A sermon of the education of children preach'd before the right honourable the Lord Mayor and Court of Aldermen at Guild-Hall Chapel on Sunday, Novemb. 1, 1696 / by William Fleetwood ...
THE Education of Children is, and hath always been accounted, a thing of such Importance, that all who have at any time discoursed or written of Government, have found themselves obliged to dwell particularly on that Subject.
THE Education of Children is, and hath always been accounted, a thing of such Importance, that all who have At any time discoursed or written of Government, have found themselves obliged to dwell particularly on that Subject.
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and though the Spirit of God inspir'd a-like the Herdsman's Son, with Solomon the King's, and made them a ▪ like infallible, in what they should deliver to the World,
and though the Spirit of God inspired alike the Herdsman's Son, with Solomon the King's, and made them a ▪ like infallible, in what they should deliver to the World,
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yet in compliance (may be) with our Weakness, and the fond Conceits we have of human Reason and Understanding, it is so contriv'd, that there are more Precepts concerning Childrens Education found in Solomon alone, than all the Scriptures else:
yet in compliance (may be) with our Weakness, and the found Conceits we have of human Reason and Understanding, it is so contrived, that there Are more Precepts Concerning Children's Education found in Solomon alone, than all the Scriptures Else:
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Lastly, Make what Application may be seasonable and useful. And, First, of the Terms. To spare the Rod, in the first Clause, being oppos'd to chastening, in the second;
Lastly, Make what Application may be seasonable and useful. And, First, of the Terms. To spare the Rod, in the First Clause, being opposed to chastening, in the second;
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by the Rod must needs be meant, not only that particular Instrument of Punishment, but every thing besides that may prove the Means of our Correction and Amendment.
by the Rod must needs be meant, not only that particular Instrument of Punishment, but every thing beside that may prove the Means of our Correction and Amendment.
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And to spare the Rod, is, not to use those Means, not to employ those Instruments for the correcting and amending what we see amiss in Children, which are proper to their Age, suited to their Dispositions, and proportion'd to their Faults;
And to spare the Rod, is, not to use those Means, not to employ those Instruments for the correcting and amending what we see amiss in Children, which Are proper to their Age, suited to their Dispositions, and proportioned to their Faults;
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to do (in a word) whatever is necessary, convenient, or becoming the Children and the Parents in their respective circumstances, is to chasten, and to neglect the doing it, is to spare the Rod. Let us see in the next place, what it is to love and hate one's Son, which are the rest of the Terms.
to doe (in a word) whatever is necessary, convenient, or becoming the Children and the Parents in their respective Circumstances, is to chasten, and to neglect the doing it, is to spare the Rod. Let us see in the next place, what it is to love and hate one's Son, which Are the rest of the Terms.
the producing such effects as are in God's Accounts, and wise Mens too, and in our own when freed from partial Prejudices, the Consequence and Fruits of Love and Hatred acting regularly;
the producing such effects as Are in God's Accounts, and wise Men's too, and in our own when freed from partial Prejudices, the Consequence and Fruits of Love and Hatred acting regularly;
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So that to love and hate ones Children, is to behave ones self so towards them, that they and others may be convinc'd we love or hate them, by such Fruits as reasonably and ordinarily are the Products of those two Passions,
So that to love and hate ones Children, is to behave ones self so towards them, that they and Others may be convinced we love or hate them, by such Fruits as reasonably and ordinarily Are the Products of those two Passion,
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namely, when either through Neglect or Fondness they permit them to enter on at first, or afterwards continue in such Courses, as will bring them to inevitable Ruine;
namely, when either through Neglect or Fondness they permit them to enter on At First, or afterwards continue in such Courses, as will bring them to inevitable Ruin;
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What signifies the crowning of a Victim with a Garland, when it is still drest up to Death? That Mother is as much a Murtheress who stifles her Child in a Bed of Roses,
