Fa∣culties most necessary to be cultivated and set Right; because, if This Happen to go amiss, all our Actions which result from its Determination, must consequently be Irregular. Cyrus his Tutor in Xenophon took this Course; and propounded the following Matter of Fact for an Exercise and Lesson to his Pupil. A great Boy having a short Coat, gave it to one of his Playfellows, who was less than himself, and took away his Coat in Exchange, which was Larger, and too Big for the right Owner: Now, the Thing required of Cyrus was to deliver his Judgment upon this Matter. Cyrus his Opinion was, that the Matter was very well ordered, and much better than before; for now both the Boys were fitted to their Turn, whereas, till that Exchange was made, neither of them was so. His Tutor rebuked him very sharply for so rash and unjust a Judgment; for that he had

only considered the Convenience of the Thing, and not the Right and Merits of the Cause; since Justice is of so much greater Consequence, that the other ought not to be put into the Balance with it; nor must a Man's Proper∣ty be invaded, upon the Pretence of giving somewhat that its sitter for his Circumstances in the stead of it. This now is an excellent Way of informing them. Again, When they repeat or quote any Thing out of their Books; as Cicero, or Aristotle, or the like, This Task should be imposed, not merely for the Sake of retaining it in their Memories, but to fasten it in their Minds, and give them a true Tast of it, and enable them to judge of it themselves. And, in order to this, he should take it under all its different Appearances turn and examine it every way; and be taught to apply it to several Subjects. It would be a Matter of very small Consequence, for a Youth to tell a Story, of Cato's killing himself, for Fear of falling into the Hands of Caesar; or how Brutus and Cassius engaged in the taking Caesar off; This is the least Part of the Improvement such Historical Narrations are Capable of furnishing. The Main Point is, To call these Men before him, to Arraign, and Try, and Sen∣tence them for these Actions; Whether they did Well or Ill; whether they consulted the Publick Good, and behaved themselves like true Patriots; what Prudence, and Justice, and Courage, there was in these Instances; and wherein these Excellencies exerted, or their Contrary Qualities be∣trayed themselves. Lastly, In all the Questions, and Confe∣rences, he ought to take Care, that his Charge proceed ac∣cording to Truth; that he be taught to express himself Pro∣perly, and Pertinently; to reason justly; and to exercise his Practical Judgment of Things, which is an Excellence and Accomplishment infinitely to be preferred before any the nicest Subtilties of the most refined speculative Knowledge. And in such Exercises as these, No Doubt should be left unsatisfied; no Point suffered to pass off Imperfectly dis∣cuss'd; no Connivence given to lame and superficial Ac∣counts of Things, the little Shiftings of an Argument, or the calling of an other Cause; but the Scholar must be prest home; carried to the Bottom of all that is propounded; kept close to the Matter in Hand; that so he may be a perfect Master of what he undertakes, and have solid and substantial Grounds for the Opinions he entertains.

[unspec 29] Secondly, He ought to train his Pupil up to a becoming Curiosity, and a Desire to know every Thing his Condition

is capable of. That so he may always have his Mind in∣tent, and his Wits about him; applying himself to weigh and consider Critically all that is said or done in his Com∣pany; taking nothing at first View, without Reflection, and a Second Examination of it privately in his own Thoughts. And not only so, but with Modesty and Temper to inform himself, and consult others, in Matters both of Right, and of Fact. It is a common Proverb, That he who never asks Questions, will never be a Wise Man; that is, If a Man's Mind be not kept stirring, it will rust and mould; and nothing but constant Use and Exercise can cleanse and brighten it. Now, whatever of this Kind falls under his Consideration, should be managed to the best Advantage; applyed and brought home to himself; discoursed and ad∣vised upon with others; and that, whether it be some∣what already past, to discover what Defects there were, and which were the false Steps in it; or whether it be some∣what future, that he may govern himself regularly; be warned of any Hazards and Dangers that attend what he goes about; and prevent Miscarriages and Inconvenience, by growing wise in Time. Children should never be left to their own idle Fancies, to dare and trifle alone; For their Age and Capa∣city, not being of it self able to furnish Noble Matter of Thought, will certainly dwindle into Vanity, and feed up∣on Impertinencies and Whimsies of a Size with their Ima∣ginations. They should therefore be kept in constant Em∣ployment; to exercise and give them a Manly Way of thinking; and particularly to beget and excite this inqui∣sitive Humor, and eager Appetite of Knowledge, which will be sure to keep their Souls always awake and busie, and by inspiring them with a Noble Emulation, be Eter∣nally putting forward to fresh and larger Attainments. And this Curiosity, if qualified, as I have here described it, will neither be Vain and Fruitless in it self, nor Troublesome or Unmannerly to any, they converse with.

[unspec 39] Thirdly, Another necessary Care in the Instructing of Children is, To frame and mould their Minds, after the Model of Universal Nature, taking the World at large for our Pattern; to make the Universe their Book, and what∣ever Subject lies before them, to draw it in sull Propor∣tion, and represent the several Opinions and Customs, which do, or ever have prevailed with regard to it. The Great∣est and most Excellent Persons have always had the freest and most enlarged Souls: For this indeed strengthens and confirms the Mind; delivers it from Wonder and Surprise;

and fixes it in Reason and Resolution; which is the highest Point of Wisdom. This Particular, and the Benefits of it, as well as the Absurdity and great Uneasinesses of the Con∣trary hath been so largely insisted upon heretofore,* 1.12 that I shall omit what might be said more upon it here; adding only this Observation, That such a large and universal Spi∣rit must be the Business and Acquest of early Application, and Diligence in the Master; before the Prepossessions of his Native Country and Customs have taken too fast Hold up∣on his Scholar; and when he is ripe for Travelling and Conversation, that which will contribute most to the per∣fecting him in this Disposition, is going abroad; conferring much with Foreigners; or, if that cannot be, yet inform∣ing himself at Home, by reading such Books as give Ac∣count of Travels into remote Parts of the World, and contain the Histories of all Nations.

[unspec 31] Lastly, Children ought to be taught betimes not to swal∣low things at a venture, nor receive any Opinions upon Trust, and the bare Authority of the Person who delivers them; but to seek and expect all the Evidence that can be had, before they yield their Assent. The contrary Easi∣ness of Mind, is to suffer one's self to be led about hood∣winked; to renounce the Use of Reason quite, and submit to the Condition of Brutes, whose Business is only to know their Driver, and go as they are directed: Let every Thing therefore be fairly propounded; let the Arguments on each Side be stated, and set in their true Light, and then let him choose, as Judgment shall determine him. If he be at a Loss, which Side he should incline to, let him deliberate longer, and doubt on; such a distrust and uncertainty of Mind is an excellent Sign; more Safe, more Promising than a rash Confidence, which resolves Right or Wrong, and thinks it self always sure, though it can give no reason why. The Perplexities and Dilemmas of a cautious and conside∣rate Person, are much to be preferred before even the true Determinations that are made in a Heat, and by Chance. But then, as the Youth should be taught always to practise upon his own Judgment, so should he learn likewise to have a Modest Diffidence of his Abilities; and when any Difficulty interposes, or the Resolution is of great Conse∣quence, to consult those, who are proper to be advised with, and never venture to come to a peremptory Determinati∣on, merely upon the Strength of his own reasoning. For, As the being able to examine and compare Things is

One Argument of Sufficiency, so is the calling in Help An∣other; and the refusing to rest upon one's own single Opi∣nion is no Reflexion upon our Wisdom; No Disparage∣ment to what we think alone, but rather the quite con∣trary.

[unspec 32] Next after the Soul of Children, Parents are obliged to take Care of their Bodies;* 1.13 and this is not to be deferr'd any more than the other. It hath no distinct and separate Seasons, but must go along with the Former; and only differs in This, that, tho' we ought to express a constant Care and Concern for both, yet we are not obliged to have that Concern equal for both. But, since Nature hath united these Two into One and the same Person, we must contribute to the Good of each by our joynt Endeavours. Now, the Care of the Body will be most profitably Exprest, not in the Indulging its Appetites, or treating it tenderly (as the Generality of those, who pretend to resined Educati∣on do;) but by utterly abandoning all Softness and effemi∣nate Nicety in Cloths and Lodging, Meat and Drink; to give it plain and hearty Nourishment; a simple and wholesome Diet; considering the Convenience of Health and Digesti∣on, more than the Pleasures and Delicacy, of the Palate: To support it in a Condition of Strength, capable of sup∣porting Labour and Hardship; and accordingly inure it to Heat and Cold, Wind and Weather; That so the Muscles and Nerves, as well as the Soul, may be fortified for Toil; and by That, for Pain; For the Custom of the Former, hardens us against the Latter. In a Word, to keep the Bo∣dy Vigorous and Fresh; and the Appetite and Constitution indifferent to all forts of Meats, and Tasts: For the seve∣ral Parts of this Advice, are by no Means so insignificant, as they may seem. It were enough to say, that they con∣duce mightily to the preserving and confirming our Health; but That is not all; for the Benefit extends beyond our own Persons, and the Publick is the better for them; as they enable and qualifie Men for the enduring Fatigues, and so fit them for Business, and the Service of their Country.