What signifies the crowning of a Victim with a Garland, when it is still dressed up to Death? That Mother is as much a Murderess who stifles her Child in a Bed of Roses,
It is all one as if a Parent truly hated his Child, if through his Default, he fall into those Evils, which will naturally work his Mischief or Undoing;
It is all one as if a Parent truly hated his Child, if through his Default, he fallen into those Evils, which will naturally work his Mischief or Undoing;
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Not that they dispised or rejected the Land of Canaan it felf, but rejecting the only Means God had appointed to bring them thither, which were Faith and Trust in him,
Not that they despised or rejected the Land of Canaan it felf, but rejecting the only Means God had appointed to bring them thither, which were Faith and Trust in him,
It is plain from the Light of Nature, and the use of Reason, as well as God's Determination in Scripture, that a Parent is oblig'd to educate his Children in the best,
It is plain from the Light of Nature, and the use of Reason, as well as God's Determination in Scripture, that a Parent is obliged to educate his Children in the best,
though he don't design that Ruine, and though that Neglect do not proceed from Hatred, yet he is said, and properly enough, both to undoe and hate them,
though he don't Design that Ruin, and though that Neglect do not proceed from Hatred, yet he is said, and properly enough, both to undo and hate them,
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The Reasoning of Plato is both just and excellent upon the Education of Cyrus and his Son Cambyses, Darius and his Son Xerxes, and the following Kings of Persia, and shews the exact and perfect Correspondence betwixt the Ways of bringing up those Princes,
The Reasoning of Plato is both just and excellent upon the Education of Cyrus and his Son Cambyses, Darius and his Son Xerxes, and the following Kings of Persiam, and shows the exact and perfect Correspondence betwixt the Ways of bringing up those Princes,
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Cyrus having been brought up still in painful and laborious Exercises, and in a handsome kind of Equality of almost all Things betwixt himself and his Companions, his Reign was full of Glory and Success,
Cyrus having been brought up still in painful and laborious Exercises, and in a handsome kind of Equality of almost all Things betwixt himself and his Sodales, his Reign was full of Glory and Success,
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But whilst himself was reaping Palms and Crowns of Victory, he left the Education of his Son to the Ladies who brought him up in the luxurious softness of the Medes, where no body durst speak a word of Truth or Honesty,
But while himself was reaping Palms and Crowns of Victory, he left the Education of his Son to the Ladies who brought him up in the luxurious softness of the Medes, where no body durst speak a word of Truth or Honesty,
And hence it came, that the Reign and Government of this soft Prince was full as Infamous and Unfortunate both to himself and People as that of his brave Father had been Glorious, Wise, and Happy, unto both.
And hence it Come, that the Reign and Government of this soft Prince was full as Infamous and Unfortunate both to himself and People as that of his brave Father had been Glorious, Wise, and Happy, unto both.
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But whilst he and his Compeers were spreading every where the Persian Honour by their Gallantry and brave Atchievements, Xerxes, his Son, was left in Womens Hands,
But while he and his Compeers were spreading every where the Persian Honour by their Gallantry and brave Achievements, Xerxes, his Son, was left in Women's Hands,
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and from them had just such another Education as Cambyses had, and reigned accordingly, leaving where'er he came, the shameful Marks of a prodigious Power put into the Hands of an ambitious Mad-man.
and from them had just such Another Education as Cambyses had, and reigned accordingly, leaving wherever he Come, the shameful Marks of a prodigious Power put into the Hands of an ambitious Madman.
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Darius was indeed a great deal more to blame than Cyrus, because he avail'd not himself of so notorious an Example of Miscarriage, nor procur'd a better Education for his Son;
Darius was indeed a great deal more to blame than Cyrus, Because he availed not himself of so notorious an Exampl of Miscarriage, nor procured a better Education for his Son;
and lament too, that the Fate and Fortune of great Empires, the Wellfare and the Ruine of so many Hundred Thousands should depend upon the Care and the Neglect of a Parent, upon the Improvement or the Sottishness of one Body.
and lament too, that the Fate and Fortune of great Empires, the Welfare and the Ruin of so many Hundred Thousands should depend upon the Care and the Neglect of a Parent, upon the Improvement or the Sottishness of one Body.