[unspec 33] It is now Time to apply our selves to the Third Branch of this Duty, * 1.14 which contains a Parents Carey of his Chil∣drens Manners; in which, Soul and Body both are very highly concern'd. Now, this Care consists of Two Parts; The Preventing Ill Habits; and Cultivating Good Ones. The Former is the more Necessary, and Requires the more diligent Attention of the Two. And This is a Business,

which ought to be begun very early indeed, a Man can hardly set about it too soon: For Vicious Dispositions grow into Habits apace; so that the Corruption of Nature is sure to be beforehand with us; and, if these Things be not stifled in the Birth, it is very difficult Dealing with them afterwards. I suppose, I need not say, that this Endeavour ought to be Universal, and bend it self against all Vice without Exception: But some there are, which I shall men∣tion, and recommend the subduing of more especially, be∣cause they are more incident to that Condition of Life, and therefore more formidable than the rest.

The First is Lying; A pitiful, poor-spirited Vice; the Cha∣racter of Slaves and Cowards, the most ungenteel Quality that can be, and certain Indication of a base, degenerate, and timorous Soul; but more particularly, sit to be cau∣tion'd against in this Place; because harsh Methods, and ri∣gorous Severities in the Education of Children, very often fright them into it at first, and lay the seeds of Fear and Falshood for their whole Lives.

The Second is an Aukward Bashfulness, which puts them upon hiding their Faces, hanging down their Heads, blush∣ing and looking out of Countenance, when they are spoken to; makes them incapable of bearing any sort of Corre∣ction, or the least angry Word, without being disordered, and put quite out of Humor. A great deal of This is owing to the Natural Weakness and Tenderness of their Minds; but this Infirmity must be corrected by Study and Application; by learning them to bear Admonition and Re∣bukes, using them to see Company; and fortifying them with a becoming Assurance and Presence of Mind.

Thirdly, All Affectation and Singularity in their Dress, their Mean, their Gate, their Gestures, their Speech, and every other Part of Behaviour. Making their Deportment and Conversation Masculine, and free; easie and unconstrain∣ed: For Affectation is a sure Sign of Vanity, an inordinate Desire of recommending themselves by doing somewhat particular, and out of the common Road; and is extremely Nauseous and Offensive to all Companies; it displeases even where it labours to oblige; and casts a Blemish upon our best Actions and kindest Intentions.* 1.15 A Man may be Wise without Ostentation, and should labour to be so, without giving Prejudice or Offence.

But especially, They must check and utterly banish all An∣ger, and Peevishness, and Spight, and Obstinacy. And in order hereunto, It will be a good Rule to settle a Resoluti∣on never to gratifie Children when they are froward, nor give them any thing they cry and are outragious for. To make them sensible betimes, that these Arts will never do them service; and are therefore unprofitable, as well as un∣becoming. Another necessary Course to this purpose will be, never to flatter, or wheedle, or caress them in their querulous Humours; for Fondness and Indulgence, which is blameable at all times, is of most dangerous consequence at such times as these: This absolutely ruines them to all In∣tents and Purposes, incourages them to be Passionate and Sul∣len, if they have not what they ask for, and renders them at length Obstinate and Headstrong, Intractable and Inso∣lent: For* 1.16 Nothing disposes Men more to extravagant Passion and Resentment, than the being humour'd and cocker'd in their Infancy; and the greatest part of those Fretful, Exceptious, and Self-conceited Qualities, which render Conversation so difficult, and so full of Cavils, as we find it, are owing most certainly to a Failure in this part of Education. The Nice∣ness and Tenderness they have been us'd with in their Infan∣cy, and the Unreasonable Compliances with their Passions then, have absolutely broke their Tempers, and make them Whimsical and Jealous, Furious and domineering all their Life-long; They expect, because Mothers and Nurses have done it to my young Master and Miss, that all the World shou'd submit to their Humours when they come to be Men and Women.

[unspec 1] But it is not sufficient to clear the Soil of Weeds and Bry∣ars, except you sow it with good Seed; and therefore at the same time you root out Ill Habits, Care must be taken to implant Good ones. The first and most important part whereof is, to Infuse into them, and take care they be throughly season'd with a becoming Reverence, and awful Fear of God; learning them to tremble at his infinite and incomprehensible Majesty; to admire and adore the Perfe∣ction of his Holiness; to take his Name into their Mouths but very seldom; and when they do, to mention it with Gravity and great Respect; to discourse of his Power, his Wisdom, his Eternal Essence, his Will, his Word, and his Works, not indifferently, and upon every Occasion, but with such Seriousness and Submission, such Modesty and

Humility; and at Seasons so proper, that all the World may perceive we have due Dread, and a constant Awe of that Be∣ing, which we take care to treat so very respectfully. Not to use themselves to dispute upon Religion, or call the My∣steries of it in into Question; but resign their Understandings to the Oracles of God, and be content to believe the Scri∣ptures in such a Sense as the truly Catholick Church hath embrac'd, and commanded to be taught and receiv'd.

[unspec 2] In the Second Place, The Spirit of Children shou'd be strengthen'd and confirm'd by Ingenuity and Frankness of Temper, Openness and Easiness of Conversation, Candor and Integrity; and especially they shou'd be fix'd in the Fit∣ness and the Necessity of Virtue, and so made resolute and zealous in Justice and Goodness, deaf and inflexible to every thing which is Vicious and Dishonourable. Thus the Youth must by degrees be brought to embrace and stick to Virtue, upon a true and solid Principle; for its Own sake, and real Excellence, and exact Congruity to the Dictates of uncorrupt Reason, and not be induc'd meerly by the force of Fear, or Interest, or some other Consideration so slavish and mercenary, that it cannot deserve a Name so noble as Virtue. These Two Directions are principally for a Man's private use, and centre in his own proper Benefit.

[unspec 3] The Third regards other People, and hath a more imme∣diate tendency to fit him for, and render him easie and agree∣able in Company. And to this purpose you must use all means possible, for the Sweetning his Temper, teach him the Rules of Civility and Complaisance, and shew him the De∣ference that ought to be paid to all Qualities; let him know how to make himself acceptable; how far it is fit to accom∣modate himself to other People's Humours, and submit to their Manner. Alcibiades's peculiar Excellence was said to lie in this obliging Easiness of Humour: And Aristippus was a Man of perfect Address; so far from Moroseness, or suf∣fering the Study of Philosophy to sowre him, that Horace takes notice of him as a Person so debonnaire and well-fa∣shion'd, that every thing he did became him, and he was ne∣ver at a Loss.

* 1.17All Fortune sitted Aristippus well, Aiming at Greater, pleas'd with what befel. Creech.

Let your young Charge be so much a Master of Conversati∣on, as to be capable of keeping all manner of Company, but let him choose and frequent none but such as are virtuous and good. Let him abstain from Vice, not upon Compulsion only, out of Fear, or Ignorance, but out of Inclination and Choice. For† 1.18 There is a great deal of difference between re∣fusing to be Wicked, and not daring, or not knowing how to be so.

[unspec 4] The Fourth Virtue I desire to have early ingrafted into the Minds of young People, is Modesty.* 1.19 This will preserve them from that Forwardness which puts them upon Con∣tradiction and Dispute, and attacking all they come hear. With some Persons it is never proper for us to engage at all; as those particularly, whose Quality is much above, or very much below our own; whether the Difference lie in Birth, or Riches, or Honour, or Parts, or Characters; These can never be a fit Match for us at any time. But indeed, Those that are so shou'd not be encounter'd at All Times, nor upon All Occasions; not for a trifling Circumstance, an improper Expression; in short, What is of little Moment in it self, or little or no Concern to Us, will not justifie our wrangling for it. To let nothing go without putting in an Exception to it, is ill-manner'd, impertinent, and troublesome: Bur even in those things that are worth a Dispute, to be opinionative and peremptory, warm and violent, clamorous and loud, is as much a Breach of this Virtue; for Modesty teaches Men to be Meek and Gentle, Moderate and Condescending; it can∣not be reconcil'd with a positive dogmatical way of Talk with an abounding in our own Sense, and a Resolution not to be convinc'd: But it yields the Point when it is no longer defensible; and, As it never disputes for Osten∣tation, or Disputing's sake, so it hath a just Deference to the Person, and his contrary Opinion; it preserves Decency and good Manners; allows all that can possibly be granted, and takes Care to soften the Opposition of that which Judgment will not suffer it to allow. But of This I have spoken in another Part of this Treatise already; and therefore shall dismiss the Subject at present, and with it Three parts of that Duty which Parents owe to their Chil∣dren.