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yet the Evils that befall the Children, are so intolerably many, and pernicious both to Soul and Body, that those may well be said to hate them, that do not,
yet the Evils that befall the Children, Are so intolerably many, and pernicious both to Soul and Body, that those may well be said to hate them, that do not,
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Can we see a Man that has wholly renounc'd to Truth and good Faith, so entirely possess'd with the Spirit of Falsehood, Lying and Deceit, that one knows not how to believe a Word he sayes,
Can we see a Man that has wholly renounced to Truth and good Faith, so entirely possessed with the Spirit of Falsehood, Lying and Deceit, that one knows not how to believe a Word he Says,
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and another so exceeding skilful in those Matters, and of so sharp a Wit and penetrating Judgment, that he knows very well that there is no such thing as God and Soul,
and Another so exceeding skilful in those Matters, and of so sharp a Wit and penetrating Judgement, that he knows very well that there is no such thing as God and Soul,
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and so frequently of God, that his Mouth is fill'd with nothing else, and yet at last it should be all in his Dishonour and Defiance, in wounding Oaths, in raging Blasphemies,
and so frequently of God, that his Mouth is filled with nothing Else, and yet At last it should be all in his Dishonour and Defiance, in wounding Oaths, in raging Blasphemies,
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and at last without his Knowledge and Design? Can we see another vers'd in all the Species of Intemperance, practis'd in all the Arts of Luxury and Wantonness,
and At last without his Knowledge and Design? Can we see Another versed in all the Species of Intemperance, practised in all the Arts of Luxury and Wantonness,
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and devoted wholly to excess, a perfect Slave to his voracious Appetite, and whose heart and Soul is in his Dish? Another so intoxicated with the Love of Drink, that if 'twere possible to drown himself, he would, devoting both the Day and Night to that excess, having no other Business,
and devoted wholly to excess, a perfect Slave to his voracious Appetite, and whose heart and Soul is in his Dish? another so intoxicated with the Love of Drink, that if 'twere possible to drown himself, he would, devoting both the Day and Night to that excess, having no other Business,
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nor other Pleasure and Diversion than Intemperance, neglecting all Concerns, forgetting all his Duty both to God and Man, a Reproach to Nature, Scandal to Religion, Useless to all the ends and purposes of living;
nor other Pleasure and Diversion than Intemperance, neglecting all Concerns, forgetting all his Duty both to God and Man, a Reproach to Nature, Scandal to Religion, Useless to all the ends and Purposes of living;
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And another so enfeebled by his Lusts, so debilitated both in Soul and Body, by his exorbitant Indulgence to those brutal Longings, that he is scarce the Shadow of a Man;
And Another so enfeebled by his Lustiest, so debilitated both in Soul and Body, by his exorbitant Indulgence to those brutal Longings, that he is scarce the Shadow of a Man;
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or a Glass of Poyson in his Bowels, what signifie the shews of Love, and the Pretence of Friendship, which prove as deadly as the Assaults of open Enmity? What signifies it, that the Child is the Delight of its Parents Eyes,
or a Glass of Poison in his Bowels, what signify the shows of Love, and the Pretence of Friendship, which prove as deadly as the Assaults of open Enmity? What signifies it, that the Child is the Delight of its Parents Eyes,
The Love that terminates in Fondness, and the little trifling (if no worse) effects of that, can no more properly be called the Love of ones Children,
The Love that terminates in Fondness, and the little trifling (if not Worse) effects of that, can no more properly be called the Love of ones Children,
than the bidding the hungry be filled, the thirsty be satisfied, and the naked be cloathed, without supplying those Necessities, can be call'd relieving them. But the Parallel will hold no farther,
than the bidding the hungry be filled, the thirsty be satisfied, and the naked be clothed, without supplying those Necessities, can be called relieving them. But the Parallel will hold no farther,
whereas the Parent that with all this dotage, takes not care to educate his Children virtuously and well, does them the greatest injury and mischief in the World;
whereas the Parent that with all this dotage, Takes not care to educate his Children virtuously and well, does them the greatest injury and mischief in the World;
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mispends the only proper time and season of their Improvement, deprives them of all the Advantages and Opportunities of becoming useful to the Publick, a Support to the Family, a comfortable Relation, and happy People themselves:
mispends the only proper time and season of their Improvement, deprives them of all the Advantages and Opportunities of becoming useful to the Public, a Support to the Family, a comfortable Relation, and happy People themselves:
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as are commonly a match sufficient for the greatest Care, and greatest Watchfulness, and greatest Prudence, together with the ordinary Supplies of God's Grace, is to be ruin'd and undone without peradventure.