[unspec 35] The Fourth and Last part of this Duty concerns the Af∣fection they ought to bear towards their Children, * 1.20 and the manner of treating and conversing with them when they are

grown up, and the former Rules have had their desir'd Ef∣fect. Now we need not be told that the Affection between Parents and Children is natural and reciprocal. But it is stronger and more natural on the Parent's side; because This is the streight Course of Nature, carrying on the Life, and promoting the Succession of Mankind by the Descent of a right Line; whereas That of Children is only by way of Rebound and Reflection, and consequently cannot move so vigorously back again, as the former does forward. This indeed seems rather to be the Paying of a Debt, and the Sense and Return of Kindnesses receiv'd, than free, and natural, and pure Love. Besides, He that first does the Kindness, loves more than the Person who is passive, and receives it: And therefore the Parent, who is the first Mover, loves more vehemently than he is belov'd again. Of this Assertion there are many Arguments to assure us. Every Thing is fond of Existence, and Existence proves it self by Exercise and Acti∣on. Now whoever does Good to another, does after some sort exist in that Person; and he who gives Being, mani∣festly lives and acts in That Being which is propagated by him. He that does a Kindness, does a noble and generous Thing; but he who receives it, hath not the same to alledg. For the Virtue is the proper Quality of the First; but the Prosit and Advantage is peculiar to the Second. Now Vir∣tue, we know, is rooted in the Nature of the Thing, and consequently is a more worthy and amiable, a more firm and permanent Quality, than that of Advantage can possibly be; for This is additional, occasional, and accidental only; it may quickly vanish into nothing, and take it self away. Again, We are fond of those Things that are obtain'd with Difficulty and Expence; That is dear to us which costs us dear, says the Provetb. But the Bringing Children into the World, the Cherishing, Maintaining, and Educating them, are infinitely more troublesome for Parents to bestow, than it is possible to be to Children to receive these Ad∣vantages.

[unspec 36] But this Love of Parents is capable of a very just Distin∣ction; and tho' there be two different sorts of it,* 1.21 yet thus far they agree, that both are Natural. The First is purely and entirely so; little, if at all remov'd from that which we commonly call Instinct in Brutes; for they partake of it as well as we. This disposes Parents to a strange Tenderness for their Children, even at the Breast, and in the Cradle, and gives the first Infant-Cries and Complaints, a wondrous Power of moving Compassion, and piercing their very Souls.

This likewise inspires an unaccountable Fondness and De∣light in them; while as yet they are only capable of divert∣ing us, and as meer Play-things, as those Wax and Plaister-Babies, which themselves are shortly to be entertain'd withal. Now This Affection is not strictly and properly Humane: Nor ought a Man enrich'd with an Endowment so noble as Reason, to suffer himself to be thus enslav'd to Nature, after the manner of Beasts that know no better; but rather he shou'd be led by these Motions of the Soul, and follow them freely, with all that Temper and Evenness, which Judgment and Consideration shou'd inspire; For these shou'd preside over Nature, and moderate its Affections, reducing all to the Measures and Guidance of Reason. But now the other sort is more agreeable to These, and consequently more Humane and worthy of us. This inclines us to love our Children more or less, as they are more or less attractive and deserving our Affection; to rise in This as these tender Plants of ours Blos∣som and Bud; and in proportion to the early Dawnings and brighter and stronger Shinings of Wit and good Sense, Virtue and Goodness in them. Some Parents there are, who seem wonderfully transported with the first Appearances of this kind, but lose the Satisfaction soon after, because the Charge of maintaining them at first, is no great Matter; but That of the Education, which must improve and finish them, and bring Credit to their Natural Gifts, is grievous and in∣supportable. This looks as if they grudg'd their Children the Honour and Happiness of growing wiser and better, and were sorry that they answer the End of their Creation; A Folly so absurd, so infinitely unreasonable, that we may just∣ly call them brutish and inhumane Fathers who are guilty of it.

[unspec 37] Now in pursuance of this Second and properly Paternal Affection, Parents shou'd by all means admit their Children, so soon as they are capable of it, to keep them Company: They shou'd make them a competent Allowance fit for the Rank and Condition of them and their Family; shou'd en∣ter them into Business, and let them see the World; confer and consult with them about their own Private Affairs, com∣municate their Designs, their Opinions to them, not only as their Companions, but their Friends, and not keep them in Darkness, and Strangers to things which they have so great an Interest in; These shou'd consent to, and even conde∣scend to assist in their becoming and innocent Diversions, as Occasions shall offer, and so far as any of these things can conveniently be done; but still so as to preserve all due re∣gard