as Are commonly a match sufficient for the greatest Care, and greatest Watchfulness, and greatest Prudence, together with the ordinary Supplies of God's Grace, is to be ruined and undone without Peradventure.
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and to insist upon it, that 'tis King Solomon inspir'd by God that says, That he that spareth the Rod, hateth his Son. It will be somewhat clearer by considering the other Clause in the Text,
and to insist upon it, that it's King Solomon inspired by God that Says, That he that spares the Rod, hates his Son. It will be somewhat clearer by considering the other Clause in the Text,
not by the Feelings, Motions ▪ and Affections of the Parents Heart, but by the Fruits and Consequences, of which the Children must be sensible themselves,
not by the Feelings, Motions ▪ and Affections of the Parents Heart, but by the Fruits and Consequences, of which the Children must be sensible themselves,
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they rest contented with the Answer, and use them indeed as tenderly: whereas they should enquire of Strangers and of wise Men, impartial and unprejudic'd;
they rest contented with the Answer, and use them indeed as tenderly: whereas they should inquire of Strangers and of wise Men, impartial and unprejudiced;
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if in our early Youth we set out false, fall into evil Practices, or be corrupted with pernicious Maxims, it is either a great chance that we never see our Errour at all,
if in our early Youth we Set out false, fallen into evil Practices, or be corrupted with pernicious Maxims, it is either a great chance that we never see our Error At all,
or if we do, we find our selves constrain'd to begin a-new, to return to the place from whence we first fet out, to our intollerable trouble and vexation.
or if we do, we find our selves constrained to begin anew, to return to the place from whence we First fetched out, to our intolerable trouble and vexation.
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that the Artificial Principles of Education, might be of equal poise with our original Corruption, till the use of our Understanding bear down the Scale on the right side:
that the Artificial Principles of Education, might be of equal poise with our original Corruption, till the use of our Understanding bear down the Scale on the right side:
than deliver out of it, then it is better to begin betimes with chastening of our Children, to make them wise at our expence, to let them know no Sin but by description;
than deliver out of it, then it is better to begin betimes with chastening of our Children, to make them wise At our expense, to let them know no since but by description;
the first respecting Age, would, if 'twere possible, prevent the evil, this latter is to put a speedy stop to it, to hinder it from growing any farther;
the First respecting Age, would, if 'twere possible, prevent the evil, this latter is to put a speedy stop to it, to hinder it from growing any farther;
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and make the deeper Impression on the Mind, and raise the greater Aversation and Abhorrence of the Thing, that Impunity may not breed Security in Sin;
and make the Deeper Impression on the Mind, and raise the greater Aversation and Abhorrence of the Thing, that Impunity may not breed Security in since;
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But, Lastly, and most especially, for fear of evil Habits being contracted, the Dread of Punishment is the most natural Restraint upon the Mind, tis the most powerfull Motive to Obedience, the very Life of all Laws,
But, Lastly, and most especially, for Fear of evil Habits being contracted, the Dread of Punishment is the most natural Restraint upon the Mind, this the most powerful Motive to obedience, the very Life of all Laws,
for who would obey against his Interest, or who would practice against his inclination, without fear? and who would fear without Punishment? according therefore to the Degrees of Impunity, which Men can find or fansie, will their Obedience to the Laws, or Disobedience prove.