to their own Authority, and the Character of a Parent. For certainly such prudent Reserves may be us'd in this Case, as wou'd in no degree diminish That; and yet abun∣dantly condemn that stern and austere, that magisterial and imperious Countenance and Carriage, which never lets a Child hear one mild Word, nor see one pleasant Look. Men think it now below them to hear of the Relation, and dis∣dain to be call'd Fathers; when yet God himself does not only condescend to, but delight in that Title, above all others whatsoever. They make it no part of their Endeavour or Concern, to win the Love of their Children, but prefer Fear, and Awe, and respectful Expressions of Distance, be∣fore all the Endearments and Testimonies of a dutiful and tender Affection. And, to contain them in these Sentiments the better, and to confirm them the more, they shew their Power by holding their Hands, and denying the Supplies that are necessary and sit for them; make them (as the Term is) bite of the Bridle, and not only live like Beggars or Scoundrels at present, but threaten to keep them so, by lea∣ving their Estates from them when they die. Now what Stuff is all this? how sottish and ridiculous a Farce do such Peo∣ple act? What is this but to distrust the Efficacy of that Authority which is real and natural, and of right belongs to the Relation they stand in, that so they may usurp a fo∣reign and unjust Jurisdiction, and frame an artificial and ima∣ginary Authority to themselves? An Authority which all se∣rious and good Men do but pity or contemn; nay, which crosses and contradicts the very End of all this foolish Pro∣ject; for they destroy that very Reverence they would main∣tain, and render themselves despicable in their own Families, a Jest and Scorn even to those Children. But, if it have not this Effect (which it too often hath) of drawing such Con∣tempt upon them, yet is it a mighty Temptation to young People thus us'd, to take to Tricks, and little dishonest Shifts, and, without the least Remorse, to cheat and impose upon such Parents; Whose Business, indeed, shou'd have been to regulate and inform their Minds, and shew them the Equity and Reasonableness of their Duty; but by no means to have Recourse to such kind of Treatment as is much more agree∣able to the Arbitrary Violence of a Tyrant, than the Affe∣ctionate Regards, and kind Care of a Father. What says the wise Comedian to this purpose?

* 1.22Truly in my Mind that Man thinks much amiss, Who believes that Government purely by Force Shou'd have more Authority, and a better Foundation, Than when 'tis accompany'd with Tenderness and Respect.

[unspec 38] As to the final Disposal of the Estate; The best and wisest way (all notable and extraordinary Accidents excepted) will be, to take our Measures from the Laws and Customs of the Country where we dwell: For it ought to be presum'd, that the Laws are wiser than We; and that the Makers of them consider'd things more maturely than private Men are likely to do. And, if any Inconvenience shou'd afterwards happen from such a Distribution, it will be much more ex∣cusable to Posterity, that we have err'd in going by the com∣mon Road, than if it had been by any particular Whimsie of our own. But sure there cannot be a greater abuse of the Trust repos'd in us, and the Liberty we have to dispose of our Fortunes as we please, than to let little foolish Fancies, and frivolous Quarrels, or private Resentments, weigh down the Obligations of a higher Nature, and either endite, or alter Articles in our Will. And yet how many Instances do we see of Men, who suffer themselves to be transported by a most unreasonable Partiality, and are wrought upon either by some little officious Diligence, or the Presence of one Child when the rest are Absent, to make a mighty Difference, where Blood and Duty have never made any at all; who play with their Wills as if it were a jesting-matter, and gratifie or chastise such Actions, as do not deserve such an Animadver∣sion; for it ought to be something much more than common, which excludes those who have a just Pretence to share in what we leave, or that disposes us to a Division so unequal, as should very much affect the Fortunes of our Children, in prejudice to one another, and leave no Mark whereby to know that they were Brothers and Sifters. And if the Act∣ing thus be a Fault, the Threatning at a distance, or promi∣sing such an Inequality is highly Wicked and Foolish, and of most pernicious Influence in the Family: And therefore I say still, in despight of any supportable Defects in our Chil∣dren, the Flatteries and Officiousness of some, or the par∣donable Provocations of others; let us sit down and consider

that This, as it is one of the last, so it is one of the most im∣portant and serious Actions of our Lives; and therefore Rea∣son, and Law, and common Usage ought to take place in it. For these are the wisest Guides we can follow, and, in con∣forming to Them, we take the surest Gourse to answer the Obligations of our Character, to vindicate our Proceedings to the World, and to quiet and satisfie our own Consciences.

[unspec 39] We are now come to that other general Division of this Chapter, The Duty of Children toward their Parents;* 1.23 than which there is not any more plainly and visibly writ in the Book of Nature, or more expresly and positively enjoyn'd by Religion: A Duty which ought to be paid them, not as mere and common Men, but as a sort of Demy-Gods, earth∣ly and visible Deities in this Mortal Flesh. Upon this Ac∣count Philo the Jew tells us, that the Fifth Commandment was written half of it in the First, and the other half in the Second Table of the Decalogue: Because it in part regards the Duty we owe to God, and in part That which we owe to our Neighbour. This is likewise so self-evident and ac∣knowledg'd a Duty, so strictly and indispensably requir'd at our Hands, that No other Duty, no other Affection can su∣persede it; even tho' our Affection to other Persons may, and is allow'd to be more intimate and tender. For put the Case, that a Man hath a Father and a Son both involv'd in the same Distress, and that he have it in his Power to relieve but one of them, it hath been the Opinion of very wise Men, that he is bound to assist his Father, notwithstanding his Af∣fection to the Son, (according to what hath been lately urg'd upon that Occasion,) be the greater and stronger. The Rea∣son of which Resolution seems to be, That the Son's Debt to the Father is of longer standing; and the Obligation bore Date, and was in Force before that to his own Son; and that therefore it is in this, as in other Cases of like Nature, where no antecedent Tie can be cancell'd by any Engage∣ment or Debt contracted afterwards.

[unspec 40] Now this Duty principally consists in Five Particulars; All of which are comprehended under that significant Ex∣pression of Honouring our Father and Mother.

The First is Reverence; by which we are to understand, not only those External Respects of the Looks, or Gestures, or Behaviour, but the Inward and Respectful Sense of the Mind; and This indeed chiefly as the Source and Founda∣tion of the other. Now This consists in a high Esteem, and prosound Veneration for them, looking upon them as the Authors and Original of our Being, and all the Comforts of

it. The Instruments and Immediate Causes which the Uni∣versal Father of all things was pleas'd to make choice of, for the bringing us out of Nothing, and making us what we are; and therefore in that Quality bearing a very great Resem∣blance to God himself.

The Second is Obedience; Which, provided the Matter of the Command be lawful, cannot be dispens'd with, upon the Pretence of any Rigour or Hardship that it is encumber'd with. And thus we find the Rechabites commended by God himself, for complying with the Severities of Life,* 1.24 imposed upon Them, and their Posterity, by Jonadab their Ancestor.

The Third is, Succouring them in all their Exigencies and Distresses; maintaining and cherishing them in their Wants and Weaknesses; Old Age and Sickness, Infirmities and Poverty must be so far from Provoking our Scorn and Contempt, that they are but so many louder Calls, and more engaging Ties to Love and Duty, to Assistance and Respect; aiding and advising them in their Business, and exerting our utmost Power to do them Service. Of This we have some wonderful Examples in the other Parts of Nature; and Brutes themselves have set us a noble and almost inimitable Pattern; particularly the Stork, which St. Basil so elegantly extols upon this account: For the young Storks are said to nourish and feed the old ones; to cover them with their Feathers when the Shedding of their own exposes them to the Injuries of Cold and Weather; to fly in couples, and join Wings to carry them on their Backs. Nature, it seems, inspiring them with this Artificial Contrivance of shewing this Piety and Affection. This Example is so lively, so very moving, that the Duty of Parents to their Children hath been express'd in some Translations by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, acting the Part of a Stork. And the Hebrews in cohsideration of this eminent Quality, call this Bird Chasida, which signi∣fies Kind, Charitable, Good-Natur'd. Some very remarkable Instances of this kind among Men, we read in ancient Hi∣story. Tymon, Son to the Great Miltiades, when his Father was dead in Prison, and so poor that he had not wherewith to bury him, (tho' some say it was for the Payment of his Debts, for failure whereof his Corpse was arrested, and kept above-ground) sold himself, and sacrific'd his Liberty, for a Summ of Money, to be expended in defraying the Charges of the Funeral. This Man did not contribute to his Father's Necessities out of his own Abundance, or his actual Possessi∣ons, but parted with his Freedom; a Juying dearer to him and esteem'd more valuable, than either Fortune, or Life it

self for his Father's Sake. He did not relieve him alive and, in distress; but when he was dead, no longer his Father, no longer a Man. What a Brave, what an Heroick Act was this? What may we reasonably imagine, so gallant a Son would have done, what indeed would he not have done for a living and a necessitous Father, One that had asked, or that had needed his Assistance? This is a generous and a glorious Instance of the Duty now under Consideration. We are likewise told of Two Examples in the weaker Sex, Women who suckled, the One her Father, and the Other her Mother, when they were Prisoners under Sentence of Condemnation, and to be famished to Death; which is said to have been heretofore a Punishment very commonly inflicted in Capital Cases. It looks a little Unnatural for a Mother to Subsist up∣on her Daughter's Milk; This is turning the Stream back again up to the Fountain-Head; but sure it deserves to be considered by the Ladies of Our Age; how very Natural, indeed how Fundamental and Primitive a Law of Na∣ture it is, for Mothers to suckle, and give that Sustenance, which Nature hath provided on purpose to their own Children.