for who would obey against his Interest, or who would practice against his inclination, without Fear? and who would Fear without Punishment? according Therefore to the Degrees of Impunity, which Men can find or fancy, will their obedience to the Laws, or Disobedience prove.
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and rid them of all their bad and foolish Principles, and set them in the Ways of Virtue and Sobriety again, allowing, I say, that this must needs be done, that they cannot possibly be Safe or Happy withont it,
and rid them of all their bad and foolish Principles, and Set them in the Ways of Virtue and Sobriety again, allowing, I say, that this must needs be done, that they cannot possibly be Safe or Happy without it,
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If an early restraint of undue Liberty, will prevent Licentiousness hereafter, which must be restrain'd with Chains and Dungeons, who would not think it a Mercy to be restrain'd betimes? It is better sure to break us of our Wills betimes,
If an early restraint of undue Liberty, will prevent Licentiousness hereafter, which must be restrained with Chains and Dungeons, who would not think it a Mercy to be restrained betimes? It is better sure to break us of our Wills betimes,
A little Care and a little Strength, will serve to keep a young and tender Graft in uprightness and order, which if permitted to grow awry for some time, must suffer violence and great distortion,
A little Care and a little Strength, will serve to keep a young and tender Grafted in uprightness and order, which if permitted to grow awry for Some time, must suffer violence and great distortion,
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So that allowing, that there is an absolute Necessity of their being removed at length it is plain and manifest beyond denyal, that it is not only better both for Parent and for Child, that it be done betimes, but that it is a Piece of Cruelty both in the one,
So that allowing, that there is an absolute Necessity of their being removed At length it is plain and manifest beyond denial, that it is not only better both for Parent and for Child, that it be done betimes, but that it is a Piece of Cruelty both in the one,
To shew you the necessity there is of bringing up your Children under an early and severe discipline, the Spirit calls the doing of it Love, which is a Term so fit and so expressive, that Nature seems to have appropriated it to Parents in such manner, that they are fond of the Name,
To show you the necessity there is of bringing up your Children under an early and severe discipline, the Spirit calls the doing of it Love, which is a Term so fit and so expressive, that Nature seems to have appropriated it to Parents in such manner, that they Are found of the Name,
But that you might not be deceived, and make your Judgments from the Passions and Affections of your own Hearts, he describes this Love and Hate by such Effects as are not usually the Products of those Passions in the Hearts of Parents;
But that you might not be deceived, and make your Judgments from the Passion and Affections of your own Hearts, he describes this Love and Hate by such Effects as Are not usually the Products of those Passion in the Hearts of Parents;
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But freeing your selves as much as may be, from the Partialities of Nature, and your P•arental Prejudices, deal with your own as freely and as wisely as you would with the Children of a Forreigner and Stranger, believing there is need of equal Care,
But freeing your selves as much as may be, from the Partialities of Nature, and your P•arental Prejudices, deal with your own as freely and as wisely as you would with the Children of a Foreigner and Stranger, believing there is need of equal Care,
cc-acp vvg po22 n2 c-acp d c-acp vmb vbi, p-acp dt n2 pp-f n1, cc po22 j n2, vvb p-acp po22 d c-acp av-j cc a-acp av-j c-acp pn22 vmd p-acp dt n2 pp-f dt n1 cc n1, vvg a-acp vbz n1 pp-f j-jn n1,
It is but like removing Knives and Instruments of Danger out of their Way, for fear of hurting them, notwithstanding all their cryings and impatience after them;
It is but like removing Knives and Instruments of Danger out of their Way, for Fear of hurting them, notwithstanding all their cryings and impatience After them;
pn31 vbz p-acp av-j vvg n2 cc n2 pp-f n1 av pp-f po32 n1, p-acp n1 pp-f vvg pno32, c-acp d po32 n2-vvg cc n1 p-acp pno32;
an exercising of their Patience, and applying as uneasie Remedies to Evils much more dangerous, and to effect a Good much more considerable than that of Health it self.
an exercising of their Patience, and applying as uneasy Remedies to Evils much more dangerous, and to Effect a Good much more considerable than that of Health it self.
dt vvg pp-f po32 n1, cc vvg p-acp j n2 p-acp n2-jn av-d av-dc j, cc pc-acp vvi dt j av-d av-dc j cs d pp-f n1 pn31 n1.
and the Violence of the Children's Passions, or the Perverseness of their Wills, obstruct and hinder these Means from attaining of their good End, he has freed his Soul;
and the Violence of the Children's Passion, or the Perverseness of their Wills, obstruct and hinder these Means from attaining of their good End, he has freed his Soul;
cc dt n1 pp-f dt ng2 n2, cc dt n1 pp-f po32 n2, vvi cc vvi d n2 p-acp vvg pp-f po32 j vvb, pns31 vhz vvn po31 n1;
You cannot love Correption and Restraint, but when you shall hereaster see and feel the Effects of all this careful Discipline, in the Fear of God, in the Government of your Passions, in Temperance, in Chastity, in Patience under evils, in bearing Disappointments, in the Joys of Innonence, and the Comforts of a good Conscience;
You cannot love Correption and Restraint, but when you shall hereaster see and feel the Effects of all this careful Discipline, in the fear of God, in the Government of your Passion, in Temperance, in Chastity, in Patience under evils, in bearing Disappointments, in the Joys of Innonence, and the Comforts of a good Conscience;
pn22 vmbx vvi n1 cc n1, cc-acp c-crq pn22 vmb av vvi cc vvi dt n2 pp-f d d j n1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f po22 n2, p-acp n1, p-acp n1, p-acp n1 p-acp n2-jn, p-acp vvg n2, p-acp dt n2 pp-f n1, cc dt n2 pp-f dt j n1;
then you will bless your Parents and Instructors, who by their Admonitions, seasonable Reproofs, and early Chastisements, delivered you from the Snares of Sin and Death, from the Plague of a guilty Mind, from an uneasie Remembrance of what is past,
then you will bless your Parents and Instructors, who by their Admonitions, seasonable Reproofs, and early Chastisements, Delivered you from the Snares of since and Death, from the Plague of a guilty Mind, from an uneasy Remembrance of what is past,
and therefore, in the mean time, let the Reason, Wisdom, and Experience of all Ages convince you, that the Courses taken, to make you good and happy, are not only fit and suited to your Age,
and Therefore, in the mean time, let the Reason, Wisdom, and Experience of all Ages convince you, that the Courses taken, to make you good and happy, Are not only fit and suited to your Age,
cc av, p-acp dt j n1, vvb dt n1, n1, cc n1 pp-f d n2 vvi pn22, cst dt vvz vvn, pc-acp vvi pn22 j cc j, vbr xx av-j j cc vvn p-acp po22 n1,
And therefore, to conclude, learn to be wise in this your hour, the Wisdom at least, of suffering others to be wise and careful for you, in things of which you have as yet no Knowledge or Experience,
And Therefore, to conclude, Learn to be wise in this your hour, the Wisdom At least, of suffering Others to be wise and careful for you, in things of which you have as yet no Knowledge or Experience,
cc av, pc-acp vvi, vvb pc-acp vbi j p-acp d po22 n1, dt n1 p-acp ds, pp-f j-vvg n2-jn pc-acp vbi j cc j p-acp pn22, p-acp n2 pp-f r-crq pn22 vhb p-acp av dx n1 cc n1,