The Fourth Duty is, To be governed and directed by them in all Matters of Moment; to attempt no conside∣rable Thing without taking their Advice, and asking their Consent, and being confirmed in our Intentions and De∣signs, by the Parents Approbation and good Liking. This is a general Rule, extending to all the important Affairs of Humane Life; All that are fit to trouble and consult them about; but it hath a special Regard to the Disposing of themselves in Marriage, which is of all others the most Weighty and Serious; and such as Parents have a particu∣lar right to be well informed of, and perfectly satisfied in.

The Fifth is, Covering their Vices and Imperfections; submitting to their Humors and Passions; their Severity and hard Usage; and bearing all their most unreasonable Peevishness, and angry Rebukes with Patience and Temper. Of This we have a notable Instance in Manlius Pomponius. The Tribune had accused the Father of this Manlius to the People, of several grievous Crimes; among the rest of hor∣rible Barbarity to his Son; and among other Indignities, that he forc'd him to dig and drive the Plough. This Son went to this Tribune's House; found him in Bed; and, putting a Knife to his Throat, made him swear that he would withdraw the Indictment, and prosecute his Father 10 farther; declaring that he had rather submit to the most

Slavish Drudgery his Father could impose upon him, and toil at it all the Days of his Life, than see him prosecuted and exposed for any rigorous Carriage to him.

These Five Duties, at first Sight, may perhaps seem too Rigid, but there is no Child, who would not allow them to be very reasonable and becoming him to pay, did he but give himself the Trouble of considering seriously, how much he hath stood his Parents in. What Pain and Anxie∣ty, what Tender Care and Concern, what Trouble and Expence, and what a World of Affection went to the bring∣ing of him up. But This in Truth is a Computation which no Man is capable of making justly, till he come to have Children of his own; Then Matters will appear to him quite otherwise, than now they do. And therefore, as the Philosopher, who was found riding upon a Hobby-Horse with his little Boy, desired that his Friend would forbear to expose that Levity of his, till he was a Father himself: So in the Case before us, whoever shall imagine, that the Duty to Parents is carried beyond Equity and Reason, or Their Merits to their Children over-rated here, we must beg that he will be content to suspend his Final Determi∣nation of this Matter, till that Time come, which alone can make him a competent Judge of it.

Notes

• * 1.1

  Coloss. iii. 21.
• * 1.2

  Dum id rescitum iri credit, tantisper cavet: Si sperat fore clam, rursum ad ingenium redit. Ille, quem Beneficio adjungas, ex animo facit; Studet par referre; praesens absens{que} idem erit.

  Terent. Adelph.
• * 1.3

  Pudore & Liberalitate Liberos retinere Satius esse credo quàm metu. — Hoc Patrium est, potius consuefacere filium, Suâ Sponte rectè facere, quàm alieno metu. Hoc Pater ac Dominus interest, hoc qui nequit, Fateatur se nescire imperare Liberis.
• * 1.4

  Prov. xiii. 24. xix. 18. xxiii. 13, 14. Ecclus. xxx. 8, 9, 12.
• * 1.5

  Advice for forming the Mind.
• * 1.6

  Book I. Chap. 19.
• * 1.7

  Learning and Wis∣dom com∣par'd.
• * 1.8

  Non paranda nobis solùm, sed fruenda sapientia est.
• * 1.9

  Non ad pompam, nec ad speciem, nec ut nomine magnisico sequi otium velis, sed quò firmior adversus fortuita Rempublicam capessas.
• * 1.10

  Putting our Scholars up∣on Discourse
• * 1.11

  Obest plerum{que} iis, qui discere volunt, Authoritas eorum qui docent,
• * 1.12

  See Book II. Ch. 2.
• * 1.13

  Advice for the Body.
• * 1.14

  Directions for Man••∣ners.
• * 1.15

  Licet sapere sine pompâ sine invidià.
• * 1.16

  Nihil magisreddet Iracundos, quam Educatio mollis & blanda.
• * 1.17

  Omnis Aristippum decuit color, & status, & res, &c.

  Hor. Ep. xvii.
• † 1.18

  Multum interest, utrum peccare quis nolit, aut nesciat.
• * 1.19

  Book II. Chap. 9.
• * 1.20

  Paternal Affection.
• * 1.21

  Of two kinds.
• * 1.22

  Errat longè meâ quidem Sententiâ, Qui imperium credit esse gravius aut stabilius Vi quod fit, quam illud quod amicitiâ adjungitur.
• * 1.23

  Duty of Children.
• * 1.24

  Jer. xxxv.